qns abt buddhism replied by An Eternal Now @ Fri, 01 Aug 2008 16:17:23 +0800

An Eternal Now — Fri, 01 Aug 2008 16:17:23 +0800

Regarding idols I also posted this before:

http://www.jenchen.org.sg/vol7no4c.htm

\\ Volume 7 no 4
Voice of Bliss
All forms are illusions
Buddhism is truly detached from idols
People who think that Buddhism is the worshipping of an image of the Buddha, or that the Buddha is somebody whom we can appeal to for favours, should know of two very profound verses from the Diamond Sutra that contradict these popular beliefs. To the intellectual, they can lay to rest the suspicion that Buddhism is superstition. To those who are used to praying for divine intervention, they can become self reliant through their own virtuous karma.
\

It is stated in the Diamond Sutra, “He who sees me (Buddha) in forms or seeks me in sounds is on a heterodox path and cannot see the Tathagata (Buddha).” It further states that, “All forms are but illusions, in seeing that all forms are illusory, one sees the Tathagata”. It is only when we have attained a certain advanced level in the learning and practising of Buddhism that we will be able to understand the profound meaning of these verses. If you were to tell a person who has just started to learn Buddhism that learning Buddhism is like these verses, then he would find them too profound. He would not be able to make out what Buddha is like. Of course, he knows what human beings are like and quite naturally he will assume that only those who are similar in form to human beings are Buddhas. We can say that this is correct, but we can also say that this is wrong. For example, kindergarten teachers may use drawings of an old man and old woman when teaching the young children about grandfathers and grandmothers. Thereafter, when the children see other old folks in such resemblance they know that they are someone else’s grandparents. But, to university students it would be inappropriate for professors to use the same approach when talking about such blood relationships.

It is the same in learning Buddhism. When we encourage a new student of Buddhism to pay respect to the Buddha in the temple or monastery, he will not be frightened when he sees that the Buddha is the same as a human being. At the same time, when he sees that the Buddha and Bodhisattva images are so dignified and compassionate, it will give rise to a feeling of joy and reverence and lead him to learn Buddhism.

Often we come across people who have been learning Buddhism for a long time saying that they saw this Buddha or that Bodhisattva in their dreams. Initially, when we do not know about their level of understanding of Buddhism, we may praise them by saying, “Oh! You have such good affinity with Buddha and Bodhisattva that you can even see their images!” But it is wrong if we always praise them like this. If they report dreams like this for more then 3 times, you have to tell them, “The Mara is here, you have seen the Mara! All the Zen masters advise to obliterate the Buddha when the Buddha appears, and obliterate the Mara when the Mara appears [1].” We cannot praise them any more because they have already developed an attachment to forms.

In the same way, when we are dealing with people who are already advanced in Buddhism, we should use the method of the Diamond Sutra rather than the kindergarten method:

“He who sees me (Buddha) in forms or seeks me in sounds is on a heterodox path and cannot see the Tathagata (Buddha).”
“All forms are but illusions, in seeing that all forms are illusory, one sees the Tathagata.”

At this level, people will realize that Buddhism is the only religion that eradicates superstition and attachment to all forms.

Critics often say that the Buddha image is an idol. They criticize that Buddhism worships idols. In reality, the cross, the Jesus Christ image and Mother Mary, they are also idols. In this sense, is there a religion that does not worship idols? Therefore, we cannot say that Buddhism is the only religion that worships idols. The fact is that only Buddhism does not worship idols. The Diamond Sutra states, “All forms are but illusions, in seeing that all forms are illusory, one sees the Tathagata.”!

The essence of the Buddha, the Buddha Nature is omnipresent in the space of the Dharma realm, and the Dharma Nature is omnipresent in the space.

Notes:

1. To ignore and not to be attached to such forms;. Mara is the Evil One, described as a murderer, hinderer, disturber, destroyer, etc.

qns abt buddhism replied by Display Name @ Fri, 01 Aug 2008 16:08:11 +0800

Display Name — Fri, 01 Aug 2008 16:08:11 +0800

Originally posted by despondent:

hi, i read tat mahayana buddhism also involves the worshipping of idols etc. my qn is…how is mahayana buddhism different from religious taoism? by tis i mean, can u differentiate the idols tat r worshipped in mahayana buddhism n religious taoism??? thanx

When they see a buddhist bowing to a buddha statue, they only see the physical appearance, they can't see our mind and attitude. They treat this physical appearance as the essence that's why it leads to wrong view.
People salute to national flag, is the flag just a flag?
Christian also pray in front of cross, can we say they pray to idol?
When one bow to buddha statue, he treat it as a real buddha. The physical movement is a method to help the person visualize, at the same time reduce his self attachment and develop devotion to buddha.

qns abt buddhism replied by An Eternal Now @ Fri, 01 Aug 2008 14:52:51 +0800

An Eternal Now — Fri, 01 Aug 2008 14:52:51 +0800

Originally posted by despondent:

ok…but i read tat the dalai lama n guanyin belong to mahayana buddhism…the author made it clear tat tis part of mahayana buddhism contradicts original buddhism…original buddhism which is embraced by theravada buddhists believe tat sakyumani buddha is the 10th reincarnation of a man n since he became buddha, he has ceased to exist on tis earth…which do u believe in?

there was a small portion abt zen buddhism…wad r ur comments on it n how different/similar it is from original buddhism???

10th incarnation of Vishnu? That's some tales the Hindus came up with to fit Buddha into their pantheon of gods, but it is not true. No Buddhist believe in it, and Buddha has never claimed that. Buddha has gone beyond gods/devas/brahmas/celestial planes, he has awakened and is liberated from all the cycle of rebirth in all planes of existence.

Also, Guan Yin never contradicts Theravada Buddhism. Why? Though Guan Yin is not mentioned in Theravadin scriptures, they accept the idea that one can practice as a Bodhisattva and attain Buddhahood. However, they put more focus on attaining personal liberation, the path leading to Arhatship.

Whereas, Guan Yin is a Bodhisattva role model in Mahayana Buddhism, Mahayana being the school of Buddhism which emphasizes on great compassion for all beings, emphasizes not just personal liberation but liberation for all beings through practicing as a Bodhisattva, eventually attaining Buddhahood. This path is spoken in Theravada but just not focused.

But then, Guan Yin has become very universal and even the Taoists fit Guan Yin into their pantheon and treated him/her like a god. Guan Yin is not a deity, is not a god, he/she is a great Bodhisattva on the path to Buddhahood and we as Buddhists wants to follow her example... she symbolizes great compassion and so we all must practice that.

As for Zen: it is just as valid as any other orthodox schools of Buddhism. Zen emphasizes on directness and intuitive experience of our Buddha-Nature transcending words, concepts and theory. 'Directness' is perhaps what is unique about Zen, but it is in essence the same as any other schools.

qns abt buddhism replied by An Eternal Now @ Fri, 01 Aug 2008 14:49:47 +0800

An Eternal Now — Fri, 01 Aug 2008 14:49:47 +0800

(moved forward)

qns abt buddhism replied by Herzog_Zwei @ Fri, 01 Aug 2008 11:36:53 +0800

Herzog_Zwei — Fri, 01 Aug 2008 11:36:53 +0800

Completely off topic message removed. -- AEN

qns abt buddhism replied by despondent @ Fri, 01 Aug 2008 11:33:03 +0800

despondent — Fri, 01 Aug 2008 11:33:03 +0800

ok…but i read tat the dalai lama n guanyin belong to mahayana buddhism…the author made it clear tat tis part of mahayana buddhism contradicts original buddhism…original buddhism which is embraced by theravada buddhists believe tat sakyumani buddha is the 10th reincarnation of a man n since he became buddha, he has ceased to exist on tis earth…which do u believe in?

there was a small portion abt zen buddhism…wad r ur comments on it n how different/similar it is from original buddhism???

qns abt buddhism replied by An Eternal Now @ Fri, 01 Aug 2008 11:28:31 +0800

An Eternal Now — Fri, 01 Aug 2008 11:28:31 +0800

Originally posted by despondent:

hi, i read tat mahayana buddhism also involves the worshipping of idols etc. my qn is…how is mahayana buddhism different from religious taoism? by tis i mean, can u differentiate the idols tat r worshipped in mahayana buddhism n religious taoism??? thanx

No traditions in Buddhism practices idol worshipping, or in fact any worshipping.

All traditions however have made representatives of Buddha in figures and images, but they are not worshipped. Just like bowing to an image is just a form of respect but not 'worshipping'.

Also, when people talk about 'Mahayana Buddhism', they usually mistake/relate it to be Chinese folks tradition, but they are really a world apart. This is due to their ignorance of Buddhism.

qns abt buddhism replied by despondent @ Fri, 01 Aug 2008 10:25:12 +0800

despondent — Fri, 01 Aug 2008 10:25:12 +0800

hi, i read tat mahayana buddhism also involves the worshipping of idols etc. my qn is…how is mahayana buddhism different from religious taoism? by tis i mean, can u differentiate the idols tat r worshipped in mahayana buddhism n religious taoism??? thanx

qns abt buddhism replied by An Eternal Now @ Wed, 16 Jul 2008 19:42:19 +0800

An Eternal Now — Wed, 16 Jul 2008 19:42:19 +0800

Thusness, 22 Jun 2006, Is God A Thing?

This is an interesting topic and since it is allowed to discuss more about God in a Buddhism forum, I would like to talk a little more about the experience of 'AMness" in all things.

Like a river flowing into the ocean, the self dissolves into nothingness. When a practitioner becomes thoroughly clear about the illusionary nature of the individuality, subject-object division does not take place. A person experiencing “AMness” will find “AMness in everything”. What is it like?

Being free individuality -- coming and going, life and death, all phenomenon merely pop in and out from the background of the AMness. The AMness is not experienced as an ‘entity’ residing anywhere, neither within nor without; rather it is experienced as the ground reality for all phenomenon to take place. Even the moment of subsiding (death), the yogi is thoroughly authenticated with that reality; experiencing the ‘Real’ as clear as it can be. We cannot lose that AMness; rather all things can only dissolve and re-emerges from it. The AMness has not moved, there is no coming and going. This "AMness" is “God”.

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

Note: AMness is still not the final realisation, is still not the realisation of non-duality and emptiness. It is the beginning of realising our Buddha-Nature.

qns abt buddhism replied by An Eternal Now @ Wed, 16 Jul 2008 18:49:21 +0800

An Eternal Now — Wed, 16 Jul 2008 18:49:21 +0800

Originally posted by despondent:

hello, juz to keep tis thread alive…i read a book abt buddhism recently entitled from buddha to jesus by steve cioccolanti…my qn is…

did buddha really die of food poisoning according to wad steve wrote? tot he attained enlightenment and ascended to heaven without dying??

According to some credible sources, it is more likely that Buddha died of reasons other than food poisoning. The translation from the sutra is not clear cut and subject to interpretation, and it is often wrongly misunderstood. But one thing for sure, it wasn't a painless death. The Buddha suffered pain like the rest of humanity, but he has transcended all sufferings. Pain is inevitable, suffering is optional. Also, he undergoes clinical death like all of us.

Also, you must have forgotten our earlier discussion.... the goal of a Buddhist is not to ascend to heaven, because to us any material or even non-material conditioned realms are impermanent, and all births are subject to birth and death. We do not seek a temporary enjoyment in heaven, even though it is possible through cultivation of good karma. But that is not our ultimate goal.

Our goal is the final end of suffering, it is to realise our Buddha Nature and abide in the awareness of ultimate reality, freed from all ignorance, afflictions, and sufferings. It is like a bright sun uncovered when the clouds dissipates. The bright sun is a metaphor of our nature which is pure awareness and emptiness inseparable.

When an Arhat achieves Nirvana, it is likened to the subsiding of all ocean waves. Samsara and the cycle of rebirth in the six realms is ended right there. (note that heaven is still a realm within the 6 realms, it is the highest realm) All thoughts and experiences are like waves on the ocean. When the Arhat achieves the personal cessation without remainder (nirvana without remainder), it is as if all waves subsides and stops arising, because the winds (conditions) stopped blowing. In this case, the winds of ignorance and afflictions has been eradicated (through insight/awakening) and no longer serves as a condition for birth and death -- hence, nirvana is the absence of further conditions (for birth, and suffering). But the ocean has no coming and no going, nirvana is not a movement elsewhere, only a subsiding back into our true nature, our Buddha-Nature, our Source reality, even though it has never really left.

(btw, Nirvana has two levels: Nirvana with remainder, experienced after Arhatship is attained where ignorance and afflictions has ceased but not the body/mind functioning, and Nirvana without remainder, experienced after the Arhat experiences clinical death where the body/mind functioning stops -- yet he has already achieved the deathless)

So, questions such as "Where does the liberated person goes after death?" does not apply. 'Coming', 'going' are all impressions, all illusory mental constructs and projections without any reality, yet we are under a spell and can't see the unreality of it all (that they are just our false projections without any reality), just like we cannot see we are dreaming and that the dream character are actually just mental projections, while we are in the dream. It is identification with the waves on the ocean as separate, finite entities that we ignorantly perceive coming and going. In actuality, our true nature (Buddha-Nature) is likened to the entire vast ocean without separation, there is no coming and going. It is flowing and everchanging according to conditions, and yet it is a happening without movement, change without going anywhere. Life is timeless continuity (timeless as in vividness in present moment but change and continue like a wave pattern). There is no changing thing, only change.

In your pure direct experience in every moment, you have not and will never experience coming and going, unless you cross reference your experience, and through the cross referencing creating the false impression of a solid entity 'self', of 'duality', of objective reality, which in your imagination are real objects/entities subject to birth and death, coming and going -- that is how the fear comes in. This cannot be understood logically but only through intuitive awareness of your direct experience. But if your true nature is realised, you will overcome all conceptual fear including even the fear of eventual physical death because the false view of a separate self is seen through, eradicated, through awakening of insight.

But, the ocean has always been the ocean regardless of how many waves arise and subsides. All experiences, regardless whether a waveless ocean or an ocean full of wave, are all just made of wetness. Our Buddha-Nature is like that. It is the entirety of the ocean as a seamless whole, it is the luminous-emptiness nature of all experiences and even when there is no experience, it is so.

In Mahayana's understanding, we do not seek personal nirvana of an Arhat but to come back with this spiritual awareness of our true nature, devoid of sufferings, to guide and save other sentient beings with a Great Compassion for all sentient beings. This is the practice of the Bodhisattva. The final culmination is the goal of Buddhahood. The Buddha is not only awakened, liberated and freed from sufferings, but is also omniscient and has all skillful means to guide sentient beings to Nirvana. A Buddha is not just an ordinary Arhat, for he has attained Anuttarasamyaksambodhi.

qns abt buddhism replied by Herzog_Zwei @ Wed, 16 Jul 2008 14:43:21 +0800

Herzog_Zwei — Wed, 16 Jul 2008 14:43:21 +0800

Originally posted by rokkie:

religion is part of humanity,and the ultimate form of it

religion is not part of humanity and is the worst form of representation of humanity.

qns abt buddhism replied by despondent @ Wed, 16 Jul 2008 12:07:31 +0800

despondent — Wed, 16 Jul 2008 12:07:31 +0800

hello, juz to keep tis thread alive…i read a book abt buddhism recently entitled from buddha to jesus by steve cioccolanti…my qn is…

did buddha really die of food poisoning according to wad steve wrote? tot he attained enlightenment and ascended to heaven without dying??

qns abt buddhism replied by rokkie @ Sun, 20 Apr 2008 16:32:19 +0800

rokkie — Sun, 20 Apr 2008 16:32:19 +0800

Originally posted by despondent:

hello everyone!!! back again wif qns…

1) does buddhism believe tat everyone will eventually become a buddha?
2) how does buddhism view hell?
3) in buddhism, there is eternal like aka nirvana…but is there eternal damnation?
4) is the meng po tang part of buddhism or is it juz a fairytale?
5) who/wad determines the living being we will be reborned into for our next life??? eg…i am a guy tis lifetime…who determined i would be reborned as a guy??

i quote this word from the question raised by despondent ,i also don't the chinese word

oh ic ,孟婆汤

qns abt buddhism replied by sofital @ Sun, 20 Apr 2008 16:27:33 +0800

sofital — Sun, 20 Apr 2008 16:27:33 +0800

Is this meng po tang is chinese word? If you make the meaing of meng po tang, I will try to answer it

qns abt buddhism replied by rokkie @ Sun, 20 Apr 2008 15:40:48 +0800

rokkie — Sun, 20 Apr 2008 15:40:48 +0800

what does meng po tang means/?

qns abt buddhism replied by rokkie @ Sun, 20 Apr 2008 15:37:37 +0800

rokkie — Sun, 20 Apr 2008 15:37:37 +0800

Originally posted by Herzog_Zwei:

I don't win, as humanity hasn't won over religion yet.

religion is part of humanity,and the ultimate form of it

qns abt buddhism replied by sofital @ Sat, 19 Apr 2008 17:08:50 +0800

sofital — Sat, 19 Apr 2008 17:08:50 +0800

Some questions and answers for Dhamma

1. How can we avoid addictions like smoking cigarettes?

There are so many different types of addictions. When you practise Vipassana, you will understand that your addiction is not actually to that particular substance. It seems as if you are addicted to cigarettes, alcohol, drugs, paan (betel leaf). But actually, you are addicted to a particular sensation in the body, a bio-chemical flow caused by that particular substance. Similarly, when you are addicted to anger, passion etc, these are also related to body sensations. Your addiction is to the sensations. Through Vipassana you come out of that addiction, all addictions. It is so natural, so scientific. Just try, and you will experience how it works.

2. Why is drinking only one glass of wine a breakage of sila?

One glass becomes more. So why not come out it from the very beginning? Once one becomes addicted, it is so difficult to come out of the addiction. Why not refrain from anything that is addictive?

If someone who has come out of all kinds of intoxicants and is progressing in meditation takes even a very small quantity of alcohol, that person will immediately feel that it creates agitation and will feel unhappy. They can't take it. Ignorance causes impurities to develop and intoxicants are closely associated with ignorance. They drown all your understanding. Come out of them as quickly as possible.

3. The method you have just described is very practical, but can everybody benefit from it-even those who suffer from severe addictions, such as to drugs or alcohol?

When we talk of addiction, it is not merely to alcohol or to drugs, but also to addiction to impurities such as passion, to anger, to fear, to egotism. At the intellectual level you understand very well: "Anger is not good for me, it is dangerous, so harmful." Yet you are addicted to anger, keep generating anger because you have not been working at the depth of the behavior pattern of your mind. The anger starts because of a particular -chemical that has started flowing in your body, and with the interaction of mind and matter-one influencing the other-the anger continues to multiply.

By practicing Vipassana, you start observing the sensation which has arisen because of the flow of a particular chemical. You do not react to it. That means you do not generate anger at that particular moment. This one moment turns into a few moments, which turn into a few seconds, which turn into a few minutes, and you find that you are not as easily influenced by this flow as you were in the past. You have slowly started coming out of your anger.

People who have come to these courses go back home and apply this technique in their daily lives by their morning and evening meditation and by continuing to observe themselves throughout the day-how they react or how they maintain equanimity in different situations. The first thing they will try to do is to observe the sensations. Because of the particular situation, maybe a part of the mind has started reacting, but by observing the sensations their minds become equanimous. Then whatever action they take is an action; it is not a reaction. Action is always positive. It is only when we react that we generate negativity and become miserable. A few moments observing the sensation makes the mind equanimous, and then it can act. Life then is full of action instead of reaction.

Atma (soul)

1. What is 'atma', 'soul' ?

Practice Vipassana, and you will find the reality of what is happening inside you. What you call soul , atma, you will notice, is just a reacting mind, a certain part of the mind. Yet you remain under the illusion that "this is 'I' ". Through practice of Vipassana, you will realize that this 'I' is not permanent. It's always changing, always ephemeral. It's nothing but a mass of sub-atomic particles, always in a state of flux and flow. Only by directly experiencing this, the illusion of 'I' will go away, and then the illusion of the 'soul'. With no illusions, delusions, all miseries go away. But this has to be experienced. This does not happen by merely accepting philosophical beliefs.

Anger

1. How does one escape anger?

With the practise of Vipassana! A Vipassana student observes respiration, or the bodily sensations caused when angry. This observation is with equanimity, with no reaction. The anger soon weakens and passes away. Through continued practise of Vipassana, the habit pattern of the mind to react with anger is changed.

2. I can't suppress my anger, even if I try.

Don't suppress it. Observe it. The more you suppress it, the more it goes to the deeper levels of your mind. The complexes become stronger and stronger, and it so difficult to come out of them. No suppression, no expression. Just observe.

Anxiety

1. I am always full of anxiety. Can Vipassana help me?

Certainly. This is the purpose of Vipassana - to liberate you from all miseries. Anxiety and worry are the biggest miseries, and they are there because of certain impurities deep within you. With practise of Vipassana, these impurities will come on the surface and gradually pass away. Of course, it takes time. There is no magic, no miracle, no gurudom involved. Somebody will just show you the correct Path. You have to walk on the Path, work out your own liberation from all miseries.

Attachment

1. What is wrong with wanting material things to make life more comfortable?

If it is a real requirement, there is nothing wrong, provided you do not become attached to it. For example, you are thirsty, you need water-so you work, get it, and quench your thirst. But if it becomes an obsession, that does not help at all; it harms you. Whatever necessities you require, work to get them. If you fail to get something, then smile and try again in a different way. If you succeed, then enjoy what you get, but without attachment.

2. You spoke about non-attachment to things. What about persons?

Yes, persons also. You have true love for the person, compassionate love for this person, this is totally different. But when you have attachment, then you don't have love, you only love yourself, because you expect something -material, emotional etc - from this person. With whomever you have attachment, you are expecting something in return. When you start truly loving this person, then you only give, a one-way traffic. You don't expect anything in return, then the attachment goes. The tension goes. You are so happy.

3.How can the world function without attachment?

If parents were detached then they would not even care for their children. How is it possible to love or be involved in life without attachment? Detachment does not mean indifference; it is correctly called "holy indifference". As a parent, you must meet your responsibility to care for your child with all your love, but without clinging. Out of pure, selfless love you do your duty. Suppose you tend a sick person, and despite your care, he does not recover. You don't start crying; that would be useless. With a balanced mind, you try to find another way to help him. This is holy indifference : neither inaction or reaction, but real, positive action with a balanced mind.

4. Isn't performing a right action a kind of attachment?

No. It is simply doing your best, understanding that the results are beyond your control. You do your job and leave the results to nature, to Dhamma.

.....then it is being willing to make a mistake?

If you make a mistake you accept it, and try not to repeat it the next time. Again you may fail; again you smile and try a different way. If you can smile in the face of failure, you are not attached. If failure depresses you and success makes you elated, you are certainly attached.

Buddha

1. Do you think that U Ba Khin taught exactly what the Buddha taught? Did he adapt the Buddha's teachings to modern times? And if so, how and what did he change from the original teachings?

There was no change in the teaching, but U Ba Khin certainly made the way of presenting the teachings of the Buddha more adapted to the people who came to him. To the non-Buddhist, English-speaking Western people, who were more scientific minded, he would present the teaching in a more scientific way. So the explanation was made more palatable to those who were coming to learn, but the actual practical teaching remained the same.

2. Why is your teaching called "in the tradition of Sayagyi U Ba Khin"? Did he inaugurate a tradition of Buddhism?

He always referred to the tradition of the Buddha, the tradition that was transferred to Myanmar and was continued down through the three generations of teachers we spoke about: Ledi Sayadaw, his disciple Saya Thetgyi, and finally U Ba Khin. We use the term "in the tradition of U Ba Khin" because he was the last teacher and was very well-known in his country, but this does not mean that this is a technique invented by him. It's an old -technique which he was teaching in a modern way.

3. Can you explain the Buddha's concept that the entire universe is contained within this very body?

Indeed, within this body turns the wheel of becoming. Within this body is the cause that puts into motion the wheel of becoming. And so within this body is also found the way to attain liberty from the wheel of suffering. For this reason investigation of the body - correct understanding of the direct physical reality within - is of utmost importance for a meditator whose goal is liberation from all conditioning.

4. Is this part of Buddhist religion? Can people of other religions practice it, or does it interfere with other kinds of religious practices? Why would Christians, for instance, want to do this?

One thing should be clear-this definitely is not Buddhist religion. At the same time it is definitely the teaching of Buddha. One should understand that Buddha means an enlightened person, a liberated person. Enlightened, liberated persons will never teach a religion, they will teach an art of life that is universal. They will never establish a sect or religion. So there is no such thing as "Buddhist religion"; it is an art of life. So anybody belonging to any community, to any sect, to any religious group can easily practice it because it is an art.

Peace of mind is sought by everyone; purity of mind is sought by everyone. Christ was a wonderful person who taught not only peace and harmony but also purity of mind, love, compassion. So those who follow the teachings of Christ certainly like to develop this good quality of purity, love, compassion. When they come to courses, they don't feel that they are coming to any foreign religion. A number of times very senior priests and nuns have told me that we are teaching Christianity in the name of Buddha.

Was it necessary for Buddha to practice meditation even after enlightenment?
Yes, it was necessary. Even when one becomes a Buddha, it does not mean that the law of nature will be different for this person. The law of nature of this body is that it is decaying, dying. The body requires strength, and when a Buddha goes in this meditative state of nibbana and comes out, he finds that the whole body has become healthier. It helps, he can serve much more.
There is so much work for the body of one who works all the twenty-four hours, except for two or two-and-a-half hours when he lies down. Some rest is needed. The mind is peaceful, but to rest the body the mind has to go to the depth and reach the nibbanic stage. When one comes out of the nibbanic experience one is physically refreshed.

5. You keep referring to the Buddha. Are you teaching Buddhism?

I am not concerned with 'isms'. I teach Dhamma, and that is what the Buddha taught. He never taught any 'ism', or any sectarian doctrine. He taught something from which people of every background, every religion, can benefits. He taught the way with which one can to live a life full of benefits for oneself and other. He didn't merely give empty sermons saying, ' Oh, People. You must live like this, you must live like that". The Buddha taught practical Dhamma , the actual way to live a wholesome life. And Vipassana is the practical know-how to lead a life of real happiness.

6. All Buddhist meditation techniques were already known in yoga. What was new in meditation as taught by the Buddha?

What is called yoga today is actually a later development. Patanjali lived about 500 years after the time of the Buddha, and naturally his Yoga Sutra shows the influence of the Buddha's teachings. Of course, yogic practices were known in India even before the Buddha, and he himself experimented with them before achieving enlightenment. All these practices, however, were limited to sila (morality) and samadhi (concentration of the mind), concentration up to the level of the eight jhana, the eight stage of absorption, which is still within the field of sensory experience. The Buddha found the ninth jhana, and that is Vipassana, the development of insight that will take the meditator to the ultimate goal beyond the misery of sensory experience.

Cause and Effect

1. Can you describe in practical terms what is happening in the body and in the mind, how this law of cause and effect works, and how this change can help us?

The Buddha said that understanding the Dhamma is nothing other than understanding the law of cause and effect. You have to realize this truth within yourself. In a ten-day course you have the opportunity to learn how to do this. This investigation of truth pertaining to matter, pertaining to mind and pertaining to the mental concomitants, the mental contents, is not merely for the sake of curiosity, but to change your mental habit pattern at the deepest level of the mind. As you keep proceeding you will realize how the mind influences matter, and how matter influences the mind.

For the answer in more detail: 'The Law of Cause and Effect'

2. Aren’t there any chance happenings, random occurrences without a cause?

Nothing happens without a cause. It is not possible. Sometimes our limited senses and intellects cannot clearly find it, but that does not mean that there is no cause.

3. Is everything in this life predetermined?

Well, certainly our past actions will give fruit, good or bad. They will determine the type of life we have, the general situation in which we find ourselves. But that does not mean that whatever happens to us is predestined, ordained by our past actions, and that nothing else can happen. That is not the case. Our past actions influence the flow of our life, directing them towards pleasant or unpleasant experiences. But present actions are equally important. Nature has given us the ability to become masters of our present actions. With that mastery, we can change our future.

Chakras

1. What is the effect of Vipassana on the chakras ?

Chakras are nothing but nerve centres on the spinal cord. Vipassana takes you to the stage where you can feel activity in every little atom of your body. Chakras are just a part of that. This activity can be experienced in the entire body.

Children

1. We have young children and it is very difficult to find time to meditate. What should I do?

A householder is bound to face such difficulties. But if you wait for the time when there are no hindrances, you will not meditate for your whole life. For a woman, motherhood is good. And if you have children, you have the responsibility to look after them-very good. Along with the responsibility of looking after the child, you must find time to meditate. When the child is asleep, meditate. The child has awakened: all right, again start nursing the child. In this way, even if you don't get a fixed time or place, it doesn't matter, do it in intervals. But meditate, don't stop.

2. At what age could I start to teach my child to meditate?

Before birth. Meditation should be taught when the child is growing in the womb. The child needs good vibrations while in the womb, so practise Vipassana. Every pregnant mother should practise more Vipassana because then you are helping two beings simultaneously. You are helping yourself, and you are helping the being which has not yet come out. Help them.
After that, when the child grows to five or six you can start teaching Anapana. Just be aware of the respiration for a few minutes; two, three, five minutes, enough. Don't push too much. A few minutes of awareness of respiration, and then say; "All right, play." After that, again a few minutes of respiration. So it will become like playing for the child. Later on, as he or she grows, increase the time. In this way you start giving the seed of Dhamma, and the child develops in an atmosphere of Dhamma.
You have started giving training in Anapana in some schools. How will this training benefit children?

Actually the entire teaching has only one purpose: One should live peacefully and harmoniously in accordance with the law of nature-not harming oneself or others. Now this art of living is difficult to learn in old age, so the training should start at a young age. In the schools children should learn the art of living a healthy life. Their entire life is ahead of them.
You start by teaching them how to control their minds. Along with this awareness of respiration it is explained that you have to live a moral life, so they understand, "I must not kill, I must not steal, etc. But how can I abstain from that? I must have control over my mind. And look, this helps." The object that is given is universal so a student from any caste, any community, any religion can work on this.

You also tell them that they can develop in this awareness of respiration and then they will live a good life. At further stages they can purify their minds to such an extent that they will live a perfect life, so there is a goal. In school for example, when they learn the alphabet the goal is that they will become very learned people later on. Now they have started with this base of s²la and respiration.

3. Do you think that by this training children can become good citizens?

What is a good citizen? A good citizen is one who does not harm himself or herself and also does not harm other members of society. The whole teaching shows how to live a life of morality. If children start learning this in childhood, when they become adults they will naturally live healthy, good lives. This is how they will become good citizens.

4. What is your feeling about teaching Dhamma to children?

The best time for that is before birth of the child. During pregnancy the mother should practise Vipassana, so that the child also receives it and is born a Dhamma child. But if you already have children, you can still share Dhamma with them. If your children are very young (below age 8), direct your metta (the technique of Metta-Bhavana to share the vibrations of goodwill and compassion to all beings, taught on the 10th morning of the Vipassana course ) to them after every sitting and at their bedtime. In this way, they also benefit from your practice of Dhamma. And when you are older, explain a little about Dhamma to them in a way that they can understand and accept. If they can understand it a little more, then teach them Anapana for a few minutes. Don't pressure the children in any way. Just let them sit with you, observe their breath for a few minutes, and then go and play. The meditation will be like play to them; they will enjoy it. And the most important is that you must live a healthy Dhamma life yourself, you must set a good example for your children. In your home, you must establish a peaceful and harmonious atmosphere which will help them grow into healthy and happy people. This is the best thing you can do for your children.

5.Could you give advice to mothers with infants, and struggling to keep up their practice?

Why should there be a problem? The child is on the lap and still you can practise. You can give metta to the child. You can give metta to others. You must learn how to carry on your Dhamma in every situation. So use Dhamma for all your duties. A mother's duty is to look after the child in a Dhamma way.

6. Is it necessary to introduce Vipassana into education?

Certainly. Vipassana is the practical science of living. The next generation must learn this science at a very young age, so that they can live a very healthy life, a harmonious life. If they understand pure Dhamma, the law of nature, they will live according to the law of nature. When children are taught Vipassana in the schools and colleges, as it is being done now in some cities, there are very good results.

Complexes

1. How to come out of inferiority / superiority complexes?

This is what Vipassana does. Every complex is an impurity of the mind. As that impurity comes to the surface, you observe it at the level of body sensations. It passes away. It arises again. Again you observe. Again it passes away. Like this, these complexes weaken and ultimately do not rise again. Just observe. Suppression or expression is harmful. Vipassana helps one come out of all complexes.

Concentration

1. What is the difference between Vipassana and concentration?

Vipassana is not merely concentration. Vipassana is observation of the truth within, from moment to moment. You develop your faculty of awareness, your mindfulness. Things keep changing, but you remain aware - this is Vipassana. But if you concentrate only on one object, which may be an imaginary object, then nothing will change. When you are with this imagination, and your mind remains concentrated on it, you are not observing the truth. When you are observing the truth, it is bound to change. It keeps constantly changing, and yet you are aware of it. This is Vipassana.

Conditioning

1. You talk about conditioning of the mind. But isn't this training also a kind of conditioning of the mind, even if a positive one?

On the contrary, Vipassana is a process of de-conditioning. Instead of imposing anything on the mind, it automatically removes unwholesome qualities so that only positive, wholesome qualities remain. By eliminating negativities, it uncovers the positivity which is the basic nature of the pure mind.

Craving

1. Is it okay to have a craving for enlightenment?

It is wrong. You will never get enlightenment if you have a craving for enlightenment. Enlightenment just happens. If you crave for it, you are running in the opposite direction. One cannot crave for a particular result. The result comes naturally. If you start craving, " I must get nibbana, I must get nibbana", you are running in the opposite direction of nibbana. Nibbana is a state which is free from craving, and you want to reach that state with craving - not possible.

2. Is a strong desire the same as craving?

There is a difference. Whether there is craving or not, will be judged by whatever you desire. If you don't get it, and you feel depressed, then it was craving. If you don't get it, and you just smile, then it was just a desire. It didn't turn into craving. Whenever there is a craving and clinging and you don't get something, you are bound to become miserable. If you are becoming miserable, then there was some craving. Otherwise, no craving.

3. Can't there be wholesome cravings and aversions - for example, hating injustice, desiring freedom, fearing physical harm?

Cravings and aversions can never be wholesome. They will always make you tense and unhappy. If you act with craving or aversion in the mind, you may have a worthwhile goal, but you use an unhealthy means to reach it. Of course, you have to act to protect yourself from danger. If you do it overpowered by fear, then might you develop a fear complex which will harm you in the long run. Or, if with hatred in the mind, if you are successful in fighting injustice, then that hatred becomes a harmful mental complex. You must fight injustice, you must protect yourself from danger, but you can do so with a balanced mind, without tension. And in a balanced way, you can work to achieve something good, out of love for others. Balance of mind is always helpful, and will give the best results.

4. What is wrong with wanting material things to make life more comfortable?

If it is a real requirement, there is nothing wrong, provided you do not become attached to it. Whatever necessities you require, work to get them. If you fail to get something, then smile and try again in a different way. If you succeed, then enjoy what you get, but without attachment.

5. How about planning for the future? Would you call that craving?

Again, the criterion is whether you are attached to your plan. Everyone must provide for the future. If your plan does not succeed and you start crying, then you know that you were attached to it. But if you are unsuccessful and can still smile, thinking, " Well, I did my best. So what if I failed? I'll try again !" - then you are working in a detached way, and you remain happy.

Dhamma

1. What is Dhamma ?

What one's mind contains, at this moment, is Dhamma. Dhamma is everything there is.

2. What is the relevance of Dhamma to a person on the street, whose stomach is empty?

A large number of people living in slums come to Vipassana courses and find it very helpful. Their stomachs are empty, but their minds also are so agitated. With Vipassana, they learn how to be calm and equanimous. Then they can face their problems. It is noticed their lives improve. They come out of addictions to alcohol, gambling etc. Dhamma is helpful to everyone, rich or poor.

3. How can a truly Dhammic person face this adhammic world?

Don't try to change the adhammic world. Try to change the adhamma in yourself - the way in which you are reacting and making yourself miserable. For instance, when somebody is abusing you, understand that this person is miserable. It is the problem of that person. Why make it your problem? Why start generating anger and making yourself miserable? Doing that means you are not your own master, you are that person's slave; whenever that person wants to, he can make you miserable. Be your own master. Then you can live a Dhammic life, in spite of all the adhammic situations all around.

4. How do you equate religion and Dhamma?

If religion is taken in a sectarian sense, like Hindu religion or Muslim religion or Buddhist religion and so on, then it is totally against Dhamma. But if religion is taken as the law of nature, the universal law of nature, then it is the same as Dhamma.

5. Do you believe the Dhamma can guide you?

Yes. Certainly, the Dhamma starts guiding you. As the mind gets more and more purified, your pannya, your own experiential wisdom will get stronger and stronger. When any problem comes in the world, in your life, then you just go a little deep inside and you get the answer yourself. So this becomes your guide. You should not depend on anyone else. You depend on yourself, and depend on Dhamma.

Dhamma Forces

1. Are there Dhamma forces that support us as we develop on the Path?

Certainly – visible as well as invisible ones. For example, people tend to associate with those of similar interest, background and character. When we develop good qualities in us, we naturally attract people who have such good qualities. When we come in contact with such good people, naturally we get support from them.

If we develop love, compassion and goodwill, we will get tuned up with all beings, visible or invisible, that have these positive vibrations, and we will start getting support from them. It is like tuning a radio to receive waves of a certain meter band from a distant broadcasting station. Similarly, we tune ourselves to vibrations of the type we generate; and so we receive the benefit of those vibrations. But all this happens only if we work hard and correctly.

Death

1. How can Vipassana be used at the time of death?

At the time of death - death of other people - then you just sit and give metta. And when your own death comes, observe it, at the level of sensations. Everyone has to observe one's death : coming, coming, coming, going, going, going, gone ! Be happy !

Ego

1. You speak of the ego 'I' only in negative terms. Hasn't it a positive side? Isn't there an experience of 'I' which fills a person with joy, with peace and rapture?

Through practice of Vipassana you will find that all such sensual pleasures are impermanent; they come and pass away. If this 'I' really enjoys them, if they are 'my' pleasures, then 'I' must have some mastery over them. But they just arise and pass away without my control. What 'I' is there?

I'm speaking not of sensual pleasures, but of a very deep level.

At that level, 'I' is of no importance at all. When you reach that level, the ego is dissolved. There is only joy. The question of 'I' does not arise then.

Well, instead of 'I' , let us say the experience of a person.

Feelings feel; there is no one to feel it. Things are just happening, that's all. Now it seems to you that there must be an 'I' who feels, but after beginning to practice Vipassana, you will reach the stage where the ego dissolves. Then your question will disappear!

For conventional purposes, yes, we cannot run away from using words like 'I' or 'mine' etc. But clinging to them, taking them as real in an ultimate sense will only bring suffering.

2. I find that I am every egoistic and quick to belittle other people. What is the best way to come out of this problem?

Come out of it by meditating. If the ego is strong, one will try to belittle others, to lower their importance and increase one's own. But meditation naturally dissolves the ego. When it dissolves, you can no longer do anything to hurt another. Meditate and the problem will automatically solved.

3. Why do I keep reinforcing this ego? Why do I keep trying to be "I" ?

This is what the mind is conditioned to do, out of ignorance. But Vipassana can liberate you from this harmful conditioning. In place of always thinking of the self, you can learn to think of others.

Emotion

1. Isn't anger, aversion, sadness etc all natural human emotions?

You call them 'natural' human emotions, but the mind by nature is very pure. This is a very common mistake. The true, pure nature of the mind is so much lost that the impure nature of the mind is often called 'natural'! The true natural mind is so pure, full of compassion, goodwill.

I will give you an example. Suppose somebody close to me dies. It is natural for me to...

Again you are saying the same thing! It is the wrong nature in which you are involved. If somebody dies, no crying. Crying doesn't solve any problem. All those moments when you have been crying you are sowing seeds of crying. Nature wouldn't see why you are crying, nature only sees what seed you have sowed and the seed of crying will only bring more crying..

But the feelings I have for that dead person?

You are harming that person also because wherever this person has taken his next birth, wherever this person may be, you are sending vibrations of crying. So poor person, so much agitated. He gets vibrations of misery. Instead of that, at the end of a 10-day Vipassana course, you are taught how to send metta, the vibrations of love and compassion. He or she will be happy. Wherever you are, your metta vibrations will touch this person. By giving metta, instead of crying, you will be helping this person.

Equanimity

1. What do you mean by 'being equanimous'?

When you do not react, you are equanimous.

2. Can we feel and enjoy things fully and still be equanimous?

Certainly. Life is to enjoy wholesome things. But not with an attachment to anything. You remain equanimous and enjoy, so that when you miss it you smile : " I knew it was going away. It has gone away. So what? " Then only are you really enjoying life. Otherwise, you get attached, and if you miss it, you roll in misery. So no misery. In every situation be happy.

3. Surely it is unnatural never to react?

It seems so if you have experienced only the wrong habit-pattern of an impure mind. But it is natural for a pure mind to remain fully equanimous. An equanimous, pure mind is full of love, compassion, healthy detachment, goodwill, joy. Equanimity is purity. Learn to experience that.

4. How can we be involved in life unless we react?

Instead of reacting you learn to act, to act with a balanced mind. Vipassana meditators do not become inactive, like vegetables. They learn how to act positively. If you can change your life pattern from reaction to action, then you have attained something very valuable. And you can change it by practising Vipassana.

5. How is equanimity related to samadhi (concentration of the mind)?

Samadhi can be without equanimity. With the base of craving one becomes fully concentrated. But that kind of samadhi is not right samadhi. That is with the base of impurity. But if the samadhi is with equanimity, then it gives wonderful results, because the mind is pure and concentrated, so it is powerful with purity. It cannot do anything that will harm you or harm others. But if it is powerful with impurity, it will harm others, it will harm you. So equanimity with samadhi is helpful.

6. If someone is purposely making our life miserable - how to tolerate this ?

First of all, don't try to change the other person. Try to change yourself. Somebody is trying to make you miserable. But you are becoming miserable because you are reacting to this. If you learn how to observe your reaction, then nobody can make you miserable. Any amount of misery from others cannot make you miserable if you learn to be equanimous deep inside. Vipassana will help you. Once you become free from misery inside, this will also start affecting others. The same person who was harming you will start changing little by little.

Escapism

1. How is Vipassana different from escapism?

Vipassana is to face the world. No escapism is permitted in Vipassana.

Fasting

1. I want to know if I can fast?

No, no. Total fasting is not good for this technique. Neither total fasting nor overeating. It is a middle path. Eat less - what is necessary for the body - that's all. Fasting you can do later on just for your body's sake - that's another question. But for meditation, fasting is not necessary.

Food

1. Why is vegetarian food helpful for meditation?

When you eat meat or something, then this being - animal or fish or whatever it is - for its whole life was generating nothing but craving, aversion, craving, aversion. After all, human beings can find some time when they can come out of craving and aversion. These beings cannot come out of it. So every fibre of their body is vibrating with craving and aversion. And you yourself want to come out of craving, aversion and you are giving an input to all of that. So what sort of vibrations you will have. That is why it is not good.

2. Can a non-vegetarian succeed in Vipassana?

When you come to a Vipassana course, only vegetarian food is served. But we don't say that if you take non-vegetarian food, you will go to hell. It is not like that. Slowly, you will come out of eating meat, like thousands of Vipassana students have. You will naturally find there is no more need for you to have non-vegetarian food. Your progress in Vipassana will certainly be better if you are vegetarian.

God

1. Who is God?

Truth is God. Realize the truth within you, and you will realize God.

2. Is there a God who created earth?

I have not seen such a God. If you have, you are welcome to believe. For me, truth is God, the law of nature is God, Dhamma is God, and everything is evolving because of Dhamma, because of this law of nature. If you understand this, and live according to the law of Dhamma, you live a good life. Whether you believe in a supernatural God or not, makes no difference.

3. Don't we need God's power?

God's power is Dhamma's power. Dhamma is God. Truth is God. When you are with truth, when you are with Dhamma, you are with God. Develop God's power within yourself, by purifying your mind.

4. Are you an atheist?

(Laughs). If by 'atheist' you mean one who does not believe in God, then no, I am not. For me, God is not an imaginary person. For me, truth is God. The ultimate truth is ultimate God.

Happiness

1. You said Vipassana makes one truly happy. But to remain happy and peaceful even when confronted by the suffering of others - isn't that sheer insensitivity?

Being sensitive to the suffering of others does not mean that you must become sad yourself. Instead you should remain calm and balanced, so that you can act to alleviate their suffering. If you become sad, you increase the unhappiness around you; you do not help others and you do not help yourself. That is why my teacher Sayagyi U Ba Khin used to say that a balanced mind is necessary to balance the unbalanced mind of others.

2. Can we get complete happiness and complete transformation through Vipassana?

It is a progressive process. As you start working, you will find that you are experiencing more and more happiness, and eventually you will reach the stage which is total happiness. You become more and more transformed, and you will reach the stage which is total transformation. It is progressive.

Honesty

1. My professional life involves dishonesty. I cannot take up another calling as that will cause great inconvenience.

Practise Vipassana, and your mind will become strong. At present, you are a slave of your mind, and your mind keep forcing you to do things which you do not want to do. By the practise of Vipassana, you will get the strength to come out of this easily, and then you will find some other profession, which will be helpful to you, and which will be wholesome.

Hypnotism

1. What is the difference between hypnotism and meditation?

The true meditation techniques of ancient India were totally against hypnotism. Some tech

qns abt buddhism replied by sofital @ Fri, 11 Apr 2008 01:58:25 +0800

sofital — Fri, 11 Apr 2008 01:58:25 +0800

Originally posted by justdoit77:

Actually everyone will eventually become buddha.
Wonder from where you get your answer.

Hi Justdoit77 and despondent

Finally I find out the notes for questions.

1) does buddhism believe tat everyone will eventually become a buddha?

Besides human beings and other living beings which are visible to us, there are many other kinds of beings in the world. The following are the various categories of the beings in the whole world:

The Brahmas, or Higher Spiritual Beings.
The Devas or Lower Spiritual Beings.
Human Beings.
Animals.
Peta or Departed Spirits or Beings in a state of continual misery.
Asuraka or Fallen Woeful Spiritual Beings.
Nerayika or Beings in the Nethermost Plane of existence.

These beings come into existence and after their span of life they die. When they die, it does not mean they are annihilated. The Brahmas or Higher Spiritual Beings on their death may be reborn as Devas (Lower Spiritual Beings), or human beings. And when they die as Devas or human beings they may be reborn as beasts, or Petas, or Asurakas, or Nerayikas. The Devas, or human beings, or animals, or Petas, or Asurakas, or the beings in the Nethermost Plane of Existence, also on their death may be reborn as one of the above beings according to the good or bad deeds they have performed. They are not annihilated but are certain to be reborn.

For all these beings, whether they are Brahmas, or Devas, or Human Beings, or animals, or Petas, or Asurakas, or Beings in the Nethermost Plane, to be reborn again and again, and to have to undergo old age, disease and death again and again are indeed dreadful ills.

Only on the rare occasion of the Enlightenment of a Buddha do many of these beings get the opportunity to listen to the dhamma which could liberate them from these ills. Only then can they practise in accordance with this dhamma, and escape from rebirth, old age, disease and death. This dhamma too disappears some time after the death, (Parinibbana), of the Buddha and it reappears only on the Enlightenment of another Buddha.

Therefore, persons with great compassion in their nature resolve to attain Buddhahood with the intention of liberating the beings from those ills. However, by mere resolution they cannot become Buddhas. After they have made their resolutions they have to dedicate themselves to the task and to persevere in it for innumerable existences. For instance, a person who through compassion wishes to cure people suffering from disease, will first have to resolve to become a doctor, but mere resolution will not make him a doctor. For several years he must go through a strenuous course of training and study before he can become a doctor.

There are ten major undertakings, called Parami in Pali, for those who aspire to Buddhahood, and these are:

Giving away one's own possessions, such as one's own property, sons, daughters, wife and even one's life. This is Dana Parami.
Guarding oneself from evil action and evil speech. This is Sila Parami.
Renunciation of the worldly life. This is Nikkhama Parami.
Acquisition of knowledge which can be beneficial to beings, and through this knowledge bringing about their welfare. This is Panna Parami.
Exerting oneself to the ulmost for the welfare and happiness of beings. This is Viriya Parami.
Being patient and forbearing under all circumstances. This is Khanti Parami.
7. Speaking the truth even at the cost of one's life. This is Sacca Parami.
8. After making a resolution , carrying out the resolution even at the cost of one's life. This is Adhitthana Parami.
9. Having an attitude of benevolent goodwill towards all beings without distinction of any kind. This is Metta Parami.
10. Guarding oneself from elation or depression in times when one's wishes are fulfilled or not fulfilled, thus cultivating equanimity of mind. This is Upekkha Parami.

These are the ten major undertakings for one who aspires to Buddhahood.

Each of these ten undertakings is graded in three degrees of minor excellence, average excellence, and noblest excellence. It is not at all an easy matter to carry out to perfection all these ten undertakings, in all the three degrees. It is not possible to do so within a single lifetime, nor is it possible to accomplish them to perfection within a hundred or a thousand existences. It requires exertion and perseverance in an innumerable number of existences to fulfil these obligations to perfection.

To explain these Paramis in an easy way, we may take the Jataka or Birth-Story of the Future Buddha, usually called the Bodhisattva, when he was born a forest ape. A Brahmin, who later was to become a Devadatta, while searching for stray cattle, lost his way in a forest and fell into a deep pit. He was found there by the Bodhisattva Forest Ape.

As soon as the Ape saw the Brahmin's plight, his heart went out to him, and he felt full of love and pity, as if it had been his own offspring that had fallen into the pit.
Then the Bodhisattva Ape gave a promise to save the brahmin at the risk of his life. He kept his promise by helping the Brahmin to safety. The manner of it was as follows:
The Bodhisattva had to consider ways and means of saving the brahmin, and came to the conclusion that only by leaping up from the bottom of the pit to its top-edge with the brahmin on his back, would he be able to save the brahmin.
But there was a risk that the leap would not be high enough, and that the brahmin would be killed in the case of failure. Therefore, the Bodhisattva made several experiments of leaping up to the edge of the pit carrying a stone the weight of which about that the brahmin. Only when these experimental leaps showed that he could do it, did the Bodhisattva Ape made a leap with the brahmin on his back and thus saved the brahmin from dying of starvation and thirst in the pit.
In thus saving the brahmin's life the Bodhisattva knew that he might die in the attempt; nevertheless, he was ready to give his life to save the brahmin.
When they got to safety out of the pit, the Bodhisattva felt very tired and rested with his head on the lap of the brahmin. The ungrateful brahmin had the idea that he would kill the forest ape so as to take home meat, and therefore struck the bodhisattva on the head with a stone. The latter was not killed, though his head was broken, and he ran up a tree. Though the Bodhisattva was in great pain, he felt no anger or enmity towards the brahmin.
Neither did he show by deed or word any hostility or unpleasantness to the brahmin.
The Bodhisattva completely ignored the fact that an attempt on his been made, and kept his equanimity of mind.
Moreover, the Bodhisattva knew that the Brahmin would be lost in the forest if left by himself, and so he guided the Brahmin out of the forest by leaping from tree to tree and leaving a trail of blood which dripped from his wound in the head, and which the Brahmin followed on the ground. Thus the Bodhisattva saved the Brahmin to the end in keeping with his determination to save him.
In thus saving the life of the Brahmin, the Bodhisattva had no of gain of any kind, and he did it completely renouncing any worldly or meritorious gain.

In this story,

the fact that the Bodhisattva saved the life of the Brahmin, while being ready to give his life in the attempt, is Dana Parami.
the fact that, inspite of being struck on the head with a stone, the Bodhisattva showed no hostility or enmity by deed or word is Sila Parami.
the fact that he did not wish for any gain or benefit for himself for saving the Brahmin is Nikkhama Parami;
the fact that the Bodhisattva considered ways and means of saving the Brahmin is Panna Parami;
the fact that the Bodhisattva made repeated experiments of leaping up to the top of the pit, thus endeavouring to ensure the Brahmin's safety, Viriya Parami;
the fact that although the Bodhisattva was in great pain after being struck on the head with a stone, he did not feel anger or enmity towards the Brahmin is Khanti Parami;
the fact that the Bodhisattva kept his promise to save the Brahmin, even at the risk of his life, is Sacca Parami;
the fact that the Bodhisattva continued to the end to fulfil his determination to save the Brahmin, inspite of the latter's attempt to kill him, is Adhitthana Parami;
the fact that the Bodhisattva felt a surge of pity and love on seeing the Brahmin's plight in the pit is Metta Parami; and
the fact that the Bodhisattva entirely ignored the attempt on his life and kept his equanimity of mind is Upekkha Parami.

A person who had made a resolution for the attainment of Buddhahood has to exert himself to accomplish either all the ten undertakings or one of them. However small the extent of his exertion may be, it is never in vain. This small exertion in this life will serve as a foundation for further exertion in the next existence, with a cumulative effect. Thus continuing to exert from existence to existence, the perseverance of that person in these undertakings reaches perfection after many existences. When the time for the consummation of that exertion is reached that person attains the Buddhahood.

Then, what is a Buddha?

A Buddha is one

who, has discovered by himself, in completeness and without having to acquire it from any one else, the dhamma which is capable of liberating the beings from the ills of old age, disease and death;
who, after having practised according to this dhamma, has personally arrived at the last existence, after which there is no further birth;
who can teach and explain the dhamma which he has discovered, to the Brahmas, Devas and men, so that they can understand it;
who, after thus teaching and explaining the dhamma, urges the beings to practise it so as to reach the endmost birth after which there is no more existence.

These are the qualities of Buddha.

Personages with such qualities have appeared in innumerable numbers in the incalculable world-cycles of the past. And in this world-cycle of ours also, the Buddha Kakusanda, Gonagamana, Kassapa and Gotama have appeared.

qns abt buddhism replied by sofital @ Thu, 10 Apr 2008 22:21:00 +0800

sofital — Thu, 10 Apr 2008 22:21:00 +0800

Originally posted by justdoit77:

Actually everyone will eventually become buddha.
Wonder from where you get your answer.

No.

There are many different types of Buddhism, because the emphasis changes from country to country due to customs and culture. What does not vary is the essence of the teaching — the Dhamma or truth.

I got it from true original version of buddha script(Theravada buddhism) below this link.

This script is written with ancient language called Par Li

http://en.wikipedia.org/wiki/World's_largest_book

http://www.buddhanet.net/e-learning/guide.htm

Buddha means he is the first person who found the fourth noble truth

The Four Noble Truths

The first sermon that the Buddha preached after his enlightenment was about the four noble truths. The first noble truth is that life is frustrating and painful. In fact, if we are honest with ourselves, there are times when it is downright miserable. Things may be fine with us, at the moment, but, if we look around, we see other people in the most appalling condition, children starving, terrorism, hatred, wars, intolerance, people being tortured and we get a sort of queasy feeling whenever we think about the world situation in even the most casual way. We, ourselves, will some day grow old, get sick and eventually die. No matter how we try to avoid it, some day we are going to die. Even though we try to avoid thinking about it, there are constant reminders that it is true.

The second noble truth is that suffering has a cause. We suffer because we are constantly struggling to survive. We are constantly trying to prove our existence. We may be extremely humble and self-deprecating, but even that is an attempt to define ourselves. We are defined by our humility. The harder we struggle to establish ourselves and our relationships, the more painful our experience becomes.

The third noble truth is that the cause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidify our relationships is unnecessary. We, and the world, can get along quite comfortably without all our unnecessary posturing. We could just be a simple, direct and straight-forward person. We could form a simple relationship with our world, our coffee, spouse and friend. We do this by abandoning our expectations about how we think things should be.

This is the fourth noble truth: the way, or path to end the cause of suffering. The central theme of this way is meditation. Meditation, here, means the practice of mindfulness/awareness, shamata/vipashyana in Sanskrit. We practice being mindful of all the things that we use to torture ourselves with. We become mindful by abandoning our expectations about the way we think things should be and, out of our mindfulness, we begin to develop awareness about the way things really are. We begin to develop the insight that things are really quite simple, that we can handle ourselves, and our relationships, very well as soon as we stop being so manipulative and complex

qns abt buddhism replied by justdoit77 @ Thu, 10 Apr 2008 08:05:31 +0800

justdoit77 — Thu, 10 Apr 2008 08:05:31 +0800

Originally posted by sofital:

1) does buddhism believe tat everyone will eventually become a buddha?
No.

Actually everyone will eventually become buddha.
Wonder from where you get your answer.

qns abt buddhism replied by sofital @ Wed, 09 Apr 2008 19:17:10 +0800

sofital — Wed, 09 Apr 2008 19:17:10 +0800

Originally posted by despondent:

hello everyone!!! back again wif qns…

1) does buddhism believe tat everyone will eventually become a buddha?

No.
2) how does buddhism view hell?

Buddhism is based on the cause and effect theory.If someone do the bad things it causes the bad karma.This bad karma will send him to hell.
3) in buddhism, there is eternal like aka nirvana…but is there eternal damnation?

This nirvana can be found in body by doing the correct meditation procedure.The nirvana is no changes ,no rebirth,no sufferings and no death
4) is the meng po tang part of buddhism or is it juz a fairytale?

I don't know meng po tang.

5) who/wad determines the living being we will be reborned into for our next life??? eg…i am a guy tis lifetime…who determined i would be reborned as a guy??

In this world, every body has craving , desire and wrong mindset.Because of having these,they will cause the good or bad karma in the life. This karmawill decide to go next life. The good karma will create good life.The bad karma will lead to bad life.

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