Letter To An Unknown Friend

Letter To An Unknown Friend


Somewhere in 2007, a friend, who was a staunch Christian, then a born-again Christian, who became a Buddhist,

Read to me an exchange that was taking in a Buddhist forum on the internet.

Apparently, a person from another faith went to the forum and put up several questions to the Buddhists,

Challenging them on their faith,

And substantiating his own religion with conversion in mind.

Being the nosey-parker me, that evening, I wrote a letter based on what's been transpired.

However, I didn't put it up on the forum.

I kept the letter cos it can be good material for my blog.

Actually, I thought of closing last year (2009) with it,

But didn't.

Anyhow, enjoy - eventhough it's a year late.


Dear XXX

Were you a child before?

Do you remember your childhood days?

Do you remember your growing up years as a pimply teenager,

Or as a foetus in your mother's womb?

Were you a consummation of your mom's and dad's deep love for each other,

Of your father's sperm fertilising your mother's egg;

Or, did God took you out from a 'baking factory' and present you as you are now to your parents?

Who creates/causes the greenhouse gases?

Is it because God farted?

What about the terrorists, criminals, murderers, rapists, con-men etc?

Did God create them to terrorise and cause havoc to the world?

If so, why?

Does it mean that they can continue their acts of terror and then repent on their death beds and still get a place in heaven?

What about the victims?

Aren't they God's 'children', too?

It's not very just, isn't it?

Considering that you say God is 'justice'.

And not very loving, too.

Cos if you truly love someone or something,

You'll want to take good care of them, protect them, and keep them free from harm and danger,

And not harm, hurt, or kill them.

We are living in developed countries, enjoying ease and luxury,

But there are others out there who are in poverty and starving,

Who are in undeveloped countries, and suffering.

We're born with 2 arms and 2 legs,

But there are many who are born with more, less, or maybe none.

If God is just and loving, why the inequality?

Wouldn't God ensure that all share equal wealth and health?

And more so since we're all 'said' to be his creation, replicas of him.

Why the disparity?

Why even the colour difference of black, brown, yellow and white?

I remember a friend of mine who, like you, was a staunch Christian, then a born-again Christian, but who is now a Buddhist.

He told me how, even as a Christian, he used to wonder and ask -

Why the difference in skin colour -

A question he put to his Christian friends, the elders, and the church,

And which NONE could answer but just evade totally.

If you think about it, his question is valid, justified and reasonable,

Cos it's true.

If using the 'baking factory' analogy,

Is it because some got burnt,

While others uncooked?

Did God misjudged the 'time'?

All that I know is,

Whether black, white, yellow or blue,

From your point of view,

God and Jesus loves you.

From my point of view,

I love you.

Who's right? Who's wrong?

Isn't harmony more important?

You say 'To-mah-to', I say 'To-may-to'.

It's still just a fruit, it's still just a vegetable.

I'm sure God and Jesus would be pleased to know if you're practising their teachings.

With All my Love and May All Beings be Well and Happy Always,

Maitre-Light :)




"If, O Bhikkhus, beings experience pain and happiness as a result of God's creation,

Then certainly these naked ascetics must have been created by a wicked God,

Since they are at present experiencing such terrible pain."

- http://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html

- The Buddha, Devadaha Sutta, No.101, Majjhima Nikaya Vol 2 page 222




"Having approached the brahmans & contemplatives who hold that …

'Whatever a person experiences … is ALL caused by a supreme being's act of creation,'

I said to them:

'Is it true that you hold that … Whatever a person experiences …

Is ALL caused by a supreme being's act of creation?'

Thus asked by me, they admitted, 'Yes'.

Then I said to them,

'Then in that case, a person is a killer of living beings because of a supreme being's act of creation.

A person is a thief … a holder of wrong views because of a supreme being's act of creation.'

When one falls back on a supreme being's act of creation as being essential, monks,

There is no desire, no effort (at the thought),

'This should be done. This shouldn't be done.'

When one can't pin down as a truth or reality what should & shouldn't be done, ...

One remains stuck in inaction.” — AN 3:62

- The Buddha, Anguttara Nikaya 3:62




"Being open does NOT mean accepting others' beliefs,

Being open means accepting what you thought/perceived/believed to be the Truth,

Is actually UN-True."




"One is not thereby righteous because one arbitrates hastily.

He who is Wise investigate both right and wrong.

The Wise man who guides others with due deliberation,

With righteous and just judgement

Is called a true guardian of the law,

Wise and righteous."

- The Buddha, Dhammapada verse 256/257




"Man himself is responsible for his own happiness and misery.

He creates his own heaven and hell.

He is master of his own destiny.

Child of his past

And parent of his future."

- Sayadaw U. Thittila




"Thus, unlike a religion where trust involves the belief that the deity will provide for one's salvation -

Either through grace or as a reward for unquestioning obedience,

Trust in the Buddha and belief in His Teachings means that

One's salvation is ultimately one's own responsibility."

- Thanissaro Bhikkhu



* * * Read :

1) 'Good or Bad' - http://maitre-light.blogspot.com/2007/04/good-or-bad.html

2) 'Man and His Questions Part 2 : God or Not?' - http://maitre-light.blogspot.com/2008/06/man-and-his-questions-part-2-god-or-not.html

3) 'Where's God?' - http://maitre-light.blogspot.com/2009/08/wheres-god.html

4) 'Do You Believe in God?' - http://maitre-light.blogspot.com/2009/08/do-you-believe-in-god.html


Have a Happy 'Questioning' and Reflective New Year, Everyone!

Saying A Prayer

Saying A Prayer


Christians have a very good practice :

They say a prayer of Thanks to God before every meal.

As a matter of fact, they thank God for everything.

I remember in one of my previous jobs, one day the despatch uncle gave me a lift home.

On the way, he spoke about his daughter who recently adopted the Christian faith.

He told me that she would, with total disregard to the rest of the family, say a prayer of thanks to God for the meal/food they're about to partake.

It carried on for sometime while he and the rest of the family patiently let her carry on her ways,

Until one day, after her prayers, which she is very proud of,

He told her this :

'If father did not go out and work, delivering and despatching things regardless of sun or rain,

To earn the money to give to your mom who goes to the market to buy food and cook it,

Would you have food to eat?

You didn't even thank us, Yet you thank God.

Can you tell me in what way did God give you all these food?'

When you think about it, he has a point there.

As a matter of fact, alot of effort has been made by many sources - be it animate or inanimate - so that we can have food to eat, clothes to wear etc.

Take an example : The wooden chair we sit on -

If you trace back, it comes from the trees.

Without the wood from the trees that's been felled, we won't have a chair to sit on.

If you trace back further, there's the sun and rain as well,

To ensure that the trees grow well.

Yet we never thank the animals who sacrifice their lives so that we have meat to eat
(Read 'Love' - http://maitre-light.blogspot.com/2007/01/dose-of-wisdom_03.html),

OR the weather,

Or even Mother Earth - So that we have this wonderful place to reside in, and to provide us with all our needs.

I remember a class when 2 of my students blamed the weather cos the plane was delayed.

And I pointedly told them this :

'The weather gets blamed for everything.

If it's hot, people complain it's too hot.

If it's cold or rain, people complain about the cold and rain.

If the weather can speak , the weather would be saying,

'Why don't you human take a good look at yourselves first and see what you're doing -

Instead of putting ALL the blame on me!'"


It's true.

We never admit to our faults and weaknesses.

We always portray ourselves as so good, so pure, so wonderful.

Anything that happens, it's always somebody else's fault,

NOT ours.

(Read 'Not Me' - http://maitre-light.blogspot.com/2008/04/not-me.html,

'Truth / Honesty' - http://maitre-light.blogspot.com/2009/07/truth-honesty.html,

'Honesty and Courage' - http://maitre-light.blogspot.com/2010/01/honesty-and-courage.html


We never look back at our thoughts, speech and actions - the 'crimes' / Kamma we commit.

We always self-delude ourselves with an illusion that we are blameless/Faultless.

Like I said in 'Earth - Do You Know She's In Pain' - http://maitre-light.blogspot.com/2007/02/earth.html, and

'What Are We Going To Do About It Part 1 : Our Climate, Our Environment, Our Earth, and Us - http://maitre-light.blogspot.com/2007/12/what-are-we-going-to-do-about-it-part-1.html,

"The 'end' of the world lies NOT in the forces of Nature,

Nor in the hands of some Supreme Being (God),

Or any other beings (ETs, UFOs etc);

BUT in the hands of mankind/humankind.

Mankind/Humankind alone, through an ignorant, delusioned and selfish mind, can and will destroy civilisation.

It is through the irresponsible and egoistic acts of Mankind/Humankind that civilisation will be destroyed.

Natural disasters such as earthquakes, volcano eruptions, tsunamis etc are all symptoms/results of anger, enmity, greed, selfishness and hate that is expressed by humans.

Collective anger, enmity, hate etc of human and living beings manifesting in/through Nature.

It's the mind that needs to be changed.

Everything begins from the mind,

And therefore will have to end with the mind.

The way in is the way out.

If we don't change our minds (i.e. our thinking, attitude, actions, behaviour etc),

We will self-destroy ourselves."


P.S. So, the next time you say a prayer, please don't just thank 'God',

Please also remember all the other things that make your life possible, and comfortable.




"The heart (i.e mind) is the principal actor,

And the one ultimately held accountable for ALL actions.

If people's hearts motivate them to act in evil ways,

The entire planet can easily be destroyed as a consequence.

Thus, it is essential that our hearts should receive proper training and care,

So that we can safely look after ourselves and the world we live in.

- Venerable Acariya Maha Boowa NanaSampanno




"The world comes to ruin only if people's spiritual values comes to ruin first.

When spiritual values deteriorate,

Then everything people do becomes just another means of destroying the world and subverting Dhamma (Truth)."

- Venerable Acariya Maha Boowa NanaSampanno
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"If we cannot see the Kamma here, in what realm of Heaven or Hell will you ever learn to accept it?"

- Ajahn Maha Boowa Nanasampanno




"And for ignorant minds, vanity and self-delusion always do them a world of harm.

Their greatness lies in body, birth, name, rank or self-importance.

But NEVER did their wisdom grow correspondingly large so that it would be conducive to bliss and peace,

Both for themselves and for others.

Worse still, wisdom is neglected and forgotten.

This is why there is so much trouble and turmoil everywhere."

- Venerable Ajahn Mun

"If ever people should be able to see plainly the results of evil and good Kamma (i.e. volitional/intentional actions) as they see other material things,

They would most certainly be horrified at evil Kamma and stay away from it,

The same as they dare not touch fire.

They would also be eager to do good which has the power of cooling,

And which results in Happiness.

There would NOT then be so much trouble and misery as there is in the world today."

- Ajahn Maha Boowa Nanasampanno


* * * Read :

1) 'Competition and Consequences Part 1 : Competition' - http://maitre-light.blogspot.com/2007/06/competition-and-consequences.html

2) 'Competition and Consequences Part 2 : Consequences' - http://maitre-light.blogspot.com/2007/06/competition-and-consequences-part-2.html

3) 'The Future' - http://maitre-light.blogspot.com/2008/11/future.html

4) 'What Do We Expect?' - http://maitre-light.blogspot.com/2010/03/what-do-we-expect.html

The One Who Loves

The One Who Loves


In 'The 4 Types of People' - http://maitre-light.blogspot.com/2009/11/4-types-of-people.html, I mentioned one group as

'Those who love themselves but not others,

Those who love others but not themselves,

Those who do not love themselves and others, and

Those who loves themselves and others."


Now, who are the people who truly love themselves,

And, who are the people who do NOT love themselves?

According to The Buddha, the people who love themselves are those who engage in good bodily conduct, good verbal conduct, and good mental conduct.

And those who do NOT love themselves are those who engage in bodily misconduct, verbal misconduct and mental misconduct.

Why?

Because "Of their own accord, they act toward themselves as an enemy would act toward an enemy,

Thus they aren't dear to themselves eventhough they may say 'We are dear to ourselves'." - The Buddha, Samyutta Nikaya 3.4


When you engage in doing evil, whether in body, speech or mind,

The Kamma is yours to be borne.

Like I said in 'Kamma Kamma Part 1 : Oh No!' - http://maitre-light.blogspot.com/2010/04/kamma-kamma-part-1-oh-no.html,

'The boomerang will find you. The boomerang will come back to you."

So, you may think you're doing evil to others,

But in Reality, you're doing TO yourself.

YOU bear the Kamma.

But those who love themselves,

They engage in doing alot of good -

Whether in body, speech or mind.

And in that way, they reap alot of merits which is for their benefit -

Be it now or future lives.

So do alot of good,

If you love yourself.




"Searching all directions with your awareness,

You find no one dearer than yourself.

In the same way,

Others are fiercely dear to themselves.

So you shouldn't harm others

If you love yourself."

- The Buddha, Udana 5:1




"If you hold yourself dear

Then don't fetter yourself with evil,

For happiness isn't easily gained

By one who commits a wrong-doing.

When seized by the End-maker

As you abandon the human state,

What's truly your own?

What do you take along when you go?

What follows behind you like a shadow that never leaves?

Both the merit and evil that you as a mortal perform here :

That's what's truly your own,

What you take along when you go;

That's what follows behind you like a shadow that never leaves.

So do what is admirable,

As an accumulation for the future life.

Deeds of merit are the support for beings

When they arise in the other world."

- The Buddha, Samyutta Nikaya 3.4




"Here he rejoices,

Hereafter he rejoices.

In both states, The well-doer rejoices.

He rejoices,

Exceedingly rejoices,

Perceiving the purity of his own deeds."

- The Buddha, Dhammapada verse 16


* * * Read 'Mr CEO or The Cleaning Aunty' - http://maitre-light.blogspot.com/2007/03/mr-ceo-or-cleaning-auntie.html

Shame Shame

Shame Shame


I came across the following articles and found them very interesting.

As such, I thought it would be good to reproduce it here to share with everyone.

It's with regards to the councils that were held to 'preserve' The Buddha's Teachings after HIS passing to PariNibbana.

And it's the 2nd council, which was held about 100 years after HIS PariNibbana which I find most interesting,

Cos it's during this council that a split among the monastics came about.

Apparently, the purpose of this (2nd) council was to settle a disagreement that had arisen between a group of monks and the Elders of The Order.

This group of monks resented the authority of The Elders and wanted greater freedom in the application of the rules of discipline which many of The Elders considered to be breaches of The Disciplinary Code - The Vinaya - set down by The Buddha.

As such, at the council, a discussion took place and the practices of these monks were found and declared to be unacceptable.

The monks, however, refused to accept the decision, and proceeded to hold their own council instead,

And called themselves The Great Community - Mahayana -

Because they felt that they were sympathetic to the concerns of the majority of the ordinary monks and the lay community, and had their support.

Interestingly, during The Buddha's time, something similar happened. (See Dhammapada verse 163 below).

It is little wonder The Buddha foresaw such an event (Read "The Future" - http://maitre-light.blogspot.com/2008/11/future.html)

And told/explained to one of His Arahant Disciples, Venerable Maha Kassapa that

'It's the WORTHLESS people in the 4 assemblies (i.e. monks, nuns, laymen and laywomen) that cause the disappearance of The (True) Dhamma'.

(Read 'Will The (True) Dhamma 'Vanish'? - http://maitre-light.blogspot.com/2010/06/will-true-dhamma-vanish.html)

Now you know why I say 'interesting'?

Shame Shame.



THE FIRST COUNCIL

King Ajatasattu sponsored the First Council.

It was convened in 544 B.C. in the Satiapanni Cave situated outside Rajagaha three months after The Buddha had passed away.

A detailed account of this historic meeting can be found in the Cullavagga of the Vinaya Pitaka.

According to this record the incident which prompted the Elder Mahakassapa to call this meeting was his hearing a disparaging remark about the strict rule of life for monks.

This is what happened.

The monk Subhadda, a former barber, who had ordained late in life, upon hearing that The Buddha had died,

Voiced his resentment at having to abide by all the rules for monks laid down by The Buddha.

Many monks lamented the passing of The Buddha and were deeply grieved,

However, the Elder Mahakassapa heard Subhadda say:

"Enough your Reverences, do not grieve, do not lament. We are well rid of this great recluse (The Buddha).

We were tormented when he said, 'this is allowable to you, this is not allowable to you'

But now we will be able to do as we like and we will not have to do what we do not like.'

Mahakassapa was alarmed by his remark and feared that the Dhamma and the Vinaya might be corrupted and not survive intact if other monks were to behave like Subbhada and interpret the Dhamma and the Vinaya rules as they pleased.

To avoid this he decided that the Dhamma must be preserved and protected.

To this end after gaining the Sangha's approval he called to council four hundred and ninety-nine Arahants and Ananda.

With the Elder Mahakassapa presiding, the five-hundred monks met in council during the rainy season.

The first thing Mahakassapa did was to question the foremost expert on the Vinaya of the day, the Venerable Upali on particulars of the monastic rule.

This monk was well qualified for the task as The Buddha had taught him the whole of the Vinaya, himself.

First of all the Elder Mahakassapa asked him specifically about the ruling on the first offence (parajika), with regard to the subject, the occasion, the individual introduced, the proclamation, the repetition of the proclamation, the offence and the case of non-offence.

Upali gave knowledgeable and adequate answers and his remarks met with the unanimous approval of the presiding Sangha.

Thus the Vinaya was formally approved.

The Elder Mahakassapa then turned his attention to Ananda in virtue of his reputable expertise in all matters connected with the Dhamma.

Happily, the night before the Council was to meet, Ananda attained Arahantship.

The Elder Mahakassapa, therefore, was able to question him at length with complete confidence about the Dhamma with specific reference to The Buddha's sermons.

This interrogation on the Dhamma sought to verify the place where all the discourses were first preached and the person to whom they had been addressed.

Ananda, aided by his word-perfect memory was able to answer accurately and so the Discourses met with the unanimous approval of the Sangha.

The First Council also gave its official seal of approval for the closure of the chapter on the minor and lesser rules, and approval for their observance.

It took the monks seven months to recite the whole of the Vinaya and the Dhamma and those monks sufficiently endowed with good memories retained all that had been recited.

This historic first council came to be known as the Pancasatika because five-hundred fully enlightened Arahants had taken part in it.


THE SECOND COUNCIL

The Second Council was called one hundred years after the Buddha's Parinibbana in order to settle a serious dispute over the 'ten points'.

This is a reference to some monks breaking of ten rules.

They were given to:

- Storing salt in a horn.

- Eating after mid-day.

- To eating once and then going again to a village for alms.

- Holding the Uposatha Ceremony with monks dwelling in the same locality.

- Carrying out official acts when the assembly was incomplete.

- Following a certain practice because it was done by one's tutor or teacher.

- Eating sour milk after one had had his mid-day meal.

- Drinking strong drink before it had been fermented.

- Using a rug which was not the proper size.

- Using gold and silver (i.e. money).


Their misdeeds became an issue and caused a major controversy as breaking these rules was thought to contradict The Buddha's original teachings.

King Kalasoka was the Second Council's patron and the meeting took place at Vesali due to the following circumstances.

One day, whilst visiting the Mahavana Grove at Vesali, the Elder Yasa came to know that a large group of monks known as the Vajjians were infringing the rule which prohibited monk's accepting gold and silver by openly asking for it from their lay devotees.

He immediately criticized their behaviour and their response was to offer him a share of their illegal gains in the hope that he would be won over.

The Elder Yasa, however declined and scorned their behaviour.

The monks immediately sued him with a formal action of reconciliation, accusing him of having blamed their lay devotees,

The Elder Yasa accordingly reconciled himself with the lay devotees,

And at the same time, convinced them that the Vajjian monks had done wrong by quoting The Buddha's pronouncement on the prohibition against accepting or soliciting for gold and silver.

The laymen immediately expressed their support for the Elder Yasa and declared the Vajjian monks to be wrong-doers and heretics saying,

"The Elder Yasa alone is the real monk and Sakyan son. All the others are NOT monks, NOT Sakyan sons."

The stubborn and unrepentant Vajjian monks then moved to suspend the Venerable Yasa Thera without the approval of the rest of the Sangha, when they came to know of the outcome of his meeting with their lay devotees.

The Elder Yasa, however escaped their censure and went in search of support from monks elsewhere,

Who upheld his orthodox views on the Vinaya.

Sixty forest dwelling monks from Pava and eighty monks from the southern regions of Avanti who were of the same mind,

Offered to help him to check the corruption of the Vinaya.

Together they decided to go to Soreyya to consult the Venerable Revata as he was a highly revered monk and an expert in the Dhamma and the Vinaya.

As soon as the Vajjian monks came to know this, they also sought the Venerable Revata's support by offering him the four requisites which he promptly refused.

These monks then sought to use the same means to win over the Venerable Revata's attendant, the Venerable Uttara.

At first he too, rightly declined their offer but they craftily persuaded him to accept their offer,

Saying that when the requisites meant for The Buddha were not accepted by him,

Ananda would be asked to accept them and would often agree to do so.

Uttara changed his mind and accepted the requisites.

Urged on by them he then agreed to go and persuade the Venerable Revata to declare that the Vajjian monks were indeed speakers of the Truth and upholders of the Dhamma.

The Venerable Revata saw through their ruse and refused to support them.

He then dismissed Uttara.

In order to settle the matter once and for all, the Venerable Revata advised that a council should be called at Valikarama with himself asking questions on the ten offences of the most senior of the Elders of the day, the Thera Sabbakami.

Once his opinion was given it was to be heard by a committee of eight monks, and its validity decided by their vote.

The eight monks called to judge the matter were the Venerables Sabbakami, Salha, Khujjasobhita and Vasabhagamika, from the East and four monks from the West, the Venerables Revata, Sambhuta-Sanavasi, Yasa and Sumana.

They thoroughly debated the matter with Revata as the questioner and Sabbakami answering his questions.

After the debate was heard the eight monks decided against the Vajjian monks and their verdict was announced to the assembly.

Afterwards seven-hundred monks recited the Dhamma and Vinaya and this recital came to be known as the Sattasati because seven-hundred monks had taken part in it.

This historic council is also called the Yasatthera Sangiti because of the major role the Elder Yasa played in it and his zeal for safeguarding the Vinaya.

The Vajjian monks categorically refused to accept the Council's decision and in defiance, called a council of their own which was called the Mahasangiti / Mahayana.

- http://www.mahindarama.com/e-tipitaka/buddhist-councils.htm

The Dhammapada verse 163

EVIL IS EASY BUT GOOD IS DIFFICULT
Sukarani asadhuni - attano ahitani ca

Yam ‘ve hitan ca sadhun ca - tam ve parama dukkaram.

Easy to do are things that are evil and NOT beneficial to oneself,

But very very difficult indeed, to do is that which is beneficial and good.



XII:7 The Story of Schism in The Order


One day, when The Buddha was giving a discourse in the Veluvana monastery,

Devadatta came to him and suggested that since The Buddha was getting old, the duties of the Order should be entrusted to him (Devadatta);

But The Enlightened One did not accept his proposal and Devadatta felt very insulted.

From that time, he felt very bitter.

He even tried to kill The Buddha, but all his attempts failed.

Later he tried another tactic.

This time, he came to him and proposed five rules of discipline for the bhikkhus to observe throughout their lives.

He proposed

(i) that the bhikkhus should live in the forest;

(ii) that they should live only on food received on almsrounds;

(iii) that they should wear robes made only from pieces of cloth collected from rubbish heaps;

(iv) that they should reside under trees; and

(v) that they should not take fish or meat.


The Buddha did not have any objections to these rules and did not restrict those who were personally willing to observe them,

But for various valid considerations, He was not prepared to introduce these rules of discipline as binding laws on the Order in general.

Devadatta claimed that the rules proposed by him were much better than the existing rules of discipline, and some new bhikkhus agreed with him.

One day, on being questioned by The Enlightened One,

Devadatta admitted that he was trying to create a schism in the Order.

Devadatta was advised that it was a very serious misdeed,

But he paid no heed to the advice.

Later, Devadatta informed Venerable Ananda that from that day onwards he would observe all his religious activities and perform monastic duties separately from the Order instituted by The Buddha.

Ananda then reported the matter to The Master.

On hearing this, The Buddha reflected,

"Devadatta is committing a very serious misdeed in dividing the Sangha Community, and he will have to suffer for his evil intention."


Then The Enlightened One said,

'For a virtuous person, it is easy to do good deeds and it is difficult to do evil;

But for an evil one, it is easy to do evil and difficult to do good.

Indeed, it is easy to do something which is NOT beneficial,

But it is very difficult to do something which is good and wholesome.’


Then Devadatta, followed by a group of bhikkhus, broke off from the Order, and went to Gayasisa.

However, the two Chief Disciples, Sariputta and Moggallana, were able to make many of those bhikkhus realise their mistakes and they returned to The Buddha.


* * * Read :

1) "Saving Others" - http://maitre-light.blogspot.com/2008/07/saving-others.html

2) "Why Like That?" - http://maitre-light.blogspot.com/2009/11/why-like-that.html

3) "Will The (True) Dhamma 'Vanish'?" - http://maitre-light.blogspot.com/2010/06/will-true-dhamma-vanish.html

4) "Why Are There So Few Arahants?" - http://maitre-light.blogspot.com/2010/06/why-are-there-so-few-arahants-ie-fully.html

5) "How Much Is 'True'?" - http://maitre-light.blogspot.com/2010/02/how-much-is-true.html

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"It is useless pretending to forget the power of Kamma,

Or pretending that one is superior to The Buddha.

One who does so is sure to be cornered by his own foolish pretensions and assumptions."

- Venerable Ajahn Mun

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" 知错 能/肯 改，还不用紧；

帕的是, 知错却不肯改；

更糟的是，不知错也不肯改."

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"From corrupt Dhamma comes corrupt discipline;

Corrupt discipline, corrupt Dhamma."

- The Buddha

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"Any loose act, any corrupt practice,

A life of dubious holiness -

NONE of these is of much benefit."

- The Buddha, Dhammapada verse 312

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"A gathering of bhikkhus that does not respect one another (or others),

Or that does not behave in accordance with The Dhamma and The Vinaya (Discipline Code) appointed to be their Teacher in my place,

CANNOT be called The Tathagata's bhikkhus.

They are FALSE bhikkhus, ONLY pretending to be real ones."

- The Buddha

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"And for ignorant minds, vanity and self-delusion always do them a world of harm.

Their greatness lies in body, birth, name, rank or self-importance.

But NEVER did their wisdom grow correspondingly large so that it would be conducive to bliss and peace,

Both for themselves and for others.

Worse still, wisdom is often neglected and forgotten.

This is why there is so much trouble and turmoil everywhere."

- Venerable Ajahn Mun

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"ONLY by following The Buddha's instruction and mode of practice, will a mind then be able to see BOTH The Dhamma and The Buddha."

- Venerable Ajahn Maha Boowa Nanasampanno

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"Gotami, the teachings of which you may know,

'These teachings lead

To Dispassion, NOT to passion;

To being Unfettered, NOT to being fettered;

To Shedding, NOT to accumulating;

To Modesty, NOT to self-aggrandisement;

To Contentment, NOT to discontent;

To Seclusion, NOT to entanglement;

To Aroused Persistence, NOT to laziness;

To being Unburdensome, NOT to being burdensome';

You may definitely hold,

"This is The Dhamma, this is The Vinaya, this is The Teacher's instruction."

- The Buddha. Anguttara Nikaya VIII.53

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"For the sake of others' welfare,

However great,

Let NOT one neglect one's own welfare.

Clearly perceiving one's own welfare,

Let one be intent on one's own goal."

- The Buddha, Dhammapada verse 166

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"It is IMPOSSIBLE for a person NOT having realised Meditation, Wisdom, The Path, Fruition and Nibanna himself to teach and lead others to such realisation and Attainment."

- Venerable Ajahn Mun

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"The kammic rewards of providing physical requisites for an Arahant are so great

That donors who provide them are amply repaid for their gift.

Although those who seek Arahantship are sometimes (unfairly and wrongly) criticized as“selfish” for pursuing their goal,

In actual fact one of the motivations for their pursuit is that it offers great rewards to their supporters.

- Thanissaro Bhikkhu

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“’Contemplatives, contemplatives’: That is how people perceive you.

And when asked, ‘What are you?’

You claim that ‘We are contemplatives.’

So, with this being your designation and this your claim,

This is how you should train yourselves:

'We will undertake & practice those qualities that make one a contemplative,

That make one a brahman [Arahant],

So that our designation will be true and our claim accurate;

So that the services ofthose whose robes, alms-food, lodging, and medicinal requisites we use

Will bring them great fruit & great reward;

And so that our going forth will NOT be barren,

But fruitful & fertile.’” — MN 39

- The Buddha, Majjhima Nikaya 39

Terms and Definitions

Terms and Definitions


1) Buddha : A Rightly Self-Awakened One.

The All-Knowing, Seeing Supreme One. The Perfectly Enlightened One.


2) Arahant / Arahat : The most misunderstood and 'looked-down-upon' term by some sectors.

An Arahant / Arahat is A Worthy One.

A Pure One. A Fully Enlightened One.

It is also a term to describe The Buddha -

The Buddha has to be an Arahant before he/she can be known as The Buddha.

Generally Arahants are considered to be the disciples of The Buddha.

Cos it's through hearing /practising The Dhamma - The Teachings from The Buddha that they gain their Enlightenment.

That is why The Buddha is an Arahant,

BUT an Arahant may NOT neccessarily be a Buddha. (Read "Buddhahood or Arahantship" - http://maitre-light.blogspot.com/2009/07/buddhahood-or-arahantship.html)


3) Bodhisatta (in pali) / Bodhisattva (in Sanskrit) :

The most misunderstood, abused, misused term among the 3.

A Bodhisatta is someone who aspires and makes a vow in front of a presiding Buddha to be a Future Buddha.

And, the presiding Buddha (i.e. the current Buddha at that time/period) through his/her Supranormal Divine Vision sees if the aspirant has what it takes - the special factor/qualities needed/required,

Before making the prophesy that the aspirant shall become a Future Buddha.

That is why there are so few Buddhas,

And as The Buddha Himself said in Dhammapada verse 182,

"Rare is the appearance of The Buddha."

The term does NOT mean a 'special' being stationed in a particular realm, or have a realm specific to them, and invisibly helping beings -

As what is commonly/generally led to perceive and believed.

The Bodhisattas perform the meritorious acts/deeds in whichever realm they are born/take rebirth in -

Be it human, animal or devic.

Everyone and anyone can make the vow to be a Buddha,

BUT it does NOT mean you'll become one.

The aspirant after receiving the prophesy by the current presiding Buddha, is then known as 'Bodhisatta'.

And from the time after the vow, the Bodhisatta has to go through eons of lifetime,

Even in the Hell and the animal realms,

And endure tremendous amount of pain and suffering,

So as to train and perfect The Ten Paramittas/Perfections,

Before he/she can become The Buddha - The Supreme Rightly Perfectly Self-Awakened/Enlightened One.

* It is through the 10 Paramittas that The Buddha conquers Mara, NOT 6.




"The Diamond may be beautiful and dazzling, attracting lots of attention and a cult following;

But in Reality, it's NOTHING but an expensive, useless WORTHLESS piece of stone that depreciates in value.

The Great thinks themselves so great, that they know it all;

When in Truth it's their ego that's so great that they don't even know they got it ALL wrong.

Old ginger may be hottest, spiciest;

But NOT all ginger knows best and are exactly completely correct/right either.

Only those who care and dare to take up the fight, the challenge,

Are truly THE WORTHY ONES."




"Total score : 100%.

60% is just pass."




"It has always been, and will always be, Perfect 10.

6 is just NOT Good enough."

Being Humble

Being Humble

Seeing how cocky, egoistic, arrogant, conceited and haughty everyone has become nowadays,

And how modesty/humility is very much lacking in all of us -

Be it from young to old, or high to low,

I feel I would like to share with everyone something I read which left a very deep impression on me.

It's about a novice Arahant who at a tender age of 7 is Fully Enlightened with amazing supernatural abilities.

Yet his only wish is "May no one knows me."

In an age and time when everyone is fighting to be in power, to be in control, to be in the limelight;

Want to be in power, in control, in the limelight;

Seeking attention, power and control through different sources and means,

His words overwhelms me.

As such, I'm reproducing it here to share with everyone.

Enjoy!

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[Sumana:]

When I was seven

& newly gone forth,

Having conquered with my power

The great powerful serpent,

I was fetching water for my preceptor

From the great lake, Anotatta,

When The Teacher (i.e. The Buddha) saw me & said:

"Look, Sariputta, at that one,

The young boy coming there,

Carrying a pot of water,

Well-centered within,

His practices — inspiring;

His bearing — admirable.

He's Anuruddha's novice,

Mature in his powers,

Made thoroughbred by a thoroughbred,

Good by one who is good,

Tamed by Anuruddha,

Trained by one whose task

Is done.

He, having reached the highest peace (i.e. Nibbana)

& realized the unshakable,

Sumana the novice

Wants this:

'Don't let anyone know me.'" — Thag 6.10

- Theragatha 6.10

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* * * Note :

Of course there are people who are very good at pretending, acting humble,

When in Truth/Reality they're NOT. ( Read "Giving" - http://maitre-light.blogspot.com/2008/08/giving.html ).

There are also those who seems very nice on the outside,

When in Truth/Reality, they're the Real devil/Mara in disguise. ( Read "How To Be Ugly" - http://maitre-light.blogspot.com/2009/03/how-to-be-ugly.html )

Either way, to these attention seekers and 'fakers',

All that I can say is,

"Please read 'The Actor'" - http://maitre-light.blogspot.com/2010/06/actor-hell-of-laughter.html

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"This Dhamma is for one who is modest,

NOT for one who is self-aggrandising."

- The Buddha, Anguttara Nikaya 8.30

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"Everybody wants to be a somebody;

BUT Nobody wants to be a nobody."

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"Avoid walking with your nose so high up that you do not know where you're going,

Or what you're stepping on (dung), or into (quick sand)."

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"For those who are conceited and heedless,

The corruptions increase."

- The Buddha, Dhammapada verse 292

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"As a solid rock is unshaken by the wind,

Even so The Wise are unshaken by praise and blame."

- The Buddha, Dhammapada verse 81

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"A mountain, no matter how tall,

Is always beneath the feet of the person who climbs it."

- Venerable Ajahn Maha Boowa Nanasampanno