THE LAWS OF COSMIC ORDER

Although Buddhism teaches that Kamma is the chief cause of the inequalities in the world yet it does not teach fatalism or the doctrine of predestination, for it does not hold the view that everything is due to past actions. The law of cause and effect (Kamma) is only one of the twenty-four causes described in Buddhist philosophy (see Compendium of Philosophy, p. 191), or one of the five orders (Niyamas) which are laws in themselves and operate in the universe. They are:

1. Utu Niyama, physical inorganic order, e.g., seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., belong to this group
2. Bija Niyama, order of germs and seeds (physical organic order), e.g., rice produced from rice seed, sugary taste from sugarcane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and physical similarity of twins may be ascribed to this order.
3. Kamma Niyama, order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does Kamma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the moon and stars.
4. Dhamma Niyama, order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisatta in his last birth. Gravitation and other similar laws of nature, the reason for being good, and so forth may be included in this group.
5. Citta Niyama. order of mind, of psychic law, e.g., processes of consciousness, arising and perishing of consciousness, constituents of consciousness, power of mind, etc. Telepathy, telesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought reading, all psychic phenomena which are inexplicable to modern science are included in this class. (Abhidhammavatara.).
These five orders embrace everything in the world and every mental or physical phenomenon could be explained by them. They being laws in themselves, require no lawgiver and Kamma as such is only one of them.

From Puthujjana to the Buddha

9. Buddha

A Buddha achieves four maggas by himself.
Simultaneously with the achievement of Arahata Phala, he achieves Sabbannuta Nana. There will be no rebirth after his death.

8. Paccekabuddha

Like a Buddha, a Paccekabuddha achieves the four Maggas by himself.
But unlike a Buddha, a Paccekabuddha does not achieve Sabbanuta Nana which will enable him to know all there is to know. There will be no rebirth after his death.

7. Aggasavaka

Agga means exalted; Savaka means a disciple.
The two chief disciples are called Aggasavakas. The first Aggasavaka is second only to the Buddha in wisdom. The second Aggasavaka is second only to the Buddha in Abhinna. There will be no rebirth after their death.

6. Mahasavaka

Maha means great; Savaka means a disciple of the Buddha.
He is an arahat with special attainments such as Abhinna(supernormal powers) and patisambhida (mastery of' analytic insight). There will be no rebirth after his death.

5. Arahat

He is named after the Arahatta Magga, the fourth and final magga, which he has gained. The Arahatta Magga uproots all ten fetters or seven Anusayas including mana (pride, conceit), ruparaga as well as aruparaga(attachment to rebirths as brahmas), Uddhacca (restlessness) and avijja (non-comprehension of Four Ariya Truths). There will be no rebirth after his death.

4. Anagami

He is named after the Anagami Magga, which he has gained.
The Anagami Magga completely uproots the first five fetters or the first four anusayas, including Kamaraga(attachment to sensual pleasures) and patigha (anger, worry, fear).
An Anagami cannot go beyond one more rebirth. He or she will not be born again in the sensuous realms (Kama loka). (Never-Returners) He will usually gain Nibbana in the his next life in Suddhavasa, the pure abodes of the Brahmas.

3. Sakadagami
Once-Returner

He is named after the Sakadagami Magga, which he has gained.
The Sakadagami Magga does not uproot any of the remaining seven fetters or five anusayas.
In addition to the destruction of the first three fetters as below, the next two factors, Kamaraga and Patigha are lessened. A Sakadagami will return only once. (Once-Returners)

2. Sotapanna

He has achieved Sotapatti Magga, the first magga. Therefore he is known as a Sotapanna.
He becomes an ariya. In the hierarchy of ariyas, he is the lowest.
One who has destroyed the first three fetters, uprooting Sakkaya ditthi, vicikicchanusaya and Silabbataparamasa
(See Ten Fetters) or the first two Anusayas, Sakkaya Ditthi and vicikiccha. (See Seven Anusayas)

Because of the extinction of the three samyojanas (fetters)

(a) a Sotapanna'sfaith in Buddha, Dhamma, Samgha becomes confirmed. He will under no abandon it;

(b) his sila becomes firm. He will under no kill, steal, commit adultery, tell lies, take intoxicants;

(c) his aparapariya(ever following) akusala kammas that can cause him to gain rebirth in one or the other of four nether regions become ahosi (abortive)kammas. Therefore a Sotapanna will never be reborn in one or the other of four nether regions;

(d) his rebirth will not be endless. He cannot go beyond the seventh rebirth, even if he fails to give serious attention to vipassana bhavana because of distractions from sensual pleasures.

1. Puthujjanas

(Humans, Devas, and Brahmas)
They have two anusayas: Ditthhanusaya (belief in atta) and Vicikicchanusaya (doubt about the four NobleTruths) Their re-birth is endless to any realm, including the four nether regions

Four Types People

Today's Dhamma Talk is about "Four Types of People" as expounded by Lord Buddha to King Pasenadi Kosala of Savatthi, a province in India. Lord Buddha in his discourse explained that there are persons who go -

(1) To darkness from darkness.

(2) To brightness from darkness.

(3) To darkness from brightness.

(4) To brightness from brightness

Lord Buddha further elaborated that:

Firstly a person is born in the lower strata of life, with ugly appearance, poor health, with bodily defects such as blindness, deafness, inarticulateness, deformation, etc., and has no food to eat, no clothes to wear, no house to dwell and no medicine for health. Though born in such a miserable state he has no repentance, but indulges in unwholesome activities such as killing, stealing, sexual misconduct, lying and taking intoxicants. He fails to observe moral purification. Committing such unwholesome deeds without repentance, he is no doubt likely to be reborn in the nether worlds as in hell, in the animal world or in the ghost worlds. Such type of a person is categorized as one who goes to darkness from darkness.

Secondly, a person is born poor with bodily defects as above. Though born miserable he felt repentant and realised that due to his unwholesome activities done in the past existence, he was consequently born in such miserable state and mended his mental attitudes. He observes morality unbroken, does all wholesome activities utmost to his ability, giving meritorious danas (generosity), etc. Moreover, he practises wholesome thought, speech and actions and totally abstains from killing, stealing, sexual misconduct, lying and taking intoxicants. His status gradually rises or ascends higher and higher as one living on the ground to sitting on a chair, to riding on a horse to riding on an ornamented elephant and then on to residing in a fully decorated house. Thus a person who mends his ways understandingly is sure to achieve a better kind of existence with healthy and wealthy 00 and even may land it the deva worlds. Such type of a person is categorized as one who goes to brightness from darkness.

Thirdly, a person born high of rich parents, endowed with good appearance, health and wealth without having to worry about food, clothing, dwelling and medicine and leads a luxurious life. Though born fortunate, he lacks morality, does not understand the benefits of wholesome thoughts, speech and actions and enjoys doing mischievous deeds such as killing, stealing, sexual misconduct, lying and taking intoxicants. Moreover, he is inconsiderate towards others and never cultivates sympathetic feelings. Committing such unwholesome activities throughout his life his status falls or descends gradually, from the dwelling in the fully decorated house to riding on an ornamented elephant, to riding on a horse, to sitting on a chair and then fallen to the ground level. Such type of a person is categorized as one who goes to darkness from brightness. He is likely to be reborn in the nether world after death.

Fourthly, a person is born high of rich parents fully endowed with all necessary requisites of life as above. Though he enjoys the higher standard of living, he is far-sighted, intelligent and realises that his present status of richness and amenities of good life is due to his wholesome activities of his previous existence. So he carries on the meritorious way of giving charity to the needy, practising wholesome thoughts, speech and actions observing morality, etc. He abstains from killing, stealing, sexual misconduct, lying and taking intoxicants, is considerate to others and always cultivates sympathetic feeling towards others. Leading such a puritanic way of life, his status ascends or rises higher and higher as one living on the ground to sitting on a chair, to riding on a horse, to riding on an ornamented elephant and then on to residing in a fully decorated house and thus he is sure to reborn in the higher deva worlds or at least in the human world at a higher influential position. Such type of a person is categorized as one who goes to brightness from brightness.

Originally posted by An Eternal Now:

Oh ya btw the 3 bodies is also found in Mahayana teachings, but the teachings of the 3 bodies are not found in Theravada. There are a few mentionings of the dharma body/dhammakaya in the Pali suttas but not the 'nirmanakaya' or 'sambhogakaya'.

It is true

Hi all

Thanks for your sharing informaton.Well done

ADVENT OF THE METTEYYA BUDDHA

There will then come a time when the human life span will be about ten years. Maidens of five years will be of marriageable age. Among such humans the taste of butter, sugar and salt will disappear. Kudrusa grain will be the highest kind of food. Among such men the ten moral courses of conduct will disappear, and the ten immoral codes of conduct will flourish. Just as today homage is paid to the wise, the pious and the noble, at this time homage will be paid to the ignoble. Among such humans there will be no bar to intermarriage with mother, with mother’s sister, etc. Mankind will fall into promiscuity like goats, sheep, fowl and swine.

Among such humans enmity will be the rule. Passionate thoughts, even of killing a mother, a child, a brother, a sister will occur just as sportsmen today revel in the hunting of animals. Among such humans will arise a sword period of seven days when they will fight and kill each other as wild beasts.

With time the people of this era will slowly realize the folly of their behavior. They will become good and abstain from slaughter. Over an exceedingly long time their life span will slowly increase so that they who lived for a decade will have descendants who will live for twenty years. As the virtues of the people increase, so will the life span to 80, 160, 320, 640, 2,000, 4,000, 8,000, 20,000 and 40,000 years. And then a time will come when the human life span will be 80,000 years. Maidens will be marriageable at 500 years. There will be only three kinds of disease: desire (Leecha), hunger (Anasana), and decay (Jaraa). This 'India' will be mighty and prosperous. The villages, towns and cities will be close to each other. Among such humans, Benares (Vaaranaasi of present), will be named Ketumati, a royal city, mighty and prosperous, full of people crowded and well fed. There will be 84,000 towns with Ketumati as the royal city. A righteous king named Sankha will reign over Ketumati. He will live in supremacy having conquered all by righteousness rather than by the sword.

At that time there will arise in the world an Exalted One by the name of Metteyya, a Fully Awakened One abounding in wisdom and goodness, a teacher of Gods and men. The Truth, beautiful in its origin, beautiful in its progress, beautiful in its consummation, will be proclaimed by Him. The higher life will be made known to the world just as now it has been made known to us by the Buddha Gotama. The Buddha Metteyya will be accompanied by thousands of monks, nuns and disciples.

King Sankha will reconstruct the great fairy palace that King Panada had built (said to be under the Ganges in Payaaga). He will dwell there and later give it away to the recluse ascetics and Brahmins. And he himself will give up his wealth and kingdom and wear the yellow robes under the Exalted One, Metteyya.

The era of the Metteyya Buddha is in this same Mahaa kappa (world cycle) as ours. The next Buddha, the Buddha Rama, will appear only after 100,000 world cycles, after the passing away of the Buddha Metteyya's dispensation. We live in a very fortunate period known as a Mahaa Bhadda Kappa. In this Mahaa Bhadda Kappa four Buddhas have already reigned; the dispensation of the Buddha Metteyya is yet to come.

It is opportune at this point to find out who will not see (with certainty) and who will see the Buddha Metteyya. We can then with effort, perform good deeds and aspire to see and hear the beautiful teachings of the Buddha Metteyya and attain Nibbaana during His reign.

Those who will not see Metteyya Buddha

According to the Anaagata-Vamasa Desanaa, those who have caused disharmony in the Sangha (like Devadatta), as well as others born in Avichi hell as a result of committing the five grave sins will not see the Metteyya Buddha, as they will remain in Avichi hell for the entire Mahaa kappa or world cycle (the life span in the Avichi hell is longer than a Mahaa kappa). Those who cherish wholly heretical views and those who slander the noble (Ariya) disciples shall not see Him.

Those who will see Metteyya Buddha

All other beings who give gifts (daana), keep the precepts, keep fast days, fulfill their religious duties, build shrines, and for the good of many build parks, groves, highways and wells, shall see Him. Those who in their longing for a Blessed One shall offer a gift of flowers, a lamp or a single mouthful of food, shall see Him. Those who feel pleasure in meritorious deeds shall see Him. Those who further the religion of the Buddha shall see Him. Those who listen to the Vessantara birth story shall see Him. Those who make offerings to the Sangha shall see Him. Those who wait on their mothers and fathers and perform respectful duties to their elders shall see Him. And those who strive with effort when they have listened to the doctrine of the Blessed One, Metteyya, will attain Arahatship.

Next Ten Buddhas

Then the Buddha Gotama gave the names of the next ten Buddhas. He proclaimed:

"Metteyya excellent, Rama,
Pasenadi Kosala, Abhibhu
Dighasoni and Samkacca,
Subha, and the Brahman TodeMett.
Nalaagiri, ParaleMett.
These ten are future Buddhas now
And in due course, in time to come
Wisdom supreme shall they attain."

These ten Bodhisattas received the definite prophecy from the Buddha Gotama and will in the distant future attain enlightenment with certainty. Bodhisatta Metteyya is currently, has completed the ten perfections and is and awaits the opportune time in the Tusita heaven, the others are now practicing the ten perfections in earnest in preparation for Buddha hood.

(When I first received the message from my mother, Thondra Devi, I was very confused as to how I could verify the truth of her message. Some months following, I met a fellow samtha practitioner whose guardian was Shin Mahakesi Arahat. The arahat in his previous birth was – an architect of the Shwedagon Pagoda, Saputta, and the elder brother of the two merchant brothers who received Buddha Gotama Buddha prophecy to enshrine his hair relics in a stupa, now known as Shwedagon Pagoda. At the request of my mother, the arahat disclosed again the truth of the message and the advent of the Miracle Buddha Relics Image, now known in Burma as – Yaung Daw Pyan Paya Pwe” The arahat being one of the definite chosen participant, confirmed the truth of the message my mother’s message._

4.4 Arahatship 

The Buddha predicted that there would be Arahats for only about the first 1,000 years of His dispensation.

"As long as my disciples lead a pure, religious life,
so long will the world never become empty of Arahats."

Dhammapada 151

It is easiest to achieve enlightenment during and shortly after the time of a Buddha. This is because a Supreme, Fully Enlightened Buddha, having realized the bliss of Nibbaana through His own efforts, can explain the path best. Arahats who achieve the bliss of Nibbaana by following the teachings of a Supreme Buddha, can in turn explain the path, as they have realized the Truth themselves. These enlightened beings are now in a position to explain that which they have experienced. And they have done so during their lifetime through their own effort. Those who have completed the virtues tend to be born at the time of a Buddha, for they have performed the meritorious deeds required for enlightenment, and with a little instruction from a Buddha or an Arahat and diligent practice, can achieve Nibbaana.

The truth is that for the majority of us, this is the training period. Now is the time to practice the virtues and follow the path diligently. Some of us may attain our goal in this birth. But the rest of us need to strive on with diligence so that we too may be able to achieve Nibbaana at the time of the Buddha Metteyya, with a little instruction and practice.

( Yes, my mother said, there are beings who have already lived the life of virtue and are destined to appear in the Deva world to participate in the Miracle Buddha Image – “Yaung Daw Pyan Paya Pwe”. To them she send her urge and encouragement to strive hard to live a virtuous life so they will not miss the chance as Deva in an event designed specifically for Devas and Brahmas.)

Some of you may be discouraged when you visualize or understand for the first time the concept of samsaara. You might think, "How long is this samsaara? How difficult is the attainment of Nibbaana? What hope is there? How can I ever reach Nibbaana?" Samsaara, the cycle of birth and death, is infinite. The Buddha, with His infinite vision, could see no beginning. You know now how far back the Buddha traced His life. In fact, He went much further back in search of a beginning, and each time He went back through an infinite period, He saw the flux of life weaving its way throughout the entire period. He went back another infinite period only to find the flux of life weaving its way during the entire period. The Buddha then said:

"Inconceivable is the beginning of samsaara.
A first beginning of beings who wander on in samsaara,
Bonded by ignorance and fettered by craving cannot be seen.
But despite this fact, there is suffering
(due to the impermanence of phenomena).
Divert your energy instead to the destruction of suffering,
For the destruction of suffering is within your reach."

Our past in samsaara is infinite. Our future in samsaara too will be infinite if we do not try now. The Buddha was a human being, a remarkable human being, but nevertheless a human being. And He realized the truth by His own effort with no divine intervention, assistance or prayer. He assured us that by following the path He has shown us, we too, like Him, can succeed. The Buddha said:

"... If you also will strive unceasingly
You too will in time attain the highest goal of bliss."

THOSE IN THE HUMAN WORLD

Those who have missed the event designed for the Devas and Brahmas, will have to wait to take rebirth in Metteyya Sasana in the fifth world cycle to see the Metteyya Buddha and listen to his teaching.

Countless people followed the Gotama path and attained Arahatship. Look at the alternative. Giving up will not change samsaara. We have an alternative. We live in a very fortunate period. Within this same world cycle (MahaBhudda Kappa) in one of the succeeding intra-aeon (anto-kappa), the Buddha Metteyya will reign. All of us have performed the wholesome (good) deeds required to see the Buddha Metteyya. Now let us strive on with diligence so that we too can achieve the bliss of Nibbaana during His dispensation. Let us strive on with diligence, for the era of the Buddha Rama is more than 100,000 world cycles away.

How many percentage is it sure that 2012 incidents will happen?How is there  relationship to the recently huge earthquake and cyclone?

Hi all;

I'm wondering if someone know it in more details about this link

http://www.maya12-21-2012.com/nibiru.html

This is written in website.I copy and paste it only.

"The council ended with the rejection of the Mahasanghikas."

All the above photos show the relics of hair ,relics that came from blood and organs burned.

I just want to share recent Arahart called Sar Taung Master who passed away at 13.11.2007 in myanmar

I'm not bias in this forum.I didn't say which buddhism goup is right or wrong.I just gave the resources and information about history of buddhism.

I wish the buddhists to find the truth from the history .I wish the buddhists to choose the correct one.I wish the buddhists to get more knowledge about history of Buddhism.I wish the buddhists to escape all the suffering of lifes.

Hi …....

It is better to find the truth deeply from history of Buddhism.In history and discovery TV channel, people are searching for the truth .

 

1)How many religion of groups have in India before and after Gautama Buddha’s time?

2) After First Buddha Council, which group of monk Buddhism group change and add the original version of Buddha Scripture?

3) Why original Buddhism group need to hold the Second Buddha Council to prevent the danger of group of monks who want to break the original rules and disciplines of monks and change and add the original version of Buddha scripture ?

4) Which Buddhism groups set up new group by combining the ideas,methods and theory of other religions and original version of Buddha scripture?

5) Why original Buddhism group chase out groups of monk who want to change and add the original Buddha scripture and break the original rules and disciplines of monks from the country? Which places do the bad monks of groups who are chased out from country in ancient times go and do what?

5) Why the whole India country lost original Buddhism and became Hindu after over 200 years counting from Gautama Buddha passed away.

6) Which buddhism group prevent the Buddha Scripture by sacrificing their life and how they overcome the difficulties of lifes and danger from enemy?

7) How many and which buddhism groups and how they spreads out the buddhism towards the whole Asia, Western and middle east countries in ancient times?

====================================================================

http://www.experiencefestival.com/a/Buddhism_History/id/52684

1st Buddhist council (5th c. BCE) The first Buddhist council was held soon after the death of the Buddha under the patronage of king Ajatasatru of the Magadha empire, and presided by a monk named Mahakasyapa, at Rajagriha (today's Rajgir). The objective of the council was to record the Buddha's sayings (sutra) and codify monastic rules (vinaya): Ananda, one of the Buddha's main disciples and his cousin, was called upon to recite the discourses of the Buddha, and Upali, another disciple, recited the rules of the vinaya. These became the basis of the Pali Canon, which has been the orthodox text of reference throughout the history of Buddhism. 2nd Buddhist council (383 BCE) The second Buddhist council was convened by King Kalasoka and held at Vaisali, following conflicts between the traditional schools of Buddhism and a more liberal interpretational movement called the Mahasanghikas.

The traditional schools considered the Buddha as a human being who reached enlightenment, which could be most easily attained by monks following the monastic rules and practicing the teaching for the sake of overcoming suffering and attaining Arahantship. The secessionist Mahasangikas, however, tended to consider this approach too individualistic and selfish. They considered the objective of becoming an arhat insufficient, and instead proposed that the only true goal was to reach full buddhahood, in a sense opening the way to future Mahayana thought. They became proponents of more relaxed monastic rules, which could appeal to a large majority of monastic and lay people (hence their name the "great" or "majority" assembly). The council ended with the rejection of the Mahasanghikas. They left the council and maintained themselves for several centuries in northwestern India and Central Asia according to Kharoshti inscriptions found near the Oxus and dated c. 1st century AD.

Ashokan proselytism (c. 260 BCE) The Mauryan king Ashoka (273�232 BCE) converted to Buddhism after his bloody conquest of the territory of Kalinga (today's Orissa) in the east of India. Regretful of the horrors brought by the conflict, the king decided to renounce violence, and to advertise the faith by building stupas and pillars urging for the respect of all animal life, and enjoining people to follow the Dharma. He also built roads and hospitals around the country. This period marks the first spread of Buddhism beyond India. According to the plates and pillars left by king Ashoka (the Edicts of Ashoka), emissaries were sent to various countries in order to spread Buddhism, as far as the Greek kingdoms in the West, in particular the neighboring Greco-Bactrian Kingdom, and possibly even farther to the Mediterranean according to the stone inscriptions left by Ashoka.

Here is some links for the history of Buddhism

http://webspace.ship.edu/cgboer/buddhahist.html
http://www.hinduwebsite.com/buddhism/buddhistcouncils.asp
http://www.hinduwebsite.com/buddhism/history/mahayana.asp#CHAPTER_XXI
http://www.hinduwebsite.com/buddhism/history/thervadabuddhism_chronology.asp
http://www.buddhist-temples.com/history-of-buddhism.html
http://www.historyworld.net/wrldhis/PlainTextHistories.asp?historyid=ab77
http://www.nalandabodhi.org/history_of_buddhism.html
http://buddhism.kalachakranet.org/history_buddhism.html
http://buddhism.kalachakranet.org/india.html
http://www.aboutbuddhism.org/history-of-buddhism.htm/
http://en.wikipedia.org/wiki/History_of_Buddhism_in_India
http://www.rk-world.org/outlook/history.html
http://www.important.ca/buddhism_after_buddha.html
http://www.age-of-the-sage.org/buddhism/history.html
http://www.katinkahesselink.net/tibet/b_chron.html
http://www.experiencefestival.com/a/Buddhism_History/id/52684

 

Originally posted by Catknight:

Many christian groups are converting buddhists but not vice versa...so why does buddhist culture do not encourage more conversion to the truth?

Hello all For some information: There are so many versions of Jesus the lost years on net . here are some samples .please enjoy ! :) http://www.reversespins.com/teenageJesus.html http://www.tsl.org/masters/jesus/front.htm http://en.wikipedia.org/wiki/Lost_years_of_Jesus http://www.otherplane.com/am/amselene.htm http://reluctant-messenger.com/issa.htm http://www.wolflodge.org/sananda/lost-years-of-jesus.htm

Hi
Don’t compare easily based on your decision

Hi …....
I don’t want to tell any more which Buddhism group is right or wrong.
You should find the truth deeply from history of Buddhism.Think about some of questions
1)How many religion of groups have in India before and after Gautama Buddha’s time?

2) After First Buddha Council, which group of monk Buddhism group change and add the original version of Buddha Scripture?

3) Why original Buddhism group need to hold the Second Buddha Council to prevent the danger of group of monks who want to break the original rules and disciplines of monks and change and add the original version of Buddha scripture ?

4) Which Buddhism groups set up new group by combining the ideas,methods and theory of other religions and original version of Buddha scripture?

5) Why original Buddhism group chase out groups of monk who want to change and add the original Buddha scripture and break the original rules and disciplines of monks from the country? Which places do the bad monks of groups who are chased out from country in ancient times go and do what?

5) Why the whole India country lost original Buddhism and became Hindu after over 200 years counting from Gautama Buddha passed away.

6) Which buddhism group prevent the Buddha Scripture by sacrificing their life and how they overcome the difficulties of lifes and danger from enemy?

7) How many and which buddhism groups and how they spreads out the buddhism towards the whole Asia, Western and middle east countries in ancient times?

In previous topics, I have mentioned the improper words for usage.

Proper words Improper words

consciousness (vinnana),

perception (sanna),<—-—-—- Memory of mind

sensation (vedana)

reaction (sankhara)<—-—-——-Transition of mind
What I describe is only summary of Patthanudesa-dipani.
To expand the details and length of Ambitama, Buddha took 3 months to teach Ambitama including Patthanudesa-dipani with continous preachment and nonstopping at 7th realm (tavatimsa deva). Patthanudesa-dipani is the most difficult, deepest and complicate one among Buddha scripture.

Why I describe Patthanudesa-dipani (Core of Buddha teaching) here?
The reason is that after 5000 years counting from Buddha pass away, the disappearance of Buddha teaching will occur according to Buddha said. Among the Buddha scriptures, the Patthanudesa-dipani will start to disappear.Hence it is required to encourage the studies of Patthanudesa-dipani to passdown for generation of people. This is my concern.

The Buddha then told Venerable Sariputta how these events would occur. He said,
“After my decease first will be the decline and passing away of my teachings.
This will happen in five stages as follows:
1. The disappearance of the attainments
2. The disappearance of the method
3. The disappearance of the learning
4. The disappearance of the symbols
5. The disappearance of the relics.”

3.2 The advent of the METTEYYA BUDDHA

The Buddha said that after His pariNibbaana, only for 1,000 years will the monks be able to acquire the analytical knowledge (Patisambhida), or what we know as Arahanthship or deep knowledge. Then, as time goes on, they will only be able to attain Anaagami (Never return). And then only Sakadagami (Once return), and finally, only Sotapanna (Stream enterer). With the death of the last disciple who has attained Sotapanna, the attainments will disappear.

3.3. THE DISAPPEARANCE OF THE METHOD

The Buddha then said that His disciples, unable to realize the mental absorptions, the insights, the paths and the fruits, will keep only the four purities of conduct (Catu-paarisuddhi sila).
1. Restraint with regard to the disciplinary code for monks
(paatimokka-samvara-sila)
2. Restraint of the senses
(Indriya-samvara-sila)
3. Purity with regard to one’s livelihood
(Aajiva-paarisuddhi-sila)
4. Morality with regard to the four requisites
(Paccaya-sannissita-sila)
Then, as time goes on, they will only keep the discipline of the four deadly sins (paaraajika).
1. Refraining from sexual conduct
2. Refraining from taking that which is not given to them
3. Refraining from killing human beings
4. Refraining from claiming to have attained the four spiritual levels
When the last monk has broken the precepts, or dies, the method will have disappeared.

3.4 THE DISAPPEARANCE OF THE LEARNING

As long as the texts of the tri-pitaka – Vinaya, Sutta and Abhidhamma – which constitute the word of the Buddha are with us, the disappearance of learning will not have occurred. But as time goes on there will be irreligious kings and courtiers of base extraction, and others in positions of authority (in governments) who will be irreligious. Then the country people throughout the kingdom will be irreligious. The country will not prosper, there will be drought and other hardship with famine and scarcity of food. The devotees will gradually stop providing the four requirements to the monks (Sangha): robes, alms, support for the sick, and dwelling places. The pious, not receiving the requirements, will not enter the order (Sangha), and the learned will not teach their knowledge to the novices. Learning will slowly disappear.
When the learning disappears it will be the great work, the Abhidhamma, which will first disappear, starting with the Patthaana, the Yamaka, the Katha-vatthu, the Puggala-pa—atti, the Dhatu-kathaa, and so on. When the Abhidhamma Pitaka has disappeared, the Sutta Pitaka will disappear. First the Anguttara Nikaaya, then the Samyutta Nikaaya, the Majjhima-Nikaaya, the Digha Nikaaya, and so on. Only the Jaataka stories will be remembered. Then, slowly, the Jaataka stories will disappear, first the Vessantara Jaataka, then the Apannaka Jaataka, and so on until all of the Jaataka are forgotten. Then the people will only remember the Vinaya Pitaka. And then slowly the Vinaya Pitaka will disappear. So long as four lines of the Dhamma remain the learning will be with us. But when the people are unable to recall four lines of a stanza of the Dhamma, then the learning will disappear.

3.5 THE DISAPPEARANCE OF THE SYMBOLS

Without the learning the monks will deteriorate and take on the ways of ascetics. They will discard the robe and have but a yellow strip of cloth which they will wear tied around their neck, their ear, their hair, etc. They will take to a trade and the support of a wife and children. As time goes on they will give up even this symbol of the Sangha, discard the yellow cloth and take to the killing of birds and animals. When this happens the symbols will have disappeared.

3.6 THE DISAPPEARANCE OF THE RELICS

Upon the dispensation of the Buddha being 5,000 years old, the relics of the Buddha will fail to receive due honor and respect. Eventually they will not receive honor and respect in any place. The relics from all over, the world of men, Gods and Brahma, will congregate together under the great Bodhi tree at Buddha Gaya where He attained enlightenment. They will form an effigy of the Buddha and perform a miracle resembling the twin miracle and will teach the doctrine. Not a single human being will be found at that place, but the Gods from ten thousand worlds will come and listen to the doctrine. Many thousands of them will attain the doctrine. And these will cry aloud, “The One possessing the ten forces will pass into Nibbaana.” Then they will weep, saying, “From henceforth we shall be in darkness.” Then the relics will put forth flames and burn up the effigy with no remains. Thus will be the disappearance of the relics.
In this way, within 5,000 short years, in less than 2,500 more years, the Buddha Sasana of the Gotama Buddha will pass away.

( Note – The message further clarifies that – the Buddha relics from ten thousand world system will first assemble at the Bodhi tree in Sri Lanka at Anuradha[ura where Devas and Brahmas from the ten thousand world system will gather to pay their last reverence to the Gotama Relics. The event will be participated by Devas and Brahams led by Sakka, the king of all Devasm for a duration of seven days. The island of Sri Lanka will lit up the ten thousand world system with brilliance and the miracle Buddha Relics will radiate the Gotama teaching to all assembled at the event.
After the celebration, the assembled relics will then be carried to Buddha Gaya where He attained enlightenment for total destruction to mark the end of Gotama Sasana. Then, the world will be annihilated and destroyed by the volcanic action completely. ) Following this event, a destructive rainfall will take place, as a result of which the world system will come to an end (Sasana Year 5,000 – See Anagatavamsa Desana). Then, after a long time, the world will re-evolve. And again, after a long period, another destructive rainfall will take place, destroying the world system. The period between the two destructive rainfalls is one world cycle. That is how long it will take to wait for the advent of Metteyya Buddha Sasana.
Whoever are fortunate enough to take rebirth in the Deva world to be participant in the Miracle Buddha Relic’s celebration will attain Nibbana. Those who aspire to see the Metteyya Buddha must wait through another world cycle when a new kingdom named as Ketumati in India will appear.

13. Kamma-Paccaya or the Relationship of Kamma
The relation of kamma is of two kinds: coexistent kamma and asynchronous kamma.

Of these two, all volitions, moral, immoral, and unmoral, which consist of three time-phases, constitute the causal relation of coexistent kamma. Their related things are: All classes of consciousness and their mental concomitants in coexistence with volition; material qualities born of kamma, which arise simultaneously with the rebirth-conception, and material qualities produced by mind during the term of life.

Past moral and immoral volitions constitute the causal relation of asynchronous kamma. Their related things are the thirty-seven classes of mundane resultant consciousness and their mental concomitants, and all the material qualities born of kamma.

Why is kamma so called? It is so called on account of its peculiar function. This peculiar function is nothing but volition (or will) itself, and it dominates every action. When any action of thought, word, or body, takes place, volition (or will) determines, fashions, or causes its concomitants to perform their respective functions simultaneously. For this reason, volition is said to be predominant in all actions. Thus kamma is so called on account of its peculiar function. Or, to define it in another way, kamma is that by which creatures do (or act). What do they do then? They do physical work, vocal work, and mental work. Here, by “physical work” is meant standing, sitting, and so forth; stepping forward and backward, and so on; and even the opening and the shutting of the eye-lids. Vocal work means producing vocal sounds. Mental work means thinking wisely or badly, and, in short, the functions of seeing, hearing, and so forth, with the five senses. Thus all the actions of beings are determined by this volition. Therefore it is called kamma.

Sahajata is that which comes into being simultaneously with its related things. Sahajatakamma is a coexistent thing as well as a kamma. Sahajatakamma-paccaya is a causal relation standing (to its effects) by way of coexistent kamma.

Nanakkhanikam is a thing differing in point of time from its effects. That is to say, the time when the volition arises is one, and the time when its effects take place is another; or, in other words, the volition is asynchronous. Hence asynchronous volition is a volition that differs in point of time from its effects. So Nanakkhanikakammapaccaya is a causal relation standing (to its effects) by way of asynchronous kamma. The volition which coexists with the Ariyan Path, only at the moment of its ceasing, immediately produces its effect, and so it also is asynchronous.

Here, a moral volition such as predominates in charity, for instance, is causally related to its coexistent mind and mental qualities, together with the material qualities produced by the same mind, by way of coexistent kamma. It is also causally related, by way of asynchronous kamma, to the resultant aggregates of mind and material qualities born of that kamma, which will be brought into existence at a distant period in the future. Thus a volition, which is transmuted into a course of action entailing moral and immoral consequences, is causally related to its related things by way of two such different relations at two different times.

In this asynchronous kamma relation, the kamma signifies quite a peculiar energy. It does not cease though the volition ceases, but latently follows the sequences of mind. As soon as it obtains a favourable opportunity, it takes effect immediately after the dying-thought has ceased, by transmuting itself into the form of an individval in the immediately following existence. But, if it does not obtain any favourable opportunity, it remains in the same latent mode for many hundreds of existences. If it obtains a favourable opportunity, then what is called “sublime kamma” takes effect, upon the next existence in the Brahma-loka, by transmuting itself into the form of a Brahma-deva, and it is so matured that it exhausts itself at the end of this second existence, and does not go any further.

End of Kamma-Relation.

14. Vipaka-Paccaya or the Relation of Effect
Thirty-six classes of resultant consciousness and their concomitants are the relation of effect. As they are mutually related to one another, the related things embrace all of them, as well as the material qualities born of kamma at the time of conception, and those produced by the resultant consciousness during life.

In what sense is vipaka applied? It is applied in the sense of vipaccana, which means a change of state from infancy or youth to maturity. Whose tenderness and maturity are meant? What is meant of the former is the infancy of the past volition, which is known as asynchronous kamma. By maturity, also, is meant the maturity of the same kamma.

Here, it should be understood that each volition has four avatthas, or time-phases—cetanavattha, or the genesis of volition; kammavattha, or the continuance of volition; nimittavattha, or the representation of volition, and vipakavattha, or the final result. Here, although the volition itself ceases, its peculiar function does not cease, but latently follows the series of thought. This is called kammavattha, or the continuance of volition.

When it obtains a favourable opportunity for fruition, the kamma represents itself to the person about to die. That is to say, he himself feels as if he were giving charity, or observing the precepts, or perhaps killing some creatures. If this kamma fails to represent itself, a symbol of it is represented. That is to say, he himself feels as if he were in possession of the offerings, the gifts, the weapons, and so on; or any thing with which he had committed such kamma in the past. Or, sometimes, there is represented to him the sign of the next existence where he is destined to open his new life. That is to say, such objects as the abodes or palaces of the Devas, or the fires of the Niraya-worlds, or what-not, which-as it will be his lot to obtain, or to experience, such in the existence immediately following-enter the fields of presentation through the six doors. These are called nimittavattha, the representation, of the volition.

Now, how are we to understand the vipakavattha? If a person dies with his attention fixed upon one of these three classes of objects, either on the kamma itself or on the sign of it, or on the sign of destiny, it is said that kamma has effected itself, or has come to fruition, in the immediately new existence. It has transmuted itself into a personality, and appears, so to speak, in the form of a being in the new existence. This is called the vipakavattha, or the final result. Here, in the first three avatthas, the volition is said to be in the state of infancy or youth.[24] The last one shows that the volition has arrived in maturity, and can effect itself. Therefore, as has been said, vipaccana means a change of state from infancy or youth to maturity. Thus vipaka is the name assigned to the states of consciousness and their concomitants, which are the results of the volitions, or to the matured volitions themselves.

Just as mangoes are very soft and delicate when they are ripe, so also the resultant states are very tranquil, since they are inactive and have no stimulus. They are so tranquil that the objects of subconsciousness are always dim and obscure. On reviving from subconsciousness, one has no consciousness of what its object was. For this reason, there is no possibility of occurrence of a process of thought, which can reflect the object of the sub-consciousness thus: “Such and such an object has been met with in the past existence”—although, in sleep at night, the sub-consciousness takes for its object one of the three classes of objects (kamma, the symbols of kamma, and the symbols of one”s future destiny), which had been experienced before, at the time of approaching death, in the immediately preceding existence. Hence, it is, that one knows nothing about any object from a past existence, either in sleep or in waking. Thus the mutual relationship by way of inactivity, non-stimulation, and tranquillity, is termed the function of Vipaka.

End of Vipaka-Relation.

15. Ahara-Paccaya or the Relation of Food
The relation of food is of two kinds: material and immaterial. Of these, material food connotes the nutritive essence (or what is called edible food), which again is subdivided into two kinds: internal and external.

All the natural qualities born of the Four Causes,[25] pertaining to those creatures who live on edible food, are here the paccayuppanna-dhammas related to the two kinds of material food.

As to immaterial food, it is of three different kinds: contact, volitional activity of mind, and consciousness. These kinds of immaterial food, or paccaya dhammas are causally related to the coexistent properties, both mental and material, which are their corresponding paccayuppanna-dhamma.

In what sense is ahara to be understood? Ahara is to be understood in the sense of ‘holding up strongly’, which means “causing to exist firmly”. That is to say, a relating thing nourishes its related thing so as to enable it to endure long, to develop, to flourish, and to thrive, by means of support. Though the causal relation of food possesses a producing power, the power of support is predominant here.

Here, the two material foods are called ahara, because they strongly hold up the group of internal material qualities born of