For the sake of others’ welfare, however, great, let not one neglect one’s own welfare. Clearly perceiving one’s own welfare, let one be intent on one’s own goal.
At one time, Lord Buddha was about to pass away. Many of his disciples flocked from far and near to pay their last respects. A monk named Attadattha instead of joining the others, retired to his cell and meditated. The other monks reported this matter to the Buddha. Attadattha was questioned as to his conduct, he replied,”Lord, as you would be passing away three months hence I thought the best way to honour you would be by attaining Arahantship (Fully Enlightened Being) during your lifetime itself.” Lord Buddha praised him for his exemplary conduct and remarked that one’s spiritual welfare should not be abandoned for the sake of others.
p.s.
welfare here mean one’s ultimate goal: Nibbana.
Kodha Vagga ch. 17:7
There is none who is not blame
“This, O Atula, is an old saying; it is not one of today only; they blame those who sit silent;they blame those who speak too much. Those speaking little too they blame. There is no one who is not blamed in this world.”
Story:
A lay leader of a group name Atula wished to hear the Dharma from Venerable Revata. He remained silent as he was bent on solitude. Displeased, Atula went to Venerable Sariputta, who discoursed at length on Abhidhamma. Displeased again, he went to Ven. Ananda, who delivered a brief discourse. Displeased with him too, he finally approached Lord Buddha, who thereupon uttered these verses and remarked that even a Buddha is not free from blame.
In Buddhism, if you do not want to create fresh new karma good or bad. This is what you should avoid. In order to stop present or future bad karma one has to stop these ten negativities. If you are able to avoid: killing, stealing, lying, sexual misconduct, tale-bearing, Harsh speech, Idle talk, craving or greed, aversion or anger and wrong views. In addition, to create positive karma one should practice: charity, self-restraint, meditation, reverence, rejoicing in others’ merit, service, transference of merit, hearing of the Dharma or Truths, teaching Dharma, and straightening one’s views.
Why are we born is a life age questions? Ask yourself this question in the morning, evening, night, and everyday. Our birth and death are just one thing. You cannot have one without the other.
It’s a little funny to see how at death people are so tearful and sad; and at birth how happy and delighted we are. The First Noble Truths: Life is filled with misery of old age, sickness, death, and unhappiness.
When we were first born most of us did not come out smiling or laughing; a lot came out crying. Why? It is because the mind of a
baby is pure and it knows that being born mean suffering again. He or she knows that in life they will have to go through sickness, old age, and death, again. Therefore, it is delusional to cry at death and happy at birth. If you want to cry, then it would be better to do so when someone is born. CRY AT THE ROOT for if there were no birth; there would be no death. Can you understand this, said Ajahn Chah? The world that we have live in has deceive us; especially our senses and mind. We are being controlled by our senses and Mind. Lord Buddha has overcome these senses and mind;it no longer controlled him. Lord Buddha is the Master of Mind and Senses. If we can also master it, we are able to tell it what to do and how to think.
In Buddhism, we are born so that we do not have to be born again. We are here to do Good and to repay our bad karma. In our many lives we have accumulated many bad karma and not all these karma ripe. In other words, we do not have to pay all our negative karma because not all of them will bear fruit. If we were to try and clear all our bad karma; there would be no enlightenment or Nibbana.
According to Buddhism; we will be born again and again until we realize Nibbana through the practice of the Four Noble Truths and the Noble Eightfolds Path. No matter where we are born rather in Heaven, Hell, Ghost, or Human realm; we are still subject to sickness, old age, and death. We are trapped in this Wheel of Samsara (cycle of birth and death). Until we practice Lord Buddha teaching; we will not free ourselves from this wheel of samsara.
In summary, our life purpose is to understanding the Four Noble Truths and practice the Noble Eightfolds Path; so that we too can escaped this wheel and enter the Kingdom of Nibbana. Nibbana is permanent and true Peace. Please understand that Lord Buddha did not want us to think that life is all bad or his doctrine is pessimistic. We are taught to recognized the problem and to see the cause of this problem. Just like a drug addict, he have to recognized that he has a drug problem in order to find a solution. He also said that even though life is suffering being born as human is very precious. In fact, it is said that being born as human is very very hard. So, we are very blessed to be born as human and we should not wasted time by doing evil. In addition, our life is more precious than being born in Heaven because in Heaven we are more likely not to practice Lord Buddha’s teaching. The realm of Gods are surrounded by many beautiful sights and sound. It is hard to attained Enlightenment here because of all the pleasure sights and sound. This is why Lord Buddha chose to be born here on Earth. Of course, for us that have no intention of attaining Enlightenment or Nibbana; then being born in Heaven is not a bad idea. It is not hard to be born in Heaven if that is what you seek. But if you are Christian then you will find it difficult because their doctrine states you have to believe in their God or no Heaven for you. Instead you will be in hell for eternity and no hope for salvation.
In Buddhism, there is always Hope because we are given many many chance to be better and to improve. Even born as an ant, you still have a chance to be born human once most of your bad karma are replace by good karma. It is like when you are in prison, when your time is served; then you are release back to society. In Buddhism, to be born in Heaven all you have to do is do good deeds. This mean for us to think good thoughts and be kind to everyone. Also to be generous and have compassion towards all living being.
As for me, my goal is Nibbana. I practice meditation in the hope that one day I will come closer to realization and enter the Kingdom of Nibbana and free myself from this Wheel of Samsara. I made a vow in this life time that If I do get marry than it will be my last wife. My next life, I will wear the robe until I attained Enlightenment and realized Nibbana. And if I do become Enlightened, I will not forget you my fellow beings. I will appeared before you to preach this doctrine again in the hope to take you with me to the Kingdom of Nibbana. And if there is no life after death, it really does not matter right. I live a good life here and enjoy the company of my friends, family, relatives, and my belove wife; whoever that may be. But if there is life after death, don’t do Evil because you might wake up as a snake or Ghost. So, its better to do Good than to be sorry.
Meditation is mental development or Mind cutltivation. Through meditation, one’s Mind and one’s whole life grows spiritually as one’s consciousness becomes more and more developed. One becomes increasingly aware of oneself, of others, of one’s environment and ultimately of reality itself. This increased awareness helps us to deal with everyday life situation with greater calm and insight.
Meditation as experienced and taught by Lord Buddha has two aspects: Calmness or Concentration and Insight or Wisdom. As the mind becomes more and more calm, and one’s consciousness gets more and more clear, one begin’s to get flashes of insight into the true nature of things, giving rise to Wisdom.
Calmness and Insight go hand in hand, meditation is complete only after one has attained both great calmness and great insight.
Some think Lord Buddha was born in India more than 2,500 years ago and passed away eighty years later. This “Human” Buddha is only the earthly appearance of the True Dhammakaya Buddha who exists forever. This True Buddha appears in our world in a Human form soon after the True Teaching (Dharma) is forgotten by us.
For those who do not understand, Lord Buddha appears to have died. Supposing you thought that your respected master and teacher had died, would not this belief make you rely on yourself to do good and work for liberation? For those who knows, Buddha never died. Lord Buddha is Truth and Truth can never die. Birth and Death have no
power over Truth. Even after the Human form of Lord Buddha has passed away; we are still able to see Him. Lord Buddha said,” He who sees Truth (Dharma) sees Me!”
The Teaching and the Discipline which I have given you will be your teacher.” (The Discourse on the Great Decease, 2:154).
Even at this very moment, the Future Buddha is awaiting for the time for Him to appear in our world after the True Teaching has been forgotten. In other words, there is always a Buddha who will appear to help the world. This Buddha will always be the Human form of the one and only True Buddha, Lord Buddha who is eternal and Universal!
Yes, Lord Buddha did actually performed over 3,500 miracles. Buddhists make no fuss or bother about their own psychic powers. For miracle working is not a criterion of one’s spirituality, nor is it a pre-requisite to the attainment of Nibbana. Indeed, the disciples of the Buddha could pass at will through a wall or fence or hill as if through air, pass in and out of the solid earth, walk on water or glide through the air. They could prolong life in the body. They could conjure up a double of themselves and make it endure. They were also able to take a form of a boy, a snake, and whatever they wish to do. Lord Buddha greatest miracle was performed at Kapilavatthu.
Here, seeing that his proud kinsmen and father (King Suddhodana) did not intend to make obeisance to Him, He rose in the air and performed the Miracle of the Pairs (called Yamaka Patihariya), or the Twin Miracle. Lord Buddha rose in the air, flames of fire issuing from the bowel. Then came fire from his right side and water from his left side through 22 variations. He then created a jewelled promenade in the sky and walked along it producing the illusion that He was standing, or sitting, or lying down. Finally, his father bowed down to the Lord after witnessing the Miracle performed.
This is the example of why Lord Buddha refused his disciples to performed magic.
Venerable Pindola Bharadvaja is one of the Buddha’s sixteen disciples named in The Amitabha Sutra. Under the Buddha’s auspices he attained the holy fruit of Arahant. Once when in a jubilant mood, he said to the faithful:
“Do you think flying in the sky is magical?
I will show you some spectacular acts.
He then jumped up into the sky, FLEW all around and performed many miraculous acts. The faithful were all impressed and praised him without ceasing. The Buddha was very displeased upon learning of this incident. He asked the Venerable to come forth and admonished him, “My teaching uses morality to change others and compassion to save living beings. It does not use magic to impress and confuse people. You have misused magic today. As punishment you will stay in this world to work for more merits and to repent for this misbehavior.”
Despite being an Arahant, Venerable Bharadvaja misused his power. As the result, he did not in his lifetime enter Nirvana . The power of magic cannot increase our virtue or eradicate defilements. Therefore, careless use will only build more obstacles to emancipation. It is obvious that magic is not the solution for cycles of rebirth (Enlightenment). Only practicing virtue is the sure and steady approach toward the Buddha Path.
Lord Buddha has stated in Mahaparinibbana Sutta, delivered by him in Kushinagar that
(1). The place where he was born i.e. Lumbini
(2). The place where he attained the enlightenment i.e. Buddhagaya
(3). The place where he delivered the first sermon i.e. Sarnath and
(4). The place where he entered into Mahaparinirvana i.e. Kushinagar.
are places which can bring about feelings of religious awe & repentance & are therefore worthy places of pilgrimage for those who believe in Him
Lumbini:
Before the Lord would come to the earthly world, his mother had dreamt a six-tusked elephant, which later was interpreted by the astrologers as a sign of giving birth to a world-renowned personality. Lord Buddha was born at Lumbini while his mother was on her way to parental home from Kapilvastu.
Maya Devi, queen of King Shuddhodhan of Kapilavastu gave birth to prince of Kapilvastu, Gautam, under a tree. King Shuddhodhan (Gautam’s father, the king of Kapilvastu) had been warned in advance by the astrologers that eventually the prince might chose spirituality to Kingdom. So the King tried every way to stop this outcome but in vain. The greatest preacher of humanity, Lord Buddha had been destined to be enlightened and show the world a better way of living.
Buddhagaya:
A place where Lord Buddha left his foot steps nearly 2500 years ago while travelling in the quest of enlightenment, Bodh Gaya resonates the silent vibes of those sacred steps. Lord Buddha arrived here at the end of his search of the most tranquil and serene place to start his meditation that eventually led him to enlightenment.
SARNATH:
The place where he delivered the first sermon to his five Noble Disciples:TURNING THE WHEEL OF DHARMA
Lord Buddha had visited Sarnath looking for his five companions who abandoned him in Rajgir while they deviated from the viewpoint of Lord Buddha on self-mortification.
KUSHINAGAR:
In this place Lord Buddha had left the world behind him after offering an invaluable contribution to humanity, the great religion known as Buddhism that preaches peace and brotherhood. In 543 BC, on a full moon night of Magh the legend delivered lecture to his Sangha and declared that he is going to leave the mortal world soon enough.
The Eightfold Path is cyclic, forming a Wheel of Dhamma.
Each step on the path propels the seeker to the next step and perfection of each quality reinforces the others.
Perfect Understanding (Sammā Ditthi) Also translated as Perfect Perception or Perfect View. To develop an understanding of the nature of the world through the Four Noble Truths.
Perfect Thought (Sammā Sankappa) Avoiding cultivation of jealous or angry thoughts. Cultivating thoughts of goodwill and renunciation.
Perfect Action (Sammā Kammanta) Conduct that is peaceful, honest, and pure; includes observance of the Five Precepts.
Perfect Livelihood (Sammā Ājiva) Avoiding any livelihood that harms other beings or involves intoxicants, such as a slaughterhouse or a bar.
Perfect Effort (Sammā Vāyāma) Determined discipline and cultivation of the mind.
Perfect Mindfulness (Sammā Sati) Awareness of one’s own actions, words, and thoughts and the true nature of reality.
Perfect Concentration (Sammā Samādhi) To develop the ability to become absorbed in one point or object, leading to higher states of consciousness. Purification and concentration of the mind that lead to establishment in higher states of consciousness.
Buddhist Precepts
There are five precepts commonly observed by Buddhists:
To avoid killing or harming any living being.
To avoid taking that which has not been given.
To avoid committing sexual misconduct.
To avoid using false words.
To avoid taking alcohol and other intoxicants.
Shortly after his awakening, Lord Buddha delivered his first sermon, in which he laid out the essential framework upon which all his later teachings were based. This framework consists of the Four Noble Truths, four fundamental principles of nature (Dhamma) that emerged from the Buddha’s honest and penetrating assessment of the human condition and that serve to define the entire scope of Buddhist practice. These Truths are not fixed dogmatic principles, but living experiences to be explored individually in the heart of the sincere spiritual seeker:
1. The Noble Truth of dukkha (suffering, unsatisfactoriness, stress): life is fundamentally fraught with unsatisfactoriness and disappointment of every description;
2. The Noble Truth of the cause of dukkha: the cause of this dissatisfaction is tanha (craving) in all its forms;
3. The Noble Truth of the cessation of dukkha: an end to all that unsatisfactoriness can be found through the relinquishment and abandonment of craving;
4. The Noble Truth of the path leading to the cessation of dukkha: there is a method of achieving the end of all unsatisfactoriness, namely the Noble Eightfold Path;
To each of these Noble Truths the Buddha assigned a specific task which the practitioner is to carry out: the first Noble Truth is to be comprehended; the second is to be abandoned; the third is to be realized; the fourth is to be developed. The full realization of the third Noble Truth paves the way for the direct penetration of Nibbana (Sanskrit: Nirvana), the transcendent freedom that stands as the final goal of all the Buddha’s teachings.
The last of the Noble Truths — the Noble Eightfold Path — contains a prescription for the relief of our unhappiness and for our eventual release, once and for all, from the painful and wearisome cycle of birth and death (samsara) to which — through our own ignorance (avijja) of the Four Noble Truths — we have been bound for countless aeons. The Noble Eightfold Path offers a comprehensive practical guide to the development of those wholesome qualities and skills in the human heart that must be cultivated in order to bring the practitioner to the final goal, the supreme freedom and happiness of Nibbana. The eight qualities to be developed are: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
The Buddha was born Siddhartha Gautama, a prince of the Sakya clan in what is now Nepal, around 563 BCE. He belonged to the class of warriors and aristocrats. At birth, prophecy was told that he would either become a great king or a great spiritual teacher. His father (the king) did not want him to be spiritual teacher so he decided to keep Siddhartha in the kingdom by building him three palaces. The prince was surrounded with pleasures, luxury, and privilege.
Prince Siddhartha married Yasodhara and had a son name Rahula. When Siddhartha was 29 years-old, he ventured with his attendant into the world. He saw four signs which change the direction of his life. The first sign was an old man. The second, a sick person. The third, a dead person, and the fourth was a monk. Siddhartha have never seen such signs because he was living in the confines of his palaces.
During Siddhartha life time, there were many people who renounced the worldly life for a life of meditation and practices of austerity as a means to higher spiritual purpose and understanding. When Siddhartha saw the monk, he was deeply impress by his demeanor of peace and happiness in spite of his poverty.
Reflecting on the four signs, and understanding that riches and high birth would not protect him from sickness,old age, and death, Siddhartha wondered if living in the opposite extreme would. So, he decide to leave the palaces and become a monk to seek for the truths.
For six long years, Siddhartha wondered the countryside, practicing austerities alone or with other seekers of truth. Contemporary wisdom held that depriving the body was the means to spiritual fulfillment;legend said that the Buddha was able to reduce his diet to one grain of rice or one tiny fruit a day. He became so emaciated that he could touch his spine by placing his fingers on his belly.
While bathing in a river, and weak from fatigue and malnutrition;he fell and nearly drowned. Resting and reflecting beneath a tree, he decided to take some nourishment and regain his health. He realized there was no value in extreme asceticism, that it was no more the means to the end of suffering than was the life as a prince living with luxury.
Siddhartha was determined to find a way he could escape the cycle of birth, death, and suffering. One evening he sat under the Bodhi tree (tree of enlightenment) and vowed not to arise until he found what he had sought. And so he did. A universe of knowledge revealed itself and Siddhartha became the Buddha (The Awakened One, The Tathagata ) the one who has attained the highest spiritual goal. On that night the Buddha saw thousands of his own past lives. He saw the working of karma throughtout the many lives of other beings, throughout eons of expansion and contraction. He saw the truth of the nature of suffering and the cause of suffering in the world. He understood that ordinary person, regardless of class were capable of ending suffering through their own efforts.
When the Buddha came out of meditation, he decided to keep his knowledge to himself, thinking that no one would be able to comprehend all that had come to him. But a deva, a radiant being from a higher plane of existence, saw what was in the mind of the Buddha. “Surely,” the deva said,”there are those with little dusts in their eyes” who would benefit from this newly discovered knowledge. With this statement, the Buddha decided to teach others for the benefit of all being.
The Buddha first taught the Dharma to the five monks who had thought that he had given up his training. This five monks became his first disciples. So, the First Dharma lesson, the Dhammacakkappavattana Sutta, is known as the “Discourse on Setting the Motion the Wheel of Dharma.” The Buddha taught that liberation could not be attained through the accumulation of wealth and indulgence in sensual pleasures, nor could it be found in the practice of self-afliction and extreme deprivation. Both practices were ignoble and uprofitable and shoud be avoided. The path to liberation was the Middle Way of the Eightfold path, which is the fourth of the Four Noble Truths.
