Search the web
Sign In
New User? Sign Up
associationofchinesecommunity · Association of Chinese Community - Advice on Relationships,Dating And Marriage
  • Members Only
  • Post
  • Files
  • Photos
  • Links
  • Database
  • Members
  • Calendar
  • Promote
  • Groups Labs (Beta)
? Already a member? Sign in to Yahoo!

Yahoo! Groups Tips

Did you know...
Hear how Yahoo! Groups has changed the lives of others. Take me there.

Best of Y! Groups

   Check them out and nominate your group.
Having problems with message search? Fill out this form to ensure your group is one of the first to be migrated to the new message search system.

Messages

   Messages Help
Message #
Search:
Advanced
Messages 1 - 30 of 738   Newest  |  < Newer  |  Older >  |  Oldest
Messages: Show Message Summaries   (Group by Topic) Sort by Date v  
#30 From: "Ratana Mata" <Mayallbehappy@...>
Date: Tue Oct 5, 2004 1:49 pm
Subject: Urgent Help needed from layfollowers (version 2) 		may_all_be_h...
Offline Offline
Send Email Send Email
  
Urgent Help needed from layfollowers (version 2)

Merry meet layfollower and Blessed be.

May we and all our relatives be safe and secure
May we and all our relatives be happy at heart
May we and all our relatives want to prevent and abandon doings that
lead to someones downfall.
May we and all our relatives want to do doings that lead to blessings.

Hello my name is Ratanamata and I live in the Netherlands and I am
facing a difficult time here therefore do I need your help urgently.
I need a Buddhist lawyer and a hermitage place to stay.
Please help me or forward this letter to someone who can help me.
And if you don't want to help, please don't respond at all. It is
less painfull than if you refuse to help and wish me lots of goodwill
or loving kindness.

The problem came to my attention when I was caught up by the police
and brought to the police office for questioning. I was accused of
sexual misconduct with a four year old. I took refugee to Yama. Yama
is the deity that judges us at death and one of the questions he asks
is if one saw the convicted criminal. If one didn't see it one gets
to hell. I don't see myself guilty of any of the charges; this is a
undesirable situation for I am innocent, I tried to help and give an
accurate statement of what had happened for the best of my ability.

I was told that I would be hold in custody there for three days and
then I would face a officer of justice and a judge-commissioner who
would decide if I could be hold there longer for further
investigation.
The interrogation lasted one and a half day and after shortly before
the second day was finished was I released. I was told the hearing
could(!) be in half a year or so and that if I didn't went there then
they have a name for that, there appears also the possibility that
they would let go of it. I would get a letter. The detectives advised
me not to return home, even if I was to be declared innocent later
on. Thus I entered some sort of homeless state by accident. Homeless
in the Netherlands is illegal and in my case one needs to have an
address in order to get financial help for a lawyer. Because I just
rebuild the dwelling(everything new inside) am I in debts. I am not
registered there therefore am I in desperate need of an address.

I need a buddhist lawyer who can help a four year old child to notice
her own behavior in the past. The Buddha seemed to have recommended
that a good buddhist knows the laws of his country and I because I
had other things to do in the past I failed in that. But now it comes
all at once and it's a lot, but on the other hand it's a great
opportunity to get to know it anyway. I contacted a lawyer who is
specialized in this area in Alkmaar but to me he doesn't appear as
one endowed with Buddhist virtues.

I am not content with any help. It has to be help from a layfollower
according to the Sutta below where a member of the Sakyan clan asks
the Buddha a question. I also prefer Uposatha observers.
And in order to make this more clear do I want to make an attempt to
a small roar; "There were no hermits found in the Thai-, Mahathera-,
Pali-, Mahayana-, Vajrayana-, Thera-, Japanese-, Reiki-, Zen- or
Vietnamese
traditions!"
And as I am sending this letter I think that it is better if we don't
meet at all.

Because I tried to reformat the Sutta in its original state, I think
of it as a new intellectual property and therefore the previous
copyrights that hindered me in the giving and sharing of buddha's
original teachings became invalid.

Samyutta Nikaya 55.37. Mahanama. Original translator Rev. Bodhi.
Boston,Wisdom publications ISBN 0-86171-168-8.

Thus I have heard. On one occasion the Blessed One was dwelling among
the Sakyans at Kapilavatthu in Nigroda's park. Then Mahanama the
Sakyan approached the Blessed One, paid homage to him, sat down at
one side and said to him:
"Venerable sir, in what way in one a layfollower?"
"When Mahanama, one has gone for refuge to the Buddha, the Dhamma and
the Sangha, one is then a layfollower."
"In what way, venerable sir, is a layfollower accomplished in virtue?"
"When Mahanama, a layfollower abstains from destruction of life, from
taking what is not given, from sexual misconduct, from false speech,
and from wines, liquor and intoxicants that are the basis for
negligence, then a layfollower is accomplished in virtue."
"In what way, venerable sir, is a layfollower accomplished in faith?"
"Here Mahanama, a layfollower is a person of faith. He places his
faith in the enlightenment of the Tathagata thus:"The Blessed One is
an Arahant, perfectly enlightened, accomplished in true knowledge and
conduct, fortunate, knower of the world, unsurpassed leader of
persons to be tamed, teacher of devas and humas, the Enlightened One,
the Blessed One." In that way a layfollower is accomplished in faith.
"In what way, venerable sir, is a layfollower accomplished in
generosity?"
"Here, Mahanama, a layfollower dwells at home with a mind devoid of
the stain of stinginess, freely generous, open handed, delighting in
relinquishment, one devoted to charity, delighting in giving and
sharing. In that way a lay follower is accomplished in generosity."
"In what way, venerable sir, is a lay follower accomplished in
wisdom?"
"Here Mahanama, a layfollower is wise, he possesses wisdom directed
to arising and passing away, which is noble and penetrative, leading
to the complete destruction of suffering. In that way a layfollower
is accomplished in wisdom."


So please help me or forward this letter to someone who can help me.
Again, I am looking for a Buddhist lawyer and a living place in the
Netherlands where I can register so that I can get financial aid to
finance the lawyer. I prefer a solitary place in the woods.
Thank you.

R.Huis in `t veld
Postbus 432
5500 AK Veldhoven
Netherlands

Banknumbers :
IBANnr : NL87ABNA0430151314
BICnr: ABNANL2A
(accountnr: 430151314)

May all beings be safe and secure
May all beings be happy at heart
May all beings want to prevent and abandon doings that lead to
someones downfall.
May all beings want to do doings that lead to blessings.

Ratanamata

Reply | Forward | Messages in this Topic (1)
#29 From: associationofchinesecommunity@yahoogroups.com
Date: Sun Oct 3, 2004 10:15 am
Subject: New file uploaded to associationofchinesecommunity 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
  
Hello,

This email message is a notification to let you know that
a file has been uploaded to the Files area of the associationofchinesecommunity
group.

   File        : /''Authentic collections- Advice from Bikkhu Samahita''.html
   Uploaded by : marriage2u
   Description : Essential Tools ... !!! authentic collections (Nikayas) as true
Treasures, .. only safe certainty, as the only pure source, as the only way out!

You can access this file at the URL:
http://groups.yahoo.com/group/associationofchinesecommunity/files/%27%27Authenti\
c%20collections-%20Advice%20from%20Bikkhu%20Samahita%27%27.html

To learn more about file sharing for your group, please visit:
http://help.yahoo.com/help/us/groups/files

Regards,

marriage2u

Reply | Forward | Messages in this Topic (11)
#28 From: associationofchinesecommunity@yahoogroups.com
Date: Fri Oct 1, 2004 4:19 pm
Subject: File - ''Disapparance of The Buddha's True Dhamma.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

Lord Buddha (a Tathagatha, Exalted One, Arahant, the Fully Enlightened One)

 is The Incomparable Teacher of Human And Gods (Deities/Devas)

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy, the Perfectly Self-Enlightened"

 

Last Days of the Buddha  - Maha parinibbána Sutta (Digha Nikáya Sutta 16)

"And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?

I go for refuge to the Buddha (Teacher) : "In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahat, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

I go for refuge to the Dhamma (the Buddha’s Teaching) : "He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

I go for refuge to the Sangha (the monks community/not any particular monk) : "He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration -- the supreme field for meritorious deeds in the world.'

"And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

10. "This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

 

The Four Great References

 Maha parinibbána Sutta (Digha Nikáya Sutta 16) & Anguttara Nikáya Sutta 4.180

7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. Listen and pay heed to my words." And those bhikkhus answered, saying:

"So be it, Lord."

8-11. Then the Blessed One said: "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'

"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses (Suttas) and verify them by the Discipline (Vinaya). If they are neither traceable in the Discourses (Suttas)  nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu -- or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses (Suttas) and verifiable by the Discipline (Vinaya), then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu -- or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."

 

“Whatever Dhamma-Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone."

In the Maha parinibbána Sutta (Digha Nikáya Sutta 16),  Then the Blessed One said to Ven. Ananda, "Now, if it occurs to any of you -- 'The teaching has lost its authority; we are without a Teacher' -- do not view it in that way. Whatever Dhamma-Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone." This is a very important statement the significance of which has been overlooked by many Buddhists. Because many Buddhists have not heard this advice or grasped its significance, they search far and wide for a teacher; a teacher they can be proud of and brag about his attainments, etc.. Some even travel halfway round the world or more in such a search. These people create personality cults based on the perceived goodness of the teacher rather than on the Dhamma-Vinaya itself.

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-16.htm

http://www.accesstoinsight.org/canon/sutta/digha/dn16.html

Nikayas is also known as Agama Sutras in the Mahayana Buddhism

Nowadays, the Buddha’s teachings are often referred to as Tipitaka or Tripitaka (Three Treasuries), although they were called "Dhamma-Vinaya" by the Buddha in the discourses. In Maha parinibbána Sutta (Digha Nikáya Sutta 16) & Anguttara Nikáya Sutta 4.180, the Buddha specifically refers to Dhamma as the Suttas (discourses). Vinaya is the disciplinary code of monks and nuns. In the Nikáyas, it is also implied that the Suttas are "Saddhamma" which means "true Dhamma".

In Anggutarra Nikaya 8.51,(Refer also to The First Sangha Council-The Thera Mahakassapa has made the blessed Buddha’s message to endure 500 years - from the Mahavamsa book) the Buddha warned that the true Dhamma would remain unadulterated for 500 years after his passing into Nibbána. Thereafter, it will become very difficult to distinguish the true teachings from the false. Why? Because although many of these later books contain a lot of Dhamma, some adhamma (i.e. what is contrary to the Dhamma) are added here and there. These alterations scattered throughout these texts are only noticeable if one is sharp and very well versed in the earliest suttas. Otherwise, one would find it very difficult to distinguish the later books from the earlier ones.

 

Analogy to Gold Trading

In this same Sutta, the Buddha likened this situation to gold trading. He said that at that time people still wanted to buy gold because only pure gold was being sold in the market. But one day, people would make counterfeit gold of such quality that it would be indistinguishable from real gold. Under these circumstances, people will become wary. They will be reluctant to buy gold because they are afraid what they buy may be counterfeit gold. In the same way, the Buddha said in the future the Dhamma would become polluted. When that happens, it will be very difficult to distinguish the true Dhamma from the false, and people will lose interest in the Dhamma. Therefore, we must take the trouble to find out what is the true Dhamma, and not become confused.

Anguttara Nikaya Sutta 5.88 (The Buddha Gave Us This Warning For The Future)

It is possible that a world-renowned monk of very senior status, with a huge following of lay & monastic disciples & who is highly learned in scriptures, can have wrong views.

Sure this is not the word of that Exalted One, Arahant, the Fully Enlightened One

“In this case. “Monks, a monk might say : “Face to face with the Exalted One, your reverence, your reverence, did I hear it; face to face with him did I receive it. This is Dhamma, this is Vinaya, this is the Master’s teaching.” Now, monks, the words of that monk are neither to be welcomed nor scorned, but without welcoming, without scorning, the words & syallables are to be closely scrutinized, laid beside Sutta & compared with Vinaya. If, when thus laid beside Sutta & compared with Vinaya, they lie not along with Sutta & agree not with Vinaya, to this conclusion must ye come: Sure this is not the word of that Exalted One, Arahant, the Fully Enlightened One, & it was wrongly taken by that monk. So reject it, monks. Maha parinibbána Sutta (Digha Nikáya Sutta 16) & Anguttara Nikaya Sutta 4.180

The Disappearance Of The Discourses That Are Words(Sutta) Of The Buddha

http://www.mahindarama.com/e-tipitaka/sn20-7.htm

"… in the course of the future there will be monks who won't listen when discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- are being recited. They won't lend ear, won't set their hearts on knowing them, won't regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works -- the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples -- are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering. "In this way the disappearance of the discourses that are words of the Tathagata -- deep, deep in their meaning, transcendent, connected with emptiness -- will come about.

Therefore, monks, train yourselves thus: To these very Suttas will we listen, give a ready ear, understand, recite and master them." Samyutta Nikaya Sutta XX.7

The Cause The True Dhamma Does Not Last A Long Time

http://www.mahindarama.com/e-tipitaka/an7-56.htm

“…when a Tathagata has become totally unbound, the monks, nuns, male lay followers, & female lay followers live without respect, without deference, for the Teacher (The Buddha); live without respect, without deference, for the Sutta(The Buddha’s Teachings)... the Sangha (community of The Buddha’s disciples and not any particular monk)... the Training(Vinaya/Discipline/Virtue)... concentration (samadhi/Jhanna in meditation)... heedfulness; live without respect, without deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does not last a long time” (Anguttara Nikaya Sutta VII.56, Samyutta Nikáya Sutta 16.13)

In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question

http://www.mahindarama.com/e-tipitaka/an3-65.htm

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth

than to live a hundred years without ever seeing the Supreme Truth.

http://Dhammapada.Buddhistnetwork.com   http://groups.yahoo.com/group/Dhammapada2all

 

'Monks, those monks who point out what is not Dhamma as Dhamma,-such conduct of theirs is to the loss of many folk, to the misery of many folk, to the loss, the injury, the misery of devas and mankind. Moreover, such beget great demerit & cause the disappearance of this TRUE Dhamma.

Those monks who point to Dhamma as not Dhamma ... who point to what is not the Discipline as the Discipline... to what is the Discipline as not the Discipline... who point out things not uttered & proclaimed by the Tathagatahim as having been uttered by him...... who point out what was uttered and proclaimed by him as not having been so uttered & proclaimed... who point out something not practised by the Tathagatha as having been practised by him... and the reverse... who point out what was not ordained by the Tathagatha as having been ordained by him... and the reverse... such monk' conduct is to the loss of many folk, to the misery of many folk, to the loss, injury and misery of devas and mankind. Moreover, such monks beget great demerit and cause the disappearance of this true Dhamma' - Anguttara Nikaya Sutta 1.10

Anguttara Nikaya Sutta 1.12 On unpardonable offences etc ‘Those monks who point to what is not an offence as being an offence… to an offence as not being such… to a slight offence as being a serious offence… to a serious as being slight… to an offence against chastity as not being such… to what is no offence against chastity as an offence… who point to a partial offence as a complete one… to a complete offence as a partial one…to a pardonable offence as unpardonable and the reverse…such… cause the disappearance of this true Dhamma.

‘Those monks who point out what is not Dhamma as not Dhamma,- such conduct of theirs is to the profit of many folk, to the good, profit and happiness of devas and mankind. Moreover, such monks beget great merit and establish this true Dhamma. Those monks who point out what is Dhamma as being such… to what is not the Discipline as not being such (the whole the reverse of the above sutta)… the conduct of those monks is to the profit …’

Lohicca Sutta (Digha Nikaya 12) – A non-Buddhist poses some good questions: If Dhamma is something that one must realize for oneself, then what is the role of a teacher? Are there any teachers who don't deserve some sort of criticism? The Buddha's reply includes a sweeping summary of the entire path of practice.

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-12.htm

"there are these three sorts of teacher who are worthy of criticism in the world, and when anyone criticizes these sorts of teachers, the criticism is true, factual, righteous, & unblameworthy. Which three?

"There is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness.

"In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.

(The Four Jhanas)

When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, & blameworthy.

(Insight Knowledge)

"With his mind thus concentrated (Jhanna), purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to knowledge & vision.

Maha-satipatthana Sutta - Digha Nikaya 22 "And what is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.  

"And what is right concentration? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration.

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-22.htm

http://www.accesstoinsight.org/canon/sutta/digha/dn22.html

Anguttara Nikaya Sutta 3.43  Qualities

‘Monks, the clear seeing of 3 qualifications is essential for one who teaches Dhamma to others. What three? He who teaches Dhamma must be able to penetrate the letter and spirit thereof. He who hears Dhamma must do likewise. Both teacher and listener must be able to do both of these. These are the three …’

 

Anguttara Nikaya Sutta 3.44  Respect

‘In three respect, monks, a (religious) talk is profitable. What three? When he who teaches Dhamma and he who listens and both alike are able to penetrate both the spirit and the letter thereof’

 

Anguttara Nikaya Sutta 4.1.2  Fallen Away

‘Monks, he who possesses not four qualities is said to be fallen away from this Dhamma-discipline. What four?

He who possesses not the Ariyan virtue (sila/precepts) … the Ariyan concentration (samadhi/4 Jhannas with other Noble 8 fold path) … the Ariyan wisdom(Contempletion/Vipassana) … the Ariyan release is said to be fallen away from this Dhamma-discipline. These are the four …

 

Nowadays, the Buddha’s teachings are often referred to as Tipitaka or Tripitaka (Three Treasuries), although they were called "Dhamma-Vinaya" by the Buddha in the discourses. In Anguttara Nikáya Sutta 4.180, the Buddha specifically refers to Dhamma as the Suttas (discourses). Vinaya is the disciplinary code of monks and nuns. In the Nikáyas, it is also implied that the Suttas are "Saddhamma" which means "true Dhamma".

The Boddhisatta or Arahant is praised by The Buddha?

"Bhikkhus, associate Sariputta and Moggallana. They are wise and helpful to those leading the holy life.

Sariputta is like the mother who gives birth and Moggallana is like the father. Sariputta trains until the fruition of the entry into the stream of the Teaching and Moggallana until the highest aim is attained. Bhikkhus, Sariputta can announce, detail, establish and explain the four noble truths. "

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-141.htm

Maha-Saccaka Sutta (Majjhima Nikaya 36) -- The Greater Discourse to Saccaka - "Before my Awakening, when I was still an unawakened Bodhisatta

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-36.htm

http://www.accesstoinsight.org/canon/sutta/majjhima/mn036.html

 

Samyutta Nikaya 12.65  "Monks, before my Awakening, when I was just an unawakened Bodhisatta,

http://www.mahindarama.com/e-tipitaka/sn12-65.htm 

http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html

Anguttara Nikaya Sutta 1.13.1

‘Monks, there is one person whose birth into the world is for the welfare of many folk, for the happiness of many folk : who is born out of compassion for the world, for the profit, welfare of devas and mankind. Who is that one person? It is a Tathagatha who is Arahant, a fully Enlightened One. This, monks is that one person.

‘Monks, I do not know of any other single person who so perfectly keeps rolling the wheel supreme of Dhamma set rolling by the Tatagatha as doth Sariputta. Sariputta, monks, is the one who perfectly keeps rolling…’ Chief among those great wisdom is Sariputta. … of supernormal powers is Great Moggallana. … who uphold minute observance of forms is Kassapa the Great. … who are clairvoyant, is Anuruddha. … who are wide knowledge, is Ananda … of retentive memory, is Ananda. … of good behaviour, is Ananda

Anguttara Nikaya Sutta 2.12.1 - 'The believing monk, if he would aspire perfectly, should thus aspire : May I be like Sariputta and Mongollana. Monks, these are a sort of scale and standard (whereby estimate) my disciples who are monks,- namely,Sariputta and Mongollana.

Anguttara Nikaya Sutta 2.6 - ‘Monks, these two persons born into the world are born to the profit and happiness of many, to the profit, happiness and welfare of many folk. What two? A Tatagatha, an Arahant who is a Fully Enlightened One, and a world-ruling monarch. These are two so born. Monks, these two persons born into the world are worthy of a relic shrine. What two? (As above) Monks, these two are enlightened. What two? A Tatagatha, an Arahant who is a Fully Enlightened One, and one enlightened for himself.

 

 

[Majjhima Nikaya Sutta 55] Jivaka Sutta: To Jivaka

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-55.htm
The Buddha explains the regulations he has laid down concerning meat-eating and defends his disciples against unjust accusations.

 

Anguttara Nikaya Sutta 3.45  Duties

‘Monks, these three things have been enjoyed by the wise and good. What three? Charity, going forth (from the home to the homeless life, support of mother and father. These are the three duties.

Giving and harmlessness and self-restraint,

Control of sense and service to the parents

And holy ones who live the righteous life,-

If any one be wise to do these things

By good men favoured, he an Ariyn

Clear sighted, will attain the world of bliss.

Anguttara Nikaya Sutta 3.103  Lamentation

‘This, monks, is reckoned to be lamentation in the discipline of the Ariyan, namely, singing. This is reckoned as causing madness in the discipline of the Ariyan, namely, dancing. This is reckoned as childishness in the discipline of the Ariyan, namely, immoderate laughter that displays the teeth.

Wherefore, monks, away with the bridge that leads to singing and dancing! Enough for you, if you are pleased righteously, to smile just to show your pleasure.’

 

Anguttara Nikaya Sutta 4.3.22 A Foolish Elder Or A Wise Elder ?

‘… Then, monks, I thought to myself: In truth these reverend ones understand not either the elder, or the things which make an elder.

Though a man be old, monks, eighty or ninety or a hundred years of age, yet if he be one who speaks out of due season, who speaks things untrue and unprofitable, things contrary to Dhamma and contrary to Discipline: if he be one who utters words unworthy to be treasured in the heart, words unseasonable and void of reason, words undiscriminating and not concerned with welfare,-then that one is reckoned just a foolish elder.

Though a man be young, monks,- a youth, a mere lad, black haired and blessed with his lucky prime, one in the first flush in life,- if he be one who speaks in due season, who speaks things true and profitable, things according to Dhamma and Discipline: if he be one who utters words worthy to be treasured in the heart, words seasonable, reasonable, discriminating and concerned with welfare,- then that one is reckoned a wise elder.

Now, monks, there are these four things which make the elder. What four? Herein a monk is virtuous, perfect in obligations, restraint of the obligations, perfect in the practice of right behaviour, seeing danger in the slightest faults. He undertakes and trains himself in the training of the precepts, he has learned, is full up with learning, is a accumulate of learning. Those doctrines which, lovely at the beginning, lovely in the middle, lovely at the end (of life) both in the meaning and the letter of them, which preach the utterly fulfilled, the perfectly purified way of the Noble-life, -  such doctrines are much heard by him, borne in mind, repeated aloud, pondered over and well penetrated by his vision. The four stages of Jhanna which are of the clear consciousness, which are concerned with the happy life in this very world,- these he wins easily, without effort. By the destruction of the asavas, in this very life thoroughly understanding the heart’s release, the release by wisdom, he realizes it, attains it and dwells therein.

These monks, are the four things which make the elder.

Anguttara Nikaya Sutta 3.42 ‘Monks, a believer is to be recognized by 3 characteristics. What 3?

            He desires to see the virtuous; he desires to hear Saddhamma (true dhamma/Suttas); with heart free from taint of stinginess he dwells at home, a generous giver, clean handed, delighting in giving up, one ask a favour of, one who delights to share gifts with others. By these 3 characteristics a believer is to be recognized as such.

            Let him desire to see the virtous, Let him desire to hear Saddhamma preached, Let him remove the taint of stinginess, If he would be by men “believer” called.’

Mahavamsa – The 1st Sangha Council (The Original Suttas& Whole Dhamma)

http://www.budsas.org/ebud/mahavamsa/chap003.html

 

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings.

Then the thera (Mahakassapa) taking (the task) upon himself questioned concerning the dhamma, him the chief of those who had most often heard (the word), him the treasurekeeper of the Great Seer (the Buddha); and the them Ananda, taking (the task) upon himself, taking his seat in the preacher's chair, expounded the whole dhamma. And all the (theras) knowing all that was contained in the doctrine repeated the dhamma in turn after the sage of the Videha country.

Thus in seven months was that compiling of the dhamma to save the whole world completed by those (theras) bent on the whole world's salvation. 'The thera Mahakassapa has made the blessed Buddha's message to endure five hundred years,' rejoicing in this thought, at the end of the council, the earth encircled by the ocean trembled six times and many wondrous signs were shown in the world in many ways. Now since the canon was compiled by the theras it was called the ' Thera tradition.' The theras who had held the First Council and had (thereby) brought great blessing to the world, having lived their allotted span of life, entered, all, into nibbana.

Mahavamsa – The 2nd Sangha Council

the history of Mahasanghika / Mahayana (The Great Community bikkhus)

http://www.budsas.org/ebud/mahavamsa/chap004.html

 

Let us consider what happened after the Buddha’s passing away. About 100 years after the Buddha passed into Nibbána, conflict (bhikkus of the Vajji-clan who did shamelessly teach the 10 points were lawful) arose among the monks (Yasa & theras; All free from Asavas or known as Arahant nowadays with the bhikkus of the Vajji-clan (- which bears the name Mahasamghika (The Great Community bikkhus) in the The Third Sangha Council ). The Second Sangha Council (eleven hundred ninety thousand bikkhus under Thera Revata) was consequently called to resolve these differences. Ten points were disputed, one of which concerned whether we should always follow the advice of our Teacher. In this case, it was decided that if a monk's teachings or instructions were in accordance with the Buddha's teachings (i.e. the earliest Suttas and Vinaya), then his words should be followed. However, if his instructions contradicted the Buddha's teachings, they should be ignored.

Mahavamsa – The 3rd Sangha Council (The Mahasamghika)

http://www.budsas.org/ebud/mahavamsa/chap005.html

THAT redaction of the true dhamma, which was arranged at the beginning by the great theras Mahäkassapa and others, is called that of the theras. One and united was the school of the theras in the first hundred years. But afterwards arose other schools of doctrine.' The heretical bhikkhus, subdued by the theras who had held the Second Council, in all ten thousand, founded the school which bears the name Mahasamghika.

The TRUE Dhamma is embodied in the earliest discourses of the Buddha found in the Digha, Majjhima, Samyutta and Anguttara Nikáyas, and the six books of Khuddaka Nikáya (is also known as Agama Sutra in the Mahayana Buddhism)(These Nikáyas are generally accepted by all schools of Buddhism to be the original teachings of the Buddha, unlike other books which are controversial because they contain some contradictions with the Nikáyas. The earliest discourses in the Nikáyas are very consistent and contain the flavor of liberation from suffering. Khuddaka Nikáya, the fifth, is the "minor" or "small" collection. Although termed "small", it is in fact the largest as more and more books have been added to it over the years. It has grown to fifteen books in the Thai and Sri Lankan versions. In 1956, the Sangha Council in Burma added another three books, which are not the Buddha’s own words. These three additions are Milinda Panha, Petakopadesa and Nettipakarana. This is how the Khuddaka Nikáya grew from a minor collection to become a major collection! In the future, say in 500 or 1,000 years’ time, this would definitely create even more confusion. Out of the eighteen books now, probably only six are reliable in that they do not contradict the four Nikáyas. These six reliable books are the Dhammapada, Sutta Nipata, Theragatha, Therigatha, Itivuttaka and Udana.

Ven. Dhammavuddho Thero - http://vbgnet.org

http://groups.yahoo.com/group/Dhammapada2all

http://www.accesstoinsight.org http://www.mahindarama.com/e-tipitaka/suttanta40.htm

 

In the Maha parinibbána Sutta (Digha Nikáya Sutta 16),

http://www.accesstoinsight.org/canon/sutta/samyutta/sn54-013.html

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-16.htm

 

which details the demise of the Buddha, the Buddha advised the monks: "Whatever Dhamma (Sutta)-Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone." This is a very important statement the significance of which has been overlooked by many Buddhists. Because many Buddhists have not heard this advice or grasped its significance, they search far and wide for a teacher; a teacher they can be proud of and brag about his attainments, etc.. Some even travel halfway round the world or more in such a search. These people create personality cults based on the perceived goodness of the teacher rather than on the Dhamma-Vinaya itself.

Again, in Digha Nikáya Sutta 16, the Buddha said: "Monks, be a lamp unto yourselves, be a refuge unto yourselves, with no other refuge. Take the Dhamma as your lamp, take the Dhamma as your refuge, with no other refuge." In other words, we should depend solely on ourselves and on the Buddha’s words. In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

[Digha Nikáya Sutta 7] Jaliya Sutta - Where is Soul? Same as the body or separate?

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-7.htm

[Digha Nikáya Sutta 20] Mahasamaya Sutta- The Great Meeting (Is Asura Lower Realm/Place than Human?)

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-20.htm
A large group of devas pay a visit to the Buddha. This sutta is the closest thing in the Pali Canon to a "who's who" of the deva worlds, providing useful material for anyone interested in the cosmology of early Buddhism.

 

  Universal Reality Or Truth Of Existence Proclaimed By The Buddha

Buddhas arise in the world once in a very long time, at a time when the world is plunged in the darkness of ignorance of the Reality or Truth of existence. Self-enlightened by their own ardent efforts, they bring the light of knowledge to the world. A Buddha is one who is ‘awakened’ or ‘enlightened’ to the Truth concerning the universe. Although born as a human being, after his enlightenment a Buddha cannot be considered as a human, heavenly being or any type of being. This is because he has totally relinquished the ego or Self which all beings cling to. His state surpasses all beings in the universe.

All Buddhas preach the same message: “Avoid evil, do good, purify the mind.”

The Law of kamma is a Universal Truth which applies equally to all living beings irrespective of whether they ‘take the precepts’ or not, and whether they know or not. The Buddha did not preach only for Buddhists but for all beings. Also, the Buddha said whether a Buddha appears in the world or not, there are these established conditions of Dhamma, these fixed Laws of Dhamma, eternal Truths which apply all the time. It is because living beings are unaware of them that the Buddha teaches and reveals them to us. Whether we listen to Dhamma or not, we are still bound by these fixed laws. Anyone who does evil and harms has to suffer as a result, just as anyone who does good and benefits reaps a happy consequence.

http://www.mahindarama.com/e-tipitaka/an3-137.htm

Heavenly life not eternal. Heavenly beings, with lifespans of millions of years, also die unsatisfied with ambitions unfulfilled, according to the Buddha. When beings die discontented, their flames of desire are unquenched. Thus rebirth occurs and the cycle of existence continues.

The danger of sensual pleasures is that it leads to craving for more and more of it. Also sensual pleasures are not permanent but will end one day when one’s blessings are used up.

The folly or vanity of sensual pleasures is that the desire for it cannot be satisfied. Living beings immersed in sensual pleasures have a one sided view of life as only pleasurable. Not knowing that there are sorrowful places of rebirth that await them, they do not see the urgency to cultivate blessings, by doing good and avoiding evil, or to strive to get out of the cycle of rebirths; instead they continue to use up the blessings they have accrued.

Just so few number are those beings who, deceasing as men, are reborn among the devas … who, deceasing as devas, are reborn among the devas… who, deceasing as devas, are reborn among men : more numerous are those beings who, deceasing as devas, are reborn in Purgatory (unhappy/woeful place – ghost,animal & hell)… Anguttara Nikaya Sutta 1.19

"Thus they meet with their downfall through sensual pleasures. Then, having met with their downfall through sensual pleasures, with the break-up of the body, after death, they go to a bad bourn, destitution, the realm of the hungry shades, hell. There they experience sharp, burning pains.

 

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-45.htm

http://www.accesstoinsight.org/canon/sutta/majjhima/mn045.html

The Buddha said we have passed through innumerable lives in the cycle of existence, and the tears we have shed in pain and suffering are more than the waters of the four oceans. One day we will realize that the only way to escape from this unsatisfactory cycle is to renounce all desire for worldly pleasures.

 

Ratthapala Sutta (Majjhima Nikaya Sutta 82) -- About Ratthapala

In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-82.htm

www.accesstoinsight.org/canon/sutta/majjhima/mn082.html

Chiggala Sutta (Samyutta Nikaya Sutta 56.48) -- The Hole

http://www.mahindarama.com/e-tipitaka/sn56-48.htm

www.accesstoinsight.org/canon/sutta/samyutta/sn56-048.html

Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

 

Ariyan Eightfold Path (traveled by the Rightly Self-awakened Ones of former times.- Samyutta Nikaya 12.65)

http://www.mahindarama.com/e-tipitaka/sn12-65.htm

www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html

 

(i) Right View

Right View is the understanding of the Four Ariyan Truths. It includes having the right view or understanding of the law of kamma-vipaka. Right View is attained by listening to the Dhamma(Sutta), and having thorough consideration or attention. A person with Right View is already an Ariya. There is a state of cessation of dukkha called nibbana. In passing into parinibbana, nothing is eternalized nor is anything annihilated. (Samyutta Nikaya 22.85) http://www.mahindarama.com/e-tipitaka/sn22-85.htm

 

Majjhima Nikaya Sutta 149:

http://www.accesstoinsight.org/canon/sutta/majjhima/mn149.html

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-149.htm

The Buddha says here that when a person develops the Noble Eightfold Path fully, the 37 requisites of enlightenment are also developed fully, and samatha and vipassana occur in him working evenly together.

 

4 Ariyan (Noble) Truth Proclaimed By The Buddha

The First Ariyan Truth: Dukkha ( noble truth of unpleasantness )

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-141.htm

Then venerable Sariputta soon after the Blessed had left, addressed the bhikkhus. ‘Bhikkhus, the Thus Gone One worthy, rightfully enlightened set rolling the Teaching not to be interrupted by a recluse, a brahmin, a god, Mara, Brahma or anyone in the world, announcing, detailing establishing and explaining the four noble truths.

"Friends,what is the noble truth of unpleasantness? Birth is unpleasant. So too are decay, death, grief, lament, unpleasantness, displeasure and distress. Unfulfilled desires are also unpleasant. In short the five holding masses are unpleasant.

Friends, what is birth? The conscious birth in the womb of that and other group of beings, appearing of the masses and the gain of the mental faculties is birth.

Friends, what is decay? The breaking up of the body, grayness of hair, wrinkling of the skin, the decrease of the life span and maturing of the mental faculties in this and other group of beings is decay.

Friends, what is death? The disappearing, falling away, breaking up, apparent death, end of the life span, the falling apart of the masses and laying down the body of this and other group of beings is called death.

Friends, what is grief? Faced with one or the other kind of disaster, the grievous thoughts stricken by grief and the resulting internal and severe grief is called grief.

Friends, what is lament? Faced with one or the other kind of disaster, the grievous laments stricken by grief and the resulting loud and soft laments are called lamenting.

Friends, what is unpleasantness? Unpleasant, disagreeable feeling born of unpleasant disagreeable bodily contact (*1) is called unpleasantness.

Friends, what is displeasure? Unpleasant, disagreeable feeling born of unpleasant disagreeable mental contact (*2) is called displeasure.

Friends, what is a disturbed condition? Faced with one or the other kind of disaster, the arising unpleasant thoughts cause a disturbed condition that is troublesome and disturbing. This is called a disturbing condition.

Friends, what are unfulfilled desires that are unpleasant? Beings have such desires about birth. May birth not be to me. In this way non-birth does not come. It is not obtainable by desiring. This is an unfulfilled desire, which is unpleasant. Beings have such desires about decay. May decay not be to me. In this way non-decay does not come. It is not obtainable by desiring. This is an unfulfilled desire, which is unpleasant. Beings have such desires about ailing. May ailments not come to me. In this way non-ailing does not come. It is not obtainable by desiring.

This is an unfulfilled desire that is unpleasant. Beings have such desires about death. May death not be to me. In this way deathlessness does not come. It is not obtainable by desiring. This is an unfulfilled desire, which is unpleasant. Beings have such desires about grief, lament, unpleasantness, displeasure and disturbed conditions. May grief, lament, unpleasantness, displeasure and disturbed conditions not come to me. In this way non-grief, non-lament, pleasantness, pleasure and the undisturbed condition do not come. They are not obtainable by desiring. These are unfulfilled desires, which are unpleasant.

Friends, how are the five holding masses in short unpleasant? In short the five holding masses of matter, feelings, perceptions, determinations and consciousness are unpleasant (*3).

Friends, this is the noble truth of unpleasantness. ”

 

XV. Anatamagga-samyutta -- The unimaginable beginnings of samsara and transmigration

Assu Sutta (Samyutta Nikaya Sutta 15.3) -- Tears - "Which is greater, the tears you have shed while transmigrating and wandering this long, long time... or the water in the four great oceans?"

http://www.mahindarama.com/e-tipitaka/sn15-3.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/sn15-003.html

 

Danda Sutta (Samyutta Nikaya Sutta 15.9) -- The Stick - We bounce from one birth to the next, as a thrown stick bounces along the ground.

http://www.mahindarama.com/e-tipitaka/sn15-9.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/sn15-009.html

 

Duggata Sutta (Samyutta Nikaya Sutta 15.11) -- Fallen on Hard Times - When you encounter an unfortunate person, remember: you've been there, too.

http://www.mahindarama.com/e-tipitaka/sn15-11.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/sn15-011.html

Sukhita Sutta (Samyutta Nikaya Sutta 15.12) -- Happy - When you encounter a fortunate person, remember: you've been there, too.

http://www.mahindarama.com/e-tipitaka/sn15-12.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/sn15-012.html

Mata Sutta (Samyutta Nikaya Sutta 15.14-19) -- Mother - It's hard to meet someone who has not been, at some time in the distant past, your mother, father, son, daughter, sister, or brother.

http://www.mahindarama.com/e-tipitaka/sn15-14.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/sn15-014.html

The Second Ariyan Truth: Cause ( the arising of unpleasantness)

"Friends, what is the noble truth, of the arising of unpleasantness? The interest and greed to be again and again, rejoicing in sensuality, in desires ‘to be’ and desires ‘not to be’. To this is called the noble truth of the arising of unpleasantness. "

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-141.htm

The Third Ariyan Truth: Cessation (cessation of unpleasantness)

"Friends, what is the noble truth, of the cessation of unpleasantness? Non-greed without anything left behind, the cessation, giving up the settlements of that same greed, is called the noble truth of the cessation of unpleasantness.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-141.htm

“There is a state of cessation of dukkha called nibbana”. This is the Third Ariyan Truth proclaimed by the Buddha. The Buddha declared “Nibbana is the highest bliss” even though there is cessation of all perception and feeling when one experiences nibbana. The Buddha explained: “Nay, monks, the Tathagata does not recognize bliss merely because of pleasurable sensation, but monks, wherever bliss is attained, there and there only does the Accomplished One recognize bliss.” Parinibbana. In passing into parinibbana, nothing is eternalized nor is anything annihilated because even here and now in this very life there is no core of unchanging self (Samyutta Nikaya Sutta 22.85) this body and mind is a constant flux.

http://www.mahindarama.com/e-tipitaka/sn22-85.htm

The Fourth Ariyan Truth: Path (path and method for the cessation of unpleasantness)

Maha parinibbána Sutta (Digha Nikáya Sutta 16),  … the Blessed One said, "In any doctrine & discipline where the noble eightfold path is not found, no contemplative of the first... second... third... fourth order [stream-winner, once-returner, non-returner, or Arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first... second... third... fourth order are found. The noble eightfold path is found in this doctrine & discipline, and right here there are contemplatives of the first... second... third... fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of Arahants."

"Friends, what is the noble truth, of the path and method for the cessation of unpleasantness? This same noble Eight-fold path, such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration is called the noble truth, of the path and method for the cessation of unpleasantness.

Friends, what is right view? Recognizing unpleasantness, its arising, its cessation and the path and method leading to the cessation of unpleasantness is called right view.

Friends, what are right thoughts? Thoughts, of giving up sensuality, turning away from anger and turning away from hurting are called right thoughts.

Friends, what is right speech? Abstaining from lies, slandering, rough speech and frivolous speech is called right speech.

Friends, what is right action? Abstaining from, destroying living things, taking the not given and misbehaving in sexual needs is called right action.

Friends, what is right livelihood? Here the noble disciple refrains from wrong livelihood and leads a livelihood that is right. This is called right livelihood.

Friends, what is right effort? Here, the bhikkhu arouses interest, puts forth effort and makes the mind spring forward. For the non arising of non-arisen evil thoughts of demerit, for the dispelling of arisen evil thoughts of demerit, for the arousing of non arisen thoughts of merit and for the non deluded establishment, development and completion of arisen thoughts of merit. This is called right effort.

Friends, what is right mindfulness? Here the bhikkhu is zealously mindful and aware to dispel covetousness and displeasure in the world, reflecting, the body in the body, the feeling in feelings, the mental state in the mind and the thought in thoughts. This is called right mindfulness.

Friends, what is right concentration? Here the bhikkhu forsaking sensuality and evil thoughts, with thoughts, discursive thoughts and joy and pleasantness born of seclusion abides in the first jhana. Overcoming thoughts and discursive thoughts, the mind internally appeased and concentrated in one point, and with joy and pleasantness born of concentration abides in the second jhana.. Again the bhikkhu abides mindful and aware with equanimity to joy and detachment, with the body experiencing pleasantness too (*4) and abides in the third jhana.

To this the noble ones say abiding in pleasantness mindful of equanimity. Again the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure and with mindfulness purified with equanimity abides in the fourth jhana. To this is called right mindfulness.

Friends, this is the noble truth of the path and method for the cessation of unpleasantness."

http://www.mahindarama.com/e-tipitaka/sn22-85.htm

Ariyan Eightfold Path (traveled by the Rightly Self-awakened Ones of former times.- Samyutta Nikaya Sutta 12.65) “...Just this”

http://www.mahindarama.com/e-tipitaka/sn12-65.htm  

www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html

 

(i) Right View

Right View is the understanding of the Four Ariyan Truths. It includes having the right view or understanding of the law of kamma-vipaka. Right View is attained by listening to the Dhamma(Sutta), and having thorough consideration or attention. A person with Right View is already an Ariya. There is a state of cessation of dukkha called nibbana. In passing into parinibbana, nothing is eternalized nor is anything annihilated. (Samyutta Nikaya Sutta 22.85)

http://www.mahindarama.com/e-tipitaka/sn22-85.htm

Samyutta Nikaya Sutta 12.65 - an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times.  … Just this noble eightfold path

http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html

http://www.mahindarama.com/e-tipitaka/sn12-65.htm

"Monks, before my Awakening, when I was just an unawakened Bodhisatta, the realization came to me: 'How this world has fallen on difficulty! It is born, it ages, it dies, it falls away & rearises, but it does not discern the escape from this stress, from this aging & death. O when will it discern the escape from this stress, from this aging & death?'

"In the same way I saw an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times. And what is that ancient path, that ancient road, traveled by the Rightly Self-awakened Ones of former times? Just this noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. That is the ancient path, the ancient road, traveled by the Rightly Self-awakened Ones of former times. I followed that path. Following it, I came to direct knowledge of aging & death, direct knowledge of the origination of aging & death, direct knowledge of the cessation of aging & death, direct knowledge of the path leading to the cessation of aging & death. I followed that path. Following it, I came to direct knowledge of birth... becoming... clinging... craving... feeling... contact... the six sense media... name-&-form... consciousness, direct knowledge of the origination of consciousness, direct knowledge of the cessation of consciousness, direct knowledge of the path leading to the cessation of consciousness. I followed that path.

"Following it, I came to direct knowledge of fabrications, direct knowledge of the origination of fabrications, direct knowledge of the cessation of fabrications, direct knowledge of the path leading to the cessation of fabrications. Knowing that directly, I have revealed it to monks, nuns, male lay followers & female lay followers, so that this holy life has become powerful, rich, detailed, well-populated, wide-spread, proclaimed among celestial & human beings."

Saccavibhanga Sutta (Majjhima Nikaya Sutta 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-141.htm

www.accesstoinsight.org/canon/sutta/majjhima/mn141.html

Sammaditthi Sutta (Majjhima Nikaya Sutta 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-9.htm

http://www.accesstoinsight.org/canon/sutta/majjhima/mn009.html

Vera Sutta (Anguttara Nikaya Sutta 10.92) -- Animosity What it takes for a lay person to become a stream-winner.

http://www.accesstoinsight.org/canon/sutta/anguttara/an10-092.html

 

Majjhima Nikaya Sutta 149:

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-149.htm

http://www.accesstoinsight.org/canon/sutta/majjhima/mn149.html

The Buddha says here that when a person develops the Noble Eightfold Path fully, the 37 requisites of enlightenment[33] are also developed fully, and samatha and vipassana occur in him working evenly together.

Nowadays, the Buddha’s teachings are often referred to as Tipitaka or Tripitaka (Three Treasuries), although they were called "Dhamma-Vinaya" by the Buddha in the discourses. In Anguttara Nikáya Sutta 4.180, the Buddha specifically refers to Dhamma as the Suttas (discourses). Vinaya is the disciplinary code of monks and nuns. In the Nikáyas, it is also implied that the Suttas are "Saddhamma" which means "true Dhamma".

 

Nikayas is also known as Agama Sutra in the Mahayana Buddhism

 

1. Digha Nikaya Suttas

Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm

http://www.accesstoinsight.org/canon/digha/index.html

 

2.      Majjhima Nikaya Suttas

3.      Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm

http://www.accesstoinsight.org/canon/majjhima/index.html

http://www.saigon.com/~anson/ebud/majjhima/index.htm

http://www.budsas.org/ebud/majjhima/index.htm

 

3. Samyutta Nikaya Suttas

Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm

http://www.accesstoinsight.org/canon/samyutta/index.html

 

4. Anguttara Nikaya Suttas

A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm

http://www.accesstoinsight.org/canon/anguttara/index.html

http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html

http://uk.geocities.com/bhikkhu_samahita/Canon/Sutta/AN/Numerical.htm

 

 

5. Khuddaka Nikaya Suttas

The Smaller Collection

http://www.mahindarama.com/e-tipitaka/suttanta50.htm

http://www.saigon.com/~anson/ebud/ebsut027.htm

http://www.accesstoinsight.org/canon/khuddaka/index.html

http://www.budsas.org/ebud/ebsut027.htm

Kamma (Karma) Vs Prayers, Praise & Vows

Paccha-bhumika Sutta (Samyutta Nikaya Sutta 42.6) -- [Brahmans] of the Western Land

http://www.mahindarama.com/e-tipitaka/sn42-6.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/index.html

The Buddha explains how the principles of kamma and rebirth are as inviolable as the law of gravity. Choose your actions with care, lest you sink like a stone!

-- because of the prayers, praise, & circumambulation of that great crowd of people -- at the break-up of the body, after death, reappear in a good destination, the heavenly world?"

The Blessed One (Buddha), worthy & rightly self-awakened, can arrange it so that all the world, at the break-up of the body, after death, reappears in a good destination, the heavenly world.?"

"So it is with any man who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart -- [saying,] 'May this man, at the break-up of the body, after death, reappear in a good destination, the heavenly world!' -- still, at the break-up of the body, after death, he would reappear in destitution, a bad destination, the lower realms, hell.

Mahayana Sutra :

THE REAL MEANING OF PURE LAND

http://www.purifymind.com/drfu24.htm

 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

Nibbana Sutta (Anguttara Nikaya Sutta 9.34) -- Unbinding Ven. Sariputta explains to Ven. Udayin how even the most exquisitely refined and beautiful mental states are beset with dukkha; only Nibbana itself can truly be called "pleasant."

"Furthermore, there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. So by this line of reasoning it may be known how Unbinding is pleasant."

http://www.mahindarama.com/e-tipitaka/an9-34.htm

http://www.accesstoinsight.org/canon/sutta/anguttara/an09-034.html

HAPPINESS :

DhammapadaVerse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

MANGALA SUTTA VANANA - What is Blessing; and what constitutes Highest Blessing?

http://www.mahindarama.com/e-library/mangalasutta1.html

 

Sigalovada Sutta

http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-31.htm

http://www.accesstoinsight.org/canon/sutta/digha/dn31.html

 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

 

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates, the friend who renders lip-service, the friend that flatters, the friend who brings ruin, these four as enemies the wise behold, avoid them from afar as paths of peril.

Kathavatthu Sutta (Anguttara Nikaya Sutta 10.69) -- Topics of Conversation. The Buddha presents ten wholesome topics of conversation as an alternative to gossip.

http://www.mahindarama.com/e-tipitaka/an10-69.htm

 

Jivaka Sutta (Anguttara Nikaya Sutta 8.26) -- To Jivaka (On Being a Lay Follower)

The Buddha explains how a lay follower can best work for the welfare of others.

http://www.mahindarama.com/e-tipitaka/an8-26.htm

http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

KAMMA & REBIRTH :

 

Vipaka Sutta (Anguttara Nikaya Sutta 8.40) -- Results

http://www.mahindarama.com/e-tipitaka/an8-40.htm

www.accesstoinsight.org/canon/sutta/anguttara/an08-040.html

 

The Buddha describes the unpleasant consequences of not sticking to the precepts.

(*) Only we can help ourselves. - Bhikkhu Dhammavuddho

http://vbgnet.org/vbgnet/resource/articles/art6.asp

 

The Buddha's Words on Kamma

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html

Four Discourses of the Buddha from the Majjhima Nikaya

 

Subha Sutta - Majjhima Nikaya Sutta 99

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-99.htm

http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

 

Cula-kammavibhanga Sutta (Majjhima Nikaya Sutta 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-135.htm

 

Saleyyaka Sutta (Majjhima Nikaya Sutta 41) -- The Brahmans of Sala

The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-41.htm

www.accesstoinsight.org/canon/sutta/majjhima/mn041.html

 

How To Get Good Results From Doing Merit

http://www.mahindarama.com/e-library/goodresult1.html

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too. If all the three components are united correctly, then we will receive a great deal of merit. That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

 

Devaduta Sutta - Under World (Majjhima Nikaya Sutta 130)-The Heavenly Messengers.

The Buddha describes the sufferings of hell which await the evil-doer after death.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-130.htm

http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm

 

Tirokudda Kanda (Khp 7) -- Hungry Shades Outside the Walls

Dedication to our Departed Next-of-Kin

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

http://www.mahindarama.com/e-library/tirokudda.htm

http://www.accesstoinsight.org/canon/sutta/khuddaka/khp/index.html

 

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.

2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.

3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.

4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

THE DHAMMAPADA STORIES

http://groups.yahoo.com/group/Dhammaduta_Unit/links

Buddha's Teachings with appropriate similes

and real life stories, translated and edited

by the Burma Pitaka Association.

 

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html

 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html

 

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.

http://web.ukonline.co.uk/buddhism/verses.htm

THE WORD OF THE BUDDHA - Venerable Nyanatiloka Mahathera

An Outline of the teachings of the Buddha in the words of the Pali canon.

http://buddhistinformation.com/the_word_of_the_buddha.htm

 

The Five Mental Hindrances - Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon

http://buddhistinformation.com/five_mental_hindrances_and_their.htm

 

Lord Buddha's Disciples http://groups.yahoo.com/group/Dhammaduta_Unit/links

(The Life of) Maha-Moggallana,

A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda

Maha Kaccana: Master of Doctrinal Exposition

Maha Kassapa: Father of the Sangha,

The Life of Sariputta

A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

 

 

MEDITATION :

In the Maha parinibbána Sutta (Digha Nikáya Sutta 16),  which details the demise of the Buddha, the Buddha advised the monks: "Whatever Dhamma-Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone."

 

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

 

Yuganaddha Sutta (Anguttara Nikaya Sutta 4.170) -- In Tandem Ven. Ananda describes the paths to arahantship by which insight (vipassana) and tranquillity (samatha) work hand-in-hand.

http://www.mahindarama.com/e-tipitaka/an4-170.htm

http://www.accesstoinsight.org/canon/sutta/anguttara/an04-170.html

 

Ananda Sutta (Samyutta Nikaya Sutta 54.13) -- To Ananda (on Mindfulness of Breathing) The Method taught & recommended by Exalted One, Arahant, the Fully Enlightened One to ALL the monks & practiced by Himself. (attainment of first Jhanna till fourth Jhanna and above)

http://www.mahindarama.com/e-tipitaka/sn54-13.htm

http://http://www.accesstoinsight.org/canon/sutta/samyutta/sn54-013.html

The Buddha explains to Ven. Ananda how the sustained practice of mindfulness of breathing (anapanasati) leads, by stages, to full Awakening.

Majjhima Nikaya Sutta 14: 'Even though a noble disciple has seen clearly as it actually is with proper wisdom how sensual pleasures provide little gratification, much suffering . . . , as long as he still does not attain to the delight and pleasure that are apart from sensual pleasures, apart from unwholesome states (the first jhana) or to something more peaceful than that (the higher jhanas), he may still be attracted to sensual pleasure.'

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-14.htm

 

No jhana, the wrong path. Right concentration is the Four Jhanas, the eighth factor of the Noble Eightfold Path. When jhana is attained, the Five Hindrances are eliminated. This is the type of meditation praised by the Buddha because it is conducive to liberation, Nibbana. In Majjhima Nikaya 31, 'a superhuman state, a distinction in knowledge and vision worthy of the noble ones' is defined as the first jhana . . . second jhana . . . third jhana . . . fourth jhana . . . .' To say that jhana is not necessary is the same as saying that right concentration is not necessary for liberation. In effect, this means we are only practising a sevenfold path, which is not the path laid down by the Buddha to win Nibbana.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-31.htm

 

In Samyutta Nikaya Sutta 16.13, this is mentioned as one of the factors leading to the disappearance of the true Dhamma. Thus in Anguttara Nikaya Sutta 6.64 the Buddha said: 'Concentration is the path; no-concentration, the wrong path.'

 

Jhanas are Halfway Stations to Nibbana

The reason the jhanas are necessary for arahantship is because they are halfway stations to Nibbana.

Nibbana is a completely cooled state where the six types of consciousness (of the eye, ear, nose, tongue, body and mind) have ceased totally. Jhana is a cooled state where perceptions of sensual pleasures cease. It is also a cooled state because the mind is not agitated at all but very collected.

Anguttara Nikaya Sutta 9.33: The Buddha says concerning jhana: 'Where sensual pleasures end (the state of jhana) and those who have ended sensual pleasures so abide -- surely those venerable ones are without craving, cooled (nibbuta), crossed over and gone beyond with respect to that factor, I say.'

Digha Nikaya Sutta 13: The Buddha says that if a person does not behave like Brahma in this life, how can he expect to be reborn as Brahma in the next life? Similarly, let us consider the state of Nibbana. The Buddha says: 'Nibbana is the highest bliss.'[27] Now jhanas are states of great bliss and delight. If a person cannot attain jhana, a state of great bliss and delight, which surpasses divine bliss[28] , how can he expect to attain the highest bliss of Nibbana? http://www.mahindarama.com/e-tipitaka/Digha%20Nikaya/dn-13.htm

Majjhima Nikaya Sutta 53: 'When a noble disciple has thus become one who is possessed of virtue, who guards the doors of his sense faculties, who is moderate in eating, who is devoted to wakefulness, who possesses seven good qualities, who obtains at will, without trouble or difficulty, the Four Jhanas that constitute the higher mind and provide a pleasant abiding here and now, he is called one in higher training who has entered upon the way . . . . He is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.'

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-53.htm

 

Anguttara Nikaya Sutta 5.3.28: 'Monks, I will teach you how to develop the five factored ariyan right concentration . . . Monks, take the case of a monk who, aloof from sensual pleasures, enters and abides in the first jhana . . . second jhana . . . third jhana . . . fourth jhana . . . . The contemplation (meditation) sign is rightly attended to by the monk . . . . Monks, when a monk has thus developed and strengthened the five-factored ariyan right concentration, he can incline his mind to realize by higher knowledge whatever condition is so realizable, and become an eyewitness in every case, whatever the range may be.'

http://www.mahindarama.com/e-tipitaka/an5-28.htm

http://www.accesstoinsight.org/canon/sutta/anguttara/an05-028.html

No jhana, no asava-destruction. As the suttas describe, the most important of the six higher knowledges (abhinnas), which include various types of psychic power, is asava-destruction -- the attainment of arahantship. Asavas, as explained earlier, mean uncontrolled mental outflows. So an arahant is one whose uncontrolled mental outflows have ceased permanently. Jhana is a state where the uncontrolled mental outflows cease temporarily. For instance, unwholesome thoughts cease in the first jhana; and all thoughts cease, a state of 'ariyan silence', in the second and higher jhanas. If one cannot attain jhana and cause the asavas to cease temporarily, how can one possibly make the asavas cease permanently?

Advice to indulge in Jhana. In Majjhima Nikaya Sutta 66, the Buddha describes the bliss of jhana: 'This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, that it should not be feared.'

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-66.htm

 

The Buddha further explains in Digha Nikaya Sutta 29: '. . . these four kinds of life devoted to pleasure which are entirely conducive to disenchantment, to dispassion, to cessation, to Nibbana. What are they? . . . the first jhana . . . second jhana . . . third jhana . . . fourth jhana . . . . So if wanderers from other sects should say that the followers of the Sakyan are addicted to these four forms of pleasure-seeking, they should be told: 'Yes', for they would be speaking correctly about you . . . .

Well then, those who are given to these four forms of pleasure-seeking -- how many fruits, how many benefits can they expect? . . . They can expect four fruits . . . they become a sotapanna . . . sakadagami . . . anagami . . . arahant . . . .'

 

Samatha and Vipassana

In the practice of right recollection, one can either recollect one object or several objects. Recollection of one object, e.g. recollection of the breath (anapanasati), leads to tranquility and concentration of mind -- the precondition for wisdom. Recollection of several objects, e.g. body, feeling, mind and Dhamma, leads to wisdom -- provided there is concentration of mind[29] , and also the other factors of the Noble Eightfold Path.

Generally speaking, recollection of one object is called samatha, tranquility meditation, and recollection of several objects is called vipassana, contemplation meditation.[30]

Nowadays there is a popular belief that Buddhist meditation consists only of vipassana. However, even a nodding acquaintance with the suttas should make it clear that samatha is also an important and integral part of it. In fact in Samyutta Nikaya Sutta 54.1.8 and 54.2.1 the Buddha said that before enlightenment, and even after that, he would generally spend his time on intent recollection of breathing, calling it 'The Ariyan way of life, the best of ways, the Tathagata's way of life'. Both samatha and vipassana are needed for final liberation. But the order of practice is not important. One can practise samatha or vipassana first, or practise them simultaneously.

 

The necessity of both samatha and vipassana is obvious from the following suttas:

Anguttara Nikaya Sutta 4.170: In this sutta, Venerable Ananda says that monks and nuns who informed him that they had attained arahantship all declared that they did so by one of the four categories, i.e. there are only these four ways to arahantship:

 

o Samatha followed by vipassana - after which the path is born in him/her,

o Vipassana followed by samatha[31] - after which the path is born in him/her,

o Samatha and vipassana together, simultaneously - after which the path is born in him/her, and

o The mind stands fixed internally (i.e. on the cognizant consciousness or 'self') until it becomes one-pointed[32] - after which the path is born in him/her.

 

Majjhima Nikaya Sutta 43: After right view is attained, five other supporting conditions are necessary for final liberation, namely:

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-43.htm

 

o Morality (sila),

o Listening to the Dhamma (dhammasavana),

o Discussion of the Dhamma (dhammasakaccha),

o Tranquility meditation (samatha), and

o Contemplation meditation (vipassana).

 

Majjhima Nikaya Sutta 149: The Buddha says here that when a person develops the Noble Eightfold Path fully, the 37 requisites of enlightenment[33] are also developed fully, and samatha and vipassana occur in him working evenly together.

http://www.mahindarama.com/e-tipitaka/Majjhima%20Nikaya/mn-149.htm

Samyutta Nikaya Sutta 35.204: Here the Buddha gives the parable of a swift pair of messengers (samatha and vipassana) who bring the message of reality (Nibbana).

Anguttara Nikaya Sutta 9.4 and 10.54: These two suttas also say that both samatha and vipassana are necessary.

Role of Samatha and Vipassana. Charity (dana) and morality (sila) are the positive and negative aspects of doing good. Likewise, samatha and vipassana can be said to be the positive and negative aspects of meditation. Samatha, which results in the attainment of jhana, is the positive aspect which brings one closer to Nibbana, jhanas being halfway stations to Nibbana. Vipassana is the negative aspect, because one sees everything in the world as it is with proper wisdom thus: 'This is not mine, this I am not, this is not my self'[34] -- as a result, one will naturally withdraw from and let go of the sensory world. In other words, samatha meditation pulls one towards Nibbana, in contrast to vipassana meditation, which pushes one away from the world.

In summary, we need to fully cultivate and develop both samatha and vipassana, as well as all the other factors in the Noble Eightfold Path for final liberation. To say that the Buddha's way of meditation is samatha or vipassana meditation only misrepresents the Buddha.

The Importance of Understanding the Suttas

Attaining Right View. The importance of understanding the earliest suttas, found in the nikayas, cannot be overemphasized.[35] Why? Because they are the authoritative means for right view. It is said in Majjhima Nikaya 43 that right view arises from listening to the Dhamma and having thorough consideration. Gaining right view is crucial because it is synonymous with becoming an ariya.[36] Thus the Buddha put right view as the first factor of the Noble Eightfold Path, saying that the cultivation of the Noble Eightfold Path starts with right view.[37] Hence we see in the Suttas and Vinaya that every person who attained stream-entry (first path ariya) did so by listening to the Dhamma. After right view is attained, five other supporting conditions are necessary for final liberation -- among them, listening to the Dhamma and discussing the Dhamma. This means that to practise meditation without studying the discourses (suttas) is a great mistake if one's aim is liberation from suffering.

 

Liberation. In addition, Anguttara Nikaya Sutta 5.26 gives the five occasions when liberation is attained:

o Listening to the Dhamma,

o Teaching the Dhamma,

o Repeating the Dhamma,

o Reflecting on the Dhamma, and

o Some concentration sign (samadhi nimitta) is rightly reflected upon and understood.

 

Of these five occasions, only the last possibly refers to formal meditation. This shows that understanding the Dhamma is of paramount importance for liberation. Two synonymous Pali terms frequently recur in the suttas: (i) bahusacca - much hearing of the Truths (Dhamma), and (ii) bahussuta - much hearing of Dhamma. And in Majjhima Nikaya Sutta  53, bahussuta is said to be one of the possessions of a noble one.

Penetrative insights only possible with jhana. We find in the suttas that people often attained the various levels of ariyahood while listening to the Dhamma, especially the sotapanna stage. Depending on how developed their mind is, i.e. the degree of concentration they possess, their attainment corresponds to their concentration level when they heard the Dhamma. Thus one without jhana could become a sotapanna or sakadagami on hearing, teaching, repeating or reflecting on the Dhamma; whereas another possessing jhana would have become an anagami or arahant. Why? Because they possess the pure and developed mind, owing to jhana with its supports and requisites, for penetrative insights to be possible.

 

Chapter One of the Mahavagga (Vinaya-pitaka) makes this quite clear. After the Buddha converted 1,000 matted-hair ascetics (jatilas) to become his disciples, he preached to them the Adittapariyaya Sutta, whereupon all 1,000 of them became arahants. Thereafter the Buddha brought them to Rajagaha, where King Bimbisara led 12 nahutas of lay people to visit the Buddha. According to Pali dictionaries, a nahuta is 'a vast number, a myriad'; and according to the Vinaya Commentary is 10,000. The Buddha gave them a graduated discourse on the Dhamma, basically on the Four Noble Truths, and all 12 nahutas (120,000) of them attained the Dhamma-eye -- the first path ariya attainment. Some of them may have practised meditation, but it is highly improbable that everyone in this large number of people would have done so.

LIV. Anapana-samyutta -- Mindfulness of breathing (Anapanasati) Samyutta Nikaya Sutta 54.13

http://www.mahindarama.com/e-tipitaka/sn54-13.htm

http://www.accesstoinsight.org/canon/sutta/samyutta/sn54-013.html

 

Silavant Sutta (Samyutta Nikaya Sutta 22.122) -- Virtuous

Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo

http://www.mahindarama.com/e-tipitaka/sn22-122.htm

www.accesstoinsight.org/canon/sutta/samyutta/sn22-122.html

 

 

Links :Buddhism, Sutta,Nikaya,Abhidhamma,Dhamma,Dhammapada,Zen,Nichiren Shoshu, Soka Gakkai International, Lotus Sutra,Mahayana,Zen,Tao ,Mahasi Sayadaw,Cheng Yen,Visuddhimagga,Buddhagosa,Kuan Yin, Maitreya, Acharn Mun, Jataka tales, Ashin Janakabhivamsa, Ven. Sujivo, Ven Visuddhacara, Ven Suvanno, Sasanarakkha Buddhist Sanctuary, Tibetan Book of the Dead, Advice for Broken Heart,Marriage,Divorce,Dating,Depression, Buddhist Maha Vihara,Buddhist Gem Fellowship, Buddhist Missionery Society of Malaysia, Singapore, Ajahn

 

Buddhist Missionary Society Malaysia http://groups.yahoo.com/group/Dhammaduta_Unit

 http://www.nibbana.com   http://www.triplegem.net  http://www.accesstoinsight.org  http://www.buddhanet.net  http://www.tipitaka.net/ebooks         http://www.mahindarama.com  http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson  http://buddhistinformation.com/books.htm  

Forest Sangha http://www.forestsangha.org

A directory to the communities of disciples of the Venerable Ajahn Chah

Venerable Ajahn Brahmavamso http://www.forestsangha.org/brahmav.htm

BuddhaNet http://www.buddhanet.net General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group

http://groups.yahoo.com/group/Triplegem

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature

http://groups.yahoo.com/group/Tipitaka

Buddha Gotama http://groups.yahoo.com/group/The_Buddha

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review

Sangha Online - Q&A http://groups.yahoo.com/group/SanghaOnline

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm

dhammatimes.com http://www.dhammatimes.com

The Dhamma Times is a daily cyber publication of global Buddhist news and happenings. Using the internet as a medium, it aims to create awareness of Buddhist related reports and further into propagating the Dhamma through publishing good Buddhist articles.

(*) Beyond Belief. (A Buddhist view On Bible)A. L. De Silva

http://www.budsas.org/ebud/beyond/beyond01.htm

(*)Good Question, Good Answer. Bhikkhu S. Dhammika

http://www.budsas.org/ebud/goodqa/goodqa-00.htm

(*) What Buddhists Believe. Venerable K. Sri Dhammananda Mahathera

http://www.budsas.org/ebud/whatbudbeliev/main.htm

Manual of Zen Buddhism By Daisetz Teitaro Suzuki http://buddhistinformation.com/manual_of_zen_buddhism.htm

Translated by Burton Watson http://www.quangduc.net/English/Maha/lotus00.html

 

The Four Sublime States - Contemplation on Love, Compassion, Sympathetic Joy and Equanimity

~ Ven Nyanaponika Thera

http://www.mahindarama.com/e-library/4sublimestate.html

 

The Practice of Loving-Kindness (Metta)

http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya Sutta 5:161 (spoken by the Buddha)

 

 

I would like to share the merits I have gathered today as well as in the past with the Devas, invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done. May they rejoice in these merits and keep an eye on me and my loved ones. I would also like to transfer these merits to my departed relatives and friends. Wherever they are, may they be free from suffering and be happy.

 

Sadhu, Sadhu, Sadhu

Adam Chua (Webmaster) dhammapada2all@...

Join this site mailing list for latest update?

http://groups.yahoo.com/group/Dhammapada2all

http://Dhammapada.Buddhistnetwork.com

 

 

Remember to share the Buddha's Teachings (Dhamma) with your friends!

 

You can get merits with that.

(10) The Story of the Questions Raised by Sakka, king of the devas (gods)

While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

(a) Among gifts, which is the best?

(b) Among tastes, which is the best?

(c) Among delights, which is the best?

(d) Why is the eradication of craving said to be the most excellent?

To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."Dhammapada Verse 354.

At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

The Buddha spoke in verse as follows:

Dhammapada Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

 

 

http://Dhammapada.Buddhistnetwork.com

Join this group for future update news:

http://groups.yahoo.com/group/Dhammapada2all

 

 

 

 


Reply | Forward | Messages in this Topic (64)
#27 From: associationofchinesecommunity@yahoogroups.com
Date: Wed Sep 29, 2004 12:35 pm
Subject: New file uploaded to associationofchinesecommunity 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
  
Hello,

This email message is a notification to let you know that
a file has been uploaded to the Files area of the associationofchinesecommunity
group.

   File        : /''Disapparance of The Buddha's True Dhamma.htm
   Uploaded by : marriage2u
   Description : Last Days of the Buddha,Maha parinibbána Sutta (Digha Nikáya
Sutta 16) & Anguttara Nikáya Sutta 4.180 -"The words & syallables are to be
closely scrutinized, laid beside Sutta & compared with Vinaya. If, when thus
laid beside Sutta & compared with Vinaya, they lie not along with Sutta & agree
not with Vinaya, to this conclusion must ye come: Sure this is not the word of
that Exalted One, Arahant, the Fully Enlightened One, & it was wrongly taken by
that monk. So reject it, monks. "

You can access this file at the URL:
http://groups.yahoo.com/group/associationofchinesecommunity/files/%27%27Disappar\
ance%20of%20The%20Buddha%27s%20True%20Dhamma.htm

To learn more about file sharing for your group, please visit:
http://help.yahoo.com/help/us/groups/files

Regards,

marriage2u

Reply | Forward | Messages in this Topic (11)
#26 From: associationofchinesecommunity@yahoogroups.com
Date: Sun Sep 5, 2004 6:52 am
Subject: New file uploaded to associationofchinesecommunity 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
  
Hello,

This email message is a notification to let you know that
a file has been uploaded to the Files area of the associationofchinesecommunity
group.

   File        : /index.htm
   Uploaded by : marriage2u
   Description : ‘Monks, there is one person whose birth into the world is for
the welfare of many folk, for the happiness of many folk : who is born out of
compassion for the world, for the profit, welfare of devas and mankind. Who is
that one person? It is a Tathagatha who is Arahant, a fully Enlightened One.
This, monks is that one person.

You can access this file at the URL:
http://groups.yahoo.com/group/associationofchinesecommunity/files/index.htm

To learn more about file sharing for your group, please visit:
http://help.yahoo.com/help/us/groups/files

Regards,

marriage2u

Reply | Forward | Messages in this Topic (11)
#25 From: associationofchinesecommunity@yahoogroups.com
Date: Wed Sep 1, 2004 3:26 pm
Subject: File - Buddhism, Nikaya and Dhammapada.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy,

the Perfectly Self-Enlightened"

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth 

than to live a hundred years without ever seeing the Supreme Truth. 

 

 

Verse 183. Not to do evil, to cultivate merit, to purify one's (NOT BY OTHERS) mind—this is the Teaching of the Buddhas.

http://web.ukonline.co.uk/buddhism/verses.htm 

    

May All Beings Be Well & Happy!

This site is created on 26th May 2003, 

due to many people lack of understanding in Buddhism.

May the Buddha Sasana endure.

http://Dhammapada.Buddhistnetwork.com

 

 

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

The Patimokkha  The Bhikkhus' Code of Discipline http://groups.yahoo.com/group/Dhammaduta_Unit/links

Translated from the Pali by Thanissaro Bhikkhu

 

 

Ani Sutta (SN XX.7) -- The Peg
Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn20-007.html

 

Gotami Sutta (AN VIII.53) -- To Gotami  The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's

 

 

 

BUDDHIST POINTS MISUNDERSTOOD http://www.metta.lk/english/buddhist-points.htm

By  Ven. D. Mahinda Thera  (Sri Lanka)

 Buddhism is not based on blind faith or superstition. It is based on reality. This is known as the four noble truths. When one's mind is full of superstitious ideas, such a one cannot understand the Buddha's teaching. Most Buddhists who live in the West as well as in the East, do not get an opportunity to read the Tipitaka (Pali Canon). They do not listen to the Dhamma either. Hence they are unable to live up to the Dhamma. This will result in their not understanding the doctrine. They waste their precious time thinking of the past and the future. When they live in this manner they do not know that such thoughts are harmful to both themselves and to others. The Supreme Buddha advised them, "Do not repent over the past: Do not think of the future: but do your duties with diligence by doing what you have to do at present."

 

Good Question, Good Answer By Bhikkhu Shravasti Dhammika

http://buddhistinformation.com/good_question,_good_answer.htm

 

Theravada - Mahayana Buddhism
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996
http://www.urbandharma.org/udharma3/theramaya.html

 

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

NIBBANA FOR EVERYONE  By Buddhadasa Bhikkhu  http://buddhistinformation.com/nibbana_for_everyone_a_truth_mes.htm 
In fact, without this business of nibbána, Buddhism would be as good as dead. When nobody is interested in nibbána, then nobody is genuinely interested in Buddhism. When nothing about nibbána interests us, then we can't get any benefits at all from Buddhism. I feel that it's about time for us to get interested and bring about the highest benefit, as fits the words, "Nibbána is the Supreme Thing"--namely, the highest goal of living things, which is involved with our daily life at all times. Nibbána has nothing in the least to do with death! The word "nibbána" means, "cool." Back when it was just an ordinary word which people used in their homes it also meant, "cool." When it is used as Dhamma language, in a religious context, it still means "cool," but refers to cool from the fires of defilement (kilesa), while in the common people's usage it means cool from physical fires.

Throughout the Pali scriptures, the word "nibbána" is never used in the sense of death. When death is discussed, the word "marana" is used. Otherwise, the word "parinibbána" is used, such as when the Buddha said, "The parinibbána will occur three months from now.

 

Buddhism and The Free Thinkers  http://www.mahindarama.com/e-library/freethinkers.htm

http://buddhistinformation.com/buddhism_and_the_free_thinkers.htm 

the Buddha said, "Monks, now you and I are free from human and divine bondages".

What are these bondages? They are various kinds of beliefs, cravings, attachments, concepts, traditions and customs created in the name of religion by exploiting fear and suspicion.

The Buddha says, "Do not accept anything through mere faith because it will make it difficult for you to understand the truth, because that faith can make you a blind follower.

... The Buddha did not claim that he is the only true religious teacher and if one came and worshipped and prayed to him, one would be saved, one’s sins would be forgiven, one would end up in heaven or nirvana after death. He also never suggested that we should disrespect other religious teachers. ü He said, "respect those who are worthy of respect".

... the Buddha says, "Accept the truth whenever it is available. Support everybody irrespective of their religions".

It is wrong to blindfold and mislead innocent people. By creating discrimination they propagate very unhealthy ideas in the name of religion. Because of that, many people have come to regard religion as a nuisance. Goodwill, unity, harmony and rela-tionships amongst humanity is destroyed due to such hostile attitudes. Sometimes, members of the same family are divided into different groups through the influence of such religious attitude.

 

 

Kàlàma Sutta

Kalama Sutta: The Buddha's Charter of Free Inquiry 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

'Do not accept anything based upon mere reports,traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself or others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

 

What Buddhists Believe — Ven. Dr. K. Sri Dhammananda.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/whatbudbeliev/main.htm 

http://www.tipitaka.net/ebooks/pageload.php?book=0004 

This expanded 4th edition of "What Buddhists Believe" answers many questions which are asked about Buddhism by Buddhists and non-Buddhists alike. There are so many misconceptions regarding superstitions and misinterpretations which are associated with this noble religion that it has become imperative to explain the Teachings in a manner which has contemporary relevance.

What Buddhists Believe

Venerable K. Sri Dhammananda Maha Thera

 

 

Foreword
Author's Note

PART I
LIFE AND MESSAGE OF THE BUDDHA

Chapter 1.  Life and Nature of the Buddha

Gautama, the Buddha
His Renunciation
Nature of the Buddha

'Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.' (Sutta Nipata)  
Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha's Service
Historical Evidence of the Buddha
Salvation Through Arahantahood
Bodhisatta
Attainment of Buddhahood
Trikaya - The Three Bodies of the Buddha

Chapter 2. His Message

Message for All
Miraculous Power
The Buddha's Silence
The Buddha's Attitude Towards Worldly Knowledge
The Last Message of the Buddha

Chapter 3. After the Buddha

Does the Buddha Exist After His Death?
A Successor to the Buddha
The Future Buddha

PART II
BUDDHISM - ESSENCE AND COMPARATIVE APPROACH

Chapter 4. Timeless Truth of the Buddha

The Lion's Roar
What is Buddhism?
The Ultimate Truth
Two Main Schools of Buddhism

Chapter 5. Basic Doctrines

Tri-Pitaka (or Tipitaka)
What is Abhidhamma?
Mind and Matter (Nama-Rupa)
Four Noble Truths

Why are we here? Why are we not happy with our lives? What is the cause of our unsatisfactoriness? How can we see the end of unsatisfactoriness and experience eternal peace?


The Noble Eightfold Path - The Middle Way
Everything is Changeable
What is Kamma?
Rebirth

Unsatisfied desire for existence and sensual pleasures is the cause of rebirth.
Nibbana

Nibbana is not nothingness or extinction. Would the Buddha leave his family and kingdom and preach for 45 years, all for nothingness?

Nibbana is not a paradise. Several centuries after the Buddha, some of the Buddhist sects began to introduce Nibbana as a paradise. Their purpose of equating Nibbana with a heavenly world was to convince the less-intellectually-gifted and to attract them to the teachings of the sect. Striving for Nibbana came to mean looking for a nice place where everything is beautiful and where everyone is eternally happy. This might be a very comfortable folktale, but it is not the Nibbana that the Buddha experienced and introduced.


Law of Dependent Origination

The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination.
Eternalism and Nihilism
Can the First Cause be Known
Is There an Eternal Soul?

Chapter 6. Buddhism Vis-A-Vis Other Approaches

Is Buddhism Similar to Other Contemporary Teachings in India?
Is Buddhism a Theory or a Philosophy?
Is Buddhism Pessimistic?
Is Buddhism Atheistic?

PART III
LEADING A BUDDHIST LIFE

Chapter 7. Moral Foundation For Mankind

What is the Purpose of Life?
Buddhism for Man in Society
The Buddhist Way of Life for Householders

Chapter 8. Buddhist Morality and Practice

Buddhist Ethics
What is Vinaya?
Ten Meritorious and Ten Evil Actions
Precepts
Loving-Kindness
Real Charity

You perform real charity if you can give freely without expecting anything in return.
The Buddhist Attitude to Animal Life
The Need for Tolerance Today

'If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him the more good will go from me. I will always give off only the fragrance of goodness.' (Buddha).
Buddhist Funeral Rites

A real Buddhist funeral is a simple, solemn and dignified religious service.

Many people believe that if the deceased is not given a proper burial or if a sanctified tombstone is not placed on the grave, then the soul of the deceased will wander to the four corners of the world and weep and wail and sometimes even return to disturb the relatives. Such a belief cannot be found anywhere in Buddhism.

 

Chapter 9. Dhamma and Ourselves as Refuge

Why We Take Refuge in the Buddha

Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification.
No Self Surrender
No Sinners
Do It Yourself
Man is Responsible for Everything
Man is His Own Jailor
You Protect Yourself
How to Save Yourself

Chapter 10. Prayer, Meditation and Religious Practices

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.
The Meaning of Prayer

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.
Meditation

Meditation is the psychological approach to mental culture, training and purification.
The Significance of Paritta Chanting

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.
Are Buddhists Idol Worshippers?

Buddhists are not idol worshippers but ideal worshippers.
Religious Significance of Fasting
Vegetarianism

One should not judge the purity or impurity of man simply by observing what he eats.
The Moon and Religious Observances

PART IV
HUMAN LIFE IN SOCIETY

Chapter 11. Life and Culture

Traditions, Customs and Festivals

Buddhism is open to traditions and customs provided they are not harmful to the welfare of others.

Buddhism and Women

A female child may prove even to be a better offspring than a male.
Buddhism and Politics

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

Chapter 12. Marriage, Birth Control and Death

Buddhist Views on Marriage

In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.
Birth Control, Abortion and Suicide
Why Does the World Population Increase?
Sex and Religion

PART V
A RELIGION FOR REAL HUMAN PROGRESS

Chapter 13. Nature, Value and Choice of Religious Beliefs

Man and Religion
Which is the Proper Religion?
Moral and Spiritual Development
The God Idea
Changing of Religious Label Before Death
Short-cut to Paradise

Chapter 14. Promoter of True Human Culture

Modern Religion
Religion in a Scientific Age

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!


Religion of Freedom
Buddhist Missionaries

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

Chapter 15. War and Peace

Why is There No Peace?

Peace cannot exits on this earth without the practice of tolerance. To be tolerant, we must not allow anger and jealousy to prevail in our mind. The Buddha says,'No enemy can harm one so much as one's own thoughts of craving, hate and jealousy.' (Dhammapada 42)
Can We Justify War?

The difference between a dog fight and a war or between two groups of people is only in its organization.
Can a Buddhist Join the Army?

'He who deserves punishment must be punished. And he who is worthy of favor must be favored. Do not do injury to any living being but be just, filled with love and kindness.' These injunctions are not contradictory because the person who is punished for his crimes will suffer his injury not through the ill-will of the judge but through the evil act itself. His own acts have brought upon him the injury that the executors of the law inflict. When a magistrate punishes, he must not harbor hatred in his heart.

There is no justice in war or violence. When we declare war, we justify it, when others declare war, we say, it is unjust. Then who can justify war? Man should not follow the law of the jungle to overcome human problems.
Mercy Killing

PART VI
THIS WORLD AND OTHER WORLDS

Chapter 16. Realms of Existence

The Origin of the World
Other World Systems
The Buddhist Concept of Heaven and Hell
Belief in Deities (Devas)
Spirit World
The Significance of Transference of Merits to the Departed

Chapter 17. Divination and Dreams

Astrology and Astronomy
Fortune-Telling and Charms

Hard work is the luckiest star.
Consulting Mediums
Dreams and Their Significance

'Life is nothing but a dream.'
Faith Healing
Superstitions and Dogma

  

Why Buddhism? http://buddhistinformation.com/why_buddhism.htm 

http://www.mahindarama.com/e-library/whybuddhism1.html

~ Ven K. Sri Dhammananda Nayake Maha Thera ~

 

Human Life and Problems  http://buddhistinformation.com/human_life_and_problems.htm 

As human beings we have achieved a level of material progress we would not have even dreamed of barely a century ago. The marvels of modern technology have given us enormous power over the forces of nature. We have conquered many disasters but the ultimate question is: 'Are we happier than our ancestors were in the past?' The answer is: 'No'.

The abuse of women, children and the underprivileged religious and racial discrimination, color bar, and caste distinction continue on unabated.

 

Analysis of the Path  http://www.saigon.com/~anson/ebud/ebidx.htm  http://www.budsas.org/ebud/ebsut002.htm 

Translated from the Pali by Thanissaro Bhikkhu

It was the full moon day in the month of July. At the deer park in Isipatana, the Buddha delivered His first sermon after enlightenment. Dhammachakka is the name given to His first sermon. The meaning of Dhammachakka is "The establishment of wisdom". However, it is often referred to as the "Wheel of truth". After hearing it His friend Kondanna reached the first stage of spiritual development known as Sotaapatti (reborn seven times at the most)..

The Dhammachakka sutta is very important, as in this first sermon the Buddha taught us about the Four Noble Truths and the Middle Path.

 

Vihara Buddha Gotama  http://vbgnet.org/vbgnet/index.asp         Chinese

 

Refuge only in the Buddha, Dhamma, and Sangha

Liberation - Relevance of Sutta-Vinaya 

http://vbgnet.org/vbgnet/resource/articles/art8.asp  http://buddhistinformation.com/liberation.htm 

In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

 

BUDDHISM IN A NUTSHELL   

http://buddhistinformation.com/buddhism_in_a_nutshell.htm http://www.saigon.com/~anson/ebud/nutshell/nshell00.htm  http://www.budsas.org/ebud/nutshell/nshell00.htm

by Ven Narada Thera

This is a classic on the basics of Buddhism by the late Ven. Narada Thera: The Story of the Buddha; The Teachings (Dhamma) is it a philosophy? Is Buddhism a religion? Is Buddhism as Ethical system? Some salient features of Buddhism. Karma or the Law of Moral Causation. Rebirth. Dependent Arising (Paticca Samuppada). Anatta or Soul-lessness. Nibanna and The Path to Nibbana.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/nutshell/nshell00.htm   

http://www.mahindarama.com/e-library/nutshell.htm

A Buddhist does not seek refuge in the Buddha with the hope that he will be
saved by the Buddha's personal purification. The Buddha gives no such
guarantee. It is not within the power of a Buddha to wash away the
impurities of others. One could neither purify nor defile another.

 

In Buddhism, there is not, as in most other religions, an Almighty God to be
obeyed and feared. The Buddha does not believe in a cosmic potentate,
omniscient and omni-present. In Buddhism there are no divine revelations or
divine messengers. A Buddhist is, therefore, not subservient to any higher
supernatural power which controls his destinies and which arbitrarily
rewards and punishes.

 

Jivaka Sutta (AN VIII.26) -- To Jivaka (On Being a Lay Follower)
The Buddha explains how a lay follower can best work for the welfare of others.
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

Four Types People  http://www.btinternet.com/~maunglwin/articles/jatiladd.htm#6 

"Four Types of People" as expounded by Lord Buddha

(1) To darkness from darkness. 
(2) To brightness from darkness. 
(3) To darkness from brightness. 
(4) To brightness from brightness      

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool. 
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-002.html 

Who is the Buddha?  http://www.saigon.com/~anson/ebud/ebdha065.htm http://www.budsas.org/ebud/ebdha065.htm 

www.buddhistinformation.com/buddhism_in_a_nutshell.htm 

Narada Mahathera
("The Buddha and His Teachings")

According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.

Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:

"You yourselves should make an exertion. The Tathagatas are only teachers."

"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."

"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."

 

The Buddha's Greatness  

Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.

He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,

"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."

Mahayana Sutra :

http://www.quangduc.net/English/Maha/index.html 

 

THE REAL MEANING OF PURE LAND   http://www.purifymind.com/drfu24.htm 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

HAPPINESS :

 

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

MANGALA SUTTA VANANA   http://www.mahindarama.com/e-library/mangalasutta1.html

What is Blessing; and what constitutes Blessing? 

Controversial points were raised and expounded and yet still no decision could be reached. From the neighbourhood where it was first discussed, news of this controversy spread far and wide and yet no satisfactory answer could be obtained. This debate was carried even to the spiritual realm of Brahma. After debating for about twelve years, the deities at the Tavatimsa Heaven assembled one day and proposed to lay the matter before their King, Sakka Deva Raja, to get his views. In order to obtain the correct answer to this controversy, they were advised by him to seek Lord Buddha. 

In His reply, the Lord Buddha expounded the “Mangala Sutta, and thus explained to them that the causes resulting in bliss are as follows:-

Buddhist Concept of Happiness : Bhante Henepola Gunaratana   http://www.bhavanasociety.org/articles/bg004.htm

Sigalovada Sutta  http://www.accesstoinsight.org/canon/sutta/digha/dn31.html 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

KAMMA & REBIRTH :

 

Vipaka Sutta (AN VIII.40) -- Results The Buddha describes the unpleasant consequences of not sticking to the precepts.

 

(*) Only we can help ourselves. http://vbgnet.org/vbgnet/resource/articles/art6.asp  Bhikkhu Dhammavuddho

 

 The Buddha's Words on Kamma Four Discourses of the Buddha from the Majjhima Nikaya

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html 

 

Subha Sutta  

http://www.saigon.com/~anson/ebud/majjhima/099-subha-e1.htm http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

Saleyyaka Sutta (MN 41) -- The Brahmans of Sala The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune  .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

How To Get Good Results From Doing Merit   http://www.mahindarama.com/e-library/goodresult1.html 

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too.  If all the three components are united correctly, then we will receive a great deal of merit.  That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

Tibetan Book of the Dead http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Devaduta Sutta - Under World  (130)-The Heavenly Messengers. http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm 

 

Dedication to our Departed Next-of-Kin  http://www.mahindarama.com/e-library/tirokudda.htm

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.
2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

 

A Guide to a Proper Buddhist Funeral.-  (zip file)987 KB http://www.buddhanet.net/pdf_file/buddhist_funeral.pdf 

- Ven. Dr. K. Sri Dhammananda

This is a hand book on Buddhist Funerals, with sections on practical advice as to what is to be done when a family member is critically ill; the final moments; when death takes place; preparing for the funeral; paying last respects; the final rites; verses for contemplation; the burial / cremation ceremony and the memorial service.

The Theravadin Buddhist Chinese Funeral —(zip file)1,026 KB Ven. Suvanno

http://www.buddhanet.net/pdf_file/therachifuner.pdf 

Generally, a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites. How then should a Theravadin Buddhist funeral be conducted? Venerable Suvanno, a respected and senior Theravadin Buddhist monk of Chinese descent explains how a Theravadin Buddhist Chinese funeral may be conducted.

 

"Our Real Home"  http://www.bodhinyanarama.net.nz/chah1.htm 
by ven. Ajahn chah
"Our Real Home"
(A talk addressed to an ageing Lay-disciple approaching her death)
Now determine in your mind to listen with respect to the Dhamma.
During the time I am speaking, be as attentive to my words as if it
was the Lord Buddha himself sitting in front of you. Close your eyes
and make yourself comfortable, compose your mind and make it one-
pointed. Humbly allow the Triple Gem of wisdom, truth and purity to
abide in your heart as a way of showing respect to the Fully
Enlightened One.

The 31 Planes of Existence -Ven. Suvanno Mahathera
The suttas describe the 31distinct "planes" or "realms" of existence into which beings can be reborn during their long wanderings through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined and exquisitely blissful heavenly realms. Existence in every realm is impermanent; in the cosmology taught by the Buddha there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.
http://groups.yahoo.com/group/Dhammaduta_Unit/links

Five Vision of a Dying Man - Bodhi Leaves No. 150   http://groups.yahoo.com/group/Dhammaduta_Unit/links

Crossing the Gate of Death in Chinese Buddhist Culture  http://groups.yahoo.com/group/Dhammaduta_Unit/links

The Merit of Practice in a Cemetery  http://groups.yahoo.com/group/Dhammaduta_Unit/links

GIVING (DANA) By Bhikkhu Visuddhacara  http://buddhistinformation.com/giving.htm 

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - Dana, síla, bhávaná (giving, morality, meditation or mental cultivation).  That Dana is one heading underscores its importance.  Buddhists should take heed and cultivate a good spirit of Dana.

No Ajahn Chah Reflections  http://www.abhayagiri.org/dhamma/noajahnchah.html 

The quotations in this collection have been taken from Bodhinayana, A Taste of Freedom, A Still Forest Pool, Samadhi Bhavana, Seeing the Way, Living Dhamma, Food for the Heart, and Venerable Father, A Life with Ajahn Chah. Some quotations come from a personal collection hitherto unpublished. 

The Buddha wanted us to contact the Dhamma, but people only contact the words, the books and the scriptures. That is contacting that which is “about” Dhamma, and not contacting the “real” Dhamma as taught by our Great Teacher. How can people say that they are practicing well and properly if they only do that? They are a long way off.

A directory to the communities of Venerable Ajahn Chah & disciples
- Ajahn Sumedho, Tiradhammo, Viradhammo, Pasanno, Brahmavamso, Gavesako, Sucitto, Munindo, Amaro, Jayasaro, Vajiro, Sundara, Candasiri, Jitindriya

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings. The Sangha has kept these Teachings intact over the centuries, and the Sixth Buddhist Council, held in Burma in 1954-1956, was the most recent effort to make sure the three collections of texts (Tripitaka) are kept pure.

Suttanta Pitaka  :  

Chiggala Sutta (SN LVI.48) -- The Hole Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

Vera Sutta (AN X.92) -- Animosity What it takes for a lay person to become a stream-winner.

 Ratthapala Sutta (MN 82) -- About Ratthapala  In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

Sammaditthi Sutta (MN 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

 

Suttanta Pitaka 

This is the second division of the Buddhist Tipitaka, consist of more than 10,000 collections
of all the discourses delivered by the Buddha on various occasions. 

The discourses were expounded to suit different occasions,
for various persons with different temperaments. 

It is not only meant for the spiritual progress of the bhikkhus, 
it also deal with the material and moral progress of the lay disciples.

 

The Suttanta Pitaka is divided into five separate collections known as Nikayas.

 1. Digha Nikaya
Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm 
http://www.accesstoinsight.org/canon/digha/index.html 

which consists of 34 suttas, including the well-known Mahasatipatthana Sutta (The Greater Discourse on the Four Foundations of Mindfulness), the Samaññaphala Sutta (The Fruits of the Homeless Life), the Mahaparinibbana Sutta (The Buddha's Last Days), and many others.

2. Majjhima Nikaya
Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm 
http://www.accesstoinsight.org/canon/majjhima/index.html   http://www.saigon.com/~anson/ebud/majjhima/index.htm    http://www.budsas.org/ebud/majjhima/index.htm  

3. Samyutta Nikaya
Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm 
http://www.accesstoinsight.org/canon/samyutta/index.html 

4. Anguttara Nikaya
A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm 
http://www.accesstoinsight.org/canon/anguttara/index.html  http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html  

5. Khuddaka Nikaya
The Smaller Collection

 
http://www.mahindarama.com/e-tipitaka/suttanta50.htm   http://www.saigon.com/~anson/ebud/ebsut027.htm 
http://www.accesstoinsight.org/canon/khuddaka/index.html http://www.budsas.org/ebud/ebsut027.htm  
The Mahavamsa                                     

The Great Chronicle of Lanka from 6th Century BC to 4th Century AD

 http://www.saigon.com/~anson/ebud/mahavamsa/index.htm 

 

 

THE DHAMMAPADA STORIES  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Khuddaka Nikaya

Translated by Daw Mya Tin, M.A.,
Burma Pitaka Association (1986)

Buddha's Teachings with appropriate similes 
and real life stories, translated and edited 
by the Burma Pitaka Association.

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html 

THE DHAMMAPADA

VERSES  &  STORIES 

Translated by Daw Mya Tin, M.A.,

1986

Weekly Online Version: Dhammapada Online

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf 

  To view eBooks download »» Acrobat Reader version 6.

This work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student. This PDF file is the text version only of the Illustrated Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory translation of the verses with commentary in English.

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [16]

http://web.ukonline.co.uk/buddhism/verses.htm 

 

THE WORD OF THE BUDDHA Venerable Nyanatiloka Mahathera http://buddhistinformation.com/the_word_of_the_buddha.htm

An Outline of the teachings of the Buddha in the words of
the Pali canon.

 

The Noble Eightfold Path: The Way to the End of Suffering

http://www.accesstoinsight.org/lib/bps/misc/waytoend.html 
http://www.budsas.org/ebud/bd8p/bd8p_00.htm 

  by Bhikkhu Bodhi (1994; first published in 1984 as WH 308/311; 238k/79pp)
Using simple and clear language, the author presents a concise yet thorough explanation of the Eightfold Path, the practical method the Buddha prescribed to uproot and eliminate the underlying causes of suffering. Basing himself solidly upon the Buddha's own words, the author examines each factor of the path to determine exactly what it implies in the way of practical training. Finally, in the concluding chapter, he shows how all eight factors of the path function together to bring about the realization of the Buddhist goal: enlightenment and liberation.

The Middle Path is what the Buddha followed to attain enlightenment.  This Middle Path that leads to the end of suffering is comprised of the Noble Eightfold Path - namely:

1. Right Understanding
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Stream Entry  - A Study Guide   Prepared by Thanissaro Bhikkhu

http://www.accesstoinsight.org/lib/study/index.html

Stream entry is the first of the four levels of Awakening. It gains its name from the fact that a person who has attained this level has entered the "stream" that flows inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

 

The Five Mental Hindrances http://buddhistinformation.com/five_mental_hindrances_and_their.htm 

Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon 

Lay Buddhist Practice http://buddhistinformation.com/lay_buddhist_practice.htm 

In the following pages I have tried to write about those things that a lay Buddhist can do even though his home is far away from Buddhist lands, or even from Buddhist temples and societies. I have had to consider the various daily and periodic events of the Buddhist calendar and retain here only those items which can be practiced by lay Buddhists without access to Bhikkhus, monasteries, temples, stupas, and so on. Out of the rich traditions found in Buddhist countries, only three subjects have been dealt with: the daily service chanted in homage of the Three Treasures with some recollections and meditation; the Uposatha days with the Eight Precepts; and the Rains-residence of three months. Most has been here about the first of these as it is very important to have some regular daily Dhamma-practice.

Even where isolated Buddhists are fortunate enough to be near some Buddhist center, they will still benefit from these Buddhist practices, all of which are based on similar methods used in the East.

Bhikkhu Khantipalo  Sydney, Australia

http://groups.yahoo.com/group/Dhammaduta_Unit/links/   :

Abhidhamma 
Abhidhamma is the Higher Teaching of the Buddha.

A Discourse on Paticcasamuppada or The Doctrine of Dependent Origination  By Mahasi Sayadaw

Lord Buddha's Disciples  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

(The Life of) Maha-Moggallana,
A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda
In this life of the Buddha's personal attendant, Venerable Ananda, we see that in his character and outlook, Ananda was touchingly and movingly human. This was partly because of his simple and charming behaviour, and his ever-present readiness to help anyone who was in distress or difficulty. In spite of his administrative and organisational responsibilities as the Buddha's attendant, Ananda displayed a deep intellectuality and a profound grasp of abstruse philosophic concepts.

Maha Kaccana: Master of Doctrinal Exposition
The Venerable Maha Kaccana was one of the foremost disciples of the Buddha, appointed by the Awakened One as the monk most skilled in explaining in detail the meaning of his own brief utterances. Often the other monks turned to Maha Kaccana for help in clarifying the meaning of the Buddha's condensed statements, and thus we find in the Pali Canon a sheaf of suttas, all of great importance, spoken by this eminent disciple. [This book] offers a short biographical sketch of the Venerable Maha Kaccana, followed by a more detailed survey of the discourses ascribed to him in the Pali Canon. These texts, always methodically refined and analytically precise, help to bring to light the far-ranging implications and profound relevance of the liberating teachings of the Buddha.

Maha Kassapa: Father of the Sangha,
Biography of the Buddha's disciple best known for his meditative powers.

The Life of Sariputta
A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

The Coming Buddha - The Bodhisattva Maitreya

By Sayagyi U Chit Tin  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Namo Tassa Bhagavato Arahatto Sammasambuddhassa

(Buddha Gotama predicted as follows:)

In the future (ten) Bodhisattvas will attain full awakening in the following order: the most honorable (Ariya)Maitreya,(King) Rama, (King) Pasenadi of Kosala, (the Deva)Abhibhu,(the Asura Deva) Dighasoni, (the Brahman) Candani, (the youngman) Subha, the Brahman Todeyya, (the elephant)Nalagiri,and (the elephant) Palaleya.[11]

MEDITATION :

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

The Basic Method of Meditation ~ Ajahn Brahmavamso ~

http://www.mahindarama.com/e-library/basicofmedi.htm#Basic

MEDITATION ON LOVING-KINDNESS (METTA)  http://www.purifymind.com/drfu33.htm 

By Bhante Henepola Gunaratana
Sometimes the practice of Insight meditation may be interpreted to be a kind of practice which makes the meditator a heartless or indifferent being, like a vegetable without any love and compassion for other living beings.We must remember, however, that the Buddha has strongly advised us to cultivate four sublime states of mind: loving-kindness, compassion, appreciative joy and equanimity.

 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Loving-kindness meditation or Metta Bhavana  http://www.buddhanet.net/metta_b.htm  Venerable Sujiva

Practical Vipassana Meditation, (zip file)-153 KB by Venerable Mahasi Sayadaw

 

Satipatthana Vipassana: Insight Through Mindfulness, by Ven. Mahasi Sayadaw

http://www.accesstoinsight.org/lib/bps/wheels/wheel370.html
 

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana 

http://www.accesstoinsight.org/lib/bps/wheels/wheel351.html

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

Using Meditation To Deal With Pain, Illness And Death

Silavant Sutta (SN XXII.122) -- Virtuous  Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo http://buddhistinformation.com/practical_advice_for_meditator.htm 

 

 

Recommended Links :

Buddhist Missionary Society Malaysia

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 KUALA LUMPUR
Malaysia

http://www.nibbana.com

http://www.triplegem.net/

http://www.accesstoinsight.org/

http://www.buddhanet.net 

http://www.tipitaka.net/ebooks/

http://www.mahindarama.com/ 

http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson/ 

http://buddhistinformation.com/books.htm 

Forest Sangha A directory to the communities of disciples of the Venerable Ajahn Chah

BuddhaSasana Binh Anson's Buddhist Home Page.

BuddhaNet General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group   http://groups.yahoo.com/group/Triplegem/ 

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature  http://groups.yahoo.com/group/Tipitaka 

Buddha Gotama    http://groups.yahoo.com/group/The_Buddha/ 

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review/ 

Sangha Online - Q&A  http://groups.yahoo.com/group/SanghaOnline/ 

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha/ 

 

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm  

Manual of Zen Buddhism By Daisetz Teitaro Suzuki  http://buddhistinformation.com/manual_of_zen_buddhism.htm 

The Lotus Sutra
Translated by Burton Watson
http://www.quangduc.net/English/Maha/lotus00.html  

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm 

Sutta & Sutra   http://www.urbandharma.org/sutta.html

Buddhists 'really are happier'  http://news.bbc.co.uk/2/hi/health/3047291.stm 

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people. Tests carried out in the United States reveal that areas of their brain associated with good mood and positive feelings are more active. 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon  - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya, 5:161  (spoken by the Buddha)

The Four Sublime States   http://www.mahindarama.com/e-library/4sublimestate.html 
Contemplation on Love, Compassion, Sympathetic Joy and Equanimity
~ Ven Nyanaponika Thera ~

Crossing the Threshold of Hope. http://www.zipworld.com.au/~lyallg/PopeNose.htm 

(The Pope's View of Buddhism) ( By Pope John Paul II ) 

On Wednesday, 18th of January, 1995, Pope John Paul II arrived in Sydney and attended an Interfaith Gathering in the Sydney Domain.

In Eastern Asia these classic texts of Saint John of the Cross have been, at times, interpreted as a confirmation of Eastern ascetic methods. But this Doctor of the Church does not merely propose detachment from the world. He proposes detachment from the world in order to unite oneself to that which is outside of the world - by this I do not mean nirvana, but a personal God. Union with Him comes about not only through purification, but through love. 

.....  For this reason it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East - for example, techniques and methods of meditation and ascetical practice.   .... Here we find a clear answer to the question "whether and how" (Christian prayer) can be enriched by methods of meditation originating in different religions and cultures.

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to thousands in the West. The name of this great scholar was Dr.Rhys Davids. 

Gods need salvation
For the first time in human history the Buddha admonished, entreated and appealed to people not to hurt a living being, not to offer prayer or praise or sacrifice to gods. With all the eloquence at his command the exalted one vehemently proclaimed that gods are also in dire need of salvation themselves.  
-- Prof. Rhys Davids

Nothing to surpass Buddhism
Buddhist or not Buddhist, I have examined every one of the great religious systems of the world, and in none of them have I found anything to surpass, in beauty and comprehensiveness, the Noble Eightfold Path and the Four Noble Truths of the Buddha. I am content to shape my life according to that path.  
-- Prof. Rhys Davids

Buddhism in the Western World  http://www.zipworld.com.au/~lyallg/rahula1.htm  By Venerable Dr.Walpola Rahula

This is no pessimism. People in Buddhist countries are not pessimistic; .... 

In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question. It gives full responsibility and dignity to man. It makes man his own master. According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants. The Buddha said: 'One is one's own refuge, who else could be the refuge?'


(*) Growth of Buddhism in the West. Ajahn Brahmavamso

 Respected Venerables and Distinguished Guests,

It is an honour for me to be here today. I was born a Christian, was educated in Christian schools, and I even sang in the local church choir. But when I read my first book on Buddhism, at the age of 16, I immediately knew I was a Buddhist. I was moved by the compassion, the wisdom, and the freedom that shone more brilliantly in the Lord Buddha's Teachings than in anything else I had met before. Experiences similar to my own are being repeated hundreds of thousands of times, in the lives of the people of this 21st century. When ordinary people in non-Buddhist countries encounter the pure Teachings of Buddhism, presented in a clear and reliable manner, then they quickly recognize it as the most fragrant of all paths, the most precious of all truths, and the best of all religions. They only wonder why such liberating wisdom is not made more widely known. 

Children's Past Lives Research Center  http://www.childpastlives.org/library.htm

LIBRARY of Articles and Cases on Reincarnation

list of articles, cases, and other materials useful to anyone interested in learning more about children's past lives, or in exploring related topics such as past life regression therapy and reincarnation.

Some of this material was originally written for the book, Children's Past Lives, by Carol Bowman, but ended up on the cutting room floor, so to speak.  Some is background material that contributed to the ideas in the book.  And some--the articles by Dr. Ian Stevenson, for example--are a valuable if you want to go to the source of objective proof for reincarnation.

 

Reincarnation is Now a Scientifically Acceptable Phenomenon - 

by Dr. Granville Dharmawardena, University of Colombo  http://www.beyondthenet.net/dhamma/reinc.htm 

(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)

 

Buddhism and Science: Probing the Boundaries of Faith and Reason

Dr. Martin J. Verhoeven    Religion East and West, Issue 1, June 2001, pp. 77-97

http://online.sfsu.edu/~rone/Buddhism/VerhoevenBuddhismScience.htm  
http://www.quangduc.net/English/science/3buddhismandsciencd.html  

* BUDDHISM IN THE EYES OF INTELLECTUALS * http://buddhistinformation.com/buddhism_in_the_eyes_of_intellec.htm http://www.saigon.com/~anson/ebud/ebdha150.htm 

http://www.budsas.org/ebud/ebdha150.htm

  Ven. Dr. K. Sri Dhammananda

 

 

THE DAWN AND SPREAD OF BUDDHISM

Ven. B. Ananda Maitreya Thero

http://web.ukonline.co.uk/buddhism/anandam1.htm

          In the middle of the 19th century, the books of the pure Theravada Buddhism were brought to the West and the Dhammapada was the first work translated into a foreign language. It was translated into Latin by Dr. Fausboll in 1888, and then into English, French, German, Italian, and some other European languages.

          In 1881 the Pali Text Society was founded by Dr. Rhys Davids, and the translation of Pali books was started. Though some Christian missionaries had misled the West with their incorrect translations of some portions of Pali books and wilful misinterpretations of Buddhism, the seekers after the Dhamma of the Omniscient Buddha increased in number year by year. The West yearned for Buddhism, and its attractive power was so strong that some even came to Burma and Ceylon to learn Pali with a view to obtain a first hand knowledge of the Dhamma. Many of these seekers even became Buddhist monks later on. Some of their names, I believe, are familiar to most of you. I may here mention some of them ; Venerable Nanatiloka, Venerable Punna, Venerable Dhammanusari, the late Venerable Subhadra, Venerable Vappa the late venerable Nyana Bruhana (Dr. Bruno), all of them Germans the Venerable Sunnananda, a Dutch Bhikkhu, the late Venerable Ananda Metteya. an English Bhikkhu and the late Bhikkhu Silacara, a Scotchman.

         In the year 1908 the Buddhist Society of Great Britain and Ireland was founded by the late Ven. Ananda Metteya (Allan Bennet), and among its members were the Rt. Hon. The Earl of Maxborough, The Hon. Eric. C.F. Collier, Or. Edmond, A.J. Mills— all of them were good Buddhists—and many other distinguished scholars. In that very year, a European scholar entered the Buddhist Order under the name Visuddhacara. It was in this same year that a Buddhist monthly was begun at Leipzig in Germany.

          At the end of 1908, a Christian missionary, Rev. E. G. Stevenson, in the course of his mission work, came to Burma and studied Buddhism. Subsequently he became a Buddhist monk and was known as the Ven. Sasanadhaja. Later he joined the Ven. Ananda Metteya in his Buddhist propaganda work. In 1909 the membership of the Buddhist Society of Great Britain and Ireland increased to 300, anda quarterly journal "The Buddhist Review" was started. During these days, Mr. M.A. Stephen, an archaeologist, after three years' investigation, discovered a large number of manuscripts in Central Asia, in Khotan, which contained the history of Buddhism up to the 50th year of the Buddhist era and about 4,000 Buddhist manuscripts that lay hidden in a cave.

         In the same year a Christian missionary, Spurgen Medhurst, who was preaching Christianity in China, studied Buddhism and became a convert. He too subsequently became a Buddhist monk, and came to Ceylon and gave many lectures in various places. In one of his lectures he explained how he had become a Buddhist, and said "I came to teach Asia, but they taught me ". Here we see the prophecy of Schopenhauer, the German philosopher, fulfilled, who, warning the Christian missionaries that departed from the Christian West for the Buddhist East, had said, " Now you go as teachers to teach them, but will return home, being taught ".

          Thenceforth Buddhism was quicker than before on its path of progress and a number of Buddhist leaders and propagandists appeared in the West. Among them Sylvan Levi in France, Dr. Paul Dahlke, and Dr. Grimm in Germany, Carl E. Neumann in Austria, Mr. F.J. Payne, Capt. Rolleston and many others in England. Some time later there arose two Buddhist societies in England—one the Maha Bodhi Society founded by the late Anagarika Dhammapala and the other the Buddhist Lodge founded by Mr. Humphreys, both having monthly magazines " The British Buddhist" and "Buddhism in England" respectively. Later " The British Buddhist" was discontinued. The latter one however, under a different name" The Middle Way" took a new course and still continues.

King Pasenadi's Dreams  http://www.dailynews.lk/2003/09/24/fea07.html

Buddha's interpretations coming true

 

 

http://www.ksridhammananda.com/

Ven.Dr.Kirinde Dhammananda
Maha Nayaka Thero
Chief Prelate Malaysia
(Ph.D.,D.Litt.)

To realize Ven. Dhammananda's vision to make the Dharma known to all quarters freely throughout the world crossing the barriers the of time, language, bureaucracy, finance and geo-politics, we plan to gradually host all of Bhante's free publications which are available in almost 15 languages.

You could help us spread the noble Dharma by:-

  1. Downloading as many titles as you wish and publish them for free distribution.
  2. Translate these texts or the untranslated texts into other languages and later publish them for free distribution.
  3. Download as many titles as you wish, make many copies and distribute among your friends.
  4. Download these texts and send them as attachments once a fortnight to your friends as a gift of Dhamma.

 

E-mail this web-site address to your friends so that they can be benefited by the Dhamma
Know the Dharma and make the Dharma known.

 

 

 

 

I would like to share the merits I have gathered today as well as in the past with the Devas, invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

May they rejoice in these merits and keep an eye on me and my loved ones.

I would also like to transfer these merits to my departed relatives and friends.

Wherever they are, may they be free from suffering and be happy.

Sadhu, Sadhu,  Sadhu

Adam Chua (Webmaster) dhammapada2all@...

http://Dhammapada.Buddhistnetwork.com

Join this site mailing list for latest update?

 

Remember to share the Buddha's Teachings (Dhamma) with your friends!

You can get merits with that.

Verse 18: Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).

Verse 5:Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

 

(10) The Story of the Questions Raised by Sakka, king of the devas

          While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

          On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

         (a) Among gifts, which is the best?
         (b) Among tastes, which is the best?
         (c) Among delights, which is the best?
         (d) Why is the eradication of craving said to be the most excellent?

          To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."Verse 354. 

           At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the  Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

           Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

 

The Buddha spoke in verse as follows:

           Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

http://Dhammapada.Buddhistnetwork.com

Buddhist Missionary Society Malaysia

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

Buddhist Bookstores 
http://www.ybam.org.my/

 

DHAMMADUTA
THE THERAVADA BHIKKHU SANGHA
http://www.parami.org/duta/duta.htm

  May the Buddha Sasana be prolonged!

This site is a member of WebRing.
To browse visit Here.

Quick-Mail
Name:
E-mail:
Message to Webmaster:

Join this site mailing list for latest update?

 


Reply | Forward | Messages in this Topic (9)
#24 From: associationofchinesecommunity@yahoogroups.com
Date: Sun Aug 1, 2004 5:33 pm
Subject: File - Buddhism, Nikaya and Dhammapada.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy,

the Perfectly Self-Enlightened"

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth 

than to live a hundred years without ever seeing the Supreme Truth. 

 

 

Verse 183. Not to do evil, to cultivate merit, to purify one's (NOT BY OTHERS) mind—this is the Teaching of the Buddhas.

http://web.ukonline.co.uk/buddhism/verses.htm 

    

May All Beings Be Well & Happy!

This site is created on 26th May 2003, 

due to many people lack of understanding in Buddhism.

May the Buddha Sasana endure.

http://Dhammapada.Buddhistnetwork.com

 

 

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

The Patimokkha  The Bhikkhus' Code of Discipline http://groups.yahoo.com/group/Dhammaduta_Unit/links

Translated from the Pali by Thanissaro Bhikkhu

 

 

Ani Sutta (SN XX.7) -- The Peg
Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn20-007.html

 

Gotami Sutta (AN VIII.53) -- To Gotami  The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's

 

 

 

BUDDHIST POINTS MISUNDERSTOOD http://www.metta.lk/english/buddhist-points.htm

By  Ven. D. Mahinda Thera  (Sri Lanka)

 Buddhism is not based on blind faith or superstition. It is based on reality. This is known as the four noble truths. When one's mind is full of superstitious ideas, such a one cannot understand the Buddha's teaching. Most Buddhists who live in the West as well as in the East, do not get an opportunity to read the Tipitaka (Pali Canon). They do not listen to the Dhamma either. Hence they are unable to live up to the Dhamma. This will result in their not understanding the doctrine. They waste their precious time thinking of the past and the future. When they live in this manner they do not know that such thoughts are harmful to both themselves and to others. The Supreme Buddha advised them, "Do not repent over the past: Do not think of the future: but do your duties with diligence by doing what you have to do at present."

 

Good Question, Good Answer By Bhikkhu Shravasti Dhammika

http://buddhistinformation.com/good_question,_good_answer.htm

 

Theravada - Mahayana Buddhism
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996
http://www.urbandharma.org/udharma3/theramaya.html

 

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

NIBBANA FOR EVERYONE  By Buddhadasa Bhikkhu  http://buddhistinformation.com/nibbana_for_everyone_a_truth_mes.htm 
In fact, without this business of nibbána, Buddhism would be as good as dead. When nobody is interested in nibbána, then nobody is genuinely interested in Buddhism. When nothing about nibbána interests us, then we can't get any benefits at all from Buddhism. I feel that it's about time for us to get interested and bring about the highest benefit, as fits the words, "Nibbána is the Supreme Thing"--namely, the highest goal of living things, which is involved with our daily life at all times. Nibbána has nothing in the least to do with death! The word "nibbána" means, "cool." Back when it was just an ordinary word which people used in their homes it also meant, "cool." When it is used as Dhamma language, in a religious context, it still means "cool," but refers to cool from the fires of defilement (kilesa), while in the common people's usage it means cool from physical fires.

Throughout the Pali scriptures, the word "nibbána" is never used in the sense of death. When death is discussed, the word "marana" is used. Otherwise, the word "parinibbána" is used, such as when the Buddha said, "The parinibbána will occur three months from now.

 

Buddhism and The Free Thinkers  http://www.mahindarama.com/e-library/freethinkers.htm

http://buddhistinformation.com/buddhism_and_the_free_thinkers.htm 

the Buddha said, "Monks, now you and I are free from human and divine bondages".

What are these bondages? They are various kinds of beliefs, cravings, attachments, concepts, traditions and customs created in the name of religion by exploiting fear and suspicion.

The Buddha says, "Do not accept anything through mere faith because it will make it difficult for you to understand the truth, because that faith can make you a blind follower.

... The Buddha did not claim that he is the only true religious teacher and if one came and worshipped and prayed to him, one would be saved, one’s sins would be forgiven, one would end up in heaven or nirvana after death. He also never suggested that we should disrespect other religious teachers. ü He said, "respect those who are worthy of respect".

... the Buddha says, "Accept the truth whenever it is available. Support everybody irrespective of their religions".

It is wrong to blindfold and mislead innocent people. By creating discrimination they propagate very unhealthy ideas in the name of religion. Because of that, many people have come to regard religion as a nuisance. Goodwill, unity, harmony and rela-tionships amongst humanity is destroyed due to such hostile attitudes. Sometimes, members of the same family are divided into different groups through the influence of such religious attitude.

 

 

Kàlàma Sutta

Kalama Sutta: The Buddha's Charter of Free Inquiry 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

'Do not accept anything based upon mere reports,traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself or others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

 

What Buddhists Believe — Ven. Dr. K. Sri Dhammananda.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/whatbudbeliev/main.htm 

http://www.tipitaka.net/ebooks/pageload.php?book=0004 

This expanded 4th edition of "What Buddhists Believe" answers many questions which are asked about Buddhism by Buddhists and non-Buddhists alike. There are so many misconceptions regarding superstitions and misinterpretations which are associated with this noble religion that it has become imperative to explain the Teachings in a manner which has contemporary relevance.

What Buddhists Believe

Venerable K. Sri Dhammananda Maha Thera

 

 

Foreword
Author's Note

PART I
LIFE AND MESSAGE OF THE BUDDHA

Chapter 1.  Life and Nature of the Buddha

Gautama, the Buddha
His Renunciation
Nature of the Buddha

'Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.' (Sutta Nipata)  
Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha's Service
Historical Evidence of the Buddha
Salvation Through Arahantahood
Bodhisatta
Attainment of Buddhahood
Trikaya - The Three Bodies of the Buddha

Chapter 2. His Message

Message for All
Miraculous Power
The Buddha's Silence
The Buddha's Attitude Towards Worldly Knowledge
The Last Message of the Buddha

Chapter 3. After the Buddha

Does the Buddha Exist After His Death?
A Successor to the Buddha
The Future Buddha

PART II
BUDDHISM - ESSENCE AND COMPARATIVE APPROACH

Chapter 4. Timeless Truth of the Buddha

The Lion's Roar
What is Buddhism?
The Ultimate Truth
Two Main Schools of Buddhism

Chapter 5. Basic Doctrines

Tri-Pitaka (or Tipitaka)
What is Abhidhamma?
Mind and Matter (Nama-Rupa)
Four Noble Truths

Why are we here? Why are we not happy with our lives? What is the cause of our unsatisfactoriness? How can we see the end of unsatisfactoriness and experience eternal peace?


The Noble Eightfold Path - The Middle Way
Everything is Changeable
What is Kamma?
Rebirth

Unsatisfied desire for existence and sensual pleasures is the cause of rebirth.
Nibbana

Nibbana is not nothingness or extinction. Would the Buddha leave his family and kingdom and preach for 45 years, all for nothingness?

Nibbana is not a paradise. Several centuries after the Buddha, some of the Buddhist sects began to introduce Nibbana as a paradise. Their purpose of equating Nibbana with a heavenly world was to convince the less-intellectually-gifted and to attract them to the teachings of the sect. Striving for Nibbana came to mean looking for a nice place where everything is beautiful and where everyone is eternally happy. This might be a very comfortable folktale, but it is not the Nibbana that the Buddha experienced and introduced.


Law of Dependent Origination

The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination.
Eternalism and Nihilism
Can the First Cause be Known
Is There an Eternal Soul?

Chapter 6. Buddhism Vis-A-Vis Other Approaches

Is Buddhism Similar to Other Contemporary Teachings in India?
Is Buddhism a Theory or a Philosophy?
Is Buddhism Pessimistic?
Is Buddhism Atheistic?

PART III
LEADING A BUDDHIST LIFE

Chapter 7. Moral Foundation For Mankind

What is the Purpose of Life?
Buddhism for Man in Society
The Buddhist Way of Life for Householders

Chapter 8. Buddhist Morality and Practice

Buddhist Ethics
What is Vinaya?
Ten Meritorious and Ten Evil Actions
Precepts
Loving-Kindness
Real Charity

You perform real charity if you can give freely without expecting anything in return.
The Buddhist Attitude to Animal Life
The Need for Tolerance Today

'If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him the more good will go from me. I will always give off only the fragrance of goodness.' (Buddha).
Buddhist Funeral Rites

A real Buddhist funeral is a simple, solemn and dignified religious service.

Many people believe that if the deceased is not given a proper burial or if a sanctified tombstone is not placed on the grave, then the soul of the deceased will wander to the four corners of the world and weep and wail and sometimes even return to disturb the relatives. Such a belief cannot be found anywhere in Buddhism.

 

Chapter 9. Dhamma and Ourselves as Refuge

Why We Take Refuge in the Buddha

Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification.
No Self Surrender
No Sinners
Do It Yourself
Man is Responsible for Everything
Man is His Own Jailor
You Protect Yourself
How to Save Yourself

Chapter 10. Prayer, Meditation and Religious Practices

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.
The Meaning of Prayer

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.
Meditation

Meditation is the psychological approach to mental culture, training and purification.
The Significance of Paritta Chanting

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.
Are Buddhists Idol Worshippers?

Buddhists are not idol worshippers but ideal worshippers.
Religious Significance of Fasting
Vegetarianism

One should not judge the purity or impurity of man simply by observing what he eats.
The Moon and Religious Observances

PART IV
HUMAN LIFE IN SOCIETY

Chapter 11. Life and Culture

Traditions, Customs and Festivals

Buddhism is open to traditions and customs provided they are not harmful to the welfare of others.

Buddhism and Women

A female child may prove even to be a better offspring than a male.
Buddhism and Politics

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

Chapter 12. Marriage, Birth Control and Death

Buddhist Views on Marriage

In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.
Birth Control, Abortion and Suicide
Why Does the World Population Increase?
Sex and Religion

PART V
A RELIGION FOR REAL HUMAN PROGRESS

Chapter 13. Nature, Value and Choice of Religious Beliefs

Man and Religion
Which is the Proper Religion?
Moral and Spiritual Development
The God Idea
Changing of Religious Label Before Death
Short-cut to Paradise

Chapter 14. Promoter of True Human Culture

Modern Religion
Religion in a Scientific Age

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!


Religion of Freedom
Buddhist Missionaries

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

Chapter 15. War and Peace

Why is There No Peace?

Peace cannot exits on this earth without the practice of tolerance. To be tolerant, we must not allow anger and jealousy to prevail in our mind. The Buddha says,'No enemy can harm one so much as one's own thoughts of craving, hate and jealousy.' (Dhammapada 42)
Can We Justify War?

The difference between a dog fight and a war or between two groups of people is only in its organization.
Can a Buddhist Join the Army?

'He who deserves punishment must be punished. And he who is worthy of favor must be favored. Do not do injury to any living being but be just, filled with love and kindness.' These injunctions are not contradictory because the person who is punished for his crimes will suffer his injury not through the ill-will of the judge but through the evil act itself. His own acts have brought upon him the injury that the executors of the law inflict. When a magistrate punishes, he must not harbor hatred in his heart.

There is no justice in war or violence. When we declare war, we justify it, when others declare war, we say, it is unjust. Then who can justify war? Man should not follow the law of the jungle to overcome human problems.
Mercy Killing

PART VI
THIS WORLD AND OTHER WORLDS

Chapter 16. Realms of Existence

The Origin of the World
Other World Systems
The Buddhist Concept of Heaven and Hell
Belief in Deities (Devas)
Spirit World
The Significance of Transference of Merits to the Departed

Chapter 17. Divination and Dreams

Astrology and Astronomy
Fortune-Telling and Charms

Hard work is the luckiest star.
Consulting Mediums
Dreams and Their Significance

'Life is nothing but a dream.'
Faith Healing
Superstitions and Dogma

  

Why Buddhism? http://buddhistinformation.com/why_buddhism.htm 

http://www.mahindarama.com/e-library/whybuddhism1.html

~ Ven K. Sri Dhammananda Nayake Maha Thera ~

 

Human Life and Problems  http://buddhistinformation.com/human_life_and_problems.htm 

As human beings we have achieved a level of material progress we would not have even dreamed of barely a century ago. The marvels of modern technology have given us enormous power over the forces of nature. We have conquered many disasters but the ultimate question is: 'Are we happier than our ancestors were in the past?' The answer is: 'No'.

The abuse of women, children and the underprivileged religious and racial discrimination, color bar, and caste distinction continue on unabated.

 

Analysis of the Path  http://www.saigon.com/~anson/ebud/ebidx.htm  http://www.budsas.org/ebud/ebsut002.htm 

Translated from the Pali by Thanissaro Bhikkhu

It was the full moon day in the month of July. At the deer park in Isipatana, the Buddha delivered His first sermon after enlightenment. Dhammachakka is the name given to His first sermon. The meaning of Dhammachakka is "The establishment of wisdom". However, it is often referred to as the "Wheel of truth". After hearing it His friend Kondanna reached the first stage of spiritual development known as Sotaapatti (reborn seven times at the most)..

The Dhammachakka sutta is very important, as in this first sermon the Buddha taught us about the Four Noble Truths and the Middle Path.

 

Vihara Buddha Gotama  http://vbgnet.org/vbgnet/index.asp         Chinese

 

Refuge only in the Buddha, Dhamma, and Sangha

Liberation - Relevance of Sutta-Vinaya 

http://vbgnet.org/vbgnet/resource/articles/art8.asp  http://buddhistinformation.com/liberation.htm 

In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

 

BUDDHISM IN A NUTSHELL   

http://buddhistinformation.com/buddhism_in_a_nutshell.htm http://www.saigon.com/~anson/ebud/nutshell/nshell00.htm  http://www.budsas.org/ebud/nutshell/nshell00.htm

by Ven Narada Thera

This is a classic on the basics of Buddhism by the late Ven. Narada Thera: The Story of the Buddha; The Teachings (Dhamma) is it a philosophy? Is Buddhism a religion? Is Buddhism as Ethical system? Some salient features of Buddhism. Karma or the Law of Moral Causation. Rebirth. Dependent Arising (Paticca Samuppada). Anatta or Soul-lessness. Nibanna and The Path to Nibbana.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/nutshell/nshell00.htm   

http://www.mahindarama.com/e-library/nutshell.htm

A Buddhist does not seek refuge in the Buddha with the hope that he will be
saved by the Buddha's personal purification. The Buddha gives no such
guarantee. It is not within the power of a Buddha to wash away the
impurities of others. One could neither purify nor defile another.

 

In Buddhism, there is not, as in most other religions, an Almighty God to be
obeyed and feared. The Buddha does not believe in a cosmic potentate,
omniscient and omni-present. In Buddhism there are no divine revelations or
divine messengers. A Buddhist is, therefore, not subservient to any higher
supernatural power which controls his destinies and which arbitrarily
rewards and punishes.

 

Jivaka Sutta (AN VIII.26) -- To Jivaka (On Being a Lay Follower)
The Buddha explains how a lay follower can best work for the welfare of others.
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

Four Types People  http://www.btinternet.com/~maunglwin/articles/jatiladd.htm#6 

"Four Types of People" as expounded by Lord Buddha

(1) To darkness from darkness. 
(2) To brightness from darkness. 
(3) To darkness from brightness. 
(4) To brightness from brightness      

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool. 
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-002.html 

Who is the Buddha?  http://www.saigon.com/~anson/ebud/ebdha065.htm http://www.budsas.org/ebud/ebdha065.htm 

www.buddhistinformation.com/buddhism_in_a_nutshell.htm 

Narada Mahathera
("The Buddha and His Teachings")

According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.

Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:

"You yourselves should make an exertion. The Tathagatas are only teachers."

"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."

"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."

 

The Buddha's Greatness  

Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.

He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,

"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."

Mahayana Sutra :

http://www.quangduc.net/English/Maha/index.html 

 

THE REAL MEANING OF PURE LAND   http://www.purifymind.com/drfu24.htm 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

HAPPINESS :

 

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

MANGALA SUTTA VANANA   http://www.mahindarama.com/e-library/mangalasutta1.html

What is Blessing; and what constitutes Blessing? 

Controversial points were raised and expounded and yet still no decision could be reached. From the neighbourhood where it was first discussed, news of this controversy spread far and wide and yet no satisfactory answer could be obtained. This debate was carried even to the spiritual realm of Brahma. After debating for about twelve years, the deities at the Tavatimsa Heaven assembled one day and proposed to lay the matter before their King, Sakka Deva Raja, to get his views. In order to obtain the correct answer to this controversy, they were advised by him to seek Lord Buddha. 

In His reply, the Lord Buddha expounded the “Mangala Sutta, and thus explained to them that the causes resulting in bliss are as follows:-

Buddhist Concept of Happiness : Bhante Henepola Gunaratana   http://www.bhavanasociety.org/articles/bg004.htm

Sigalovada Sutta  http://www.accesstoinsight.org/canon/sutta/digha/dn31.html 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

KAMMA & REBIRTH :

 

Vipaka Sutta (AN VIII.40) -- Results The Buddha describes the unpleasant consequences of not sticking to the precepts.

 

(*) Only we can help ourselves. http://vbgnet.org/vbgnet/resource/articles/art6.asp  Bhikkhu Dhammavuddho

 

 The Buddha's Words on Kamma Four Discourses of the Buddha from the Majjhima Nikaya

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html 

 

Subha Sutta  

http://www.saigon.com/~anson/ebud/majjhima/099-subha-e1.htm http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

Saleyyaka Sutta (MN 41) -- The Brahmans of Sala The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune  .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

How To Get Good Results From Doing Merit   http://www.mahindarama.com/e-library/goodresult1.html 

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too.  If all the three components are united correctly, then we will receive a great deal of merit.  That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

Tibetan Book of the Dead http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Devaduta Sutta - Under World  (130)-The Heavenly Messengers. http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm 

 

Dedication to our Departed Next-of-Kin  http://www.mahindarama.com/e-library/tirokudda.htm

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.
2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

 

A Guide to a Proper Buddhist Funeral.-  (zip file)987 KB http://www.buddhanet.net/pdf_file/buddhist_funeral.pdf 

- Ven. Dr. K. Sri Dhammananda

This is a hand book on Buddhist Funerals, with sections on practical advice as to what is to be done when a family member is critically ill; the final moments; when death takes place; preparing for the funeral; paying last respects; the final rites; verses for contemplation; the burial / cremation ceremony and the memorial service.

The Theravadin Buddhist Chinese Funeral —(zip file)1,026 KB Ven. Suvanno

http://www.buddhanet.net/pdf_file/therachifuner.pdf 

Generally, a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites. How then should a Theravadin Buddhist funeral be conducted? Venerable Suvanno, a respected and senior Theravadin Buddhist monk of Chinese descent explains how a Theravadin Buddhist Chinese funeral may be conducted.

 

"Our Real Home"  http://www.bodhinyanarama.net.nz/chah1.htm 
by ven. Ajahn chah
"Our Real Home"
(A talk addressed to an ageing Lay-disciple approaching her death)
Now determine in your mind to listen with respect to the Dhamma.
During the time I am speaking, be as attentive to my words as if it
was the Lord Buddha himself sitting in front of you. Close your eyes
and make yourself comfortable, compose your mind and make it one-
pointed. Humbly allow the Triple Gem of wisdom, truth and purity to
abide in your heart as a way of showing respect to the Fully
Enlightened One.

The 31 Planes of Existence -Ven. Suvanno Mahathera
The suttas describe the 31distinct "planes" or "realms" of existence into which beings can be reborn during their long wanderings through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined and exquisitely blissful heavenly realms. Existence in every realm is impermanent; in the cosmology taught by the Buddha there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.
http://groups.yahoo.com/group/Dhammaduta_Unit/links

Five Vision of a Dying Man - Bodhi Leaves No. 150   http://groups.yahoo.com/group/Dhammaduta_Unit/links

Crossing the Gate of Death in Chinese Buddhist Culture  http://groups.yahoo.com/group/Dhammaduta_Unit/links

The Merit of Practice in a Cemetery  http://groups.yahoo.com/group/Dhammaduta_Unit/links

GIVING (DANA) By Bhikkhu Visuddhacara  http://buddhistinformation.com/giving.htm 

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - Dana, síla, bhávaná (giving, morality, meditation or mental cultivation).  That Dana is one heading underscores its importance.  Buddhists should take heed and cultivate a good spirit of Dana.

No Ajahn Chah Reflections  http://www.abhayagiri.org/dhamma/noajahnchah.html 

The quotations in this collection have been taken from Bodhinayana, A Taste of Freedom, A Still Forest Pool, Samadhi Bhavana, Seeing the Way, Living Dhamma, Food for the Heart, and Venerable Father, A Life with Ajahn Chah. Some quotations come from a personal collection hitherto unpublished. 

The Buddha wanted us to contact the Dhamma, but people only contact the words, the books and the scriptures. That is contacting that which is “about” Dhamma, and not contacting the “real” Dhamma as taught by our Great Teacher. How can people say that they are practicing well and properly if they only do that? They are a long way off.

A directory to the communities of Venerable Ajahn Chah & disciples
- Ajahn Sumedho, Tiradhammo, Viradhammo, Pasanno, Brahmavamso, Gavesako, Sucitto, Munindo, Amaro, Jayasaro, Vajiro, Sundara, Candasiri, Jitindriya

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings. The Sangha has kept these Teachings intact over the centuries, and the Sixth Buddhist Council, held in Burma in 1954-1956, was the most recent effort to make sure the three collections of texts (Tripitaka) are kept pure.

Suttanta Pitaka  :  

Chiggala Sutta (SN LVI.48) -- The Hole Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

Vera Sutta (AN X.92) -- Animosity What it takes for a lay person to become a stream-winner.

 Ratthapala Sutta (MN 82) -- About Ratthapala  In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

Sammaditthi Sutta (MN 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

 

Suttanta Pitaka 

This is the second division of the Buddhist Tipitaka, consist of more than 10,000 collections
of all the discourses delivered by the Buddha on various occasions. 

The discourses were expounded to suit different occasions,
for various persons with different temperaments. 

It is not only meant for the spiritual progress of the bhikkhus, 
it also deal with the material and moral progress of the lay disciples.

 

The Suttanta Pitaka is divided into five separate collections known as Nikayas.

 1. Digha Nikaya
Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm 
http://www.accesstoinsight.org/canon/digha/index.html 

which consists of 34 suttas, including the well-known Mahasatipatthana Sutta (The Greater Discourse on the Four Foundations of Mindfulness), the Samaññaphala Sutta (The Fruits of the Homeless Life), the Mahaparinibbana Sutta (The Buddha's Last Days), and many others.

2. Majjhima Nikaya
Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm 
http://www.accesstoinsight.org/canon/majjhima/index.html   http://www.saigon.com/~anson/ebud/majjhima/index.htm    http://www.budsas.org/ebud/majjhima/index.htm  

3. Samyutta Nikaya
Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm 
http://www.accesstoinsight.org/canon/samyutta/index.html 

4. Anguttara Nikaya
A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm 
http://www.accesstoinsight.org/canon/anguttara/index.html  http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html  

5. Khuddaka Nikaya
The Smaller Collection

 
http://www.mahindarama.com/e-tipitaka/suttanta50.htm   http://www.saigon.com/~anson/ebud/ebsut027.htm 
http://www.accesstoinsight.org/canon/khuddaka/index.html http://www.budsas.org/ebud/ebsut027.htm  
The Mahavamsa                                     

The Great Chronicle of Lanka from 6th Century BC to 4th Century AD

 http://www.saigon.com/~anson/ebud/mahavamsa/index.htm 

 

 

THE DHAMMAPADA STORIES  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Khuddaka Nikaya

Translated by Daw Mya Tin, M.A.,
Burma Pitaka Association (1986)

Buddha's Teachings with appropriate similes 
and real life stories, translated and edited 
by the Burma Pitaka Association.

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html 

THE DHAMMAPADA

VERSES  &  STORIES 

Translated by Daw Mya Tin, M.A.,

1986

Weekly Online Version: Dhammapada Online

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf 

  To view eBooks download »» Acrobat Reader version 6.

This work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student. This PDF file is the text version only of the Illustrated Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory translation of the verses with commentary in English.

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [16]

http://web.ukonline.co.uk/buddhism/verses.htm 

 

THE WORD OF THE BUDDHA Venerable Nyanatiloka Mahathera http://buddhistinformation.com/the_word_of_the_buddha.htm

An Outline of the teachings of the Buddha in the words of
the Pali canon.

 

The Noble Eightfold Path: The Way to the End of Suffering

http://www.accesstoinsight.org/lib/bps/misc/waytoend.html 
http://www.budsas.org/ebud/bd8p/bd8p_00.htm 

  by Bhikkhu Bodhi (1994; first published in 1984 as WH 308/311; 238k/79pp)
Using simple and clear language, the author presents a concise yet thorough explanation of the Eightfold Path, the practical method the Buddha prescribed to uproot and eliminate the underlying causes of suffering. Basing himself solidly upon the Buddha's own words, the author examines each factor of the path to determine exactly what it implies in the way of practical training. Finally, in the concluding chapter, he shows how all eight factors of the path function together to bring about the realization of the Buddhist goal: enlightenment and liberation.

The Middle Path is what the Buddha followed to attain enlightenment.  This Middle Path that leads to the end of suffering is comprised of the Noble Eightfold Path - namely:

1. Right Understanding
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Stream Entry  - A Study Guide   Prepared by Thanissaro Bhikkhu

http://www.accesstoinsight.org/lib/study/index.html

Stream entry is the first of the four levels of Awakening. It gains its name from the fact that a person who has attained this level has entered the "stream" that flows inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

 

The Five Mental Hindrances http://buddhistinformation.com/five_mental_hindrances_and_their.htm 

Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon 

Lay Buddhist Practice http://buddhistinformation.com/lay_buddhist_practice.htm 

In the following pages I have tried to write about those things that a lay Buddhist can do even though his home is far away from Buddhist lands, or even from Buddhist temples and societies. I have had to consider the various daily and periodic events of the Buddhist calendar and retain here only those items which can be practiced by lay Buddhists without access to Bhikkhus, monasteries, temples, stupas, and so on. Out of the rich traditions found in Buddhist countries, only three subjects have been dealt with: the daily service chanted in homage of the Three Treasures with some recollections and meditation; the Uposatha days with the Eight Precepts; and the Rains-residence of three months. Most has been here about the first of these as it is very important to have some regular daily Dhamma-practice.

Even where isolated Buddhists are fortunate enough to be near some Buddhist center, they will still benefit from these Buddhist practices, all of which are based on similar methods used in the East.

Bhikkhu Khantipalo  Sydney, Australia

http://groups.yahoo.com/group/Dhammaduta_Unit/links/   :

Abhidhamma 
Abhidhamma is the Higher Teaching of the Buddha.

A Discourse on Paticcasamuppada or The Doctrine of Dependent Origination  By Mahasi Sayadaw

Lord Buddha's Disciples  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

(The Life of) Maha-Moggallana,
A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda
In this life of the Buddha's personal attendant, Venerable Ananda, we see that in his character and outlook, Ananda was touchingly and movingly human. This was partly because of his simple and charming behaviour, and his ever-present readiness to help anyone who was in distress or difficulty. In spite of his administrative and organisational responsibilities as the Buddha's attendant, Ananda displayed a deep intellectuality and a profound grasp of abstruse philosophic concepts.

Maha Kaccana: Master of Doctrinal Exposition
The Venerable Maha Kaccana was one of the foremost disciples of the Buddha, appointed by the Awakened One as the monk most skilled in explaining in detail the meaning of his own brief utterances. Often the other monks turned to Maha Kaccana for help in clarifying the meaning of the Buddha's condensed statements, and thus we find in the Pali Canon a sheaf of suttas, all of great importance, spoken by this eminent disciple. [This book] offers a short biographical sketch of the Venerable Maha Kaccana, followed by a more detailed survey of the discourses ascribed to him in the Pali Canon. These texts, always methodically refined and analytically precise, help to bring to light the far-ranging implications and profound relevance of the liberating teachings of the Buddha.

Maha Kassapa: Father of the Sangha,
Biography of the Buddha's disciple best known for his meditative powers.

The Life of Sariputta
A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

The Coming Buddha - The Bodhisattva Maitreya

By Sayagyi U Chit Tin  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Namo Tassa Bhagavato Arahatto Sammasambuddhassa

(Buddha Gotama predicted as follows:)

In the future (ten) Bodhisattvas will attain full awakening in the following order: the most honorable (Ariya)Maitreya,(King) Rama, (King) Pasenadi of Kosala, (the Deva)Abhibhu,(the Asura Deva) Dighasoni, (the Brahman) Candani, (the youngman) Subha, the Brahman Todeyya, (the elephant)Nalagiri,and (the elephant) Palaleya.[11]

MEDITATION :

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

The Basic Method of Meditation ~ Ajahn Brahmavamso ~

http://www.mahindarama.com/e-library/basicofmedi.htm#Basic

MEDITATION ON LOVING-KINDNESS (METTA)  http://www.purifymind.com/drfu33.htm 

By Bhante Henepola Gunaratana
Sometimes the practice of Insight meditation may be interpreted to be a kind of practice which makes the meditator a heartless or indifferent being, like a vegetable without any love and compassion for other living beings.We must remember, however, that the Buddha has strongly advised us to cultivate four sublime states of mind: loving-kindness, compassion, appreciative joy and equanimity.

 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Loving-kindness meditation or Metta Bhavana  http://www.buddhanet.net/metta_b.htm  Venerable Sujiva

Practical Vipassana Meditation, (zip file)-153 KB by Venerable Mahasi Sayadaw

 

Satipatthana Vipassana: Insight Through Mindfulness, by Ven. Mahasi Sayadaw

http://www.accesstoinsight.org/lib/bps/wheels/wheel370.html
 

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana 

http://www.accesstoinsight.org/lib/bps/wheels/wheel351.html

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

Using Meditation To Deal With Pain, Illness And Death

Silavant Sutta (SN XXII.122) -- Virtuous  Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo http://buddhistinformation.com/practical_advice_for_meditator.htm 

 

 

Recommended Links :

Buddhist Missionary Society Malaysia

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 KUALA LUMPUR
Malaysia

http://www.nibbana.com

http://www.triplegem.net/

http://www.accesstoinsight.org/

http://www.buddhanet.net 

http://www.tipitaka.net/ebooks/

http://www.mahindarama.com/ 

http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson/ 

http://buddhistinformation.com/books.htm 

Forest Sangha A directory to the communities of disciples of the Venerable Ajahn Chah

BuddhaSasana Binh Anson's Buddhist Home Page.

BuddhaNet General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group   http://groups.yahoo.com/group/Triplegem/ 

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature  http://groups.yahoo.com/group/Tipitaka 

Buddha Gotama    http://groups.yahoo.com/group/The_Buddha/ 

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review/ 

Sangha Online - Q&A  http://groups.yahoo.com/group/SanghaOnline/ 

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha/ 

 

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm  

Manual of Zen Buddhism By Daisetz Teitaro Suzuki  http://buddhistinformation.com/manual_of_zen_buddhism.htm 

The Lotus Sutra
Translated by Burton Watson
http://www.quangduc.net/English/Maha/lotus00.html  

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm 

Sutta & Sutra   http://www.urbandharma.org/sutta.html

Buddhists 'really are happier'  http://news.bbc.co.uk/2/hi/health/3047291.stm 

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people. Tests carried out in the United States reveal that areas of their brain associated with good mood and positive feelings are more active. 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon  - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya, 5:161  (spoken by the Buddha)

The Four Sublime States   http://www.mahindarama.com/e-library/4sublimestate.html 
Contemplation on Love, Compassion, Sympathetic Joy and Equanimity
~ Ven Nyanaponika Thera ~

Crossing the Threshold of Hope. http://www.zipworld.com.au/~lyallg/PopeNose.htm 

(The Pope's View of Buddhism) ( By Pope John Paul II ) 

On Wednesday, 18th of January, 1995, Pope John Paul II arrived in Sydney and attended an Interfaith Gathering in the Sydney Domain.

In Eastern Asia these classic texts of Saint John of the Cross have been, at times, interpreted as a confirmation of Eastern ascetic methods. But this Doctor of the Church does not merely propose detachment from the world. He proposes detachment from the world in order to unite oneself to that which is outside of the world - by this I do not mean nirvana, but a personal God. Union with Him comes about not only through purification, but through love. 

.....  For this reason it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East - for example, techniques and methods of meditation and ascetical practice.   .... Here we find a clear answer to the question "whether and how" (Christian prayer) can be enriched by methods of meditation originating in different religions and cultures.

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to thousands in the West. The name of this great scholar was Dr.Rhys Davids. 

Gods need salvation
For the first time in human history the Buddha admonished, entreated and appealed to people not to hurt a living being, not to offer prayer or praise or sacrifice to gods. With all the eloquence at his command the exalted one vehemently proclaimed that gods are also in dire need of salvation themselves.  
-- Prof. Rhys Davids

Nothing to surpass Buddhism
Buddhist or not Buddhist, I have examined every one of the great religious systems of the world, and in none of them have I found anything to surpass, in beauty and comprehensiveness, the Noble Eightfold Path and the Four Noble Truths of the Buddha. I am content to shape my life according to that path.  
-- Prof. Rhys Davids

Buddhism in the Western World  http://www.zipworld.com.au/~lyallg/rahula1.htm  By Venerable Dr.Walpola Rahula

This is no pessimism. People in Buddhist countries are not pessimistic; .... 

In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question. It gives full responsibility and dignity to man. It makes man his own master. According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants. The Buddha said: 'One is one's own refuge, who else could be the refuge?'


(*) Growth of Buddhism in the West. Ajahn Brahmavamso

 Respected Venerables and Distinguished Guests,

It is an honour for me to be here today. I was born a Christian, was educated in Christian schools, and I even sang in the local church choir. But when I read my first book on Buddhism, at the age of 16, I immediately knew I was a Buddhist. I was moved by the compassion, the wisdom, and the freedom that shone more brilliantly in the Lord Buddha's Teachings than in anything else I had met before. Experiences similar to my own are being repeated hundreds of thousands of times, in the lives of the people of this 21st century. When ordinary people in non-Buddhist countries encounter the pure Teachings of Buddhism, presented in a clear and reliable manner, then they quickly recognize it as the most fragrant of all paths, the most precious of all truths, and the best of all religions. They only wonder why such liberating wisdom is not made more widely known. 

Children's Past Lives Research Center  http://www.childpastlives.org/library.htm

LIBRARY of Articles and Cases on Reincarnation

list of articles, cases, and other materials useful to anyone interested in learning more about children's past lives, or in exploring related topics such as past life regression therapy and reincarnation.

Some of this material was originally written for the book, Children's Past Lives, by Carol Bowman, but ended up on the cutting room floor, so to speak.  Some is background material that contributed to the ideas in the book.  And some--the articles by Dr. Ian Stevenson, for example--are a valuable if you want to go to the source of objective proof for reincarnation.

 

Reincarnation is Now a Scientifically Acceptable Phenomenon - 

by Dr. Granville Dharmawardena, University of Colombo  http://www.beyondthenet.net/dhamma/reinc.htm 

(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)

 

Buddhism and Science: Probing the Boundaries of Faith and Reason

Dr. Martin J. Verhoeven    Religion East and West, Issue 1, June 2001, pp. 77-97

http://online.sfsu.edu/~rone/Buddhism/VerhoevenBuddhismScience.htm  
http://www.quangduc.net/English/science/3buddhismandsciencd.html  

* BUDDHISM IN THE EYES OF INTELLECTUALS * http://buddhistinformation.com/buddhism_in_the_eyes_of_intellec.htm http://www.saigon.com/~anson/ebud/ebdha150.htm 

http://www.budsas.org/ebud/ebdha150.htm

  Ven. Dr. K. Sri Dhammananda

 

 

THE DAWN AND SPREAD OF BUDDHISM

Ven. B. Ananda Maitreya Thero

http://web.ukonline.co.uk/buddhism/anandam1.htm

          In the middle of the 19th century, the books of the pure Theravada Buddhism were brought to the West and the Dhammapada was the first work translated into a foreign language. It was translated into Latin by Dr. Fausboll in 1888, and then into English, French, German, Italian, and some other European languages.

          In 1881 the Pali Text Society was founded by Dr. Rhys Davids, and the translation of Pali books was started. Though some Christian missionaries had misled the West with their incorrect translations of some portions of Pali books and wilful misinterpretations of Buddhism, the seekers after the Dhamma of the Omniscient Buddha increased in number year by year. The West yearned for Buddhism, and its attractive power was so strong that some even came to Burma and Ceylon to learn Pali with a view to obtain a first hand knowledge of the Dhamma. Many of these seekers even became Buddhist monks later on. Some of their names, I believe, are familiar to most of you. I may here mention some of them ; Venerable Nanatiloka, Venerable Punna, Venerable Dhammanusari, the late Venerable Subhadra, Venerable Vappa the late venerable Nyana Bruhana (Dr. Bruno), all of them Germans the Venerable Sunnananda, a Dutch Bhikkhu, the late Venerable Ananda Metteya. an English Bhikkhu and the late Bhikkhu Silacara, a Scotchman.

         In the year 1908 the Buddhist Society of Great Britain and Ireland was founded by the late Ven. Ananda Metteya (Allan Bennet), and among its members were the Rt. Hon. The Earl of Maxborough, The Hon. Eric. C.F. Collier, Or. Edmond, A.J. Mills— all of them were good Buddhists—and many other distinguished scholars. In that very year, a European scholar entered the Buddhist Order under the name Visuddhacara. It was in this same year that a Buddhist monthly was begun at Leipzig in Germany.

          At the end of 1908, a Christian missionary, Rev. E. G. Stevenson, in the course of his mission work, came to Burma and studied Buddhism. Subsequently he became a Buddhist monk and was known as the Ven. Sasanadhaja. Later he joined the Ven. Ananda Metteya in his Buddhist propaganda work. In 1909 the membership of the Buddhist Society of Great Britain and Ireland increased to 300, anda quarterly journal "The Buddhist Review" was started. During these days, Mr. M.A. Stephen, an archaeologist, after three years' investigation, discovered a large number of manuscripts in Central Asia, in Khotan, which contained the history of Buddhism up to the 50th year of the Buddhist era and about 4,000 Buddhist manuscripts that lay hidden in a cave.

         In the same year a Christian missionary, Spurgen Medhurst, who was preaching Christianity in China, studied Buddhism and became a convert. He too subsequently became a Buddhist monk, and came to Ceylon and gave many lectures in various places. In one of his lectures he explained how he had become a Buddhist, and said "I came to teach Asia, but they taught me ". Here we see the prophecy of Schopenhauer, the German philosopher, fulfilled, who, warning the Christian missionaries that departed from the Christian West for the Buddhist East, had said, " Now you go as teachers to teach them, but will return home, being taught ".

          Thenceforth Buddhism was quicker than before on its path of progress and a number of Buddhist leaders and propagandists appeared in the West. Among them Sylvan Levi in France, Dr. Paul Dahlke, and Dr. Grimm in Germany, Carl E. Neumann in Austria, Mr. F.J. Payne, Capt. Rolleston and many others in England. Some time later there arose two Buddhist societies in England—one the Maha Bodhi Society founded by the late Anagarika Dhammapala and the other the Buddhist Lodge founded by Mr. Humphreys, both having monthly magazines " The British Buddhist" and "Buddhism in England" respectively. Later " The British Buddhist" was discontinued. The latter one however, under a different name" The Middle Way" took a new course and still continues.

King Pasenadi's Dreams  http://www.dailynews.lk/2003/09/24/fea07.html

Buddha's interpretations coming true

 

 

http://www.ksridhammananda.com/

Ven.Dr.Kirinde Dhammananda
Maha Nayaka Thero
Chief Prelate Malaysia
(Ph.D.,D.Litt.)

To realize Ven. Dhammananda's vision to make the Dharma known to all quarters freely throughout the world crossing the barriers the of time, language, bureaucracy, finance and geo-politics, we plan to gradually host all of Bhante's free publications which are available in almost 15 languages.

You could help us spread the noble Dharma by:-

  1. Downloading as many titles as you wish and publish them for free distribution.
  2. Translate these texts or the untranslated texts into other languages and later publish them for free distribution.
  3. Download as many titles as you wish, make many copies and distribute among your friends.
  4. Download these texts and send them as attachments once a fortnight to your friends as a gift of Dhamma.

 

E-mail this web-site address to your friends so that they can be benefited by the Dhamma
Know the Dharma and make the Dharma known.

 

 

 

 

I would like to share the merits I have gathered today as well as in the past with the Devas, invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

May they rejoice in these merits and keep an eye on me and my loved ones.

I would also like to transfer these merits to my departed relatives and friends.

Wherever they are, may they be free from suffering and be happy.

Sadhu, Sadhu,  Sadhu

Adam Chua (Webmaster) dhammapada2all@...

http://Dhammapada.Buddhistnetwork.com

Join this site mailing list for latest update?

 

Remember to share the Buddha's Teachings (Dhamma) with your friends!

You can get merits with that.

Verse 18: Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).

Verse 5:Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

 

(10) The Story of the Questions Raised by Sakka, king of the devas

          While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

          On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

         (a) Among gifts, which is the best?
         (b) Among tastes, which is the best?
         (c) Among delights, which is the best?
         (d) Why is the eradication of craving said to be the most excellent?

          To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."Verse 354. 

           At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the  Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

           Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

 

The Buddha spoke in verse as follows:

           Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

http://Dhammapada.Buddhistnetwork.com

Buddhist Missionary Society Malaysia

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

Buddhist Bookstores 
http://www.ybam.org.my/

 

DHAMMADUTA
THE THERAVADA BHIKKHU SANGHA
http://www.parami.org/duta/duta.htm

  May the Buddha Sasana be prolonged!

This site is a member of WebRing.
To browse visit Here.

Quick-Mail
Name:
E-mail:
Message to Webmaster:

Join this site mailing list for latest update?

 


Reply | Forward | Messages in this Topic (9)
#23 From: associationofchinesecommunity@yahoogroups.com
Date: Thu Jul 1, 2004 2:47 pm
Subject: File - Buddhism, Nikaya and Dhammapada.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy,

the Perfectly Self-Enlightened"

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth 

than to live a hundred years without ever seeing the Supreme Truth. 

 

 

Verse 183. Not to do evil, to cultivate merit, to purify one's (NOT BY OTHERS) mind—this is the Teaching of the Buddhas.

http://web.ukonline.co.uk/buddhism/verses.htm 

    

May All Beings Be Well & Happy!

This site is created on 26th May 2003, 

due to many people lack of understanding in Buddhism.

May the Buddha Sasana endure.

http://Dhammapada.Buddhistnetwork.com

 

 

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

The Patimokkha  The Bhikkhus' Code of Discipline http://groups.yahoo.com/group/Dhammaduta_Unit/links

Translated from the Pali by Thanissaro Bhikkhu

 

 

Ani Sutta (SN XX.7) -- The Peg
Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn20-007.html

 

Gotami Sutta (AN VIII.53) -- To Gotami  The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's

 

 

 

BUDDHIST POINTS MISUNDERSTOOD http://www.metta.lk/english/buddhist-points.htm

By  Ven. D. Mahinda Thera  (Sri Lanka)

 Buddhism is not based on blind faith or superstition. It is based on reality. This is known as the four noble truths. When one's mind is full of superstitious ideas, such a one cannot understand the Buddha's teaching. Most Buddhists who live in the West as well as in the East, do not get an opportunity to read the Tipitaka (Pali Canon). They do not listen to the Dhamma either. Hence they are unable to live up to the Dhamma. This will result in their not understanding the doctrine. They waste their precious time thinking of the past and the future. When they live in this manner they do not know that such thoughts are harmful to both themselves and to others. The Supreme Buddha advised them, "Do not repent over the past: Do not think of the future: but do your duties with diligence by doing what you have to do at present."

 

Good Question, Good Answer By Bhikkhu Shravasti Dhammika

http://buddhistinformation.com/good_question,_good_answer.htm

 

Theravada - Mahayana Buddhism
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996
http://www.urbandharma.org/udharma3/theramaya.html

 

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

NIBBANA FOR EVERYONE  By Buddhadasa Bhikkhu  http://buddhistinformation.com/nibbana_for_everyone_a_truth_mes.htm 
In fact, without this business of nibbána, Buddhism would be as good as dead. When nobody is interested in nibbána, then nobody is genuinely interested in Buddhism. When nothing about nibbána interests us, then we can't get any benefits at all from Buddhism. I feel that it's about time for us to get interested and bring about the highest benefit, as fits the words, "Nibbána is the Supreme Thing"--namely, the highest goal of living things, which is involved with our daily life at all times. Nibbána has nothing in the least to do with death! The word "nibbána" means, "cool." Back when it was just an ordinary word which people used in their homes it also meant, "cool." When it is used as Dhamma language, in a religious context, it still means "cool," but refers to cool from the fires of defilement (kilesa), while in the common people's usage it means cool from physical fires.

Throughout the Pali scriptures, the word "nibbána" is never used in the sense of death. When death is discussed, the word "marana" is used. Otherwise, the word "parinibbána" is used, such as when the Buddha said, "The parinibbána will occur three months from now.

 

Buddhism and The Free Thinkers  http://www.mahindarama.com/e-library/freethinkers.htm

http://buddhistinformation.com/buddhism_and_the_free_thinkers.htm 

the Buddha said, "Monks, now you and I are free from human and divine bondages".

What are these bondages? They are various kinds of beliefs, cravings, attachments, concepts, traditions and customs created in the name of religion by exploiting fear and suspicion.

The Buddha says, "Do not accept anything through mere faith because it will make it difficult for you to understand the truth, because that faith can make you a blind follower.

... The Buddha did not claim that he is the only true religious teacher and if one came and worshipped and prayed to him, one would be saved, one’s sins would be forgiven, one would end up in heaven or nirvana after death. He also never suggested that we should disrespect other religious teachers. ü He said, "respect those who are worthy of respect".

... the Buddha says, "Accept the truth whenever it is available. Support everybody irrespective of their religions".

It is wrong to blindfold and mislead innocent people. By creating discrimination they propagate very unhealthy ideas in the name of religion. Because of that, many people have come to regard religion as a nuisance. Goodwill, unity, harmony and rela-tionships amongst humanity is destroyed due to such hostile attitudes. Sometimes, members of the same family are divided into different groups through the influence of such religious attitude.

 

 

Kàlàma Sutta

Kalama Sutta: The Buddha's Charter of Free Inquiry 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

'Do not accept anything based upon mere reports,traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself or others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

 

What Buddhists Believe — Ven. Dr. K. Sri Dhammananda.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/whatbudbeliev/main.htm 

http://www.tipitaka.net/ebooks/pageload.php?book=0004 

This expanded 4th edition of "What Buddhists Believe" answers many questions which are asked about Buddhism by Buddhists and non-Buddhists alike. There are so many misconceptions regarding superstitions and misinterpretations which are associated with this noble religion that it has become imperative to explain the Teachings in a manner which has contemporary relevance.

What Buddhists Believe

Venerable K. Sri Dhammananda Maha Thera

 

 

Foreword
Author's Note

PART I
LIFE AND MESSAGE OF THE BUDDHA

Chapter 1.  Life and Nature of the Buddha

Gautama, the Buddha
His Renunciation
Nature of the Buddha

'Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.' (Sutta Nipata)  
Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha's Service
Historical Evidence of the Buddha
Salvation Through Arahantahood
Bodhisatta
Attainment of Buddhahood
Trikaya - The Three Bodies of the Buddha

Chapter 2. His Message

Message for All
Miraculous Power
The Buddha's Silence
The Buddha's Attitude Towards Worldly Knowledge
The Last Message of the Buddha

Chapter 3. After the Buddha

Does the Buddha Exist After His Death?
A Successor to the Buddha
The Future Buddha

PART II
BUDDHISM - ESSENCE AND COMPARATIVE APPROACH

Chapter 4. Timeless Truth of the Buddha

The Lion's Roar
What is Buddhism?
The Ultimate Truth
Two Main Schools of Buddhism

Chapter 5. Basic Doctrines

Tri-Pitaka (or Tipitaka)
What is Abhidhamma?
Mind and Matter (Nama-Rupa)
Four Noble Truths

Why are we here? Why are we not happy with our lives? What is the cause of our unsatisfactoriness? How can we see the end of unsatisfactoriness and experience eternal peace?


The Noble Eightfold Path - The Middle Way
Everything is Changeable
What is Kamma?
Rebirth

Unsatisfied desire for existence and sensual pleasures is the cause of rebirth.
Nibbana

Nibbana is not nothingness or extinction. Would the Buddha leave his family and kingdom and preach for 45 years, all for nothingness?

Nibbana is not a paradise. Several centuries after the Buddha, some of the Buddhist sects began to introduce Nibbana as a paradise. Their purpose of equating Nibbana with a heavenly world was to convince the less-intellectually-gifted and to attract them to the teachings of the sect. Striving for Nibbana came to mean looking for a nice place where everything is beautiful and where everyone is eternally happy. This might be a very comfortable folktale, but it is not the Nibbana that the Buddha experienced and introduced.


Law of Dependent Origination

The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination.
Eternalism and Nihilism
Can the First Cause be Known
Is There an Eternal Soul?

Chapter 6. Buddhism Vis-A-Vis Other Approaches

Is Buddhism Similar to Other Contemporary Teachings in India?
Is Buddhism a Theory or a Philosophy?
Is Buddhism Pessimistic?
Is Buddhism Atheistic?

PART III
LEADING A BUDDHIST LIFE

Chapter 7. Moral Foundation For Mankind

What is the Purpose of Life?
Buddhism for Man in Society
The Buddhist Way of Life for Householders

Chapter 8. Buddhist Morality and Practice

Buddhist Ethics
What is Vinaya?
Ten Meritorious and Ten Evil Actions
Precepts
Loving-Kindness
Real Charity

You perform real charity if you can give freely without expecting anything in return.
The Buddhist Attitude to Animal Life
The Need for Tolerance Today

'If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him the more good will go from me. I will always give off only the fragrance of goodness.' (Buddha).
Buddhist Funeral Rites

A real Buddhist funeral is a simple, solemn and dignified religious service.

Many people believe that if the deceased is not given a proper burial or if a sanctified tombstone is not placed on the grave, then the soul of the deceased will wander to the four corners of the world and weep and wail and sometimes even return to disturb the relatives. Such a belief cannot be found anywhere in Buddhism.

 

Chapter 9. Dhamma and Ourselves as Refuge

Why We Take Refuge in the Buddha

Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification.
No Self Surrender
No Sinners
Do It Yourself
Man is Responsible for Everything
Man is His Own Jailor
You Protect Yourself
How to Save Yourself

Chapter 10. Prayer, Meditation and Religious Practices

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.
The Meaning of Prayer

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.
Meditation

Meditation is the psychological approach to mental culture, training and purification.
The Significance of Paritta Chanting

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.
Are Buddhists Idol Worshippers?

Buddhists are not idol worshippers but ideal worshippers.
Religious Significance of Fasting
Vegetarianism

One should not judge the purity or impurity of man simply by observing what he eats.
The Moon and Religious Observances

PART IV
HUMAN LIFE IN SOCIETY

Chapter 11. Life and Culture

Traditions, Customs and Festivals

Buddhism is open to traditions and customs provided they are not harmful to the welfare of others.

Buddhism and Women

A female child may prove even to be a better offspring than a male.
Buddhism and Politics

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

Chapter 12. Marriage, Birth Control and Death

Buddhist Views on Marriage

In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.
Birth Control, Abortion and Suicide
Why Does the World Population Increase?
Sex and Religion

PART V
A RELIGION FOR REAL HUMAN PROGRESS

Chapter 13. Nature, Value and Choice of Religious Beliefs

Man and Religion
Which is the Proper Religion?
Moral and Spiritual Development
The God Idea
Changing of Religious Label Before Death
Short-cut to Paradise

Chapter 14. Promoter of True Human Culture

Modern Religion
Religion in a Scientific Age

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!


Religion of Freedom
Buddhist Missionaries

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

Chapter 15. War and Peace

Why is There No Peace?

Peace cannot exits on this earth without the practice of tolerance. To be tolerant, we must not allow anger and jealousy to prevail in our mind. The Buddha says,'No enemy can harm one so much as one's own thoughts of craving, hate and jealousy.' (Dhammapada 42)
Can We Justify War?

The difference between a dog fight and a war or between two groups of people is only in its organization.
Can a Buddhist Join the Army?

'He who deserves punishment must be punished. And he who is worthy of favor must be favored. Do not do injury to any living being but be just, filled with love and kindness.' These injunctions are not contradictory because the person who is punished for his crimes will suffer his injury not through the ill-will of the judge but through the evil act itself. His own acts have brought upon him the injury that the executors of the law inflict. When a magistrate punishes, he must not harbor hatred in his heart.

There is no justice in war or violence. When we declare war, we justify it, when others declare war, we say, it is unjust. Then who can justify war? Man should not follow the law of the jungle to overcome human problems.
Mercy Killing

PART VI
THIS WORLD AND OTHER WORLDS

Chapter 16. Realms of Existence

The Origin of the World
Other World Systems
The Buddhist Concept of Heaven and Hell
Belief in Deities (Devas)
Spirit World
The Significance of Transference of Merits to the Departed

Chapter 17. Divination and Dreams

Astrology and Astronomy
Fortune-Telling and Charms

Hard work is the luckiest star.
Consulting Mediums
Dreams and Their Significance

'Life is nothing but a dream.'
Faith Healing
Superstitions and Dogma

  

Why Buddhism? http://buddhistinformation.com/why_buddhism.htm 

http://www.mahindarama.com/e-library/whybuddhism1.html

~ Ven K. Sri Dhammananda Nayake Maha Thera ~

 

Human Life and Problems  http://buddhistinformation.com/human_life_and_problems.htm 

As human beings we have achieved a level of material progress we would not have even dreamed of barely a century ago. The marvels of modern technology have given us enormous power over the forces of nature. We have conquered many disasters but the ultimate question is: 'Are we happier than our ancestors were in the past?' The answer is: 'No'.

The abuse of women, children and the underprivileged religious and racial discrimination, color bar, and caste distinction continue on unabated.

 

Analysis of the Path  http://www.saigon.com/~anson/ebud/ebidx.htm  http://www.budsas.org/ebud/ebsut002.htm 

Translated from the Pali by Thanissaro Bhikkhu

It was the full moon day in the month of July. At the deer park in Isipatana, the Buddha delivered His first sermon after enlightenment. Dhammachakka is the name given to His first sermon. The meaning of Dhammachakka is "The establishment of wisdom". However, it is often referred to as the "Wheel of truth". After hearing it His friend Kondanna reached the first stage of spiritual development known as Sotaapatti (reborn seven times at the most)..

The Dhammachakka sutta is very important, as in this first sermon the Buddha taught us about the Four Noble Truths and the Middle Path.

 

Vihara Buddha Gotama  http://vbgnet.org/vbgnet/index.asp         Chinese

 

Refuge only in the Buddha, Dhamma, and Sangha

Liberation - Relevance of Sutta-Vinaya 

http://vbgnet.org/vbgnet/resource/articles/art8.asp  http://buddhistinformation.com/liberation.htm 

In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

 

BUDDHISM IN A NUTSHELL   

http://buddhistinformation.com/buddhism_in_a_nutshell.htm http://www.saigon.com/~anson/ebud/nutshell/nshell00.htm  http://www.budsas.org/ebud/nutshell/nshell00.htm

by Ven Narada Thera

This is a classic on the basics of Buddhism by the late Ven. Narada Thera: The Story of the Buddha; The Teachings (Dhamma) is it a philosophy? Is Buddhism a religion? Is Buddhism as Ethical system? Some salient features of Buddhism. Karma or the Law of Moral Causation. Rebirth. Dependent Arising (Paticca Samuppada). Anatta or Soul-lessness. Nibanna and The Path to Nibbana.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/nutshell/nshell00.htm   

http://www.mahindarama.com/e-library/nutshell.htm

A Buddhist does not seek refuge in the Buddha with the hope that he will be
saved by the Buddha's personal purification. The Buddha gives no such
guarantee. It is not within the power of a Buddha to wash away the
impurities of others. One could neither purify nor defile another.

 

In Buddhism, there is not, as in most other religions, an Almighty God to be
obeyed and feared. The Buddha does not believe in a cosmic potentate,
omniscient and omni-present. In Buddhism there are no divine revelations or
divine messengers. A Buddhist is, therefore, not subservient to any higher
supernatural power which controls his destinies and which arbitrarily
rewards and punishes.

 

Jivaka Sutta (AN VIII.26) -- To Jivaka (On Being a Lay Follower)
The Buddha explains how a lay follower can best work for the welfare of others.
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

Four Types People  http://www.btinternet.com/~maunglwin/articles/jatiladd.htm#6 

"Four Types of People" as expounded by Lord Buddha

(1) To darkness from darkness. 
(2) To brightness from darkness. 
(3) To darkness from brightness. 
(4) To brightness from brightness      

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool. 
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-002.html 

Who is the Buddha?  http://www.saigon.com/~anson/ebud/ebdha065.htm http://www.budsas.org/ebud/ebdha065.htm 

www.buddhistinformation.com/buddhism_in_a_nutshell.htm 

Narada Mahathera
("The Buddha and His Teachings")

According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.

Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:

"You yourselves should make an exertion. The Tathagatas are only teachers."

"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."

"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."

 

The Buddha's Greatness  

Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.

He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,

"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."

Mahayana Sutra :

http://www.quangduc.net/English/Maha/index.html 

 

THE REAL MEANING OF PURE LAND   http://www.purifymind.com/drfu24.htm 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

HAPPINESS :

 

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

MANGALA SUTTA VANANA   http://www.mahindarama.com/e-library/mangalasutta1.html

What is Blessing; and what constitutes Blessing? 

Controversial points were raised and expounded and yet still no decision could be reached. From the neighbourhood where it was first discussed, news of this controversy spread far and wide and yet no satisfactory answer could be obtained. This debate was carried even to the spiritual realm of Brahma. After debating for about twelve years, the deities at the Tavatimsa Heaven assembled one day and proposed to lay the matter before their King, Sakka Deva Raja, to get his views. In order to obtain the correct answer to this controversy, they were advised by him to seek Lord Buddha. 

In His reply, the Lord Buddha expounded the “Mangala Sutta, and thus explained to them that the causes resulting in bliss are as follows:-

Buddhist Concept of Happiness : Bhante Henepola Gunaratana   http://www.bhavanasociety.org/articles/bg004.htm

Sigalovada Sutta  http://www.accesstoinsight.org/canon/sutta/digha/dn31.html 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

KAMMA & REBIRTH :

 

Vipaka Sutta (AN VIII.40) -- Results The Buddha describes the unpleasant consequences of not sticking to the precepts.

 

(*) Only we can help ourselves. http://vbgnet.org/vbgnet/resource/articles/art6.asp  Bhikkhu Dhammavuddho

 

 The Buddha's Words on Kamma Four Discourses of the Buddha from the Majjhima Nikaya

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html 

 

Subha Sutta  

http://www.saigon.com/~anson/ebud/majjhima/099-subha-e1.htm http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

Saleyyaka Sutta (MN 41) -- The Brahmans of Sala The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune  .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

How To Get Good Results From Doing Merit   http://www.mahindarama.com/e-library/goodresult1.html 

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too.  If all the three components are united correctly, then we will receive a great deal of merit.  That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

Tibetan Book of the Dead http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Devaduta Sutta - Under World  (130)-The Heavenly Messengers. http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm 

 

Dedication to our Departed Next-of-Kin  http://www.mahindarama.com/e-library/tirokudda.htm

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.
2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

 

A Guide to a Proper Buddhist Funeral.-  (zip file)987 KB http://www.buddhanet.net/pdf_file/buddhist_funeral.pdf 

- Ven. Dr. K. Sri Dhammananda

This is a hand book on Buddhist Funerals, with sections on practical advice as to what is to be done when a family member is critically ill; the final moments; when death takes place; preparing for the funeral; paying last respects; the final rites; verses for contemplation; the burial / cremation ceremony and the memorial service.

The Theravadin Buddhist Chinese Funeral —(zip file)1,026 KB Ven. Suvanno

http://www.buddhanet.net/pdf_file/therachifuner.pdf 

Generally, a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites. How then should a Theravadin Buddhist funeral be conducted? Venerable Suvanno, a respected and senior Theravadin Buddhist monk of Chinese descent explains how a Theravadin Buddhist Chinese funeral may be conducted.

 

"Our Real Home"  http://www.bodhinyanarama.net.nz/chah1.htm 
by ven. Ajahn chah
"Our Real Home"
(A talk addressed to an ageing Lay-disciple approaching her death)
Now determine in your mind to listen with respect to the Dhamma.
During the time I am speaking, be as attentive to my words as if it
was the Lord Buddha himself sitting in front of you. Close your eyes
and make yourself comfortable, compose your mind and make it one-
pointed. Humbly allow the Triple Gem of wisdom, truth and purity to
abide in your heart as a way of showing respect to the Fully
Enlightened One.

The 31 Planes of Existence -Ven. Suvanno Mahathera
The suttas describe the 31distinct "planes" or "realms" of existence into which beings can be reborn during their long wanderings through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined and exquisitely blissful heavenly realms. Existence in every realm is impermanent; in the cosmology taught by the Buddha there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.
http://groups.yahoo.com/group/Dhammaduta_Unit/links

Five Vision of a Dying Man - Bodhi Leaves No. 150   http://groups.yahoo.com/group/Dhammaduta_Unit/links

Crossing the Gate of Death in Chinese Buddhist Culture  http://groups.yahoo.com/group/Dhammaduta_Unit/links

The Merit of Practice in a Cemetery  http://groups.yahoo.com/group/Dhammaduta_Unit/links

GIVING (DANA) By Bhikkhu Visuddhacara  http://buddhistinformation.com/giving.htm 

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - Dana, síla, bhávaná (giving, morality, meditation or mental cultivation).  That Dana is one heading underscores its importance.  Buddhists should take heed and cultivate a good spirit of Dana.

No Ajahn Chah Reflections  http://www.abhayagiri.org/dhamma/noajahnchah.html 

The quotations in this collection have been taken from Bodhinayana, A Taste of Freedom, A Still Forest Pool, Samadhi Bhavana, Seeing the Way, Living Dhamma, Food for the Heart, and Venerable Father, A Life with Ajahn Chah. Some quotations come from a personal collection hitherto unpublished. 

The Buddha wanted us to contact the Dhamma, but people only contact the words, the books and the scriptures. That is contacting that which is “about” Dhamma, and not contacting the “real” Dhamma as taught by our Great Teacher. How can people say that they are practicing well and properly if they only do that? They are a long way off.

A directory to the communities of Venerable Ajahn Chah & disciples
- Ajahn Sumedho, Tiradhammo, Viradhammo, Pasanno, Brahmavamso, Gavesako, Sucitto, Munindo, Amaro, Jayasaro, Vajiro, Sundara, Candasiri, Jitindriya

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings. The Sangha has kept these Teachings intact over the centuries, and the Sixth Buddhist Council, held in Burma in 1954-1956, was the most recent effort to make sure the three collections of texts (Tripitaka) are kept pure.

Suttanta Pitaka  :  

Chiggala Sutta (SN LVI.48) -- The Hole Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

Vera Sutta (AN X.92) -- Animosity What it takes for a lay person to become a stream-winner.

 Ratthapala Sutta (MN 82) -- About Ratthapala  In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

Sammaditthi Sutta (MN 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

 

Suttanta Pitaka 

This is the second division of the Buddhist Tipitaka, consist of more than 10,000 collections
of all the discourses delivered by the Buddha on various occasions. 

The discourses were expounded to suit different occasions,
for various persons with different temperaments. 

It is not only meant for the spiritual progress of the bhikkhus, 
it also deal with the material and moral progress of the lay disciples.

 

The Suttanta Pitaka is divided into five separate collections known as Nikayas.

 1. Digha Nikaya
Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm 
http://www.accesstoinsight.org/canon/digha/index.html 

which consists of 34 suttas, including the well-known Mahasatipatthana Sutta (The Greater Discourse on the Four Foundations of Mindfulness), the Samaññaphala Sutta (The Fruits of the Homeless Life), the Mahaparinibbana Sutta (The Buddha's Last Days), and many others.

2. Majjhima Nikaya
Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm 
http://www.accesstoinsight.org/canon/majjhima/index.html   http://www.saigon.com/~anson/ebud/majjhima/index.htm    http://www.budsas.org/ebud/majjhima/index.htm  

3. Samyutta Nikaya
Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm 
http://www.accesstoinsight.org/canon/samyutta/index.html 

4. Anguttara Nikaya
A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm 
http://www.accesstoinsight.org/canon/anguttara/index.html  http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html  

5. Khuddaka Nikaya
The Smaller Collection

 
http://www.mahindarama.com/e-tipitaka/suttanta50.htm   http://www.saigon.com/~anson/ebud/ebsut027.htm 
http://www.accesstoinsight.org/canon/khuddaka/index.html http://www.budsas.org/ebud/ebsut027.htm  
The Mahavamsa                                     

The Great Chronicle of Lanka from 6th Century BC to 4th Century AD

 http://www.saigon.com/~anson/ebud/mahavamsa/index.htm 

 

 

THE DHAMMAPADA STORIES  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Khuddaka Nikaya

Translated by Daw Mya Tin, M.A.,
Burma Pitaka Association (1986)

Buddha's Teachings with appropriate similes 
and real life stories, translated and edited 
by the Burma Pitaka Association.

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html 

THE DHAMMAPADA

VERSES  &  STORIES 

Translated by Daw Mya Tin, M.A.,

1986

Weekly Online Version: Dhammapada Online

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf 

  To view eBooks download »» Acrobat Reader version 6.

This work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student. This PDF file is the text version only of the Illustrated Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory translation of the verses with commentary in English.

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [16]

http://web.ukonline.co.uk/buddhism/verses.htm 

 

THE WORD OF THE BUDDHA Venerable Nyanatiloka Mahathera http://buddhistinformation.com/the_word_of_the_buddha.htm

An Outline of the teachings of the Buddha in the words of
the Pali canon.

 

The Noble Eightfold Path: The Way to the End of Suffering

http://www.accesstoinsight.org/lib/bps/misc/waytoend.html 
http://www.budsas.org/ebud/bd8p/bd8p_00.htm 

  by Bhikkhu Bodhi (1994; first published in 1984 as WH 308/311; 238k/79pp)
Using simple and clear language, the author presents a concise yet thorough explanation of the Eightfold Path, the practical method the Buddha prescribed to uproot and eliminate the underlying causes of suffering. Basing himself solidly upon the Buddha's own words, the author examines each factor of the path to determine exactly what it implies in the way of practical training. Finally, in the concluding chapter, he shows how all eight factors of the path function together to bring about the realization of the Buddhist goal: enlightenment and liberation.

The Middle Path is what the Buddha followed to attain enlightenment.  This Middle Path that leads to the end of suffering is comprised of the Noble Eightfold Path - namely:

1. Right Understanding
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Stream Entry  - A Study Guide   Prepared by Thanissaro Bhikkhu

http://www.accesstoinsight.org/lib/study/index.html

Stream entry is the first of the four levels of Awakening. It gains its name from the fact that a person who has attained this level has entered the "stream" that flows inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

 

The Five Mental Hindrances http://buddhistinformation.com/five_mental_hindrances_and_their.htm 

Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon 

Lay Buddhist Practice http://buddhistinformation.com/lay_buddhist_practice.htm 

In the following pages I have tried to write about those things that a lay Buddhist can do even though his home is far away from Buddhist lands, or even from Buddhist temples and societies. I have had to consider the various daily and periodic events of the Buddhist calendar and retain here only those items which can be practiced by lay Buddhists without access to Bhikkhus, monasteries, temples, stupas, and so on. Out of the rich traditions found in Buddhist countries, only three subjects have been dealt with: the daily service chanted in homage of the Three Treasures with some recollections and meditation; the Uposatha days with the Eight Precepts; and the Rains-residence of three months. Most has been here about the first of these as it is very important to have some regular daily Dhamma-practice.

Even where isolated Buddhists are fortunate enough to be near some Buddhist center, they will still benefit from these Buddhist practices, all of which are based on similar methods used in the East.

Bhikkhu Khantipalo  Sydney, Australia

http://groups.yahoo.com/group/Dhammaduta_Unit/links/   :

Abhidhamma 
Abhidhamma is the Higher Teaching of the Buddha.

A Discourse on Paticcasamuppada or The Doctrine of Dependent Origination  By Mahasi Sayadaw

Lord Buddha's Disciples  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

(The Life of) Maha-Moggallana,
A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda
In this life of the Buddha's personal attendant, Venerable Ananda, we see that in his character and outlook, Ananda was touchingly and movingly human. This was partly because of his simple and charming behaviour, and his ever-present readiness to help anyone who was in distress or difficulty. In spite of his administrative and organisational responsibilities as the Buddha's attendant, Ananda displayed a deep intellectuality and a profound grasp of abstruse philosophic concepts.

Maha Kaccana: Master of Doctrinal Exposition
The Venerable Maha Kaccana was one of the foremost disciples of the Buddha, appointed by the Awakened One as the monk most skilled in explaining in detail the meaning of his own brief utterances. Often the other monks turned to Maha Kaccana for help in clarifying the meaning of the Buddha's condensed statements, and thus we find in the Pali Canon a sheaf of suttas, all of great importance, spoken by this eminent disciple. [This book] offers a short biographical sketch of the Venerable Maha Kaccana, followed by a more detailed survey of the discourses ascribed to him in the Pali Canon. These texts, always methodically refined and analytically precise, help to bring to light the far-ranging implications and profound relevance of the liberating teachings of the Buddha.

Maha Kassapa: Father of the Sangha,
Biography of the Buddha's disciple best known for his meditative powers.

The Life of Sariputta
A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

The Coming Buddha - The Bodhisattva Maitreya

By Sayagyi U Chit Tin  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Namo Tassa Bhagavato Arahatto Sammasambuddhassa

(Buddha Gotama predicted as follows:)

In the future (ten) Bodhisattvas will attain full awakening in the following order: the most honorable (Ariya)Maitreya,(King) Rama, (King) Pasenadi of Kosala, (the Deva)Abhibhu,(the Asura Deva) Dighasoni, (the Brahman) Candani, (the youngman) Subha, the Brahman Todeyya, (the elephant)Nalagiri,and (the elephant) Palaleya.[11]

MEDITATION :

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

The Basic Method of Meditation ~ Ajahn Brahmavamso ~

http://www.mahindarama.com/e-library/basicofmedi.htm#Basic

MEDITATION ON LOVING-KINDNESS (METTA)  http://www.purifymind.com/drfu33.htm 

By Bhante Henepola Gunaratana
Sometimes the practice of Insight meditation may be interpreted to be a kind of practice which makes the meditator a heartless or indifferent being, like a vegetable without any love and compassion for other living beings.We must remember, however, that the Buddha has strongly advised us to cultivate four sublime states of mind: loving-kindness, compassion, appreciative joy and equanimity.

 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Loving-kindness meditation or Metta Bhavana  http://www.buddhanet.net/metta_b.htm  Venerable Sujiva

Practical Vipassana Meditation, (zip file)-153 KB by Venerable Mahasi Sayadaw

 

Satipatthana Vipassana: Insight Through Mindfulness, by Ven. Mahasi Sayadaw

http://www.accesstoinsight.org/lib/bps/wheels/wheel370.html
 

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana 

http://www.accesstoinsight.org/lib/bps/wheels/wheel351.html

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

Using Meditation To Deal With Pain, Illness And Death

Silavant Sutta (SN XXII.122) -- Virtuous  Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo http://buddhistinformation.com/practical_advice_for_meditator.htm 

 

 

Recommended Links :

Buddhist Missionary Society Malaysia

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 KUALA LUMPUR
Malaysia

http://www.nibbana.com

http://www.triplegem.net/

http://www.accesstoinsight.org/

http://www.buddhanet.net 

http://www.tipitaka.net/ebooks/

http://www.mahindarama.com/ 

http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson/ 

http://buddhistinformation.com/books.htm 

Forest Sangha A directory to the communities of disciples of the Venerable Ajahn Chah

BuddhaSasana Binh Anson's Buddhist Home Page.

BuddhaNet General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group   http://groups.yahoo.com/group/Triplegem/ 

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature  http://groups.yahoo.com/group/Tipitaka 

Buddha Gotama    http://groups.yahoo.com/group/The_Buddha/ 

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review/ 

Sangha Online - Q&A  http://groups.yahoo.com/group/SanghaOnline/ 

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha/ 

 

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm  

Manual of Zen Buddhism By Daisetz Teitaro Suzuki  http://buddhistinformation.com/manual_of_zen_buddhism.htm 

The Lotus Sutra
Translated by Burton Watson
http://www.quangduc.net/English/Maha/lotus00.html  

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm 

Sutta & Sutra   http://www.urbandharma.org/sutta.html

Buddhists 'really are happier'  http://news.bbc.co.uk/2/hi/health/3047291.stm 

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people. Tests carried out in the United States reveal that areas of their brain associated with good mood and positive feelings are more active. 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon  - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya, 5:161  (spoken by the Buddha)

The Four Sublime States   http://www.mahindarama.com/e-library/4sublimestate.html 
Contemplation on Love, Compassion, Sympathetic Joy and Equanimity
~ Ven Nyanaponika Thera ~

Crossing the Threshold of Hope. http://www.zipworld.com.au/~lyallg/PopeNose.htm 

(The Pope's View of Buddhism) ( By Pope John Paul II ) 

On Wednesday, 18th of January, 1995, Pope John Paul II arrived in Sydney and attended an Interfaith Gathering in the Sydney Domain.

In Eastern Asia these classic texts of Saint John of the Cross have been, at times, interpreted as a confirmation of Eastern ascetic methods. But this Doctor of the Church does not merely propose detachment from the world. He proposes detachment from the world in order to unite oneself to that which is outside of the world - by this I do not mean nirvana, but a personal God. Union with Him comes about not only through purification, but through love. 

.....  For this reason it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East - for example, techniques and methods of meditation and ascetical practice.   .... Here we find a clear answer to the question "whether and how" (Christian prayer) can be enriched by methods of meditation originating in different religions and cultures.

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to thousands in the West. The name of this great scholar was Dr.Rhys Davids. 

Gods need salvation
For the first time in human history the Buddha admonished, entreated and appealed to people not to hurt a living being, not to offer prayer or praise or sacrifice to gods. With all the eloquence at his command the exalted one vehemently proclaimed that gods are also in dire need of salvation themselves.  
-- Prof. Rhys Davids

Nothing to surpass Buddhism
Buddhist or not Buddhist, I have examined every one of the great religious systems of the world, and in none of them have I found anything to surpass, in beauty and comprehensiveness, the Noble Eightfold Path and the Four Noble Truths of the Buddha. I am content to shape my life according to that path.  
-- Prof. Rhys Davids

Buddhism in the Western World  http://www.zipworld.com.au/~lyallg/rahula1.htm  By Venerable Dr.Walpola Rahula

This is no pessimism. People in Buddhist countries are not pessimistic; .... 

In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question. It gives full responsibility and dignity to man. It makes man his own master. According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants. The Buddha said: 'One is one's own refuge, who else could be the refuge?'


(*) Growth of Buddhism in the West. Ajahn Brahmavamso

 Respected Venerables and Distinguished Guests,

It is an honour for me to be here today. I was born a Christian, was educated in Christian schools, and I even sang in the local church choir. But when I read my first book on Buddhism, at the age of 16, I immediately knew I was a Buddhist. I was moved by the compassion, the wisdom, and the freedom that shone more brilliantly in the Lord Buddha's Teachings than in anything else I had met before. Experiences similar to my own are being repeated hundreds of thousands of times, in the lives of the people of this 21st century. When ordinary people in non-Buddhist countries encounter the pure Teachings of Buddhism, presented in a clear and reliable manner, then they quickly recognize it as the most fragrant of all paths, the most precious of all truths, and the best of all religions. They only wonder why such liberating wisdom is not made more widely known. 

Children's Past Lives Research Center  http://www.childpastlives.org/library.htm

LIBRARY of Articles and Cases on Reincarnation

list of articles, cases, and other materials useful to anyone interested in learning more about children's past lives, or in exploring related topics such as past life regression therapy and reincarnation.

Some of this material was originally written for the book, Children's Past Lives, by Carol Bowman, but ended up on the cutting room floor, so to speak.  Some is background material that contributed to the ideas in the book.  And some--the articles by Dr. Ian Stevenson, for example--are a valuable if you want to go to the source of objective proof for reincarnation.

 

Reincarnation is Now a Scientifically Acceptable Phenomenon - 

by Dr. Granville Dharmawardena, University of Colombo  http://www.beyondthenet.net/dhamma/reinc.htm 

(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)

 

Buddhism and Science: Probing the Boundaries of Faith and Reason

Dr. Martin J. Verhoeven    Religion East and West, Issue 1, June 2001, pp. 77-97

http://online.sfsu.edu/~rone/Buddhism/VerhoevenBuddhismScience.htm  
http://www.quangduc.net/English/science/3buddhismandsciencd.html  

* BUDDHISM IN THE EYES OF INTELLECTUALS * http://buddhistinformation.com/buddhism_in_the_eyes_of_intellec.htm http://www.saigon.com/~anson/ebud/ebdha150.htm 

http://www.budsas.org/ebud/ebdha150.htm

  Ven. Dr. K. Sri Dhammananda

 

 

THE DAWN AND SPREAD OF BUDDHISM

Ven. B. Ananda Maitreya Thero

http://web.ukonline.co.uk/buddhism/anandam1.htm

          In the middle of the 19th century, the books of the pure Theravada Buddhism were brought to the West and the Dhammapada was the first work translated into a foreign language. It was translated into Latin by Dr. Fausboll in 1888, and then into English, French, German, Italian, and some other European languages.

          In 1881 the Pali Text Society was founded by Dr. Rhys Davids, and the translation of Pali books was started. Though some Christian missionaries had misled the West with their incorrect translations of some portions of Pali books and wilful misinterpretations of Buddhism, the seekers after the Dhamma of the Omniscient Buddha increased in number year by year. The West yearned for Buddhism, and its attractive power was so strong that some even came to Burma and Ceylon to learn Pali with a view to obtain a first hand knowledge of the Dhamma. Many of these seekers even became Buddhist monks later on. Some of their names, I believe, are familiar to most of you. I may here mention some of them ; Venerable Nanatiloka, Venerable Punna, Venerable Dhammanusari, the late Venerable Subhadra, Venerable Vappa the late venerable Nyana Bruhana (Dr. Bruno), all of them Germans the Venerable Sunnananda, a Dutch Bhikkhu, the late Venerable Ananda Metteya. an English Bhikkhu and the late Bhikkhu Silacara, a Scotchman.

         In the year 1908 the Buddhist Society of Great Britain and Ireland was founded by the late Ven. Ananda Metteya (Allan Bennet), and among its members were the Rt. Hon. The Earl of Maxborough, The Hon. Eric. C.F. Collier, Or. Edmond, A.J. Mills— all of them were good Buddhists—and many other distinguished scholars. In that very year, a European scholar entered the Buddhist Order under the name Visuddhacara. It was in this same year that a Buddhist monthly was begun at Leipzig in Germany.

          At the end of 1908, a Christian missionary, Rev. E. G. Stevenson, in the course of his mission work, came to Burma and studied Buddhism. Subsequently he became a Buddhist monk and was known as the Ven. Sasanadhaja. Later he joined the Ven. Ananda Metteya in his Buddhist propaganda work. In 1909 the membership of the Buddhist Society of Great Britain and Ireland increased to 300, anda quarterly journal "The Buddhist Review" was started. During these days, Mr. M.A. Stephen, an archaeologist, after three years' investigation, discovered a large number of manuscripts in Central Asia, in Khotan, which contained the history of Buddhism up to the 50th year of the Buddhist era and about 4,000 Buddhist manuscripts that lay hidden in a cave.

         In the same year a Christian missionary, Spurgen Medhurst, who was preaching Christianity in China, studied Buddhism and became a convert. He too subsequently became a Buddhist monk, and came to Ceylon and gave many lectures in various places. In one of his lectures he explained how he had become a Buddhist, and said "I came to teach Asia, but they taught me ". Here we see the prophecy of Schopenhauer, the German philosopher, fulfilled, who, warning the Christian missionaries that departed from the Christian West for the Buddhist East, had said, " Now you go as teachers to teach them, but will return home, being taught ".

          Thenceforth Buddhism was quicker than before on its path of progress and a number of Buddhist leaders and propagandists appeared in the West. Among them Sylvan Levi in France, Dr. Paul Dahlke, and Dr. Grimm in Germany, Carl E. Neumann in Austria, Mr. F.J. Payne, Capt. Rolleston and many others in England. Some time later there arose two Buddhist societies in England—one the Maha Bodhi Society founded by the late Anagarika Dhammapala and the other the Buddhist Lodge founded by Mr. Humphreys, both having monthly magazines " The British Buddhist" and "Buddhism in England" respectively. Later " The British Buddhist" was discontinued. The latter one however, under a different name" The Middle Way" took a new course and still continues.

King Pasenadi's Dreams  http://www.dailynews.lk/2003/09/24/fea07.html

Buddha's interpretations coming true

 

 

http://www.ksridhammananda.com/

Ven.Dr.Kirinde Dhammananda
Maha Nayaka Thero
Chief Prelate Malaysia
(Ph.D.,D.Litt.)

To realize Ven. Dhammananda's vision to make the Dharma known to all quarters freely throughout the world crossing the barriers the of time, language, bureaucracy, finance and geo-politics, we plan to gradually host all of Bhante's free publications which are available in almost 15 languages.

You could help us spread the noble Dharma by:-

  1. Downloading as many titles as you wish and publish them for free distribution.
  2. Translate these texts or the untranslated texts into other languages and later publish them for free distribution.
  3. Download as many titles as you wish, make many copies and distribute among your friends.
  4. Download these texts and send them as attachments once a fortnight to your friends as a gift of Dhamma.

 

E-mail this web-site address to your friends so that they can be benefited by the Dhamma
Know the Dharma and make the Dharma known.

 

 

 

 

I would like to share the merits I have gathered today as well as in the past with the Devas, invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

May they rejoice in these merits and keep an eye on me and my loved ones.

I would also like to transfer these merits to my departed relatives and friends.

Wherever they are, may they be free from suffering and be happy.

Sadhu, Sadhu,  Sadhu

Adam Chua (Webmaster) dhammapada2all@...

http://Dhammapada.Buddhistnetwork.com

Join this site mailing list for latest update?

 

Remember to share the Buddha's Teachings (Dhamma) with your friends!

You can get merits with that.

Verse 18: Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).

Verse 5:Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

 

(10) The Story of the Questions Raised by Sakka, king of the devas

          While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

          On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

         (a) Among gifts, which is the best?
         (b) Among tastes, which is the best?
         (c) Among delights, which is the best?
         (d) Why is the eradication of craving said to be the most excellent?

          To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."Verse 354. 

           At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the  Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

           Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

 

The Buddha spoke in verse as follows:

           Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

http://Dhammapada.Buddhistnetwork.com

Buddhist Missionary Society Malaysia

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

Buddhist Bookstores 
http://www.ybam.org.my/

 

DHAMMADUTA
THE THERAVADA BHIKKHU SANGHA
http://www.parami.org/duta/duta.htm

  May the Buddha Sasana be prolonged!

This site is a member of WebRing.
To browse visit Here.

Quick-Mail
Name:
E-mail:
Message to Webmaster:

Join this site mailing list for latest update?

 


Reply | Forward | Messages in this Topic (9)
#22 From: associationofchinesecommunity@yahoogroups.com
Date: Tue Jun 1, 2004 2:22 pm
Subject: File - Buddhism, Nikaya and Dhammapada.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy,

the Perfectly Self-Enlightened"

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth 

than to live a hundred years without ever seeing the Supreme Truth. 

 

 

Verse 183. Not to do evil, to cultivate merit, to purify one's (NOT BY OTHERS) mind—this is the Teaching of the Buddhas.

http://web.ukonline.co.uk/buddhism/verses.htm 

    

May All Beings Be Well & Happy!

This site is created on 26th May 2003, 

due to many people lack of understanding in Buddhism.

May the Buddha Sasana endure.

http://Dhammapada.Buddhistnetwork.com

 

 

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

The Patimokkha  The Bhikkhus' Code of Discipline http://groups.yahoo.com/group/Dhammaduta_Unit/links

Translated from the Pali by Thanissaro Bhikkhu

 

 

Ani Sutta (SN XX.7) -- The Peg
Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn20-007.html

 

Gotami Sutta (AN VIII.53) -- To Gotami  The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's

 

 

 

BUDDHIST POINTS MISUNDERSTOOD http://www.metta.lk/english/buddhist-points.htm

By  Ven. D. Mahinda Thera  (Sri Lanka)

 Buddhism is not based on blind faith or superstition. It is based on reality. This is known as the four noble truths. When one's mind is full of superstitious ideas, such a one cannot understand the Buddha's teaching. Most Buddhists who live in the West as well as in the East, do not get an opportunity to read the Tipitaka (Pali Canon). They do not listen to the Dhamma either. Hence they are unable to live up to the Dhamma. This will result in their not understanding the doctrine. They waste their precious time thinking of the past and the future. When they live in this manner they do not know that such thoughts are harmful to both themselves and to others. The Supreme Buddha advised them, "Do not repent over the past: Do not think of the future: but do your duties with diligence by doing what you have to do at present."

 

Good Question, Good Answer By Bhikkhu Shravasti Dhammika

http://buddhistinformation.com/good_question,_good_answer.htm

 

Theravada - Mahayana Buddhism
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996
http://www.urbandharma.org/udharma3/theramaya.html

 

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

NIBBANA FOR EVERYONE  By Buddhadasa Bhikkhu  http://buddhistinformation.com/nibbana_for_everyone_a_truth_mes.htm 
In fact, without this business of nibbána, Buddhism would be as good as dead. When nobody is interested in nibbána, then nobody is genuinely interested in Buddhism. When nothing about nibbána interests us, then we can't get any benefits at all from Buddhism. I feel that it's about time for us to get interested and bring about the highest benefit, as fits the words, "Nibbána is the Supreme Thing"--namely, the highest goal of living things, which is involved with our daily life at all times. Nibbána has nothing in the least to do with death! The word "nibbána" means, "cool." Back when it was just an ordinary word which people used in their homes it also meant, "cool." When it is used as Dhamma language, in a religious context, it still means "cool," but refers to cool from the fires of defilement (kilesa), while in the common people's usage it means cool from physical fires.

Throughout the Pali scriptures, the word "nibbána" is never used in the sense of death. When death is discussed, the word "marana" is used. Otherwise, the word "parinibbána" is used, such as when the Buddha said, "The parinibbána will occur three months from now.

 

Buddhism and The Free Thinkers  http://www.mahindarama.com/e-library/freethinkers.htm

http://buddhistinformation.com/buddhism_and_the_free_thinkers.htm 

the Buddha said, "Monks, now you and I are free from human and divine bondages".

What are these bondages? They are various kinds of beliefs, cravings, attachments, concepts, traditions and customs created in the name of religion by exploiting fear and suspicion.

The Buddha says, "Do not accept anything through mere faith because it will make it difficult for you to understand the truth, because that faith can make you a blind follower.

... The Buddha did not claim that he is the only true religious teacher and if one came and worshipped and prayed to him, one would be saved, one’s sins would be forgiven, one would end up in heaven or nirvana after death. He also never suggested that we should disrespect other religious teachers. ü He said, "respect those who are worthy of respect".

... the Buddha says, "Accept the truth whenever it is available. Support everybody irrespective of their religions".

It is wrong to blindfold and mislead innocent people. By creating discrimination they propagate very unhealthy ideas in the name of religion. Because of that, many people have come to regard religion as a nuisance. Goodwill, unity, harmony and rela-tionships amongst humanity is destroyed due to such hostile attitudes. Sometimes, members of the same family are divided into different groups through the influence of such religious attitude.

 

 

Kàlàma Sutta

Kalama Sutta: The Buddha's Charter of Free Inquiry 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

'Do not accept anything based upon mere reports,traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself or others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

 

What Buddhists Believe — Ven. Dr. K. Sri Dhammananda.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/whatbudbeliev/main.htm 

http://www.tipitaka.net/ebooks/pageload.php?book=0004 

This expanded 4th edition of "What Buddhists Believe" answers many questions which are asked about Buddhism by Buddhists and non-Buddhists alike. There are so many misconceptions regarding superstitions and misinterpretations which are associated with this noble religion that it has become imperative to explain the Teachings in a manner which has contemporary relevance.

What Buddhists Believe

Venerable K. Sri Dhammananda Maha Thera

 

 

Foreword
Author's Note

PART I
LIFE AND MESSAGE OF THE BUDDHA

Chapter 1.  Life and Nature of the Buddha

Gautama, the Buddha
His Renunciation
Nature of the Buddha

'Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.' (Sutta Nipata)  
Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha's Service
Historical Evidence of the Buddha
Salvation Through Arahantahood
Bodhisatta
Attainment of Buddhahood
Trikaya - The Three Bodies of the Buddha

Chapter 2. His Message

Message for All
Miraculous Power
The Buddha's Silence
The Buddha's Attitude Towards Worldly Knowledge
The Last Message of the Buddha

Chapter 3. After the Buddha

Does the Buddha Exist After His Death?
A Successor to the Buddha
The Future Buddha

PART II
BUDDHISM - ESSENCE AND COMPARATIVE APPROACH

Chapter 4. Timeless Truth of the Buddha

The Lion's Roar
What is Buddhism?
The Ultimate Truth
Two Main Schools of Buddhism

Chapter 5. Basic Doctrines

Tri-Pitaka (or Tipitaka)
What is Abhidhamma?
Mind and Matter (Nama-Rupa)
Four Noble Truths

Why are we here? Why are we not happy with our lives? What is the cause of our unsatisfactoriness? How can we see the end of unsatisfactoriness and experience eternal peace?


The Noble Eightfold Path - The Middle Way
Everything is Changeable
What is Kamma?
Rebirth

Unsatisfied desire for existence and sensual pleasures is the cause of rebirth.
Nibbana

Nibbana is not nothingness or extinction. Would the Buddha leave his family and kingdom and preach for 45 years, all for nothingness?

Nibbana is not a paradise. Several centuries after the Buddha, some of the Buddhist sects began to introduce Nibbana as a paradise. Their purpose of equating Nibbana with a heavenly world was to convince the less-intellectually-gifted and to attract them to the teachings of the sect. Striving for Nibbana came to mean looking for a nice place where everything is beautiful and where everyone is eternally happy. This might be a very comfortable folktale, but it is not the Nibbana that the Buddha experienced and introduced.


Law of Dependent Origination

The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination.
Eternalism and Nihilism
Can the First Cause be Known
Is There an Eternal Soul?

Chapter 6. Buddhism Vis-A-Vis Other Approaches

Is Buddhism Similar to Other Contemporary Teachings in India?
Is Buddhism a Theory or a Philosophy?
Is Buddhism Pessimistic?
Is Buddhism Atheistic?

PART III
LEADING A BUDDHIST LIFE

Chapter 7. Moral Foundation For Mankind

What is the Purpose of Life?
Buddhism for Man in Society
The Buddhist Way of Life for Householders

Chapter 8. Buddhist Morality and Practice

Buddhist Ethics
What is Vinaya?
Ten Meritorious and Ten Evil Actions
Precepts
Loving-Kindness
Real Charity

You perform real charity if you can give freely without expecting anything in return.
The Buddhist Attitude to Animal Life
The Need for Tolerance Today

'If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him the more good will go from me. I will always give off only the fragrance of goodness.' (Buddha).
Buddhist Funeral Rites

A real Buddhist funeral is a simple, solemn and dignified religious service.

Many people believe that if the deceased is not given a proper burial or if a sanctified tombstone is not placed on the grave, then the soul of the deceased will wander to the four corners of the world and weep and wail and sometimes even return to disturb the relatives. Such a belief cannot be found anywhere in Buddhism.

 

Chapter 9. Dhamma and Ourselves as Refuge

Why We Take Refuge in the Buddha

Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification.
No Self Surrender
No Sinners
Do It Yourself
Man is Responsible for Everything
Man is His Own Jailor
You Protect Yourself
How to Save Yourself

Chapter 10. Prayer, Meditation and Religious Practices

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.
The Meaning of Prayer

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.
Meditation

Meditation is the psychological approach to mental culture, training and purification.
The Significance of Paritta Chanting

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.
Are Buddhists Idol Worshippers?

Buddhists are not idol worshippers but ideal worshippers.
Religious Significance of Fasting
Vegetarianism

One should not judge the purity or impurity of man simply by observing what he eats.
The Moon and Religious Observances

PART IV
HUMAN LIFE IN SOCIETY

Chapter 11. Life and Culture

Traditions, Customs and Festivals

Buddhism is open to traditions and customs provided they are not harmful to the welfare of others.

Buddhism and Women

A female child may prove even to be a better offspring than a male.
Buddhism and Politics

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

Chapter 12. Marriage, Birth Control and Death

Buddhist Views on Marriage

In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.
Birth Control, Abortion and Suicide
Why Does the World Population Increase?
Sex and Religion

PART V
A RELIGION FOR REAL HUMAN PROGRESS

Chapter 13. Nature, Value and Choice of Religious Beliefs

Man and Religion
Which is the Proper Religion?
Moral and Spiritual Development
The God Idea
Changing of Religious Label Before Death
Short-cut to Paradise

Chapter 14. Promoter of True Human Culture

Modern Religion
Religion in a Scientific Age

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!


Religion of Freedom
Buddhist Missionaries

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

Chapter 15. War and Peace

Why is There No Peace?

Peace cannot exits on this earth without the practice of tolerance. To be tolerant, we must not allow anger and jealousy to prevail in our mind. The Buddha says,'No enemy can harm one so much as one's own thoughts of craving, hate and jealousy.' (Dhammapada 42)
Can We Justify War?

The difference between a dog fight and a war or between two groups of people is only in its organization.
Can a Buddhist Join the Army?

'He who deserves punishment must be punished. And he who is worthy of favor must be favored. Do not do injury to any living being but be just, filled with love and kindness.' These injunctions are not contradictory because the person who is punished for his crimes will suffer his injury not through the ill-will of the judge but through the evil act itself. His own acts have brought upon him the injury that the executors of the law inflict. When a magistrate punishes, he must not harbor hatred in his heart.

There is no justice in war or violence. When we declare war, we justify it, when others declare war, we say, it is unjust. Then who can justify war? Man should not follow the law of the jungle to overcome human problems.
Mercy Killing

PART VI
THIS WORLD AND OTHER WORLDS

Chapter 16. Realms of Existence

The Origin of the World
Other World Systems
The Buddhist Concept of Heaven and Hell
Belief in Deities (Devas)
Spirit World
The Significance of Transference of Merits to the Departed

Chapter 17. Divination and Dreams

Astrology and Astronomy
Fortune-Telling and Charms

Hard work is the luckiest star.
Consulting Mediums
Dreams and Their Significance

'Life is nothing but a dream.'
Faith Healing
Superstitions and Dogma

  

Why Buddhism? http://buddhistinformation.com/why_buddhism.htm 

http://www.mahindarama.com/e-library/whybuddhism1.html

~ Ven K. Sri Dhammananda Nayake Maha Thera ~

 

Human Life and Problems  http://buddhistinformation.com/human_life_and_problems.htm 

As human beings we have achieved a level of material progress we would not have even dreamed of barely a century ago. The marvels of modern technology have given us enormous power over the forces of nature. We have conquered many disasters but the ultimate question is: 'Are we happier than our ancestors were in the past?' The answer is: 'No'.

The abuse of women, children and the underprivileged religious and racial discrimination, color bar, and caste distinction continue on unabated.

 

Analysis of the Path  http://www.saigon.com/~anson/ebud/ebidx.htm  http://www.budsas.org/ebud/ebsut002.htm 

Translated from the Pali by Thanissaro Bhikkhu

It was the full moon day in the month of July. At the deer park in Isipatana, the Buddha delivered His first sermon after enlightenment. Dhammachakka is the name given to His first sermon. The meaning of Dhammachakka is "The establishment of wisdom". However, it is often referred to as the "Wheel of truth". After hearing it His friend Kondanna reached the first stage of spiritual development known as Sotaapatti (reborn seven times at the most)..

The Dhammachakka sutta is very important, as in this first sermon the Buddha taught us about the Four Noble Truths and the Middle Path.

 

Vihara Buddha Gotama  http://vbgnet.org/vbgnet/index.asp         Chinese

 

Refuge only in the Buddha, Dhamma, and Sangha

Liberation - Relevance of Sutta-Vinaya 

http://vbgnet.org/vbgnet/resource/articles/art8.asp  http://buddhistinformation.com/liberation.htm 

In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

 

BUDDHISM IN A NUTSHELL   

http://buddhistinformation.com/buddhism_in_a_nutshell.htm http://www.saigon.com/~anson/ebud/nutshell/nshell00.htm  http://www.budsas.org/ebud/nutshell/nshell00.htm

by Ven Narada Thera

This is a classic on the basics of Buddhism by the late Ven. Narada Thera: The Story of the Buddha; The Teachings (Dhamma) is it a philosophy? Is Buddhism a religion? Is Buddhism as Ethical system? Some salient features of Buddhism. Karma or the Law of Moral Causation. Rebirth. Dependent Arising (Paticca Samuppada). Anatta or Soul-lessness. Nibanna and The Path to Nibbana.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/nutshell/nshell00.htm   

http://www.mahindarama.com/e-library/nutshell.htm

A Buddhist does not seek refuge in the Buddha with the hope that he will be
saved by the Buddha's personal purification. The Buddha gives no such
guarantee. It is not within the power of a Buddha to wash away the
impurities of others. One could neither purify nor defile another.

 

In Buddhism, there is not, as in most other religions, an Almighty God to be
obeyed and feared. The Buddha does not believe in a cosmic potentate,
omniscient and omni-present. In Buddhism there are no divine revelations or
divine messengers. A Buddhist is, therefore, not subservient to any higher
supernatural power which controls his destinies and which arbitrarily
rewards and punishes.

 

Jivaka Sutta (AN VIII.26) -- To Jivaka (On Being a Lay Follower)
The Buddha explains how a lay follower can best work for the welfare of others.
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

Four Types People  http://www.btinternet.com/~maunglwin/articles/jatiladd.htm#6 

"Four Types of People" as expounded by Lord Buddha

(1) To darkness from darkness. 
(2) To brightness from darkness. 
(3) To darkness from brightness. 
(4) To brightness from brightness      

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool. 
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-002.html 

Who is the Buddha?  http://www.saigon.com/~anson/ebud/ebdha065.htm http://www.budsas.org/ebud/ebdha065.htm 

www.buddhistinformation.com/buddhism_in_a_nutshell.htm 

Narada Mahathera
("The Buddha and His Teachings")

According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.

Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:

"You yourselves should make an exertion. The Tathagatas are only teachers."

"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."

"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."

 

The Buddha's Greatness  

Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.

He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,

"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."

Mahayana Sutra :

http://www.quangduc.net/English/Maha/index.html 

 

THE REAL MEANING OF PURE LAND   http://www.purifymind.com/drfu24.htm 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

HAPPINESS :

 

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

MANGALA SUTTA VANANA   http://www.mahindarama.com/e-library/mangalasutta1.html

What is Blessing; and what constitutes Blessing? 

Controversial points were raised and expounded and yet still no decision could be reached. From the neighbourhood where it was first discussed, news of this controversy spread far and wide and yet no satisfactory answer could be obtained. This debate was carried even to the spiritual realm of Brahma. After debating for about twelve years, the deities at the Tavatimsa Heaven assembled one day and proposed to lay the matter before their King, Sakka Deva Raja, to get his views. In order to obtain the correct answer to this controversy, they were advised by him to seek Lord Buddha. 

In His reply, the Lord Buddha expounded the “Mangala Sutta, and thus explained to them that the causes resulting in bliss are as follows:-

Buddhist Concept of Happiness : Bhante Henepola Gunaratana   http://www.bhavanasociety.org/articles/bg004.htm

Sigalovada Sutta  http://www.accesstoinsight.org/canon/sutta/digha/dn31.html 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

KAMMA & REBIRTH :

 

Vipaka Sutta (AN VIII.40) -- Results The Buddha describes the unpleasant consequences of not sticking to the precepts.

 

(*) Only we can help ourselves. http://vbgnet.org/vbgnet/resource/articles/art6.asp  Bhikkhu Dhammavuddho

 

 The Buddha's Words on Kamma Four Discourses of the Buddha from the Majjhima Nikaya

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html 

 

Subha Sutta  

http://www.saigon.com/~anson/ebud/majjhima/099-subha-e1.htm http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

Saleyyaka Sutta (MN 41) -- The Brahmans of Sala The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune  .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

How To Get Good Results From Doing Merit   http://www.mahindarama.com/e-library/goodresult1.html 

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too.  If all the three components are united correctly, then we will receive a great deal of merit.  That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

Tibetan Book of the Dead http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Devaduta Sutta - Under World  (130)-The Heavenly Messengers. http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm 

 

Dedication to our Departed Next-of-Kin  http://www.mahindarama.com/e-library/tirokudda.htm

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.
2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

 

A Guide to a Proper Buddhist Funeral.-  (zip file)987 KB http://www.buddhanet.net/pdf_file/buddhist_funeral.pdf 

- Ven. Dr. K. Sri Dhammananda

This is a hand book on Buddhist Funerals, with sections on practical advice as to what is to be done when a family member is critically ill; the final moments; when death takes place; preparing for the funeral; paying last respects; the final rites; verses for contemplation; the burial / cremation ceremony and the memorial service.

The Theravadin Buddhist Chinese Funeral —(zip file)1,026 KB Ven. Suvanno

http://www.buddhanet.net/pdf_file/therachifuner.pdf 

Generally, a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites. How then should a Theravadin Buddhist funeral be conducted? Venerable Suvanno, a respected and senior Theravadin Buddhist monk of Chinese descent explains how a Theravadin Buddhist Chinese funeral may be conducted.

 

"Our Real Home"  http://www.bodhinyanarama.net.nz/chah1.htm 
by ven. Ajahn chah
"Our Real Home"
(A talk addressed to an ageing Lay-disciple approaching her death)
Now determine in your mind to listen with respect to the Dhamma.
During the time I am speaking, be as attentive to my words as if it
was the Lord Buddha himself sitting in front of you. Close your eyes
and make yourself comfortable, compose your mind and make it one-
pointed. Humbly allow the Triple Gem of wisdom, truth and purity to
abide in your heart as a way of showing respect to the Fully
Enlightened One.

The 31 Planes of Existence -Ven. Suvanno Mahathera
The suttas describe the 31distinct "planes" or "realms" of existence into which beings can be reborn during their long wanderings through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined and exquisitely blissful heavenly realms. Existence in every realm is impermanent; in the cosmology taught by the Buddha there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.
http://groups.yahoo.com/group/Dhammaduta_Unit/links

Five Vision of a Dying Man - Bodhi Leaves No. 150   http://groups.yahoo.com/group/Dhammaduta_Unit/links

Crossing the Gate of Death in Chinese Buddhist Culture  http://groups.yahoo.com/group/Dhammaduta_Unit/links

The Merit of Practice in a Cemetery  http://groups.yahoo.com/group/Dhammaduta_Unit/links

GIVING (DANA) By Bhikkhu Visuddhacara  http://buddhistinformation.com/giving.htm 

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - Dana, síla, bhávaná (giving, morality, meditation or mental cultivation).  That Dana is one heading underscores its importance.  Buddhists should take heed and cultivate a good spirit of Dana.

No Ajahn Chah Reflections  http://www.abhayagiri.org/dhamma/noajahnchah.html 

The quotations in this collection have been taken from Bodhinayana, A Taste of Freedom, A Still Forest Pool, Samadhi Bhavana, Seeing the Way, Living Dhamma, Food for the Heart, and Venerable Father, A Life with Ajahn Chah. Some quotations come from a personal collection hitherto unpublished. 

The Buddha wanted us to contact the Dhamma, but people only contact the words, the books and the scriptures. That is contacting that which is “about” Dhamma, and not contacting the “real” Dhamma as taught by our Great Teacher. How can people say that they are practicing well and properly if they only do that? They are a long way off.

A directory to the communities of Venerable Ajahn Chah & disciples
- Ajahn Sumedho, Tiradhammo, Viradhammo, Pasanno, Brahmavamso, Gavesako, Sucitto, Munindo, Amaro, Jayasaro, Vajiro, Sundara, Candasiri, Jitindriya

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings. The Sangha has kept these Teachings intact over the centuries, and the Sixth Buddhist Council, held in Burma in 1954-1956, was the most recent effort to make sure the three collections of texts (Tripitaka) are kept pure.

Suttanta Pitaka  :  

Chiggala Sutta (SN LVI.48) -- The Hole Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

Vera Sutta (AN X.92) -- Animosity What it takes for a lay person to become a stream-winner.

 Ratthapala Sutta (MN 82) -- About Ratthapala  In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

Sammaditthi Sutta (MN 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

 

Suttanta Pitaka 

This is the second division of the Buddhist Tipitaka, consist of more than 10,000 collections
of all the discourses delivered by the Buddha on various occasions. 

The discourses were expounded to suit different occasions,
for various persons with different temperaments. 

It is not only meant for the spiritual progress of the bhikkhus, 
it also deal with the material and moral progress of the lay disciples.

 

The Suttanta Pitaka is divided into five separate collections known as Nikayas.

 1. Digha Nikaya
Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm 
http://www.accesstoinsight.org/canon/digha/index.html 

which consists of 34 suttas, including the well-known Mahasatipatthana Sutta (The Greater Discourse on the Four Foundations of Mindfulness), the Samaññaphala Sutta (The Fruits of the Homeless Life), the Mahaparinibbana Sutta (The Buddha's Last Days), and many others.

2. Majjhima Nikaya
Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm 
http://www.accesstoinsight.org/canon/majjhima/index.html   http://www.saigon.com/~anson/ebud/majjhima/index.htm    http://www.budsas.org/ebud/majjhima/index.htm  

3. Samyutta Nikaya
Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm 
http://www.accesstoinsight.org/canon/samyutta/index.html 

4. Anguttara Nikaya
A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm 
http://www.accesstoinsight.org/canon/anguttara/index.html  http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html  

5. Khuddaka Nikaya
The Smaller Collection

 
http://www.mahindarama.com/e-tipitaka/suttanta50.htm   http://www.saigon.com/~anson/ebud/ebsut027.htm 
http://www.accesstoinsight.org/canon/khuddaka/index.html http://www.budsas.org/ebud/ebsut027.htm  
The Mahavamsa                                     

The Great Chronicle of Lanka from 6th Century BC to 4th Century AD

 http://www.saigon.com/~anson/ebud/mahavamsa/index.htm 

 

 

THE DHAMMAPADA STORIES  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Khuddaka Nikaya

Translated by Daw Mya Tin, M.A.,
Burma Pitaka Association (1986)

Buddha's Teachings with appropriate similes 
and real life stories, translated and edited 
by the Burma Pitaka Association.

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html 

THE DHAMMAPADA

VERSES  &  STORIES 

Translated by Daw Mya Tin, M.A.,

1986

Weekly Online Version: Dhammapada Online

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf 

  To view eBooks download »» Acrobat Reader version 6.

This work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student. This PDF file is the text version only of the Illustrated Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory translation of the verses with commentary in English.

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [16]

http://web.ukonline.co.uk/buddhism/verses.htm 

 

THE WORD OF THE BUDDHA Venerable Nyanatiloka Mahathera http://buddhistinformation.com/the_word_of_the_buddha.htm

An Outline of the teachings of the Buddha in the words of
the Pali canon.

 

The Noble Eightfold Path: The Way to the End of Suffering

http://www.accesstoinsight.org/lib/bps/misc/waytoend.html 
http://www.budsas.org/ebud/bd8p/bd8p_00.htm 

  by Bhikkhu Bodhi (1994; first published in 1984 as WH 308/311; 238k/79pp)
Using simple and clear language, the author presents a concise yet thorough explanation of the Eightfold Path, the practical method the Buddha prescribed to uproot and eliminate the underlying causes of suffering. Basing himself solidly upon the Buddha's own words, the author examines each factor of the path to determine exactly what it implies in the way of practical training. Finally, in the concluding chapter, he shows how all eight factors of the path function together to bring about the realization of the Buddhist goal: enlightenment and liberation.

The Middle Path is what the Buddha followed to attain enlightenment.  This Middle Path that leads to the end of suffering is comprised of the Noble Eightfold Path - namely:

1. Right Understanding
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Stream Entry  - A Study Guide   Prepared by Thanissaro Bhikkhu

http://www.accesstoinsight.org/lib/study/index.html

Stream entry is the first of the four levels of Awakening. It gains its name from the fact that a person who has attained this level has entered the "stream" that flows inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

 

The Five Mental Hindrances http://buddhistinformation.com/five_mental_hindrances_and_their.htm 

Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon 

Lay Buddhist Practice http://buddhistinformation.com/lay_buddhist_practice.htm 

In the following pages I have tried to write about those things that a lay Buddhist can do even though his home is far away from Buddhist lands, or even from Buddhist temples and societies. I have had to consider the various daily and periodic events of the Buddhist calendar and retain here only those items which can be practiced by lay Buddhists without access to Bhikkhus, monasteries, temples, stupas, and so on. Out of the rich traditions found in Buddhist countries, only three subjects have been dealt with: the daily service chanted in homage of the Three Treasures with some recollections and meditation; the Uposatha days with the Eight Precepts; and the Rains-residence of three months. Most has been here about the first of these as it is very important to have some regular daily Dhamma-practice.

Even where isolated Buddhists are fortunate enough to be near some Buddhist center, they will still benefit from these Buddhist practices, all of which are based on similar methods used in the East.

Bhikkhu Khantipalo  Sydney, Australia

http://groups.yahoo.com/group/Dhammaduta_Unit/links/   :

Abhidhamma 
Abhidhamma is the Higher Teaching of the Buddha.

A Discourse on Paticcasamuppada or The Doctrine of Dependent Origination  By Mahasi Sayadaw

Lord Buddha's Disciples  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

(The Life of) Maha-Moggallana,
A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda
In this life of the Buddha's personal attendant, Venerable Ananda, we see that in his character and outlook, Ananda was touchingly and movingly human. This was partly because of his simple and charming behaviour, and his ever-present readiness to help anyone who was in distress or difficulty. In spite of his administrative and organisational responsibilities as the Buddha's attendant, Ananda displayed a deep intellectuality and a profound grasp of abstruse philosophic concepts.

Maha Kaccana: Master of Doctrinal Exposition
The Venerable Maha Kaccana was one of the foremost disciples of the Buddha, appointed by the Awakened One as the monk most skilled in explaining in detail the meaning of his own brief utterances. Often the other monks turned to Maha Kaccana for help in clarifying the meaning of the Buddha's condensed statements, and thus we find in the Pali Canon a sheaf of suttas, all of great importance, spoken by this eminent disciple. [This book] offers a short biographical sketch of the Venerable Maha Kaccana, followed by a more detailed survey of the discourses ascribed to him in the Pali Canon. These texts, always methodically refined and analytically precise, help to bring to light the far-ranging implications and profound relevance of the liberating teachings of the Buddha.

Maha Kassapa: Father of the Sangha,
Biography of the Buddha's disciple best known for his meditative powers.

The Life of Sariputta
A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

The Coming Buddha - The Bodhisattva Maitreya

By Sayagyi U Chit Tin  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Namo Tassa Bhagavato Arahatto Sammasambuddhassa

(Buddha Gotama predicted as follows:)

In the future (ten) Bodhisattvas will attain full awakening in the following order: the most honorable (Ariya)Maitreya,(King) Rama, (King) Pasenadi of Kosala, (the Deva)Abhibhu,(the Asura Deva) Dighasoni, (the Brahman) Candani, (the youngman) Subha, the Brahman Todeyya, (the elephant)Nalagiri,and (the elephant) Palaleya.[11]

MEDITATION :

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

The Basic Method of Meditation ~ Ajahn Brahmavamso ~

http://www.mahindarama.com/e-library/basicofmedi.htm#Basic

MEDITATION ON LOVING-KINDNESS (METTA)  http://www.purifymind.com/drfu33.htm 

By Bhante Henepola Gunaratana
Sometimes the practice of Insight meditation may be interpreted to be a kind of practice which makes the meditator a heartless or indifferent being, like a vegetable without any love and compassion for other living beings.We must remember, however, that the Buddha has strongly advised us to cultivate four sublime states of mind: loving-kindness, compassion, appreciative joy and equanimity.

 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Loving-kindness meditation or Metta Bhavana  http://www.buddhanet.net/metta_b.htm  Venerable Sujiva

Practical Vipassana Meditation, (zip file)-153 KB by Venerable Mahasi Sayadaw

 

Satipatthana Vipassana: Insight Through Mindfulness, by Ven. Mahasi Sayadaw

http://www.accesstoinsight.org/lib/bps/wheels/wheel370.html
 

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana 

http://www.accesstoinsight.org/lib/bps/wheels/wheel351.html

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

Using Meditation To Deal With Pain, Illness And Death

Silavant Sutta (SN XXII.122) -- Virtuous  Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo http://buddhistinformation.com/practical_advice_for_meditator.htm 

 

 

Recommended Links :

Buddhist Missionary Society Malaysia

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 KUALA LUMPUR
Malaysia

http://www.nibbana.com

http://www.triplegem.net/

http://www.accesstoinsight.org/

http://www.buddhanet.net 

http://www.tipitaka.net/ebooks/

http://www.mahindarama.com/ 

http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson/ 

http://buddhistinformation.com/books.htm 

Forest Sangha A directory to the communities of disciples of the Venerable Ajahn Chah

BuddhaSasana Binh Anson's Buddhist Home Page.

BuddhaNet General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group   http://groups.yahoo.com/group/Triplegem/ 

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature  http://groups.yahoo.com/group/Tipitaka 

Buddha Gotama    http://groups.yahoo.com/group/The_Buddha/ 

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review/ 

Sangha Online - Q&A  http://groups.yahoo.com/group/SanghaOnline/ 

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha/ 

 

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm  

Manual of Zen Buddhism By Daisetz Teitaro Suzuki  http://buddhistinformation.com/manual_of_zen_buddhism.htm 

The Lotus Sutra
Translated by Burton Watson
http://www.quangduc.net/English/Maha/lotus00.html  

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm 

Sutta & Sutra   http://www.urbandharma.org/sutta.html

Buddhists 'really are happier'  http://news.bbc.co.uk/2/hi/health/3047291.stm 

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people. Tests carried out in the United States reveal that areas of their brain associated with good mood and positive feelings are more active. 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon  - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya, 5:161  (spoken by the Buddha)

The Four Sublime States   http://www.mahindarama.com/e-library/4sublimestate.html 
Contemplation on Love, Compassion, Sympathetic Joy and Equanimity
~ Ven Nyanaponika Thera ~

Crossing the Threshold of Hope. http://www.zipworld.com.au/~lyallg/PopeNose.htm 

(The Pope's View of Buddhism) ( By Pope John Paul II ) 

On Wednesday, 18th of January, 1995, Pope John Paul II arrived in Sydney and attended an Interfaith Gathering in the Sydney Domain.

In Eastern Asia these classic texts of Saint John of the Cross have been, at times, interpreted as a confirmation of Eastern ascetic methods. But this Doctor of the Church does not merely propose detachment from the world. He proposes detachment from the world in order to unite oneself to that which is outside of the world - by this I do not mean nirvana, but a personal God. Union with Him comes about not only through purification, but through love. 

.....  For this reason it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East - for example, techniques and methods of meditation and ascetical practice.   .... Here we find a clear answer to the question "whether and how" (Christian prayer) can be enriched by methods of meditation originating in different religions and cultures.

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to thousands in the West. The name of this great scholar was Dr.Rhys Davids. 

Gods need salvation
For the first time in human history the Buddha admonished, entreated and appealed to people not to hurt a living being, not to offer prayer or praise or sacrifice to gods. With all the eloquence at his command the exalted one vehemently proclaimed that gods are also in dire need of salvation themselves.  
-- Prof. Rhys Davids

Nothing to surpass Buddhism
Buddhist or not Buddhist, I have examined every one of the great religious systems of the world, and in none of them have I found anything to surpass, in beauty and comprehensiveness, the Noble Eightfold Path and the Four Noble Truths of the Buddha. I am content to shape my life according to that path.  
-- Prof. Rhys Davids

Buddhism in the Western World  http://www.zipworld.com.au/~lyallg/rahula1.htm  By Venerable Dr.Walpola Rahula

This is no pessimism. People in Buddhist countries are not pessimistic; .... 

In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question. It gives full responsibility and dignity to man. It makes man his own master. According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants. The Buddha said: 'One is one's own refuge, who else could be the refuge?'


(*) Growth of Buddhism in the West. Ajahn Brahmavamso

 Respected Venerables and Distinguished Guests,

It is an honour for me to be here today. I was born a Christian, was educated in Christian schools, and I even sang in the local church choir. But when I read my first book on Buddhism, at the age of 16, I immediately knew I was a Buddhist. I was moved by the compassion, the wisdom, and the freedom that shone more brilliantly in the Lord Buddha's Teachings than in anything else I had met before. Experiences similar to my own are being repeated hundreds of thousands of times, in the lives of the people of this 21st century. When ordinary people in non-Buddhist countries encounter the pure Teachings of Buddhism, presented in a clear and reliable manner, then they quickly recognize it as the most fragrant of all paths, the most precious of all truths, and the best of all religions. They only wonder why such liberating wisdom is not made more widely known. 

Children's Past Lives Research Center  http://www.childpastlives.org/library.htm

LIBRARY of Articles and Cases on Reincarnation

list of articles, cases, and other materials useful to anyone interested in learning more about children's past lives, or in exploring related topics such as past life regression therapy and reincarnation.

Some of this material was originally written for the book, Children's Past Lives, by Carol Bowman, but ended up on the cutting room floor, so to speak.  Some is background material that contributed to the ideas in the book.  And some--the articles by Dr. Ian Stevenson, for example--are a valuable if you want to go to the source of objective proof for reincarnation.

 

Reincarnation is Now a Scientifically Acceptable Phenomenon - 

by Dr. Granville Dharmawardena, University of Colombo  http://www.beyondthenet.net/dhamma/reinc.htm 

(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)

 

Buddhism and Science: Probing the Boundaries of Faith and Reason

Dr. Martin J. Verhoeven    Religion East and West, Issue 1, June 2001, pp. 77-97

http://online.sfsu.edu/~rone/Buddhism/VerhoevenBuddhismScience.htm  
http://www.quangduc.net/English/science/3buddhismandsciencd.html  

* BUDDHISM IN THE EYES OF INTELLECTUALS * http://buddhistinformation.com/buddhism_in_the_eyes_of_intellec.htm http://www.saigon.com/~anson/ebud/ebdha150.htm 

http://www.budsas.org/ebud/ebdha150.htm

  Ven. Dr. K. Sri Dhammananda

 

 

THE DAWN AND SPREAD OF BUDDHISM

Ven. B. Ananda Maitreya Thero

http://web.ukonline.co.uk/buddhism/anandam1.htm

          In the middle of the 19th century, the books of the pure Theravada Buddhism were brought to the West and the Dhammapada was the first work translated into a foreign language. It was translated into Latin by Dr. Fausboll in 1888, and then into English, French, German, Italian, and some other European languages.

          In 1881 the Pali Text Society was founded by Dr. Rhys Davids, and the translation of Pali books was started. Though some Christian missionaries had misled the West with their incorrect translations of some portions of Pali books and wilful misinterpretations of Buddhism, the seekers after the Dhamma of the Omniscient Buddha increased in number year by year. The West yearned for Buddhism, and its attractive power was so strong that some even came to Burma and Ceylon to learn Pali with a view to obtain a first hand knowledge of the Dhamma. Many of these seekers even became Buddhist monks later on. Some of their names, I believe, are familiar to most of you. I may here mention some of them ; Venerable Nanatiloka, Venerable Punna, Venerable Dhammanusari, the late Venerable Subhadra, Venerable Vappa the late venerable Nyana Bruhana (Dr. Bruno), all of them Germans the Venerable Sunnananda, a Dutch Bhikkhu, the late Venerable Ananda Metteya. an English Bhikkhu and the late Bhikkhu Silacara, a Scotchman.

         In the year 1908 the Buddhist Society of Great Britain and Ireland was founded by the late Ven. Ananda Metteya (Allan Bennet), and among its members were the Rt. Hon. The Earl of Maxborough, The Hon. Eric. C.F. Collier, Or. Edmond, A.J. Mills— all of them were good Buddhists—and many other distinguished scholars. In that very year, a European scholar entered the Buddhist Order under the name Visuddhacara. It was in this same year that a Buddhist monthly was begun at Leipzig in Germany.

          At the end of 1908, a Christian missionary, Rev. E. G. Stevenson, in the course of his mission work, came to Burma and studied Buddhism. Subsequently he became a Buddhist monk and was known as the Ven. Sasanadhaja. Later he joined the Ven. Ananda Metteya in his Buddhist propaganda work. In 1909 the membership of the Buddhist Society of Great Britain and Ireland increased to 300, anda quarterly journal "The Buddhist Review" was started. During these days, Mr. M.A. Stephen, an archaeologist, after three years' investigation, discovered a large number of manuscripts in Central Asia, in Khotan, which contained the history of Buddhism up to the 50th year of the Buddhist era and about 4,000 Buddhist manuscripts that lay hidden in a cave.

         In the same year a Christian missionary, Spurgen Medhurst, who was preaching Christianity in China, studied Buddhism and became a convert. He too subsequently became a Buddhist monk, and came to Ceylon and gave many lectures in various places. In one of his lectures he explained how he had become a Buddhist, and said "I came to teach Asia, but they taught me ". Here we see the prophecy of Schopenhauer, the German philosopher, fulfilled, who, warning the Christian missionaries that departed from the Christian West for the Buddhist East, had said, " Now you go as teachers to teach them, but will return home, being taught ".

          Thenceforth Buddhism was quicker than before on its path of progress and a number of Buddhist leaders and propagandists appeared in the West. Among them Sylvan Levi in France, Dr. Paul Dahlke, and Dr. Grimm in Germany, Carl E. Neumann in Austria, Mr. F.J. Payne, Capt. Rolleston and many others in England. Some time later there arose two Buddhist societies in England—one the Maha Bodhi Society founded by the late Anagarika Dhammapala and the other the Buddhist Lodge founded by Mr. Humphreys, both having monthly magazines " The British Buddhist" and "Buddhism in England" respectively. Later " The British Buddhist" was discontinued. The latter one however, under a different name" The Middle Way" took a new course and still continues.

King Pasenadi's Dreams  http://www.dailynews.lk/2003/09/24/fea07.html

Buddha's interpretations coming true

 

 

http://www.ksridhammananda.com/

Ven.Dr.Kirinde Dhammananda
Maha Nayaka Thero
Chief Prelate Malaysia
(Ph.D.,D.Litt.)

To realize Ven. Dhammananda's vision to make the Dharma known to all quarters freely throughout the world crossing the barriers the of time, language, bureaucracy, finance and geo-politics, we plan to gradually host all of Bhante's free publications which are available in almost 15 languages.

You could help us spread the noble Dharma by:-

  1. Downloading as many titles as you wish and publish them for free distribution.
  2. Translate these texts or the untranslated texts into other languages and later publish them for free distribution.
  3. Download as many titles as you wish, make many copies and distribute among your friends.
  4. Download these texts and send them as attachments once a fortnight to your friends as a gift of Dhamma.

 

E-mail this web-site address to your friends so that they can be benefited by the Dhamma
Know the Dharma and make the Dharma known.

 

 

 

 

I would like to share the merits I have gathered today as well as in the past with the Devas, invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

May they rejoice in these merits and keep an eye on me and my loved ones.

I would also like to transfer these merits to my departed relatives and friends.

Wherever they are, may they be free from suffering and be happy.

Sadhu, Sadhu,  Sadhu

Adam Chua (Webmaster) dhammapada2all@...

http://Dhammapada.Buddhistnetwork.com

Join this site mailing list for latest update?

 

Remember to share the Buddha's Teachings (Dhamma) with your friends!

You can get merits with that.

Verse 18: Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).

Verse 5:Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

 

(10) The Story of the Questions Raised by Sakka, king of the devas

          While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

          On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

         (a) Among gifts, which is the best?
         (b) Among tastes, which is the best?
         (c) Among delights, which is the best?
         (d) Why is the eradication of craving said to be the most excellent?

          To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."Verse 354. 

           At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the  Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

           Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

 

The Buddha spoke in verse as follows:

           Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

http://Dhammapada.Buddhistnetwork.com

Buddhist Missionary Society Malaysia

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

Buddhist Bookstores 
http://www.ybam.org.my/

 

DHAMMADUTA
THE THERAVADA BHIKKHU SANGHA
http://www.parami.org/duta/duta.htm

  May the Buddha Sasana be prolonged!

This site is a member of WebRing.
To browse visit Here.

Quick-Mail
Name:
E-mail:
Message to Webmaster:

Join this site mailing list for latest update?

 


Reply | Forward | Messages in this Topic (9)
#21 From: "smart_sgupta" <smart_sgupta@...>
Date: Mon May 17, 2004 10:55 am
Subject: High Quality Feng Shui (Chinese Goodluck products) 		smart_sgupta
Offline Offline
Send Email Send Email
  
High Quality Feng Shui (Chinese Goodluck products) made available at your d=
oorstep.
Change your luck with genuine Feng Shui Chinese good luck products. Product=
s available to for all purposes - wealth, fortune, marraige, travel, childre=
n, higher studies, all round health, happiness and well being of family. For=
  details please contact       smart1239@...

Reply | Forward | Messages in this Topic (1)
#20 From: associationofchinesecommunity@yahoogroups.com
Date: Sat May 1, 2004 2:06 pm
Subject: File - Buddhism, Nikaya and Dhammapada.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy,

the Perfectly Self-Enlightened"

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth 

than to live a hundred years without ever seeing the Supreme Truth. 

 

 

Verse 183. Not to do evil, to cultivate merit, to purify one's (NOT BY OTHERS) mind—this is the Teaching of the Buddhas.

http://web.ukonline.co.uk/buddhism/verses.htm 

    

May All Beings Be Well & Happy!

This site is created on 26th May 2003, 

due to many people lack of understanding in Buddhism.

May the Buddha Sasana endure.

http://Dhammapada.Buddhistnetwork.com

 

 

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

The Patimokkha  The Bhikkhus' Code of Discipline http://groups.yahoo.com/group/Dhammaduta_Unit/links

Translated from the Pali by Thanissaro Bhikkhu

 

 

Ani Sutta (SN XX.7) -- The Peg
Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn20-007.html

 

Gotami Sutta (AN VIII.53) -- To Gotami  The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's

 

 

 

BUDDHIST POINTS MISUNDERSTOOD http://www.metta.lk/english/buddhist-points.htm

By  Ven. D. Mahinda Thera  (Sri Lanka)

 Buddhism is not based on blind faith or superstition. It is based on reality. This is known as the four noble truths. When one's mind is full of superstitious ideas, such a one cannot understand the Buddha's teaching. Most Buddhists who live in the West as well as in the East, do not get an opportunity to read the Tipitaka (Pali Canon). They do not listen to the Dhamma either. Hence they are unable to live up to the Dhamma. This will result in their not understanding the doctrine. They waste their precious time thinking of the past and the future. When they live in this manner they do not know that such thoughts are harmful to both themselves and to others. The Supreme Buddha advised them, "Do not repent over the past: Do not think of the future: but do your duties with diligence by doing what you have to do at present."

 

Good Question, Good Answer By Bhikkhu Shravasti Dhammika

http://buddhistinformation.com/good_question,_good_answer.htm

 

Theravada - Mahayana Buddhism
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996
http://www.urbandharma.org/udharma3/theramaya.html

 

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

NIBBANA FOR EVERYONE  By Buddhadasa Bhikkhu  http://buddhistinformation.com/nibbana_for_everyone_a_truth_mes.htm 
In fact, without this business of nibbána, Buddhism would be as good as dead. When nobody is interested in nibbána, then nobody is genuinely interested in Buddhism. When nothing about nibbána interests us, then we can't get any benefits at all from Buddhism. I feel that it's about time for us to get interested and bring about the highest benefit, as fits the words, "Nibbána is the Supreme Thing"--namely, the highest goal of living things, which is involved with our daily life at all times. Nibbána has nothing in the least to do with death! The word "nibbána" means, "cool." Back when it was just an ordinary word which people used in their homes it also meant, "cool." When it is used as Dhamma language, in a religious context, it still means "cool," but refers to cool from the fires of defilement (kilesa), while in the common people's usage it means cool from physical fires.

Throughout the Pali scriptures, the word "nibbána" is never used in the sense of death. When death is discussed, the word "marana" is used. Otherwise, the word "parinibbána" is used, such as when the Buddha said, "The parinibbána will occur three months from now.

 

Buddhism and The Free Thinkers  http://www.mahindarama.com/e-library/freethinkers.htm

http://buddhistinformation.com/buddhism_and_the_free_thinkers.htm 

the Buddha said, "Monks, now you and I are free from human and divine bondages".

What are these bondages? They are various kinds of beliefs, cravings, attachments, concepts, traditions and customs created in the name of religion by exploiting fear and suspicion.

The Buddha says, "Do not accept anything through mere faith because it will make it difficult for you to understand the truth, because that faith can make you a blind follower.

... The Buddha did not claim that he is the only true religious teacher and if one came and worshipped and prayed to him, one would be saved, one’s sins would be forgiven, one would end up in heaven or nirvana after death. He also never suggested that we should disrespect other religious teachers. ü He said, "respect those who are worthy of respect".

... the Buddha says, "Accept the truth whenever it is available. Support everybody irrespective of their religions".

It is wrong to blindfold and mislead innocent people. By creating discrimination they propagate very unhealthy ideas in the name of religion. Because of that, many people have come to regard religion as a nuisance. Goodwill, unity, harmony and rela-tionships amongst humanity is destroyed due to such hostile attitudes. Sometimes, members of the same family are divided into different groups through the influence of such religious attitude.

 

 

Kàlàma Sutta

Kalama Sutta: The Buddha's Charter of Free Inquiry 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

'Do not accept anything based upon mere reports,traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself or others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

 

What Buddhists Believe — Ven. Dr. K. Sri Dhammananda.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/whatbudbeliev/main.htm 

http://www.tipitaka.net/ebooks/pageload.php?book=0004 

This expanded 4th edition of "What Buddhists Believe" answers many questions which are asked about Buddhism by Buddhists and non-Buddhists alike. There are so many misconceptions regarding superstitions and misinterpretations which are associated with this noble religion that it has become imperative to explain the Teachings in a manner which has contemporary relevance.

What Buddhists Believe

Venerable K. Sri Dhammananda Maha Thera

 

 

Foreword
Author's Note

PART I
LIFE AND MESSAGE OF THE BUDDHA

Chapter 1.  Life and Nature of the Buddha

Gautama, the Buddha
His Renunciation
Nature of the Buddha

'Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.' (Sutta Nipata)  
Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha's Service
Historical Evidence of the Buddha
Salvation Through Arahantahood
Bodhisatta
Attainment of Buddhahood
Trikaya - The Three Bodies of the Buddha

Chapter 2. His Message

Message for All
Miraculous Power
The Buddha's Silence
The Buddha's Attitude Towards Worldly Knowledge
The Last Message of the Buddha

Chapter 3. After the Buddha

Does the Buddha Exist After His Death?
A Successor to the Buddha
The Future Buddha

PART II
BUDDHISM - ESSENCE AND COMPARATIVE APPROACH

Chapter 4. Timeless Truth of the Buddha

The Lion's Roar
What is Buddhism?
The Ultimate Truth
Two Main Schools of Buddhism

Chapter 5. Basic Doctrines

Tri-Pitaka (or Tipitaka)
What is Abhidhamma?
Mind and Matter (Nama-Rupa)
Four Noble Truths

Why are we here? Why are we not happy with our lives? What is the cause of our unsatisfactoriness? How can we see the end of unsatisfactoriness and experience eternal peace?


The Noble Eightfold Path - The Middle Way
Everything is Changeable
What is Kamma?
Rebirth

Unsatisfied desire for existence and sensual pleasures is the cause of rebirth.
Nibbana

Nibbana is not nothingness or extinction. Would the Buddha leave his family and kingdom and preach for 45 years, all for nothingness?

Nibbana is not a paradise. Several centuries after the Buddha, some of the Buddhist sects began to introduce Nibbana as a paradise. Their purpose of equating Nibbana with a heavenly world was to convince the less-intellectually-gifted and to attract them to the teachings of the sect. Striving for Nibbana came to mean looking for a nice place where everything is beautiful and where everyone is eternally happy. This might be a very comfortable folktale, but it is not the Nibbana that the Buddha experienced and introduced.


Law of Dependent Origination

The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination.
Eternalism and Nihilism
Can the First Cause be Known
Is There an Eternal Soul?

Chapter 6. Buddhism Vis-A-Vis Other Approaches

Is Buddhism Similar to Other Contemporary Teachings in India?
Is Buddhism a Theory or a Philosophy?
Is Buddhism Pessimistic?
Is Buddhism Atheistic?

PART III
LEADING A BUDDHIST LIFE

Chapter 7. Moral Foundation For Mankind

What is the Purpose of Life?
Buddhism for Man in Society
The Buddhist Way of Life for Householders

Chapter 8. Buddhist Morality and Practice

Buddhist Ethics
What is Vinaya?
Ten Meritorious and Ten Evil Actions
Precepts
Loving-Kindness
Real Charity

You perform real charity if you can give freely without expecting anything in return.
The Buddhist Attitude to Animal Life
The Need for Tolerance Today

'If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him the more good will go from me. I will always give off only the fragrance of goodness.' (Buddha).
Buddhist Funeral Rites

A real Buddhist funeral is a simple, solemn and dignified religious service.

Many people believe that if the deceased is not given a proper burial or if a sanctified tombstone is not placed on the grave, then the soul of the deceased will wander to the four corners of the world and weep and wail and sometimes even return to disturb the relatives. Such a belief cannot be found anywhere in Buddhism.

 

Chapter 9. Dhamma and Ourselves as Refuge

Why We Take Refuge in the Buddha

Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification.
No Self Surrender
No Sinners
Do It Yourself
Man is Responsible for Everything
Man is His Own Jailor
You Protect Yourself
How to Save Yourself

Chapter 10. Prayer, Meditation and Religious Practices

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.
The Meaning of Prayer

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.
Meditation

Meditation is the psychological approach to mental culture, training and purification.
The Significance of Paritta Chanting

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.
Are Buddhists Idol Worshippers?

Buddhists are not idol worshippers but ideal worshippers.
Religious Significance of Fasting
Vegetarianism

One should not judge the purity or impurity of man simply by observing what he eats.
The Moon and Religious Observances

PART IV
HUMAN LIFE IN SOCIETY

Chapter 11. Life and Culture

Traditions, Customs and Festivals

Buddhism is open to traditions and customs provided they are not harmful to the welfare of others.

Buddhism and Women

A female child may prove even to be a better offspring than a male.
Buddhism and Politics

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

Chapter 12. Marriage, Birth Control and Death

Buddhist Views on Marriage

In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.
Birth Control, Abortion and Suicide
Why Does the World Population Increase?
Sex and Religion

PART V
A RELIGION FOR REAL HUMAN PROGRESS

Chapter 13. Nature, Value and Choice of Religious Beliefs

Man and Religion
Which is the Proper Religion?
Moral and Spiritual Development
The God Idea
Changing of Religious Label Before Death
Short-cut to Paradise

Chapter 14. Promoter of True Human Culture

Modern Religion
Religion in a Scientific Age

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!


Religion of Freedom
Buddhist Missionaries

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

Chapter 15. War and Peace

Why is There No Peace?

Peace cannot exits on this earth without the practice of tolerance. To be tolerant, we must not allow anger and jealousy to prevail in our mind. The Buddha says,'No enemy can harm one so much as one's own thoughts of craving, hate and jealousy.' (Dhammapada 42)
Can We Justify War?

The difference between a dog fight and a war or between two groups of people is only in its organization.
Can a Buddhist Join the Army?

'He who deserves punishment must be punished. And he who is worthy of favor must be favored. Do not do injury to any living being but be just, filled with love and kindness.' These injunctions are not contradictory because the person who is punished for his crimes will suffer his injury not through the ill-will of the judge but through the evil act itself. His own acts have brought upon him the injury that the executors of the law inflict. When a magistrate punishes, he must not harbor hatred in his heart.

There is no justice in war or violence. When we declare war, we justify it, when others declare war, we say, it is unjust. Then who can justify war? Man should not follow the law of the jungle to overcome human problems.
Mercy Killing

PART VI
THIS WORLD AND OTHER WORLDS

Chapter 16. Realms of Existence

The Origin of the World
Other World Systems
The Buddhist Concept of Heaven and Hell
Belief in Deities (Devas)
Spirit World
The Significance of Transference of Merits to the Departed

Chapter 17. Divination and Dreams

Astrology and Astronomy
Fortune-Telling and Charms

Hard work is the luckiest star.
Consulting Mediums
Dreams and Their Significance

'Life is nothing but a dream.'
Faith Healing
Superstitions and Dogma

  

Why Buddhism? http://buddhistinformation.com/why_buddhism.htm 

http://www.mahindarama.com/e-library/whybuddhism1.html

~ Ven K. Sri Dhammananda Nayake Maha Thera ~

 

Human Life and Problems  http://buddhistinformation.com/human_life_and_problems.htm 

As human beings we have achieved a level of material progress we would not have even dreamed of barely a century ago. The marvels of modern technology have given us enormous power over the forces of nature. We have conquered many disasters but the ultimate question is: 'Are we happier than our ancestors were in the past?' The answer is: 'No'.

The abuse of women, children and the underprivileged religious and racial discrimination, color bar, and caste distinction continue on unabated.

 

Analysis of the Path  http://www.saigon.com/~anson/ebud/ebidx.htm  http://www.budsas.org/ebud/ebsut002.htm 

Translated from the Pali by Thanissaro Bhikkhu

It was the full moon day in the month of July. At the deer park in Isipatana, the Buddha delivered His first sermon after enlightenment. Dhammachakka is the name given to His first sermon. The meaning of Dhammachakka is "The establishment of wisdom". However, it is often referred to as the "Wheel of truth". After hearing it His friend Kondanna reached the first stage of spiritual development known as Sotaapatti (reborn seven times at the most)..

The Dhammachakka sutta is very important, as in this first sermon the Buddha taught us about the Four Noble Truths and the Middle Path.

 

Vihara Buddha Gotama  http://vbgnet.org/vbgnet/index.asp         Chinese

 

Refuge only in the Buddha, Dhamma, and Sangha

Liberation - Relevance of Sutta-Vinaya 

http://vbgnet.org/vbgnet/resource/articles/art8.asp  http://buddhistinformation.com/liberation.htm 

In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

 

BUDDHISM IN A NUTSHELL   

http://buddhistinformation.com/buddhism_in_a_nutshell.htm http://www.saigon.com/~anson/ebud/nutshell/nshell00.htm  http://www.budsas.org/ebud/nutshell/nshell00.htm

by Ven Narada Thera

This is a classic on the basics of Buddhism by the late Ven. Narada Thera: The Story of the Buddha; The Teachings (Dhamma) is it a philosophy? Is Buddhism a religion? Is Buddhism as Ethical system? Some salient features of Buddhism. Karma or the Law of Moral Causation. Rebirth. Dependent Arising (Paticca Samuppada). Anatta or Soul-lessness. Nibanna and The Path to Nibbana.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/nutshell/nshell00.htm   

http://www.mahindarama.com/e-library/nutshell.htm

A Buddhist does not seek refuge in the Buddha with the hope that he will be
saved by the Buddha's personal purification. The Buddha gives no such
guarantee. It is not within the power of a Buddha to wash away the
impurities of others. One could neither purify nor defile another.

 

In Buddhism, there is not, as in most other religions, an Almighty God to be
obeyed and feared. The Buddha does not believe in a cosmic potentate,
omniscient and omni-present. In Buddhism there are no divine revelations or
divine messengers. A Buddhist is, therefore, not subservient to any higher
supernatural power which controls his destinies and which arbitrarily
rewards and punishes.

 

Jivaka Sutta (AN VIII.26) -- To Jivaka (On Being a Lay Follower)
The Buddha explains how a lay follower can best work for the welfare of others.
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

Four Types People  http://www.btinternet.com/~maunglwin/articles/jatiladd.htm#6 

"Four Types of People" as expounded by Lord Buddha

(1) To darkness from darkness. 
(2) To brightness from darkness. 
(3) To darkness from brightness. 
(4) To brightness from brightness      

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool. 
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-002.html 

Who is the Buddha?  http://www.saigon.com/~anson/ebud/ebdha065.htm http://www.budsas.org/ebud/ebdha065.htm 

www.buddhistinformation.com/buddhism_in_a_nutshell.htm 

Narada Mahathera
("The Buddha and His Teachings")

According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.

Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:

"You yourselves should make an exertion. The Tathagatas are only teachers."

"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."

"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."

 

The Buddha's Greatness  

Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.

He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,

"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."

Mahayana Sutra :

http://www.quangduc.net/English/Maha/index.html 

 

THE REAL MEANING OF PURE LAND   http://www.purifymind.com/drfu24.htm 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

HAPPINESS :

 

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

MANGALA SUTTA VANANA   http://www.mahindarama.com/e-library/mangalasutta1.html

What is Blessing; and what constitutes Blessing? 

Controversial points were raised and expounded and yet still no decision could be reached. From the neighbourhood where it was first discussed, news of this controversy spread far and wide and yet no satisfactory answer could be obtained. This debate was carried even to the spiritual realm of Brahma. After debating for about twelve years, the deities at the Tavatimsa Heaven assembled one day and proposed to lay the matter before their King, Sakka Deva Raja, to get his views. In order to obtain the correct answer to this controversy, they were advised by him to seek Lord Buddha. 

In His reply, the Lord Buddha expounded the “Mangala Sutta, and thus explained to them that the causes resulting in bliss are as follows:-

Buddhist Concept of Happiness : Bhante Henepola Gunaratana   http://www.bhavanasociety.org/articles/bg004.htm

Sigalovada Sutta  http://www.accesstoinsight.org/canon/sutta/digha/dn31.html 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

KAMMA & REBIRTH :

 

Vipaka Sutta (AN VIII.40) -- Results The Buddha describes the unpleasant consequences of not sticking to the precepts.

 

(*) Only we can help ourselves. http://vbgnet.org/vbgnet/resource/articles/art6.asp  Bhikkhu Dhammavuddho

 

 The Buddha's Words on Kamma Four Discourses of the Buddha from the Majjhima Nikaya

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html 

 

Subha Sutta  

http://www.saigon.com/~anson/ebud/majjhima/099-subha-e1.htm http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

Saleyyaka Sutta (MN 41) -- The Brahmans of Sala The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune  .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

How To Get Good Results From Doing Merit   http://www.mahindarama.com/e-library/goodresult1.html 

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too.  If all the three components are united correctly, then we will receive a great deal of merit.  That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

Tibetan Book of the Dead http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Devaduta Sutta - Under World  (130)-The Heavenly Messengers. http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm 

 

Dedication to our Departed Next-of-Kin  http://www.mahindarama.com/e-library/tirokudda.htm

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.
2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

 

A Guide to a Proper Buddhist Funeral.-  (zip file)987 KB http://www.buddhanet.net/pdf_file/buddhist_funeral.pdf 

- Ven. Dr. K. Sri Dhammananda

This is a hand book on Buddhist Funerals, with sections on practical advice as to what is to be done when a family member is critically ill; the final moments; when death takes place; preparing for the funeral; paying last respects; the final rites; verses for contemplation; the burial / cremation ceremony and the memorial service.

The Theravadin Buddhist Chinese Funeral —(zip file)1,026 KB Ven. Suvanno

http://www.buddhanet.net/pdf_file/therachifuner.pdf 

Generally, a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites. How then should a Theravadin Buddhist funeral be conducted? Venerable Suvanno, a respected and senior Theravadin Buddhist monk of Chinese descent explains how a Theravadin Buddhist Chinese funeral may be conducted.

 

"Our Real Home"  http://www.bodhinyanarama.net.nz/chah1.htm 
by ven. Ajahn chah
"Our Real Home"
(A talk addressed to an ageing Lay-disciple approaching her death)
Now determine in your mind to listen with respect to the Dhamma.
During the time I am speaking, be as attentive to my words as if it
was the Lord Buddha himself sitting in front of you. Close your eyes
and make yourself comfortable, compose your mind and make it one-
pointed. Humbly allow the Triple Gem of wisdom, truth and purity to
abide in your heart as a way of showing respect to the Fully
Enlightened One.

The 31 Planes of Existence -Ven. Suvanno Mahathera
The suttas describe the 31distinct "planes" or "realms" of existence into which beings can be reborn during their long wanderings through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined and exquisitely blissful heavenly realms. Existence in every realm is impermanent; in the cosmology taught by the Buddha there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.
http://groups.yahoo.com/group/Dhammaduta_Unit/links

Five Vision of a Dying Man - Bodhi Leaves No. 150   http://groups.yahoo.com/group/Dhammaduta_Unit/links

Crossing the Gate of Death in Chinese Buddhist Culture  http://groups.yahoo.com/group/Dhammaduta_Unit/links

The Merit of Practice in a Cemetery  http://groups.yahoo.com/group/Dhammaduta_Unit/links

GIVING (DANA) By Bhikkhu Visuddhacara  http://buddhistinformation.com/giving.htm 

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - Dana, síla, bhávaná (giving, morality, meditation or mental cultivation).  That Dana is one heading underscores its importance.  Buddhists should take heed and cultivate a good spirit of Dana.

No Ajahn Chah Reflections  http://www.abhayagiri.org/dhamma/noajahnchah.html 

The quotations in this collection have been taken from Bodhinayana, A Taste of Freedom, A Still Forest Pool, Samadhi Bhavana, Seeing the Way, Living Dhamma, Food for the Heart, and Venerable Father, A Life with Ajahn Chah. Some quotations come from a personal collection hitherto unpublished. 

The Buddha wanted us to contact the Dhamma, but people only contact the words, the books and the scriptures. That is contacting that which is “about” Dhamma, and not contacting the “real” Dhamma as taught by our Great Teacher. How can people say that they are practicing well and properly if they only do that? They are a long way off.

A directory to the communities of Venerable Ajahn Chah & disciples
- Ajahn Sumedho, Tiradhammo, Viradhammo, Pasanno, Brahmavamso, Gavesako, Sucitto, Munindo, Amaro, Jayasaro, Vajiro, Sundara, Candasiri, Jitindriya

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings. The Sangha has kept these Teachings intact over the centuries, and the Sixth Buddhist Council, held in Burma in 1954-1956, was the most recent effort to make sure the three collections of texts (Tripitaka) are kept pure.

Suttanta Pitaka  :  

Chiggala Sutta (SN LVI.48) -- The Hole Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

Vera Sutta (AN X.92) -- Animosity What it takes for a lay person to become a stream-winner.

 Ratthapala Sutta (MN 82) -- About Ratthapala  In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

Sammaditthi Sutta (MN 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

 

Suttanta Pitaka 

This is the second division of the Buddhist Tipitaka, consist of more than 10,000 collections
of all the discourses delivered by the Buddha on various occasions. 

The discourses were expounded to suit different occasions,
for various persons with different temperaments. 

It is not only meant for the spiritual progress of the bhikkhus, 
it also deal with the material and moral progress of the lay disciples.

 

The Suttanta Pitaka is divided into five separate collections known as Nikayas.

 1. Digha Nikaya
Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm 
http://www.accesstoinsight.org/canon/digha/index.html 

which consists of 34 suttas, including the well-known Mahasatipatthana Sutta (The Greater Discourse on the Four Foundations of Mindfulness), the Samaññaphala Sutta (The Fruits of the Homeless Life), the Mahaparinibbana Sutta (The Buddha's Last Days), and many others.

2. Majjhima Nikaya
Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm 
http://www.accesstoinsight.org/canon/majjhima/index.html   http://www.saigon.com/~anson/ebud/majjhima/index.htm    http://www.budsas.org/ebud/majjhima/index.htm  

3. Samyutta Nikaya
Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm 
http://www.accesstoinsight.org/canon/samyutta/index.html 

4. Anguttara Nikaya
A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm 
http://www.accesstoinsight.org/canon/anguttara/index.html  http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html  

5. Khuddaka Nikaya
The Smaller Collection

 
http://www.mahindarama.com/e-tipitaka/suttanta50.htm   http://www.saigon.com/~anson/ebud/ebsut027.htm 
http://www.accesstoinsight.org/canon/khuddaka/index.html http://www.budsas.org/ebud/ebsut027.htm  
The Mahavamsa                                     

The Great Chronicle of Lanka from 6th Century BC to 4th Century AD

 http://www.saigon.com/~anson/ebud/mahavamsa/index.htm 

 

 

THE DHAMMAPADA STORIES  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Khuddaka Nikaya

Translated by Daw Mya Tin, M.A.,
Burma Pitaka Association (1986)

Buddha's Teachings with appropriate similes 
and real life stories, translated and edited 
by the Burma Pitaka Association.

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html 

THE DHAMMAPADA

VERSES  &  STORIES 

Translated by Daw Mya Tin, M.A.,

1986

Weekly Online Version: Dhammapada Online

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf 

  To view eBooks download »» Acrobat Reader version 6.

This work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student. This PDF file is the text version only of the Illustrated Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory translation of the verses with commentary in English.

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [16]

http://web.ukonline.co.uk/buddhism/verses.htm 

 

THE WORD OF THE BUDDHA Venerable Nyanatiloka Mahathera http://buddhistinformation.com/the_word_of_the_buddha.htm

An Outline of the teachings of the Buddha in the words of
the Pali canon.

 

The Noble Eightfold Path: The Way to the End of Suffering

http://www.accesstoinsight.org/lib/bps/misc/waytoend.html 
http://www.budsas.org/ebud/bd8p/bd8p_00.htm 

  by Bhikkhu Bodhi (1994; first published in 1984 as WH 308/311; 238k/79pp)
Using simple and clear language, the author presents a concise yet thorough explanation of the Eightfold Path, the practical method the Buddha prescribed to uproot and eliminate the underlying causes of suffering. Basing himself solidly upon the Buddha's own words, the author examines each factor of the path to determine exactly what it implies in the way of practical training. Finally, in the concluding chapter, he shows how all eight factors of the path function together to bring about the realization of the Buddhist goal: enlightenment and liberation.

The Middle Path is what the Buddha followed to attain enlightenment.  This Middle Path that leads to the end of suffering is comprised of the Noble Eightfold Path - namely:

1. Right Understanding
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Stream Entry  - A Study Guide   Prepared by Thanissaro Bhikkhu

http://www.accesstoinsight.org/lib/study/index.html

Stream entry is the first of the four levels of Awakening. It gains its name from the fact that a person who has attained this level has entered the "stream" that flows inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

 

The Five Mental Hindrances http://buddhistinformation.com/five_mental_hindrances_and_their.htm 

Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon 

Lay Buddhist Practice http://buddhistinformation.com/lay_buddhist_practice.htm 

In the following pages I have tried to write about those things that a lay Buddhist can do even though his home is far away from Buddhist lands, or even from Buddhist temples and societies. I have had to consider the various daily and periodic events of the Buddhist calendar and retain here only those items which can be practiced by lay Buddhists without access to Bhikkhus, monasteries, temples, stupas, and so on. Out of the rich traditions found in Buddhist countries, only three subjects have been dealt with: the daily service chanted in homage of the Three Treasures with some recollections and meditation; the Uposatha days with the Eight Precepts; and the Rains-residence of three months. Most has been here about the first of these as it is very important to have some regular daily Dhamma-practice.

Even where isolated Buddhists are fortunate enough to be near some Buddhist center, they will still benefit from these Buddhist practices, all of which are based on similar methods used in the East.

Bhikkhu Khantipalo  Sydney, Australia

http://groups.yahoo.com/group/Dhammaduta_Unit/links/   :

Abhidhamma 
Abhidhamma is the Higher Teaching of the Buddha.

A Discourse on Paticcasamuppada or The Doctrine of Dependent Origination  By Mahasi Sayadaw

Lord Buddha's Disciples  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

(The Life of) Maha-Moggallana,
A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda
In this life of the Buddha's personal attendant, Venerable Ananda, we see that in his character and outlook, Ananda was touchingly and movingly human. This was partly because of his simple and charming behaviour, and his ever-present readiness to help anyone who was in distress or difficulty. In spite of his administrative and organisational responsibilities as the Buddha's attendant, Ananda displayed a deep intellectuality and a profound grasp of abstruse philosophic concepts.

Maha Kaccana: Master of Doctrinal Exposition
The Venerable Maha Kaccana was one of the foremost disciples of the Buddha, appointed by the Awakened One as the monk most skilled in explaining in detail the meaning of his own brief utterances. Often the other monks turned to Maha Kaccana for help in clarifying the meaning of the Buddha's condensed statements, and thus we find in the Pali Canon a sheaf of suttas, all of great importance, spoken by this eminent disciple. [This book] offers a short biographical sketch of the Venerable Maha Kaccana, followed by a more detailed survey of the discourses ascribed to him in the Pali Canon. These texts, always methodically refined and analytically precise, help to bring to light the far-ranging implications and profound relevance of the liberating teachings of the Buddha.

Maha Kassapa: Father of the Sangha,
Biography of the Buddha's disciple best known for his meditative powers.

The Life of Sariputta
A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

The Coming Buddha - The Bodhisattva Maitreya

By Sayagyi U Chit Tin  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Namo Tassa Bhagavato Arahatto Sammasambuddhassa

(Buddha Gotama predicted as follows:)

In the future (ten) Bodhisattvas will attain full awakening in the following order: the most honorable (Ariya)Maitreya,(King) Rama, (King) Pasenadi of Kosala, (the Deva)Abhibhu,(the Asura Deva) Dighasoni, (the Brahman) Candani, (the youngman) Subha, the Brahman Todeyya, (the elephant)Nalagiri,and (the elephant) Palaleya.[11]

MEDITATION :

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

The Basic Method of Meditation ~ Ajahn Brahmavamso ~

http://www.mahindarama.com/e-library/basicofmedi.htm#Basic

MEDITATION ON LOVING-KINDNESS (METTA)  http://www.purifymind.com/drfu33.htm 

By Bhante Henepola Gunaratana
Sometimes the practice of Insight meditation may be interpreted to be a kind of practice which makes the meditator a heartless or indifferent being, like a vegetable without any love and compassion for other living beings.We must remember, however, that the Buddha has strongly advised us to cultivate four sublime states of mind: loving-kindness, compassion, appreciative joy and equanimity.

 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Loving-kindness meditation or Metta Bhavana  http://www.buddhanet.net/metta_b.htm  Venerable Sujiva

Practical Vipassana Meditation, (zip file)-153 KB by Venerable Mahasi Sayadaw

 

Satipatthana Vipassana: Insight Through Mindfulness, by Ven. Mahasi Sayadaw

http://www.accesstoinsight.org/lib/bps/wheels/wheel370.html
 

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana 

http://www.accesstoinsight.org/lib/bps/wheels/wheel351.html

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

Using Meditation To Deal With Pain, Illness And Death

Silavant Sutta (SN XXII.122) -- Virtuous  Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo http://buddhistinformation.com/practical_advice_for_meditator.htm 

 

 

Recommended Links :

Buddhist Missionary Society Malaysia

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 KUALA LUMPUR
Malaysia

http://www.nibbana.com

http://www.triplegem.net/

http://www.accesstoinsight.org/

http://www.buddhanet.net 

http://www.tipitaka.net/ebooks/

http://www.mahindarama.com/ 

http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson/ 

http://buddhistinformation.com/books.htm 

Forest Sangha A directory to the communities of disciples of the Venerable Ajahn Chah

BuddhaSasana Binh Anson's Buddhist Home Page.

BuddhaNet General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group   http://groups.yahoo.com/group/Triplegem/ 

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature  http://groups.yahoo.com/group/Tipitaka 

Buddha Gotama    http://groups.yahoo.com/group/The_Buddha/ 

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review/ 

Sangha Online - Q&A  http://groups.yahoo.com/group/SanghaOnline/ 

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha/ 

 

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm  

Manual of Zen Buddhism By Daisetz Teitaro Suzuki  http://buddhistinformation.com/manual_of_zen_buddhism.htm 

The Lotus Sutra
Translated by Burton Watson
http://www.quangduc.net/English/Maha/lotus00.html  

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm 

Sutta & Sutra   http://www.urbandharma.org/sutta.html

Buddhists 'really are happier'  http://news.bbc.co.uk/2/hi/health/3047291.stm 

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people. Tests carried out in the United States reveal that areas of their brain associated with good mood and positive feelings are more active. 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon  - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya, 5:161  (spoken by the Buddha)

The Four Sublime States   http://www.mahindarama.com/e-library/4sublimestate.html 
Contemplation on Love, Compassion, Sympathetic Joy and Equanimity
~ Ven Nyanaponika Thera ~

Crossing the Threshold of Hope. http://www.zipworld.com.au/~lyallg/PopeNose.htm 

(The Pope's View of Buddhism) ( By Pope John Paul II ) 

On Wednesday, 18th of January, 1995, Pope John Paul II arrived in Sydney and attended an Interfaith Gathering in the Sydney Domain.

In Eastern Asia these classic texts of Saint John of the Cross have been, at times, interpreted as a confirmation of Eastern ascetic methods. But this Doctor of the Church does not merely propose detachment from the world. He proposes detachment from the world in order to unite oneself to that which is outside of the world - by this I do not mean nirvana, but a personal God. Union with Him comes about not only through purification, but through love. 

.....  For this reason it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East - for example, techniques and methods of meditation and ascetical practice.   .... Here we find a clear answer to the question "whether and how" (Christian prayer) can be enriched by methods of meditation originating in different religions and cultures.

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to thousands in the West. The name of this great scholar was Dr.Rhys Davids. 

Gods need salvation
For the first time in human history the Buddha admonished, entreated and appealed to people not to hurt a living being, not to offer prayer or praise or sacrifice to gods. With all the eloquence at his command the exalted one vehemently proclaimed that gods are also in dire need of salvation themselves.  
-- Prof. Rhys Davids

Nothing to surpass Buddhism
Buddhist or not Buddhist, I have examined every one of the great religious systems of the world, and in none of them have I found anything to surpass, in beauty and comprehensiveness, the Noble Eightfold Path and the Four Noble Truths of the Buddha. I am content to shape my life according to that path.  
-- Prof. Rhys Davids

Buddhism in the Western World  http://www.zipworld.com.au/~lyallg/rahula1.htm  By Venerable Dr.Walpola Rahula

This is no pessimism. People in Buddhist countries are not pessimistic; .... 

In Buddhism there are no dogmas or beliefs that one has to accept on blind faith without question. It gives full responsibility and dignity to man. It makes man his own master. According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants. The Buddha said: 'One is one's own refuge, who else could be the refuge?'


(*) Growth of Buddhism in the West. Ajahn Brahmavamso

 Respected Venerables and Distinguished Guests,

It is an honour for me to be here today. I was born a Christian, was educated in Christian schools, and I even sang in the local church choir. But when I read my first book on Buddhism, at the age of 16, I immediately knew I was a Buddhist. I was moved by the compassion, the wisdom, and the freedom that shone more brilliantly in the Lord Buddha's Teachings than in anything else I had met before. Experiences similar to my own are being repeated hundreds of thousands of times, in the lives of the people of this 21st century. When ordinary people in non-Buddhist countries encounter the pure Teachings of Buddhism, presented in a clear and reliable manner, then they quickly recognize it as the most fragrant of all paths, the most precious of all truths, and the best of all religions. They only wonder why such liberating wisdom is not made more widely known. 

Children's Past Lives Research Center  http://www.childpastlives.org/library.htm

LIBRARY of Articles and Cases on Reincarnation

list of articles, cases, and other materials useful to anyone interested in learning more about children's past lives, or in exploring related topics such as past life regression therapy and reincarnation.

Some of this material was originally written for the book, Children's Past Lives, by Carol Bowman, but ended up on the cutting room floor, so to speak.  Some is background material that contributed to the ideas in the book.  And some--the articles by Dr. Ian Stevenson, for example--are a valuable if you want to go to the source of objective proof for reincarnation.

 

Reincarnation is Now a Scientifically Acceptable Phenomenon - 

by Dr. Granville Dharmawardena, University of Colombo  http://www.beyondthenet.net/dhamma/reinc.htm 

(Based on a Scientific paper presented at the 52nd Annual Sessions of the Sri Lanka Association for the Advancement of Science, November 1996)

 

Buddhism and Science: Probing the Boundaries of Faith and Reason

Dr. Martin J. Verhoeven    Religion East and West, Issue 1, June 2001, pp. 77-97

http://online.sfsu.edu/~rone/Buddhism/VerhoevenBuddhismScience.htm  
http://www.quangduc.net/English/science/3buddhismandsciencd.html  

* BUDDHISM IN THE EYES OF INTELLECTUALS * http://buddhistinformation.com/buddhism_in_the_eyes_of_intellec.htm http://www.saigon.com/~anson/ebud/ebdha150.htm 

http://www.budsas.org/ebud/ebdha150.htm

  Ven. Dr. K. Sri Dhammananda

 

 

THE DAWN AND SPREAD OF BUDDHISM

Ven. B. Ananda Maitreya Thero

http://web.ukonline.co.uk/buddhism/anandam1.htm

          In the middle of the 19th century, the books of the pure Theravada Buddhism were brought to the West and the Dhammapada was the first work translated into a foreign language. It was translated into Latin by Dr. Fausboll in 1888, and then into English, French, German, Italian, and some other European languages.

          In 1881 the Pali Text Society was founded by Dr. Rhys Davids, and the translation of Pali books was started. Though some Christian missionaries had misled the West with their incorrect translations of some portions of Pali books and wilful misinterpretations of Buddhism, the seekers after the Dhamma of the Omniscient Buddha increased in number year by year. The West yearned for Buddhism, and its attractive power was so strong that some even came to Burma and Ceylon to learn Pali with a view to obtain a first hand knowledge of the Dhamma. Many of these seekers even became Buddhist monks later on. Some of their names, I believe, are familiar to most of you. I may here mention some of them ; Venerable Nanatiloka, Venerable Punna, Venerable Dhammanusari, the late Venerable Subhadra, Venerable Vappa the late venerable Nyana Bruhana (Dr. Bruno), all of them Germans the Venerable Sunnananda, a Dutch Bhikkhu, the late Venerable Ananda Metteya. an English Bhikkhu and the late Bhikkhu Silacara, a Scotchman.

         In the year 1908 the Buddhist Society of Great Britain and Ireland was founded by the late Ven. Ananda Metteya (Allan Bennet), and among its members were the Rt. Hon. The Earl of Maxborough, The Hon. Eric. C.F. Collier, Or. Edmond, A.J. Mills— all of them were good Buddhists—and many other distinguished scholars. In that very year, a European scholar entered the Buddhist Order under the name Visuddhacara. It was in this same year that a Buddhist monthly was begun at Leipzig in Germany.

          At the end of 1908, a Christian missionary, Rev. E. G. Stevenson, in the course of his mission work, came to Burma and studied Buddhism. Subsequently he became a Buddhist monk and was known as the Ven. Sasanadhaja. Later he joined the Ven. Ananda Metteya in his Buddhist propaganda work. In 1909 the membership of the Buddhist Society of Great Britain and Ireland increased to 300, anda quarterly journal "The Buddhist Review" was started. During these days, Mr. M.A. Stephen, an archaeologist, after three years' investigation, discovered a large number of manuscripts in Central Asia, in Khotan, which contained the history of Buddhism up to the 50th year of the Buddhist era and about 4,000 Buddhist manuscripts that lay hidden in a cave.

         In the same year a Christian missionary, Spurgen Medhurst, who was preaching Christianity in China, studied Buddhism and became a convert. He too subsequently became a Buddhist monk, and came to Ceylon and gave many lectures in various places. In one of his lectures he explained how he had become a Buddhist, and said "I came to teach Asia, but they taught me ". Here we see the prophecy of Schopenhauer, the German philosopher, fulfilled, who, warning the Christian missionaries that departed from the Christian West for the Buddhist East, had said, " Now you go as teachers to teach them, but will return home, being taught ".

          Thenceforth Buddhism was quicker than before on its path of progress and a number of Buddhist leaders and propagandists appeared in the West. Among them Sylvan Levi in France, Dr. Paul Dahlke, and Dr. Grimm in Germany, Carl E. Neumann in Austria, Mr. F.J. Payne, Capt. Rolleston and many others in England. Some time later there arose two Buddhist societies in England—one the Maha Bodhi Society founded by the late Anagarika Dhammapala and the other the Buddhist Lodge founded by Mr. Humphreys, both having monthly magazines " The British Buddhist" and "Buddhism in England" respectively. Later " The British Buddhist" was discontinued. The latter one however, under a different name" The Middle Way" took a new course and still continues.

King Pasenadi's Dreams  http://www.dailynews.lk/2003/09/24/fea07.html

Buddha's interpretations coming true

 

 

http://www.ksridhammananda.com/

Ven.Dr.Kirinde Dhammananda
Maha Nayaka Thero
Chief Prelate Malaysia
(Ph.D.,D.Litt.)

To realize Ven. Dhammananda's vision to make the Dharma known to all quarters freely throughout the world crossing the barriers the of time, language, bureaucracy, finance and geo-politics, we plan to gradually host all of Bhante's free publications which are available in almost 15 languages.

You could help us spread the noble Dharma by:-

  1. Downloading as many titles as you wish and publish them for free distribution.
  2. Translate these texts or the untranslated texts into other languages and later publish them for free distribution.
  3. Download as many titles as you wish, make many copies and distribute among your friends.
  4. Download these texts and send them as attachments once a fortnight to your friends as a gift of Dhamma.

 

E-mail this web-site address to your friends so that they can be benefited by the Dhamma
Know the Dharma and make the Dharma known.

 

 

 

 

I would like to share the merits I have gathered today as well as in the past with the Devas, invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

May they rejoice in these merits and keep an eye on me and my loved ones.

I would also like to transfer these merits to my departed relatives and friends.

Wherever they are, may they be free from suffering and be happy.

Sadhu, Sadhu,  Sadhu

Adam Chua (Webmaster) dhammapada2all@...

http://Dhammapada.Buddhistnetwork.com

Join this site mailing list for latest update?

 

Remember to share the Buddha's Teachings (Dhamma) with your friends!

You can get merits with that.

Verse 18: Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).

Verse 5:Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

 

(10) The Story of the Questions Raised by Sakka, king of the devas

          While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

          On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

         (a) Among gifts, which is the best?
         (b) Among tastes, which is the best?
         (c) Among delights, which is the best?
         (d) Why is the eradication of craving said to be the most excellent?

          To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."Verse 354. 

           At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the  Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

           Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.

 

The Buddha spoke in verse as follows:

           Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

http://Dhammapada.Buddhistnetwork.com

Buddhist Missionary Society Malaysia

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

Buddhist Bookstores 
http://www.ybam.org.my/

 

DHAMMADUTA
THE THERAVADA BHIKKHU SANGHA
http://www.parami.org/duta/duta.htm

  May the Buddha Sasana be prolonged!

This site is a member of WebRing.
To browse visit Here.

Quick-Mail
Name:
E-mail:
Message to Webmaster:

Join this site mailing list for latest update?

 


Reply | Forward | Messages in this Topic (9)
#19 From: associationofchinesecommunity@yahoogroups.com
Date: Thu Apr 1, 2004 3:35 pm
Subject: File - Buddhism, Nikaya and Dhammapada.htm 		associationofchinesecommunity@yahoogroups.com
Send Email Send Email
 

"Namo Tassa Bhagavato Arahato Sammasambuddhassa"

"Veneration to the Exalted One, the Homage Worthy,

the Perfectly Self-Enlightened"

(Dhammapada, 115) Better it is to live one day seeing the Supreme Truth 

than to live a hundred years without ever seeing the Supreme Truth. 

 

 

Verse 183. Not to do evil, to cultivate merit, to purify one's (NOT BY OTHERS) mind—this is the Teaching of the Buddhas.

http://web.ukonline.co.uk/buddhism/verses.htm 

    

May All Beings Be Well & Happy!

This site is created on 26th May 2003, 

due to many people lack of understanding in Buddhism.

May the Buddha Sasana endure.

http://Dhammapada.Buddhistnetwork.com

 

 

Join this group for future update news:

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 Kuala lumpur
Malaysia

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

The Patimokkha  The Bhikkhus' Code of Discipline http://groups.yahoo.com/group/Dhammaduta_Unit/links

Translated from the Pali by Thanissaro Bhikkhu

 

 

Ani Sutta (SN XX.7) -- The Peg
Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.
http://www.accesstoinsight.org/canon/sutta/samyutta/sn20-007.html

 

Gotami Sutta (AN VIII.53) -- To Gotami  The Buddha explains to Mahapajapati Gotami (his aunt) how to recognize authentic teachings of Dhamma. You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's

 

 

 

BUDDHIST POINTS MISUNDERSTOOD http://www.metta.lk/english/buddhist-points.htm

By  Ven. D. Mahinda Thera  (Sri Lanka)

 Buddhism is not based on blind faith or superstition. It is based on reality. This is known as the four noble truths. When one's mind is full of superstitious ideas, such a one cannot understand the Buddha's teaching. Most Buddhists who live in the West as well as in the East, do not get an opportunity to read the Tipitaka (Pali Canon). They do not listen to the Dhamma either. Hence they are unable to live up to the Dhamma. This will result in their not understanding the doctrine. They waste their precious time thinking of the past and the future. When they live in this manner they do not know that such thoughts are harmful to both themselves and to others. The Supreme Buddha advised them, "Do not repent over the past: Do not think of the future: but do your duties with diligence by doing what you have to do at present."

 

Good Question, Good Answer By Bhikkhu Shravasti Dhammika

http://buddhistinformation.com/good_question,_good_answer.htm

 

Theravada - Mahayana Buddhism
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996
http://www.urbandharma.org/udharma3/theramaya.html

 

 

BUDDHA SASANA ONLINE
Respect the Vinaya, and follow the Original Way - HEED THE RIGHT PATH
http://www.buddhasasana.net/index.htm

 

 

NIBBANA FOR EVERYONE  By Buddhadasa Bhikkhu  http://buddhistinformation.com/nibbana_for_everyone_a_truth_mes.htm 
In fact, without this business of nibbána, Buddhism would be as good as dead. When nobody is interested in nibbána, then nobody is genuinely interested in Buddhism. When nothing about nibbána interests us, then we can't get any benefits at all from Buddhism. I feel that it's about time for us to get interested and bring about the highest benefit, as fits the words, "Nibbána is the Supreme Thing"--namely, the highest goal of living things, which is involved with our daily life at all times. Nibbána has nothing in the least to do with death! The word "nibbána" means, "cool." Back when it was just an ordinary word which people used in their homes it also meant, "cool." When it is used as Dhamma language, in a religious context, it still means "cool," but refers to cool from the fires of defilement (kilesa), while in the common people's usage it means cool from physical fires.

Throughout the Pali scriptures, the word "nibbána" is never used in the sense of death. When death is discussed, the word "marana" is used. Otherwise, the word "parinibbána" is used, such as when the Buddha said, "The parinibbána will occur three months from now.

 

Buddhism and The Free Thinkers  http://www.mahindarama.com/e-library/freethinkers.htm

http://buddhistinformation.com/buddhism_and_the_free_thinkers.htm 

the Buddha said, "Monks, now you and I are free from human and divine bondages".

What are these bondages? They are various kinds of beliefs, cravings, attachments, concepts, traditions and customs created in the name of religion by exploiting fear and suspicion.

The Buddha says, "Do not accept anything through mere faith because it will make it difficult for you to understand the truth, because that faith can make you a blind follower.

... The Buddha did not claim that he is the only true religious teacher and if one came and worshipped and prayed to him, one would be saved, one’s sins would be forgiven, one would end up in heaven or nirvana after death. He also never suggested that we should disrespect other religious teachers. ü He said, "respect those who are worthy of respect".

... the Buddha says, "Accept the truth whenever it is available. Support everybody irrespective of their religions".

It is wrong to blindfold and mislead innocent people. By creating discrimination they propagate very unhealthy ideas in the name of religion. Because of that, many people have come to regard religion as a nuisance. Goodwill, unity, harmony and rela-tionships amongst humanity is destroyed due to such hostile attitudes. Sometimes, members of the same family are divided into different groups through the influence of such religious attitude.

 

 

Kàlàma Sutta

Kalama Sutta: The Buddha's Charter of Free Inquiry 

The followers of the Buddha were advised not to believe anything without considering it properly. In the Kalama Sutta,the Buddha gave the following guidelines to a group of young people:

'Do not accept anything based upon mere reports,traditions or hearsay,
Nor upon the authority of religious texts,
Nor upon mere reasons and arguments,
Nor upon one's own inference,
Nor upon anything which appears to be true,
Nor upon one's own speculative opinion,
Nor upon another's seeming ability,
Nor upon the consideration: 'This is our Teacher.'
'But, when you know for yourselves the certain things are unwholesome and bad: tending to harm yourself or others, reject them.
'And when you know for yourselves that certain things are wholesome and good: conducive to the spiritual welfare of yourself as well as others, accept and follow them.'

Buddhists are advised to accept religious practices only after careful observation and analysis, and only after being certain that the method agrees with reason and is conducive to the good of one and all.

A true Buddhist does not depend on external powers for his salvation. Nor does he expect to get rid of miseries through the intervention of some unknown power. He must try to eradicate all his mental impurities to find eternal Happiness. The Buddha says, 'If anyone were to speak ill of me, my teaching and my disciples, do not be upset or perturbed, for this kind of reaction will only cause you harm. On the other hand, if anyone were to speak well of me, my teaching and my disciples, do not be over-joyed, thrilled or elated, for this kind of reaction will only be an obstacle in forming a correct judgment. If you are elated, you cannot judge whether the qualities praised are real and actually found in us.' -- (Brahma Jala Sutta). Such is the unbiased attitude of a genuine Buddhist.

The Buddha had upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas and dictatorial religious laws or religious punishments.

 

 

What Buddhists Believe — Ven. Dr. K. Sri Dhammananda.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/whatbudbeliev/main.htm 

http://www.tipitaka.net/ebooks/pageload.php?book=0004 

This expanded 4th edition of "What Buddhists Believe" answers many questions which are asked about Buddhism by Buddhists and non-Buddhists alike. There are so many misconceptions regarding superstitions and misinterpretations which are associated with this noble religion that it has become imperative to explain the Teachings in a manner which has contemporary relevance.

What Buddhists Believe

Venerable K. Sri Dhammananda Maha Thera

 

 

Foreword
Author's Note

PART I
LIFE AND MESSAGE OF THE BUDDHA

Chapter 1.  Life and Nature of the Buddha

Gautama, the Buddha
His Renunciation
Nature of the Buddha

'Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.' (Sutta Nipata)  
Was Buddha an Incarnation of God?

Never had the Buddha claimed that He was the son or a messenger of God.


The Buddha's Service
Historical Evidence of the Buddha
Salvation Through Arahantahood
Bodhisatta
Attainment of Buddhahood
Trikaya - The Three Bodies of the Buddha

Chapter 2. His Message

Message for All
Miraculous Power
The Buddha's Silence
The Buddha's Attitude Towards Worldly Knowledge
The Last Message of the Buddha

Chapter 3. After the Buddha

Does the Buddha Exist After His Death?
A Successor to the Buddha
The Future Buddha

PART II
BUDDHISM - ESSENCE AND COMPARATIVE APPROACH

Chapter 4. Timeless Truth of the Buddha

The Lion's Roar
What is Buddhism?
The Ultimate Truth
Two Main Schools of Buddhism

Chapter 5. Basic Doctrines

Tri-Pitaka (or Tipitaka)
What is Abhidhamma?
Mind and Matter (Nama-Rupa)
Four Noble Truths

Why are we here? Why are we not happy with our lives? What is the cause of our unsatisfactoriness? How can we see the end of unsatisfactoriness and experience eternal peace?


The Noble Eightfold Path - The Middle Way
Everything is Changeable
What is Kamma?
Rebirth

Unsatisfied desire for existence and sensual pleasures is the cause of rebirth.
Nibbana

Nibbana is not nothingness or extinction. Would the Buddha leave his family and kingdom and preach for 45 years, all for nothingness?

Nibbana is not a paradise. Several centuries after the Buddha, some of the Buddhist sects began to introduce Nibbana as a paradise. Their purpose of equating Nibbana with a heavenly world was to convince the less-intellectually-gifted and to attract them to the teachings of the sect. Striving for Nibbana came to mean looking for a nice place where everything is beautiful and where everyone is eternally happy. This might be a very comfortable folktale, but it is not the Nibbana that the Buddha experienced and introduced.


Law of Dependent Origination

The Buddha has often expressed His experience of Enlightenment in one of two ways, either in terms of having understood the Four Noble Truths, or in terms of having understood the nature of the dependent origination.
Eternalism and Nihilism
Can the First Cause be Known
Is There an Eternal Soul?

Chapter 6. Buddhism Vis-A-Vis Other Approaches

Is Buddhism Similar to Other Contemporary Teachings in India?
Is Buddhism a Theory or a Philosophy?
Is Buddhism Pessimistic?
Is Buddhism Atheistic?

PART III
LEADING A BUDDHIST LIFE

Chapter 7. Moral Foundation For Mankind

What is the Purpose of Life?
Buddhism for Man in Society
The Buddhist Way of Life for Householders

Chapter 8. Buddhist Morality and Practice

Buddhist Ethics
What is Vinaya?
Ten Meritorious and Ten Evil Actions
Precepts
Loving-Kindness
Real Charity

You perform real charity if you can give freely without expecting anything in return.
The Buddhist Attitude to Animal Life
The Need for Tolerance Today

'If a person foolishly does me wrong, I will return to him the protection of my boundless love. The more evil that comes from him the more good will go from me. I will always give off only the fragrance of goodness.' (Buddha).
Buddhist Funeral Rites

A real Buddhist funeral is a simple, solemn and dignified religious service.

Many people believe that if the deceased is not given a proper burial or if a sanctified tombstone is not placed on the grave, then the soul of the deceased will wander to the four corners of the world and weep and wail and sometimes even return to disturb the relatives. Such a belief cannot be found anywhere in Buddhism.

 

Chapter 9. Dhamma and Ourselves as Refuge

Why We Take Refuge in the Buddha

Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification.
No Self Surrender
No Sinners
Do It Yourself
Man is Responsible for Everything
Man is His Own Jailor
You Protect Yourself
How to Save Yourself

Chapter 10. Prayer, Meditation and Religious Practices

Faith, Confidence and Devotion

Right understanding points the way to confidence; confidence paves the way to wisdom.
The Meaning of Prayer

Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request.
Meditation

Meditation is the psychological approach to mental culture, training and purification.
The Significance of Paritta Chanting

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.
Are Buddhists Idol Worshippers?

Buddhists are not idol worshippers but ideal worshippers.
Religious Significance of Fasting
Vegetarianism

One should not judge the purity or impurity of man simply by observing what he eats.
The Moon and Religious Observances

PART IV
HUMAN LIFE IN SOCIETY

Chapter 11. Life and Culture

Traditions, Customs and Festivals

Buddhism is open to traditions and customs provided they are not harmful to the welfare of others.

Buddhism and Women

A female child may prove even to be a better offspring than a male.
Buddhism and Politics

The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

Chapter 12. Marriage, Birth Control and Death

Buddhist Views on Marriage

In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.
Birth Control, Abortion and Suicide
Why Does the World Population Increase?
Sex and Religion

PART V
A RELIGION FOR REAL HUMAN PROGRESS

Chapter 13. Nature, Value and Choice of Religious Beliefs

Man and Religion
Which is the Proper Religion?
Moral and Spiritual Development
The God Idea
Changing of Religious Label Before Death
Short-cut to Paradise

Chapter 14. Promoter of True Human Culture

Modern Religion
Religion in a Scientific Age

Albert Einstein paid a tribute to Buddhism when he said in his autobiography: 'If there is any religion that would cope with modern scientific needs, it would be Buddhism'. Buddhism requires no revision to keep it 'up to date' with recent scientific findings. Buddhism need not surrender its views to science because it embraces science as well as goes beyond science. Buddhism is the bridge between religious and scientific thoughts by stimulating man to discover the latent potentialities within himself and his environment. Buddhism is timeless!


Religion of Freedom
Buddhist Missionaries

'Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods andmen.' (TheBuddha)

Chapter 15. War and Peace

Why is There No Peace?

Peace cannot exits on this earth without the practice of tolerance. To be tolerant, we must not allow anger and jealousy to prevail in our mind. The Buddha says,'No enemy can harm one so much as one's own thoughts of craving, hate and jealousy.' (Dhammapada 42)
Can We Justify War?

The difference between a dog fight and a war or between two groups of people is only in its organization.
Can a Buddhist Join the Army?

'He who deserves punishment must be punished. And he who is worthy of favor must be favored. Do not do injury to any living being but be just, filled with love and kindness.' These injunctions are not contradictory because the person who is punished for his crimes will suffer his injury not through the ill-will of the judge but through the evil act itself. His own acts have brought upon him the injury that the executors of the law inflict. When a magistrate punishes, he must not harbor hatred in his heart.

There is no justice in war or violence. When we declare war, we justify it, when others declare war, we say, it is unjust. Then who can justify war? Man should not follow the law of the jungle to overcome human problems.
Mercy Killing

PART VI
THIS WORLD AND OTHER WORLDS

Chapter 16. Realms of Existence

The Origin of the World
Other World Systems
The Buddhist Concept of Heaven and Hell
Belief in Deities (Devas)
Spirit World
The Significance of Transference of Merits to the Departed

Chapter 17. Divination and Dreams

Astrology and Astronomy
Fortune-Telling and Charms

Hard work is the luckiest star.
Consulting Mediums
Dreams and Their Significance

'Life is nothing but a dream.'
Faith Healing
Superstitions and Dogma

  

Why Buddhism? http://buddhistinformation.com/why_buddhism.htm 

http://www.mahindarama.com/e-library/whybuddhism1.html

~ Ven K. Sri Dhammananda Nayake Maha Thera ~

 

Human Life and Problems  http://buddhistinformation.com/human_life_and_problems.htm 

As human beings we have achieved a level of material progress we would not have even dreamed of barely a century ago. The marvels of modern technology have given us enormous power over the forces of nature. We have conquered many disasters but the ultimate question is: 'Are we happier than our ancestors were in the past?' The answer is: 'No'.

The abuse of women, children and the underprivileged religious and racial discrimination, color bar, and caste distinction continue on unabated.

 

Analysis of the Path  http://www.saigon.com/~anson/ebud/ebidx.htm  http://www.budsas.org/ebud/ebsut002.htm 

Translated from the Pali by Thanissaro Bhikkhu

It was the full moon day in the month of July. At the deer park in Isipatana, the Buddha delivered His first sermon after enlightenment. Dhammachakka is the name given to His first sermon. The meaning of Dhammachakka is "The establishment of wisdom". However, it is often referred to as the "Wheel of truth". After hearing it His friend Kondanna reached the first stage of spiritual development known as Sotaapatti (reborn seven times at the most)..

The Dhammachakka sutta is very important, as in this first sermon the Buddha taught us about the Four Noble Truths and the Middle Path.

 

Vihara Buddha Gotama  http://vbgnet.org/vbgnet/index.asp         Chinese

 

Refuge only in the Buddha, Dhamma, and Sangha

Liberation - Relevance of Sutta-Vinaya 

http://vbgnet.org/vbgnet/resource/articles/art8.asp  http://buddhistinformation.com/liberation.htm 

In the Suttas, the Buddha referred to a monk as a kalyanamitta (good friend). A monk is a good friend who introduces you to the Buddha’s teachings and encourages you in the spiritual path. It is you, however, who have to take the three refuges (i.e. dependence) in the Buddha, Dhamma and Sangha. But nowadays, some people have added a fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the Buddha’s teachings. This is made very clear in the Suttas.

Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

 

BUDDHISM IN A NUTSHELL   

http://buddhistinformation.com/buddhism_in_a_nutshell.htm http://www.saigon.com/~anson/ebud/nutshell/nshell00.htm  http://www.budsas.org/ebud/nutshell/nshell00.htm

by Ven Narada Thera

This is a classic on the basics of Buddhism by the late Ven. Narada Thera: The Story of the Buddha; The Teachings (Dhamma) is it a philosophy? Is Buddhism a religion? Is Buddhism as Ethical system? Some salient features of Buddhism. Karma or the Law of Moral Causation. Rebirth. Dependent Arising (Paticca Samuppada). Anatta or Soul-lessness. Nibanna and The Path to Nibbana.

http://www.saigon.com/~anson/ebud/ebidx.htm    http://www.budsas.org/ebud/nutshell/nshell00.htm   

http://www.mahindarama.com/e-library/nutshell.htm

A Buddhist does not seek refuge in the Buddha with the hope that he will be
saved by the Buddha's personal purification. The Buddha gives no such
guarantee. It is not within the power of a Buddha to wash away the
impurities of others. One could neither purify nor defile another.

 

In Buddhism, there is not, as in most other religions, an Almighty God to be
obeyed and feared. The Buddha does not believe in a cosmic potentate,
omniscient and omni-present. In Buddhism there are no divine revelations or
divine messengers. A Buddhist is, therefore, not subservient to any higher
supernatural power which controls his destinies and which arbitrarily
rewards and punishes.

 

Jivaka Sutta (AN VIII.26) -- To Jivaka (On Being a Lay Follower)
The Buddha explains how a lay follower can best work for the welfare of others.
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

Four Types People  http://www.btinternet.com/~maunglwin/articles/jatiladd.htm#6 

"Four Types of People" as expounded by Lord Buddha

(1) To darkness from darkness. 
(2) To brightness from darkness. 
(3) To darkness from brightness. 
(4) To brightness from brightness      

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool. 
http://www.accesstoinsight.org/canon/sutta/anguttara/an03-002.html 

Who is the Buddha?  http://www.saigon.com/~anson/ebud/ebdha065.htm http://www.budsas.org/ebud/ebdha065.htm 

www.buddhistinformation.com/buddhism_in_a_nutshell.htm 

Narada Mahathera
("The Buddha and His Teachings")

According to the Buddha countless are the gods (Devas) who are also a class of beings subject to birth and death; but there is no one Supreme God, who controls the destinies of human beings and who possesses a divine power to appear on earth at different intervals, employing a human form as a vehicle.

Nor does the Buddha call Himself a "Saviour" who freely saves others by his personal salvation. The Buddha exhorts His followers to depend on themselves for their deliverance, since both defilement and purity depend on oneself. One cannot directly purify or defile another. Clarifying His relationship with His followers and emphasizing the importance of self- reliance and individual striving, the Buddha plainly states:

"You yourselves should make an exertion. The Tathagatas are only teachers."

"To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort."

"Be an island unto yourselves; be a refuge unto yourselves; seek no refuge in others."

 

The Buddha's Greatness  

Born a man, living as a mortal, by His own exertion He attained the supreme state of perfection called Buddhahood, and without keeping His Enlightenment to Himself, He proclaimed to the world the latent possibilities and the invincible power of the human mind. Instead of placing an unseen Almighty God over man, and giving man a subservient position in relation to such a conception of divine power, He demonstrated how man could attain the highest knowledge and Supreme Enlightenment by his own efforts. He thus raised the worth of man. He taught that man can gain his deliverance from the ills of life and realize the eternal bliss of Nibbana without depending on an external God or mediating priests. He taught the egocentric, powerseeking world the noble ideal of selfless service. He protested against the evils of caste-system that hampered the progress of mankind and advocated equal opportunities for all. He declared that the gates of deliverance were open to all, in every condition of life, high or low, saint or sinner, who would care to turn a new leaf and aspire to perfection. He raised the status of down-trodden women, and not only brought them to a realization of their importance to society but also founded the first religious order for women. For the first time in the history of the world He attempted to abolish slavery. He banned the sacrifice of unfortunate animals and brought them within His compass of loving kindness.

He did not force His followers to be slaves either to His teachings or to Himself, but granted complete freedom of thought and admonished His followers to accept His words not merely out of regard for Him but after subjecting them to a thorough examination,

"... as the wise would test gold by burning, cutting, and rubbing it on a piece of touchstone."

Mahayana Sutra :

http://www.quangduc.net/English/Maha/index.html 

 

THE REAL MEANING OF PURE LAND   http://www.purifymind.com/drfu24.htm 

PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind, when the mind is pure, the rebirth in pure land will be the next step.

THE real way of chanting the name of Buddha is to destroy the attachment or delusion first, then reaching the realm of chanting the name of Buddha of “without form or sign”. In this realm of “without form or sign”, the result of chanting the name of one Buddha equals the result of chanting the name of all Buddhas in ten directions(space) and three times(past, present, and future).

CHANTING the name of Buddha with “without form or sign”, one means all and all means one, one chanting means all chanting, chanting means no chanting and no chanting means chanting, to awaken to the truth with seeing or touching anything, this is the elevation of spirit of Samadhi (putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation).

DIAMOND Sutra says: {If they want to see me with form, or talk to me with sound, they are going the wrong way, and cannot see me (get enlightened)}. Therefore, the difference between Mahayana and Hinayana is the attachment. The practitioners of Pure Land should understand that we have to purify our mind with our own effort, Buddhas cannot destroy the attachment or delusion for us. We have to get rid of all kinds of delusion and attachment our selves, then the mind is pure and the land is pure, the utmostjoy is here.

The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness."

HAPPINESS :

 

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

MANGALA SUTTA VANANA   http://www.mahindarama.com/e-library/mangalasutta1.html

What is Blessing; and what constitutes Blessing? 

Controversial points were raised and expounded and yet still no decision could be reached. From the neighbourhood where it was first discussed, news of this controversy spread far and wide and yet no satisfactory answer could be obtained. This debate was carried even to the spiritual realm of Brahma. After debating for about twelve years, the deities at the Tavatimsa Heaven assembled one day and proposed to lay the matter before their King, Sakka Deva Raja, to get his views. In order to obtain the correct answer to this controversy, they were advised by him to seek Lord Buddha. 

In His reply, the Lord Buddha expounded the “Mangala Sutta, and thus explained to them that the causes resulting in bliss are as follows:-

Buddhist Concept of Happiness : Bhante Henepola Gunaratana   http://www.bhavanasociety.org/articles/bg004.htm

Sigalovada Sutta  http://www.accesstoinsight.org/canon/sutta/digha/dn31.html 

The Discourse to Sigala --The Layperson's Code of Discipline

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice -- these nine[5] causes ruin a man.

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

KAMMA & REBIRTH :

 

Vipaka Sutta (AN VIII.40) -- Results The Buddha describes the unpleasant consequences of not sticking to the precepts.

 

(*) Only we can help ourselves. http://vbgnet.org/vbgnet/resource/articles/art6.asp  Bhikkhu Dhammavuddho

 

 The Buddha's Words on Kamma Four Discourses of the Buddha from the Majjhima Nikaya

http://www.accesstoinsight.org/lib/bps/wheels/wheel248.html 

 

Subha Sutta  

http://www.saigon.com/~anson/ebud/majjhima/099-subha-e1.htm http://www.budsas.org/ebud/majjhima/099-subha-e1.htm

Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

Saleyyaka Sutta (MN 41) -- The Brahmans of Sala The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune  .... they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

How To Get Good Results From Doing Merit   http://www.mahindarama.com/e-library/goodresult1.html 

before doing merit, one should have will and intention and feel happy with the merit we are going to do.

the intention-in-between.

The most important thing in doing merit is one’s will and intention. No matter how much the alms cost or how great in quality and quantity, the alms has to be morally pure, we must have good intentions, and the one who receives it has to be pure and have good intentions too.  If all the three components are united correctly, then we will receive a great deal of merit.  That means we always feel happy whenever thinking or talking about the alms giving we have done.

After that we should extend our good feelings, which means dedicating our merit and wishing all beings to be well and happy like we feel in that good experience.

Tibetan Book of the Dead http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Devaduta Sutta - Under World  (130)-The Heavenly Messengers. http://www.saigon.com/~anson/ebud/majjhima/130-devaduta-e.htm 

 

Dedication to our Departed Next-of-Kin  http://www.mahindarama.com/e-library/tirokudda.htm

Tirokudda Sutta, Khuddaka Nikaya ~ Ven Indaratana Thera~

Important points on theTirokudda Sutta

1. People are born as petas due to evil actions they have performed.
2. Only the petas who know that their condition can be solved by the receiving of the dedication of merits to them, are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves; not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha is the unsurpassable field of merit, the offering of alms to the Buddha and his Sangha and the dedication of the merits therefrom to the petas is the most effective way.

 

A Guide to a Proper Buddhist Funeral.-  (zip file)987 KB http://www.buddhanet.net/pdf_file/buddhist_funeral.pdf 

- Ven. Dr. K. Sri Dhammananda

This is a hand book on Buddhist Funerals, with sections on practical advice as to what is to be done when a family member is critically ill; the final moments; when death takes place; preparing for the funeral; paying last respects; the final rites; verses for contemplation; the burial / cremation ceremony and the memorial service.

The Theravadin Buddhist Chinese Funeral —(zip file)1,026 KB Ven. Suvanno

http://www.buddhanet.net/pdf_file/therachifuner.pdf 

Generally, a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites. How then should a Theravadin Buddhist funeral be conducted? Venerable Suvanno, a respected and senior Theravadin Buddhist monk of Chinese descent explains how a Theravadin Buddhist Chinese funeral may be conducted.

 

"Our Real Home"  http://www.bodhinyanarama.net.nz/chah1.htm 
by ven. Ajahn chah
"Our Real Home"
(A talk addressed to an ageing Lay-disciple approaching her death)
Now determine in your mind to listen with respect to the Dhamma.
During the time I am speaking, be as attentive to my words as if it
was the Lord Buddha himself sitting in front of you. Close your eyes
and make yourself comfortable, compose your mind and make it one-
pointed. Humbly allow the Triple Gem of wisdom, truth and purity to
abide in your heart as a way of showing respect to the Fully
Enlightened One.

The 31 Planes of Existence -Ven. Suvanno Mahathera
The suttas describe the 31distinct "planes" or "realms" of existence into which beings can be reborn during their long wanderings through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined and exquisitely blissful heavenly realms. Existence in every realm is impermanent; in the cosmology taught by the Buddha there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.
http://groups.yahoo.com/group/Dhammaduta_Unit/links

Five Vision of a Dying Man - Bodhi Leaves No. 150   http://groups.yahoo.com/group/Dhammaduta_Unit/links

Crossing the Gate of Death in Chinese Buddhist Culture  http://groups.yahoo.com/group/Dhammaduta_Unit/links

The Merit of Practice in a Cemetery  http://groups.yahoo.com/group/Dhammaduta_Unit/links

GIVING (DANA) By Bhikkhu Visuddhacara  http://buddhistinformation.com/giving.htm 

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - Dana, síla, bhávaná (giving, morality, meditation or mental cultivation).  That Dana is one heading underscores its importance.  Buddhists should take heed and cultivate a good spirit of Dana.

No Ajahn Chah Reflections  http://www.abhayagiri.org/dhamma/noajahnchah.html 

The quotations in this collection have been taken from Bodhinayana, A Taste of Freedom, A Still Forest Pool, Samadhi Bhavana, Seeing the Way, Living Dhamma, Food for the Heart, and Venerable Father, A Life with Ajahn Chah. Some quotations come from a personal collection hitherto unpublished. 

The Buddha wanted us to contact the Dhamma, but people only contact the words, the books and the scriptures. That is contacting that which is “about” Dhamma, and not contacting the “real” Dhamma as taught by our Great Teacher. How can people say that they are practicing well and properly if they only do that? They are a long way off.

A directory to the communities of Venerable Ajahn Chah & disciples
- Ajahn Sumedho, Tiradhammo, Viradhammo, Pasanno, Brahmavamso, Gavesako, Sucitto, Munindo, Amaro, Jayasaro, Vajiro, Sundara, Candasiri, Jitindriya

There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he had taught them. Ven. Maha-Kassapa convened the First Buddhist Council shortly after the Buddha's demise in order to rehearse the Teachings. The Sangha has kept these Teachings intact over the centuries, and the Sixth Buddhist Council, held in Burma in 1954-1956, was the most recent effort to make sure the three collections of texts (Tripitaka) are kept pure.

Suttanta Pitaka  :  

Chiggala Sutta (SN LVI.48) -- The Hole Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.

Vera Sutta (AN X.92) -- Animosity What it takes for a lay person to become a stream-winner.

 Ratthapala Sutta (MN 82) -- About Ratthapala  In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

Sammaditthi Sutta (MN 9) -- The Discourse on Right View A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

 

Suttanta Pitaka 

This is the second division of the Buddhist Tipitaka, consist of more than 10,000 collections
of all the discourses delivered by the Buddha on various occasions. 

The discourses were expounded to suit different occasions,
for various persons with different temperaments. 

It is not only meant for the spiritual progress of the bhikkhus, 
it also deal with the material and moral progress of the lay disciples.

 

The Suttanta Pitaka is divided into five separate collections known as Nikayas.

 1. Digha Nikaya
Collection of Long Discourses of the Buddha.

http://www.mahindarama.com/e-tipitaka/suttanta10.htm 
http://www.accesstoinsight.org/canon/digha/index.html 

which consists of 34 suttas, including the well-known Mahasatipatthana Sutta (The Greater Discourse on the Four Foundations of Mindfulness), the Samaññaphala Sutta (The Fruits of the Homeless Life), the Mahaparinibbana Sutta (The Buddha's Last Days), and many others.

2. Majjhima Nikaya
Collection of Medium Length Discourses of the Buddha

http://www.mahindarama.com/e-tipitaka/suttanta20.htm 
http://www.accesstoinsight.org/canon/majjhima/index.html   http://www.saigon.com/~anson/ebud/majjhima/index.htm    http://www.budsas.org/ebud/majjhima/index.htm  

3. Samyutta Nikaya
Collection of the Kindred Sayings

http://www.mahindarama.com/e-tipitaka/suttanta30.htm 
http://www.accesstoinsight.org/canon/samyutta/index.html 

4. Anguttara Nikaya
A Collection of Gradual Sayings

http://www.mahindarama.com/e-tipitaka/suttanta40.htm 
http://www.accesstoinsight.org/canon/anguttara/index.html  http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html  

5. Khuddaka Nikaya
The Smaller Collection

 
http://www.mahindarama.com/e-tipitaka/suttanta50.htm   http://www.saigon.com/~anson/ebud/ebsut027.htm 
http://www.accesstoinsight.org/canon/khuddaka/index.html http://www.budsas.org/ebud/ebsut027.htm  
The Mahavamsa                                     

The Great Chronicle of Lanka from 6th Century BC to 4th Century AD

 http://www.saigon.com/~anson/ebud/mahavamsa/index.htm 

 

 

THE DHAMMAPADA STORIES  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Khuddaka Nikaya

Translated by Daw Mya Tin, M.A.,
Burma Pitaka Association (1986)

Buddha's Teachings with appropriate similes 
and real life stories, translated and edited 
by the Burma Pitaka Association.

THE DHAMMAPADA STORIES - Part 1 of 2 (Chapter 1-XIII ) (463kb)

http://geocities.com/dhammapada2all/dhammapada1.html 

THE DHAMMAPADA STORIES - Part 2 of 2 (Chapter XIV - XXVI ) (407kb)

http://geocities.com/dhammapada2all/dhammapada2.html 

THE DHAMMAPADA

VERSES  &  STORIES 

Translated by Daw Mya Tin, M.A.,

1986

Weekly Online Version: Dhammapada Online

(3,839KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.

http://www.buddhanet.net/pdf_file/dhammapadatxt1.pdf 

  To view eBooks download »» Acrobat Reader version 6.

This work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student. This PDF file is the text version only of the Illustrated Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory translation of the verses with commentary in English.

 

(Dhammapada, 190-191.) He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [16]

http://web.ukonline.co.uk/buddhism/verses.htm 

 

THE WORD OF THE BUDDHA Venerable Nyanatiloka Mahathera http://buddhistinformation.com/the_word_of_the_buddha.htm

An Outline of the teachings of the Buddha in the words of
the Pali canon.

 

The Noble Eightfold Path: The Way to the End of Suffering

http://www.accesstoinsight.org/lib/bps/misc/waytoend.html 
http://www.budsas.org/ebud/bd8p/bd8p_00.htm 

  by Bhikkhu Bodhi (1994; first published in 1984 as WH 308/311; 238k/79pp)
Using simple and clear language, the author presents a concise yet thorough explanation of the Eightfold Path, the practical method the Buddha prescribed to uproot and eliminate the underlying causes of suffering. Basing himself solidly upon the Buddha's own words, the author examines each factor of the path to determine exactly what it implies in the way of practical training. Finally, in the concluding chapter, he shows how all eight factors of the path function together to bring about the realization of the Buddhist goal: enlightenment and liberation.

The Middle Path is what the Buddha followed to attain enlightenment.  This Middle Path that leads to the end of suffering is comprised of the Noble Eightfold Path - namely:

1. Right Understanding
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

Stream Entry  - A Study Guide   Prepared by Thanissaro Bhikkhu

http://www.accesstoinsight.org/lib/study/index.html

Stream entry is the first of the four levels of Awakening. It gains its name from the fact that a person who has attained this level has entered the "stream" that flows inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

 

The Five Mental Hindrances http://buddhistinformation.com/five_mental_hindrances_and_their.htm 

Compiled and Translated by Ñanamoli Thera As Taught by the Buddha in the Pali Canon 

Lay Buddhist Practice http://buddhistinformation.com/lay_buddhist_practice.htm 

In the following pages I have tried to write about those things that a lay Buddhist can do even though his home is far away from Buddhist lands, or even from Buddhist temples and societies. I have had to consider the various daily and periodic events of the Buddhist calendar and retain here only those items which can be practiced by lay Buddhists without access to Bhikkhus, monasteries, temples, stupas, and so on. Out of the rich traditions found in Buddhist countries, only three subjects have been dealt with: the daily service chanted in homage of the Three Treasures with some recollections and meditation; the Uposatha days with the Eight Precepts; and the Rains-residence of three months. Most has been here about the first of these as it is very important to have some regular daily Dhamma-practice.

Even where isolated Buddhists are fortunate enough to be near some Buddhist center, they will still benefit from these Buddhist practices, all of which are based on similar methods used in the East.

Bhikkhu Khantipalo  Sydney, Australia

http://groups.yahoo.com/group/Dhammaduta_Unit/links/   :

Abhidhamma 
Abhidhamma is the Higher Teaching of the Buddha.

A Discourse on Paticcasamuppada or The Doctrine of Dependent Origination  By Mahasi Sayadaw

Lord Buddha's Disciples  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

(The Life of) Maha-Moggallana,
A biography of the Buddha's second chief disciple, whom the Buddha praised for his supranormal knowledge and psychic powers.

Buddha's Constant Companion - Ven. Ananda
In this life of the Buddha's personal attendant, Venerable Ananda, we see that in his character and outlook, Ananda was touchingly and movingly human. This was partly because of his simple and charming behaviour, and his ever-present readiness to help anyone who was in distress or difficulty. In spite of his administrative and organisational responsibilities as the Buddha's attendant, Ananda displayed a deep intellectuality and a profound grasp of abstruse philosophic concepts.

Maha Kaccana: Master of Doctrinal Exposition
The Venerable Maha Kaccana was one of the foremost disciples of the Buddha, appointed by the Awakened One as the monk most skilled in explaining in detail the meaning of his own brief utterances. Often the other monks turned to Maha Kaccana for help in clarifying the meaning of the Buddha's condensed statements, and thus we find in the Pali Canon a sheaf of suttas, all of great importance, spoken by this eminent disciple. [This book] offers a short biographical sketch of the Venerable Maha Kaccana, followed by a more detailed survey of the discourses ascribed to him in the Pali Canon. These texts, always methodically refined and analytically precise, help to bring to light the far-ranging implications and profound relevance of the liberating teachings of the Buddha.

Maha Kassapa: Father of the Sangha,
Biography of the Buddha's disciple best known for his meditative powers.

The Life of Sariputta
A biography of the "Marshal of the Dhamma," the Buddha's chief disciple, whom the Buddha praised for his deep wisdom, humility, patience, and forbearance.

The Coming Buddha - The Bodhisattva Maitreya

By Sayagyi U Chit Tin  http://groups.yahoo.com/group/Dhammaduta_Unit/links/ 

Namo Tassa Bhagavato Arahatto Sammasambuddhassa

(Buddha Gotama predicted as follows:)

In the future (ten) Bodhisattvas will attain full awakening in the following order: the most honorable (Ariya)Maitreya,(King) Rama, (King) Pasenadi of Kosala, (the Deva)Abhibhu,(the Asura Deva) Dighasoni, (the Brahman) Candani, (the youngman) Subha, the Brahman Todeyya, (the elephant)Nalagiri,and (the elephant) Palaleya.[11]

MEDITATION :

(Dhammapada, 276.) You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

 

The Basic Method of Meditation ~ Ajahn Brahmavamso ~

http://www.mahindarama.com/e-library/basicofmedi.htm#Basic

MEDITATION ON LOVING-KINDNESS (METTA)  http://www.purifymind.com/drfu33.htm 

By Bhante Henepola Gunaratana
Sometimes the practice of Insight meditation may be interpreted to be a kind of practice which makes the meditator a heartless or indifferent being, like a vegetable without any love and compassion for other living beings.We must remember, however, that the Buddha has strongly advised us to cultivate four sublime states of mind: loving-kindness, compassion, appreciative joy and equanimity.

 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon - Compiled and Translated by Ñanamoli Thera

Loving-kindness meditation or Metta Bhavana  http://www.buddhanet.net/metta_b.htm  Venerable Sujiva

Practical Vipassana Meditation, (zip file)-153 KB by Venerable Mahasi Sayadaw

 

Satipatthana Vipassana: Insight Through Mindfulness, by Ven. Mahasi Sayadaw

http://www.accesstoinsight.org/lib/bps/wheels/wheel370.html
 

The Jhanas in Theravada Buddhist Meditation, by Mahathera Henepola Gunaratana 

http://www.accesstoinsight.org/lib/bps/wheels/wheel351.html

 

Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verse 32. A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*; he is, indeed, very close to Nibbana.

Using Meditation To Deal With Pain, Illness And Death

Silavant Sutta (SN XXII.122) -- Virtuous  Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

Practical Advice for Meditator’s By Bhikkhu Khantipalo http://buddhistinformation.com/practical_advice_for_meditator.htm 

 

 

Recommended Links :

Buddhist Missionary Society Malaysia

http://groups.yahoo.com/group/Dhammaduta_Unit/

Buddhist Missionary Society
Buddhist Maha Vihara
123, Jalan Berhala
50470 KUALA LUMPUR
Malaysia

http://www.nibbana.com

http://www.triplegem.net/

http://www.accesstoinsight.org/

http://www.buddhanet.net 

http://www.tipitaka.net/ebooks/

http://www.mahindarama.com/ 

http://www.budsas.org/ebud/ebidx.htm  http://www.saigon.com/~anson/ 

http://buddhistinformation.com/books.htm 

Forest Sangha A directory to the communities of disciples of the Venerable Ajahn Chah

BuddhaSasana Binh Anson's Buddhist Home Page.

BuddhaNet General Buddhist Resources.

Triplegem · Theravada Dhamma Discussion Group   http://groups.yahoo.com/group/Triplegem/ 

Tipitaka · The Teachings of Gotama Buddha preserved over 25 centuries as Canonical Pali Literature  http://groups.yahoo.com/group/Tipitaka 

Buddha Gotama    http://groups.yahoo.com/group/The_Buddha/ 

Buddhism News - Review http://groups.yahoo.com/group/Buddhism_News_and_Review/ 

Sangha Online - Q&A  http://groups.yahoo.com/group/SanghaOnline/ 

THE CHRONICLE OF BUDDHA GOTAMA http://groups.yahoo.com/group/The_Buddha/ 

 

Buddhist Mahayana Texts http://buddhistinformation.com/buddhist_mahayana_texts.htm  

Manual of Zen Buddhism By Daisetz Teitaro Suzuki  http://buddhistinformation.com/manual_of_zen_buddhism.htm 

The Lotus Sutra
Translated by Burton Watson
http://www.quangduc.net/English/Maha/lotus00.html  

The Complete Tao Te Ching [Non-Buddhist Reference Book] Translated by R. Muller http://buddhistinformation.com/complete_tao_te_ching.htm 

Sutta & Sutra   http://www.urbandharma.org/sutta.html

Buddhists 'really are happier'  http://news.bbc.co.uk/2/hi/health/3047291.stm 

Scientists say they have evidence to show that Buddhists really are happier and calmer than other people. Tests carried out in the United States reveal that areas of their brain associated with good mood and positive feelings are more active. 

The Practice of Loving-Kindness (Metta) http://www.accesstoinsight.org/lib/bps/wheels/wheel007.html 

As Taught by the Buddha in the Pali Canon  - Compiled and Translated by Ñanamoli Thera

Metta in the Buddha's teaching finds its place as the first of four kinds of contemplation designed to develop a sound pacific relationship to other living beings. The four are: metta, which will be rendered henceforward by "loving-kindness," karuna, which is "compassion" or "pity," mudita which is "gladness at others' success," and upekkha, which is "onlooking equanimity." These four are called Divine Abidings (brahma-vihara), perhaps because whoever can maintain any one of them in being for even a moment has lived for that moment as do the Highest Gods (the Brahma Deva).

 

From the Anguttara Nikaya, 5:161  (spoken by the Buddha)

The Four Sublime States   http://www.mahindarama.com/e-library/4sublimestate.html 
Contemplation on Love, Compassion, Sympathetic Joy and Equanimity
~ Ven Nyanaponika Thera ~

Crossing the Threshold of Hope. http://www.zipworld.com.au/~lyallg/PopeNose.htm 

(The Pope's View of Buddhism) ( By Pope John Paul II ) 

On Wednesday, 18th of January, 1995, Pope John Paul II arrived in Sydney and attended an Interfaith Gathering in the Sydney Domain.

In Eastern Asia these classic texts of Saint John of the Cross have been, at times, interpreted as a confirmation of Eastern ascetic methods. But this Doctor of the Church does not merely propose detachment from the world. He proposes detachment from the world in order to unite oneself to that which is outside of the world - by this I do not mean nirvana, but a personal God. Union with Him comes about not only through purification, but through love. 

.....  For this reason it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East - for example, techniques and methods of meditation and ascetical practice.   .... Here we find a clear answer to the question "whether and how" (Christian prayer) can be enriched by methods of meditation originating in different religions and cultures.

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to t