| No. | TOPICS | Date | Response |
| 17 | Nov-1999 | 2 | |
| 16 | 9-11-99 | ||
| 15 | 5-11-99 | 1 | |
| 14 | 10-10-99 | ||
| 13 | 4-10-99 | 7 | |
| 12 | 29-09-99 | 3 | |
| 11 | 15-09-99 | 3 | |
| 10 | 11-09-99 | 5 | |
| 9 | 18-08-99 | 3 |
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Subject: 'Buddha - Dhamma' or 'Dhamma - Buddha'? The Lay Student wrote: Dear Dhamma Friends,Buddha once said to his disciples that those who found Dhamma had found him. He persuaded his disciples not to cling to him, but to strive hard to find Dhamma. Referring to this statement some lay teachers expressed that Dhamma was more important, that without Dhamma there would be no Buddha and that there would be no Sangha as well. They emphasie more on Dhamma and persuade the students to practise meditation with effort. Some students went to extremenes and regarded that rituals and recitations were not needed. They begin to stay away from places that undertake such formalities. Is is right to practise in this way? Is it possible to find Dhamma without taking refuge to Buddha and Sangha? Or do we have to rearrange our daily recitation for taking refuge to the Tiple Gem as "Dhammam saranam gacchami, Buddham saranam gacchami, Sangam saranam gacchami?" Please cleanse these views and enlighten our concepts! Lay Student |
Discussion: Sandaruwani sent this message on 18th November, 1999 No, this is very incorrect. To achieve nibbana one needs Sila, Samadhi and Panna equally without sila (or any one of the other three qualities) one cannot attain nibbana. To have sila one must engage in the "rituals" of taking refuge in the triplegem etc. and reflecting on the qualities of the Buddha, and Sangha as well as the dhamma. These "rituals" are tools to help achieve samadhi and panna. Also if one considers the Dhamma as "the Truth" then one must consider it as a law or a natural law - in which case I can see why certain individuals may think that without the Dhamma the Buddha cannot be, but one must always remember that the Gautama Buddha was born in his final life at a time during which the Dhamma had been "forgotten" and the previous Buddha had attained Nibbana and passed away many milleniums earlier on. Thus the Gautama Buddha had to realise the Dhamma all by himself, and had to strive hard in preivious lives to fulfill all the parami to achieve buddhahood - it is not enough to have a private Buddha as they do not have the ability to teach others the Dhamma. And today we have access to the Dhamma beacuse of Gautama Buddha's efforts; The laws dominating motion may have existed by nature but if Newton had not realised them then we wouldn't have had access to them today. Similarly the Dhamma is the nature of this universe and if the Buddha had not realised them we would not be discussing this matter today. Therefore in conclusion it must be realised that without the Buddha there would be no one to show us the path to nibbana; without the Buddha there would be no Dhamma, so we must all be very grateful to Him (and the order of the Triplegem should not be changed). With Metta: Sandaruwani Abeysiri. Discussion: Dr. Tin Htut sent this message on 20th November, 1999 Dear Dhamma Friends, I am addressing you all as Dhamma friends not because I completely accept the idea that Dhamma is the most important, but as a traditional gesture. What I understood was that we would need to avoid two extremenes as a rule of thumb. Firstly, I assume that those who are holding the idea that Dhamma is the most important have the intention to propagate Dhamma without any boundaries. Some practioners of insight meditation come from other faiths and the teacher may have the motive of not letting them down and to have a clear conscience that they are not converting to Buddhism. However, if it went to an extreme, one might start to consider that Dhamma was the only important factor and might play down the role of Buddha and that of the Sanghas. If that is the case, it is definitely wrong. I agree with Sandaruwani Abeyseri that we owed our absolute gratitude to the Buddha who had shown us the path. Without Him we will never have a chance to liberate ourselves and will take rebirths in the nether worlds indefinitely. We may argue that if Newton did not discover the law of motion , some one will discover it at one time or another as the law is constantly present. Similarly, Dhamma is constantly present and a buddha will re-discover Dhamma at one time or another. But if there is no buddha there will be no one to show us the way to complete liberation. One can still practise Dana, Sila and a Bhavana that can lead us to Nibbana, but one can still descend to a nether world when the good Kamma expires. There are enough bad Kamma that one has committed in the Samsara and that have not yet come to fruition. They can drag one to a nether world. Secondly, many of us are still indulging with mundane affairs and are satisfied with Dana and Sila as our spiritual cleansing. It is no doubt that these are good deeds, but they may not be enough to ensure us for a rebirth in good destinations. There is enough evidence in the scriptures that those who had practised only Dana and Sila had been reborn in a nether world when the thought at the verge of death clung to some material or personal belongings. If we go to an extreme in practising rituals and indulging in sensual pleasures we will never remember to practise Bhavana. If we die in this condition we are likely to reborn in a nether world as we cannot control our thoughts. We need to practise Bhavana to be a master of our mind. One must not look down on those who are practising rituals only and have not yet started Bhavana. There is a tendency for one to do so when one has started to practise meditation and has achieved Samadhi to some extent. One can become conceited and start to look down on others who do not have a spiritual attainment. When one becomes calm and feel happy one can come to think that rituals are no longer necessary and that the practice of Bhavana is the only cleansing that is required most. We need to avoid the two extremenes. We should neither go to an extreme by considering that Dhamma was the most important factor and that Buddha and the Sangha had a secondary role; nor should we indulge in sensual pleasures extremely and satisfy with the practice of Dana and Sila only. The Buddha taught us not to cling to anything, even to the path or the method that had given one to the liberation. He had repeatedly reminded us to make use of the path for the liberation, but not to carry on one's back constantly. Therefore, we must not cling to any particular method, but make use of any method that may suit us to attain liberation. The key to the liberation is not a particular method, but a constant mindfulness without clinging. With Metta, Tin Htut |
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Subject: Period between two Budddhas Dr. Tin Htut (Sheffield, UK) wrote: How long is the period between two Buddhas? Is there any indication of this period in the scriptures? Please send us your views and findings on this context, dear Dhamma friends. I have done a research on this issue and here is my finding. The period between two Buddhas is uncountable in terms of years. However, we can speculate from the indirect evidence that is present in the scriptures. Once when the Buddha and his disciples went for alms round in the city of Rajagaha, the Buddha saw a sow feeding in the dirt. He gave an account of the previous lives of this sow which started from the time of the first Buddha in this world. She was a hen at Kakuthan Buddha's period and she was reborn as a princess Obbadi after dying in the claws of a hawk. Obbadi became a hermit later on and attained first Jhana. Due to this merit she was reborn as a Brahma of the first Jhana. After passing away from the Brahma-parisajja realm she was reborn as a daughter of a rich person and then became a sow after dying. She had outlived as a first Jhana Brahma for three consecutive Buddhas' periods. According to the literature a first Jhana Brahma can live for at least a third of the Asankheyya-kappa. The longevity of humans starts from 10 to uncountable years (Asankheyya) and then declines back to 10 years. This cycle is known as an Antara-kappa or one evolution cycle of humans. Sixty four such cycles form one Asankheyya-kappa. Therefore a third of Asankheyya-kappa can be equal to 21 evolution cycles. If we calculate from the evidence obtained from the Buddha's discourse, a period between two Buddhas can be approximately seven human evolution cycles. It is known that the earth's crust became 7 yojanas thick between two Buddhas. With Metta, Tin Htut |
| DISCUSSION TOPIC NO. 15
Subject: Dana, Sila and Bhavana Myanmarman (UK) has posted on 5th November Dana (Alms-giving), Sila (Observance of precepts)and Bhavana ( Concentration and Insight Meditation), are different forms of meritorious deeds and good buddhists are supposed to perform all of these activities. Dana and sila are relatively easier to perform where as the ultimate outcome of Meditation is dependent on previous life's achievement and present meditation efforts. What should be the best approach to get the optimum benefits in the short life-span as a human being? |
Discussion: D Welch sent this message on 5th November, 1999 It is most fortunate to be exposed to Buddhist teachings in a lifetime. That being said, it becomes are responsibility to take the exposure, the teachings and move into practise. Although much of our ability is dependent upon kamma we also create kamma as we go along! A Venerable once wrote to our meditation group at Wat Carolina, saying - "Work! Work hard, as if your hair were on fire!" We are to apply intensive effort and zeal to this practise. This translates into discipline where meditation is concerned. And even before that, it is necessary to cultivate the precepts so that our practise of meditation is furthered by a base of morality. Wisdom spirals through these efforts. Are we making the most of this incarnation? That question, I think, can only be answered moment to moment. To look back or project into the future takes away from the quality of right now, the present moment. Perhaps it is not necessary to question or judge ourselves, but rather to stay present with what we know in this present.Metta, Deb. Welch |
Discussion: Thiri Kay Khine sent this message on 6th November, 1999 "My two cents'views on Dana, Sila and Bhavana": As a member of a society Sila is a must. So we keep all the basic 5 precepts.Though it sounds not so fantastic, its necessary and sufficient condition for enlightenment. Dana has to be performed daily, not that we can make soon kways (Alms-giving) everyday, having a kind word for a fellow colleague,a warm greeting for the doorman,lending a listening ear to a friend are all forms of Dana. Bhavana we can do daily as well. Paying homage to Buddha statue, sending Metta on the MRT, in the Bus, doing rosary are all different kinds of Bhavana. Of course the ultimate Vipassana meditation will give us the ultimate liberation. So happy persuing your own Dana, Sila and Bhavana. Thiri Kay Khine (Singapore) |
| DISCUSSION TOPIC NO. 14
Subject: Meditation U Khin Sein (Singapore) have posted on 9th October 1999 of 'THE INTRODUCTION' part of the book "WHY MEDITATION" written by a Canadian Buddhist monk, Bhikkhu Piyananda (John Peter Barazzuol). The book contains complete instructions for Concentration Meditation (SAMATHA) and Insight Meditation (VIPASSANA) in simple English. The book was published by Singapore Buddhist Mission for free distribution. This is re-produced with kind permission of Ven. Dr K Sri Dhammananda Nayaka Maha Thero, Chief High Priest of Malaysia and Singapore, Buddhist Missionary Society Malaysia. (EMail: bmsm@po.jaring.my) |
| DISCUSSION TOPIC NO. 13
Subject: The Sangha Serge sent this message on 4th October 1999 Dear Dhamma friends, What is the significance of the Sangha within Buddhism? With metta, Serge |
| Discussion: MM Lwin (London) sent this message on 5th October, 1999 Dear Friends,The Buddha said, "The discourses and the disciplines I have taught will be your teacher when I am gone". He passed away (Parinibbana) more than 25 decades ago. His Teachings survive and are now known as Buddha Sasana. The monks, the members of the Order of Samgha, are responsible for this, as they have been practising and preserving the Teachings all along. They also took the leading role in attempts to purify and preserve the original Teachings in six successive Buddhist Councils (Sanghayana). All attempts to modify and contaminate the original teachings (The Tipitaka) were rejected. Theravada Buddhism flourishes, generation after generation, owing to the integrity of the Order of Samgha. It is almost impossible for the lay devotees to replace the Samghas and carry out the Dhamma activities with perfection. The lay people don't usually have the necessary expertise, dedication and doctrinal knowledge. And most lay puthujjana are infested with greed, anger, ignorance, jealousy, favoritism, prejudice, etc. Can you trust them to be your teacher for spiritual guidance? Those who keep 227 precepts are the best persons to rely on and we must support them. By definition, the term 'Buddhist' means some one who follows the Buddha's Teaching or takes refuge in the Triple Gem; The Buddha, the Dhamma and the Samgha. Even though there is no Buddhist monk in sight where you live, you can still believe in the Order of Samgha, by thinking about them intently and studying the discourses given by them. Those who are fortunate enough to live near the Buddhist monasteries, should make sure that the monks are well supported so that they can propagate the Buddha Sasana and help people practise Buddhism. Maung M Lwin |
Discussion: Thiri Kay Khine (Singapore) sent this message on 5th October 1999 Sangha is to teach and guide you in your spiritual pursuit. |
Discussion: Sergio sent this message on 6th October 1999 Dear Dhamma Friends,Thank you for your reply. How does the Sangha teach and guide us in our spiritual pursuit? Do you not think the Sangha makes Buddhism rely too much on tradition etc., and thus drift off from its philosophy? Thank you, With metta, Sergio |
Discussion: Venerable Dhammasami (London) sent this message on 6th October 1999 (This message has been forwarded after originally posted by Thiri Kay Khine with the permission of the author) In Buddhism Sangha represents virtue. This is an ideal explanation or shall I say what the Buddha envisaged. The Buddha represents wisdom, the Dhamma, the truth or knowledge and the Sangha virtue, which is attained when the truth is realised or the knowledge if put into practice. This is impersonal explanation and significance of it. The Buddha wanted it the body of the Sangha to be an example in putting his teachings into practice. Sangha is an open institution, anyone can join or leave. There is a set of rules, that are intended to help one live a simple life if that is his or her choice. The rules govern every body, one member one vote system. I am a monk but I cannot identify the Sangha institution with me personally, although I belong to it, it does not belong to me. I belong to it on merit as long as I adhere to the rules. The institution does not belong to me as I do not own it, the Buddha did not own it either. Practically, the Sangha is an institution where one is helped to train oneself on the basis of monastic disciplines (Vinaya) and the teachings (Dhamma). One can make use of the institution and advance one's practice. In the history of Buddhism, it is the Sangha who have devoted their time, energy and life to preserve teachings through study and practice. This is the reason why the teachings are a living tradition. The Sangha necessarily have to live a different way of life and have a different aspiration (which is entirely spiritual). Otherwise, one will not benefit from the institution at all. The sangha as an institution have a great responsibility to keep itself purified and alive through study and practice. It is not for a day, a month or a year. Not even for just a century. It is for many generations of many centuries. We owe a lot to the past generation that the Sangha institution is generally healthy and alive in both theory and practice. I am sure it will go on and survive. The progress and decline of the institution, also Buddhism in general for this matter, depends a lot on the purity, the ability and dedication of the Sangha. They are duty-bound to practise and preserve the teachings, it is more than a mere conviction. With metta, Ven. Dhammasami, London |
Discussion: Dr. Tin Htut (UK) sent this message on 7th October 1999 The question of Sangha, why being special ? There are three most precious things in life, Buddha, Dhamma and Sangha. They are collectively known as the Triple Gems and every practitioner of insight meditation (Vipassana ) should take refuge in these qualities. Without a refuge in the Triple Gems one will not be safe, will not be able to cleanse oneself from the defilements of wrong views, wrong practice and wrong understanding. The ultimate purpose of doing transcendental or insight meditation is to liberate oneself from suffering, and to reach a stage of deathlessness (Nibbana). One will never reach Nibbana without a refuge in the Triple Gems except for a Pacceka Buddha, who re-discovers the Four Noble Truths without any external help, but cannot teach the Dhamma to others. As Venerable Sucitto Bhikku of Amaravati Buddhist Centre puts it, " the Dhamma teachings are available to all, but a Buddha discovers and proclaims them, and a living Sangha exemplifies the Way." A fully ordained monk or a Bhikku follows 227 precepts or Vinaya (monastic rules), a novice or a Samanera follows 10 precepts, whereas lay persons follow only 5 to 8 precepts. A householder will never be able to refrain from handling money, and if with any luck, be able to practise celibacy. There are three main duties of Bhikkhus, Pariyatti or learning of the body (doctrine) of teachings (Dhamma); Patipatti or the practice of Dhamma; and Pativedha or the realisation of the Dhamma. Regarding the realisation of Dhamma, there are four levels or stages of enlightenment, Sotapanna or a stream-winner; Sakadagami, Anagami and Arahat. It is difficult to be a Sotapanna for a lay person and even more and more difficult to be of other Noble status. A lay person will never be an Arahat for a long period. If with any luck, a most determined and brilliant lay person reaches Arahatship, he or she will have to be ordained within a short period to become a Bhikku or Bhikkhuni or the lay person-Arahat will have to die immediately and perceive Nibbana forever. This is the speciality for being a Bhikku! With Metta, Tin Htut |
Discussion: Dr. Nay Dee (London) sent this message on 8th October 1999 Dear Dhamma Friends,The order of Sangha is at the heart of the practice of Theravada Buddhism. The Sanghas renounce the world and lead a simple life in order to achieve salvation. They shave their heads, wear simple robes, are celibate, and not allowed to work and handle money. Therefore in Theravada Buddhism the Sanghas rely on donations from lay community for food and robes. Lay Buddhists in general are known to be generous especially for supporting the monastic order. Some lay givers hope that by donation, they will, in return, have a better prosperous rebirth next life on earth or in heaven. Who can blame them!!. Generosity also denotes lack of selfishness and the intention in giving away is to reduce or eliminate craving and attachment. Traditionally, we Burmese Buddhists learned about Buddhism (Mind you Buddhism is not only about learning, it includes practicing: following basic moral code of conduct, five precepts and realization of the ultimate truth: i.e., practising Insight Mediation) from our parents/elders or by visiting monasteries, and listening to sermons given by monks. Monks only take one meal a day and do not eat after midday. They go for alms round in the morning and people offer food in their alms bowls. They return to their monastery and have to eat the meal before midday. People sometimes prepare the meal at home and donate to the monastery or invite the Sangha to their house for meal. There are 227 Precepts for any Sangha to follow. The main function of Sangha is to preserve and propagate the Dhamma and the day to day monastic life involves studying scriptures, meditation and participation in communal ceremonies. Sangha play an important role in officiating at funerals as death and suffering are the centre of Buddhist religious awareness. Now at least one start to realise how restricted and difficult for a lay person to conduct as Sangha. A lay person can spread the Dhamma. It depends upon individual charisma. Once that person dies it will, in general, gradually fade away. Sangha is different. It is a monastic order. They have managed to maintain, spread, propagate and preserve the scriptures for more than 2500 years. So far there were six Buddhist monks in Burma who can recite the Tipitaka scriptures by heart, and received 'Tipitakadhara' and 'Tipitakakawida' Titles. Out of six of these rare personalities, only three remain alive. Mingun Sayadaw,the Most Venerable U Vicittasarabhivamsa who got the title in 1953 for the first time in history, was listed in the Guiness Book of Records for his excellent memory power being compared as human computer. The Tipitaka (Buddhist Teachings preserved as texts, consisting of the three baskets, namely (1) Discipline - Vinaya, (2) Discourses - Sutta and (3) Ultimate Truth - Abhidhamma) is estimated to be about eleven times the size of the Bible. In summary, the members of the Order of Sangha renounce the world, follow the strict monastic discipline and commit themselves to search for the salvation. That's why we Buddhist take refuge in the Three Jewels namely: the Buddha, the Dhamma and the Sangha. May all of us manage to (1) refrain from evil, (2) do good things and (3) purify our mind. With Loving Kindness, Dr. Nay Dee |
Discussion: Kok Chee sent this message on 8th October 1999 Dear friends in the Dhamma,The Sangha in observing the pattimokkha, i.e. the 227 precepts that the Sangha adheres to and through the ardent practice of the Dhamma, instills much inspiration and confidence (saddha) amongst Buddhists in the Buddha, Dhamma and Sangha, which in turn inspires one to strive on in the practice of dana, sila and bhavana. The Sangha is also actively involved in Dhamma Desana, i.e. giving of Dhamma talks, which in turns provides wisdom and confidence amongst the Buddhist community with regard to the Dhamma. After the Buddha's Mahaparinibbana, we are indeed very fortunate to still have the Sangha who has helped in preserving the teachings of the Buddha in their pristine form as the Buddha had taught about 2,500 years ago. It is with the tireless efforts of the Sangha that the teachings of the Buddha in Pali were written on ola leaves by the Arahants. On account of this, I feel greatly indebted to the Sangha. Hence, the Sangha is worthy of the gifts, offerings, hospitality and reverence. Whilst the Buddha has passed into Parinibbana, we still have the opportunity to gain great merits by serving the Sangha community. [The Buddha says that there are four great fields of merits: the Tataghata, the Sangha , mother and father]. In the practice of the Dhamma, the Sangha will always emphasise on the learning, practising the the realisation of the Dhamma. Hence, the Sangha does not emphasize on tradition, at the expense of philosophy. Buddhism is more than just tradition or philosophy. It is the expounding of truth, universal truth that has always existed even before the Buddha discovered it through His own efforts. And to realise this truth, one has to learn as much about the Dhamma (through listening to Dhamma discourses, studying the suttas and discussing with the Sangha etc.) and then more importantly, put the knowledge gained into practice to the best of one's ability. The Buddha in Dhammapada did say that one who merely learns and practises not is likened to one who looks after the herd instead of owning it. He merely gets a wage but does not get to enjoy the five essence of the cow produce. Therefore, let us put our joined palms on the forehead and pay respect to the Sangha. With metta, Kok Chee |
| DISCUSSION TOPIC NO. 12
Subject: Vipassana and Triple Gem Myanmarman sent this message on 29th September 1999 Dear Dhamma Friends, Vipassana Meditation is a progressive path to liberation from impurities or defilements and is said by the Buddha to be the only way to attain the ultimate peace, Nibbana. Nowadays many Non-Sectarian Meditation Centres around the world are teaching Vipassana to all people towards this goal of total liberation without encouraging them to take refuge in the Triple Gem (Buddha, Dhamma, and Sangha). Do they know something we, traditional Buddhists, don't? |
To attain Nibbana one needs to eradicate the ten fetters. The best way of doing this is to follow the middle path as the Buddha has taught. Yet how can one follow His teachings without having faith in Him, or the Dhamma? - To have faith in these two is to have faith in the Sangha, because without them we would not have access to the dhamma today! Therefore logically, it would not be possible to have no faith in the Triplegem and to successfully do Vipassana meditation. Yet, one must also remember that one cannot purify the mind without purifying one's actions and speech and hence the need to follow the middle path. Also if one wishes to attain Nibbana one needs the right view. So, to attain Nibbana one must practice Buddhism - so it will be of no use to do Vipassana if one believes in an almighty creator god. With metta: Sandaruwani |
Discussion: Kok Chee (Malaysia) sent this message on 3rd October 1999 Dear brothers and sisters in the Dhamma, I would think that it will be difficult for one to progress in the practice of Vipassana meditation without confidence (saddha) in the Buddha, Dhamma and Snagha. After all, Vipassana is to enable one to develope the knowledge (nana) to realise the inherent nature of all conditioned things, i.e. anicca (impermanent), dukkha (unsatisfactory) and anatta (non-self). If a Vipassana yogi does not believe in the Dhamma as taught by the Lord Buddha, one will be like setting out on a journey without knowing the purpose or the destination. I think it will be a futile exercise. Moreover, to progress in meditation, one must develop sila. One without confidence in the Dhamma will be quite unlikely to develop sila as a strong base to progress in bhavana. These are my humble views on Vipassana bhavana in relation to saddha in the triple gem. With metta, Kok Chee |
Discussion: Dr. Abeysiri sent this message on 24th October 1999 To practise Vipassana is to realise that everything is impermanent. If one believes in a permanent God how can one practises Vipassana. Meditation alone cannot give results as most modern Buddhists think.There are three aspects that need to be practised to attain Nibbana: Sila (right action, right thought and right words) , Samadhi ( right concentration or mindfulness) and Panna ( right view - Vipassana). One cannot start practising these if one has many attachments. Therefore the basic step is Dana(giving away). One needs to practise these aspects dana, sila samadhi and Panna - over many births . Those who want to attain 'Instant Nibbana', because they are conditioned to think there is one life before heaven or hell, come to disappointment, when they do not progress fast enough. The arahats who attained Nibbana on hearing one discourse from the Buddha are those who have been practising for countless lives and progressed far in the path. We must warn those who start with the idea of attaining instant Nibbana about this aspect of Buddhism. Upali Abeysiri |
| DISCUSSION TOPIC NO. 11 Subject: Pancanantariya Kamma Dr. Tin Htut (Sheffield) sent this message on 15th September 1999 The five cardinal sins
according to Dhamma are classified as: These extreme unwholesome actions will result in a hell and even the practice of Bhavana cannot save such a person. Other unwholesome actions however severe, may be overwhelmed by a good Kamma such as the Bhavana practice and attainment of a Vipassana insight. Dramatic accounts of the result of committing Pancanantariya Kamma in this very life have been described in the Buddhist texts. For instance, Devadatta was engulfed by the earth and sank slowly enduring great pain and anxiety after he committed the sin against Gotama Buddha. Some may speculate that this is just an elaboration of an accident where the victim fell into a quicksand or a muddy volcanic area. Is it feasible for such an incident to occur in a firm and hard ground ? Are there any cases of such incident in modern era ? Dear Dhamma Friends Please send your opinions and your experience either from literature or hearsay. With Metta, Tin Htut |
Discussion: Thiri Kay Khine sent this message on 16th September 1999 Years ago, may be more than three decades, there was something we witnessed which is worth remembering. It's all true story and it happened in my very close circle of relatives.One family was having a lot of problems. Their house got washed away by tide. Here we are not talking about any ordinary house. It was solidly built double story building with bricks and concrete. The owners lived up-stairs, the downstairs being a few rooms of shops. Luckily at that time they had already moved to Yangon. The family had five sons and one daughter, the girl being right in the middle. The eldest son and the girl became very ill mentally. Luckily they could be cured. Then they the father contracted Tuberculosis, and the mother cancer. Now they are dead. They are very pious people and do a lot of donations like whole complex of monasteries and their Shin Pyus (Ordination) for the sons are on real grand scale. Then I came to read about this Pancanantariya Kamma in a book and their effects are the as it described in the texts. As I far as I know they were very good people. So I started enquiring about their past. I learnt that there were elder unmarried siblings who were very rich . One of them became a Dakamagyi of a monk. She was very good in business and had a lot of money to spare. She just did whatever project the monk suggested, like building a meditation center and a Dam in his home town. All the sibling were not happy about this state of things, but this couple, being the youngest, was most vocal. So may be I was thinking [please note 30 plus years ago,]; this is it! Pancanantariya Kamma effects ! |
Discussion: Dr. Tin Htut sent this message on 17th September 1999 Dear Daw Thiri, Thanks for your dramatic account of your experience among one of your family circle. I think the misfortunes they had suffered were partly due to Macchariya (envy) that the parents had shown towards the charity, but not that of Pancanantariya Kamma. The ill health that the family endured was likely to be due to their past Kamma relating to killing or harming living beings. I shall put forward some accounts that I have read relating to these cardinal sins shortly. With Metta, Tin Htut |
Discussion: MM Lwin sent this message on 17th September 1999 Many incomprehensible events and phenomena took place 2600 years ago. These include miracles (Iddhi), occasionally displayed by the Arahats and the Buddha Himself. Examples include travelling in the air, emitting streams of fire and water and ability to visualize the beings in other realms. These looked very unreal and superstitious in the opinion of the materialists. We must admit that these are beyond our intelligence and we may never encounter these phenomena during our life-time. The same applies to the records of evil people meeting miserable death in the most unusual way. Some of the well-known
examples about sudden premature and unnatural death (Upacchedaka Kamma)
due to the destructive Kamma, committed during their life-time, when the
villains were swallowed up by the earth, are as follows: |
| DISCUSSION TOPIC NO. 10 Dr. Maung M. Lwin (London) sent this message on 11th September 1999 Subject: Lay Member of the Sangha ? In the West, some practitioners , after some years of practice, wish to call themselves or their colleagues as the 'lay' members of the Order of the Sangha, so that they can teach others like the monks do. What are the long term implications of this? Is it a good or bad thing? Your opinions please! |
Discussion: Vanessa sent this message on 11th September 1999 As I am only beginning to discover the meaning of Buddhism (please forgive me if my response sounds naive)I am grateful that I had an opportunity to attend an introduction session conducted by a 'Lay practitioner'. It was this which led me to regularly attend Dhamma sessions. For this I will always be thankful because it has changed my perspective of the world and its inhabitants. Each day I am more grateful, I feel like I am finally finding my way home. I do not know how else to express this. The long term effects of Lay practitioners operating in the West can only be of benefit to others like me so long as they uphold the integrity of the teachings and possess noble intentions. Thank you most sincerely, Vanessa
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Discussion: Thiri Kay Khine (Singapore) sent this message on 11th September 1999 According to Sayagyi Goenka there are two parts of Sasana, the first half 2500 years and the second half which is we are in right now the second half. In the second half the non-ordained people will be actively propagating the Sasana. In Burma there are many who has disrobed, married, become householders and continue writing and preaching Dhamma and Abhidhamma.In my humble opinion as long as they are doing the right Dhamma, its of benefit to the public. He is giving a service to the people in general and making himself a useful citizen of the society. This is the only way he can contribute and I see no harm in it. Calling themselves members of the Sangha is something. I personally do not agree, for one simple reason that they are not ordained and not following the prescribed precepts of the Sanghas. I remember my elders calling the Thilashins only Sayalay or Sayagyi and do not address like they do to the monks. I had asked why and the answer was they do not follow so many Vinayaslike the monks do. On personal basis I do not mind acknowledging them members of the Sanghas, for they do not live in their own homes, study serious Dhamma, and live purely. Its up to the individual whom we choose to appoint as our own religious leaders and whom we choose to follow. The saying all that glitters is not gold also applies to Sasana scene. |
Discussion: Dr. Thomas Veigel (Germany) sent this message on 11th September 1999 Dear Dhamma friends: First of all I would like to say hello to all of you because I just started to join your group. To answer the question I would like to emphasize that the point of view certainly depends on the cultural surrounding. To give an example: The German Buddhist union could bring all Buddhists together except the Vietnamese that could not accept that the monks should not have a relevant position within this organisation. While they contact their monks with deep devotive expressions, the Western will not like to do so. It is certainly not necessary to be monk to teach. Even some lay people will have better approaches in this sense. One of the most famous German teachers after the last World War, Paul Debes, never has become monk. The German nun Ayya Khema changed from lay to nun and back several times. I have the impression that some monks or nuns started to cling to their position and status instead of giving an example of liberation. I visited Ladakh-India several weeks ago and in some conversations with the famous Theravada monk Banthe Sanghasena from the Mahabodhi International Meditation center I heard that formalities in Buddhism are sometimes difficult to stand, even for him. He said that the word "compassion" is taken too often in the mouth and should be practiced a lot more. Taken Buddhas claims of sceptic approach to Dhamma, the respect for monks should be mainly a matter of good behaviour. Immediately afterwards should come the step to find out if the monk has something to say (teaching) or if he is really advanced in his path to Nibbana. Just the fact to be robed doesn't mean anything special. In our times there are many persons in the Buddhist sphere that are using very complicated titles and names, claiming to be disciple of this or that high realized teacher. Here in Germany in Buddhist reviews from time to time good-meaning people have to be informed that there are even criminals taking profit. So sometimes it is even better to be in front of a lay person that is not trying to be anything else than a humble follower of Dhamma. Maybe my point of view sounds a little bit too critical but clinging can take any robe, even a colored one of a monk. Do you remember the following story? The buddhist monk tries to convince the king about the wonderful results of Dhamma. Logically he talks about clinging. The king says: Oh, I am so happy now because in this second I am loosing my palace which is on fire. The monk turns and cries: And what is happening to my almsbowl? Goenkaji is eventually right that the renaissance of Buddhism must come partially from lay people. As I understood he is not accepting that members of the Vipassana Society ordain. He has no monks among his followers as far as I know. Eventually this could also mean a sort of extreme because one should recognize that to be monk is a big advantage on the path of purification. My personal opinion is that Buddha himself would have recommended the middle path between the extremes. What he would have told today is pure speculation. A monk with a high level of realisation will never have the problem to respect a lay person with the same or a higher level. I finally would like to thank to everybody who has made possible this forum because I live far away from all meditation centers and have no close friend to discuss these issues. Kindest regards from the Black Forest, South-West-Germany Thomas |
Discussion: Victoria Welch sent this message on 12th September 1999 Hello! I have to agree with Thomas; names and titles can be meaningless. what counts is one's wisdom and knowledge of Dhamma. The buddha said to question religious teachings, even his own. To practice for oneself and see what works and brings the desired results. Every person is different, learns differently, takes knowledge in differently, etc...I think it is great for lay people to share what they know of the Dhamma, but for further study and practice I think an advanced teacher is helpful. This advanced teacher may be a lay person or a monk. But I have seen the Abbot at the temple I attend teach different methods to different people and realized that he was taking into consideration the individual person and where they are in their spiritual journey. |
Dr. Thomas Veigel (Germany) sent this message on 12th September 1999 Hello: I share 100% the opinion of Victoria. The only problem is to find the right teacher. I was sometimes disappointed when after being excited by reading a Dhamma book I later on participated in a retreat of the author. I am closer to Theravada because there the submission to the teacher and the almost blind faith which is expected in other Buddhist directions is not that often existing. I would like to ask if you know Ayya Khema. She was even more impressing teaching personally. Her books anyway are really great and the big advantage is in the fact that all of her books were written in English and German and not just translated. This is due to the fact that she was born as the daughter of German Jewish banker and emigrated later on to English speaking countries. By the way Nyanaponika, the famous Ceylon monk was also German Jew. Nevertheless he was put into a concentration camp in India and later on in Australia by the British government. |
| DISCUSSION TOPIC NO. 9 Dr. Tin Htut (Sheffield) sent this message on 18th August 1999 Topic: Pros and Cons of Right or Wrong Viewers What are the advantages and disadvantages of being a Right or a Wrong Viewer ? (1) When the quality and quantity of charity (Dhana) and morality (Sila) are the same in an ordinary people (Puthujanna), is there any Samsaric (mundane) benefit for a Right viewer ? (2) In similar circumstances as above what would be the real benefit, if there is any ? (3) Should we discriminate ordinary people for being a wrong viewer (Meiser) ? (4) What is more important for ordinary people ? (5) When a practising (Dhana, Sila & Bhavana) and a good Buddhist does not achieve any level of liberation (Ariya) in this life, can this person become a Wrong Viewer in next life ? Readers, please send us your views and opinions on this context in order to get a sound resolution. With Metta, Tin Htut |
Discussion: Thiri Kay Khine (Singapore) sent this message on 25th August 1999 Question 1: Yes Question 2: The real benefit would be getting what he wants for his realistic wants. Question 3. No one should discriminate instead show by example or try to get that person involved to get to the Right View. Question 4: It would be sila and try to eliminate as much atta as possible. Question 5: No. The energy of this life would guide him to be on the Right View. This is my humble opinion T T Myint. |
Discussion: Topic: Pros and Cons of Right or Wrong Viewers M M Lwin (London) sent this message on 26th August 1999 Question: What are the advantages and disadvantages of being a Right or a Wrong Viewer ? When Right or Wrong views are discussed, I shall assume that we are talking about all three kinds of views or beliefs on three fundamental issues; Belief or Disbelief in (1) Kamma, (2) Supreme Being or God, and (3) Personality (atta). The last one seems to be most important, as it is atta-ditthi which is the root cause of all wrong views, evil mental factors and evil kammas. (Ref: 'Sammaditthi Dipani' by Ledi Sayadaw) Question: (1) When the quality and quantity of charity (Dana) and morality (Sila) are the same in an ordinary people (Puthujjana), is there any Samsaric (mundane) benefit for a Right viewer ? The Wrong Viewers will wander in both the happy and woeful courses of existence because of various kammic deeds they may have committed. People with Right Views are able to eradicate atta-ditthi and once the latter is completely expelled, all other wrong views, evil mental factors and evil kammas will disappear along with the atta-ditthi. Question: (2) In similar circumstances as above, what would be the real benefit, if there is any ? The real benefit as explained above is, "One with total destruction of atta-ditthi will never be reborn in the lower worlds." Question: (3) Should we discriminate ordinary people for being a wrong viewer? One will not gain anything by discriminating against those who are on the wrong tracks. But this is just a theoretical question as most of us may not be able to label ourselves as Right Viewers with confidence. Question: (4) What is more important for ordinary people ? We are most likely to be in the 'Ordinary people' group. The message is clear. Get rid of all wrong views! Completely! Question: (5) When a a good Buddhist, practising Dana, Sila and Bhavana, does not achieve any level of liberation (Ariya) in this life, can this person become a Wrong Viewer in next life ? Unless one eradicates atta-ditthi and other wrong views completely, he or she will continue his countless journeys in Samsara, still holding Wrong Views and committing evil deeds. Should the yogi manage to expel atta-ditthi completely in this life, he or she will be out of the grip of the lower worlds in the future existences. With Metta, M M Lwin |
Discussion: Dr. Tin Htut (Sheffield) sent this message on 13th September 1999 As Dr. Lwin has put forward we shall consider in this discussion a belief that regards creation concept or evolution hypothesis, a view regarding that everything including animate and inanimate objects are products (effects) of actions or phenomena (causes). It will also include a belief in the existence of a soul that is eternal (Atta or Atman), or a concept of an integrated mind (Nama) and body (Rupa) that reflects to actions of the past and present, which is impermanent (Anatta) and is in a continuous flux of changes. It may not be appropriate for us to judge any of these views as either right or wrong as we are ordinary persons. However, a person who has omniscience and knows everything at its fundamental and ultimate levels can judge which of these views are wrong and which is right. We need to have not only faith in this person, but we can also use our logic and experimentation to verify the verdict of this all knowing person. Such a person is called a buddha, a Pali term for a person who knows everything and who asks not to have just a faith in him, but to see for yourself and to strive for self-salvation. Question 1. When the quality and quantity of charity (Dana) and morality (Sila) are the same in ordinary people (Puthujjana), is there any Samsaric or mundane benefit for a Right viewer? It may appear to be possible to have a situation like this, but practically there are quite a few differences in morality (Sila) as defined by various faiths. Some faiths may well accept killing animals either for food or for a sacrifice as being moral and taking revenge as an inborn right. These actions will definitely result in different grades of morality even if the quality of charity is the same for persons with different views. It is very important to have a right view simply due to this fact. Question 2. In similar circumstances as above, what would be the real benefit, if there is any ? The real benefit would be the effects of pristine morality and charity that can result in heaven or realms of Devas. Despite differences in views those who have done wholesome deeds and have good moral conduct will result in heavenly realms. However, it is not a permanent attainment and ordinary people who have not eliminated the wrong views (Ditthi) and have doubts in the right view (Vicikiccha) can result in a nether world when the results of wholesome actions have depleted. A person can reborn in some of these woeful states if there is attachment to any sensual object. Moreover, the unwholesome actions that were done in the past which have been suppressed or overwhelmed by the wholesome actions could give results when appropriate. It is very important to eliminate wrong views and doubts and be a stream-winner (Sotapanna) to ultimate liberation. Question 3. Should we discriminate ordinary people for being a wrong viewer ? It is not right to have a bad attitude towards people of other faiths. Nevertheless, it is not fair to leave them in darkness if you have a potential to enlighten their views. We must at least have sympathy and loving kindness to people of other faiths. Question 4. What is more important for ordinary people ? For ordinary people like ourselves, we should purify ourselves physically by taking precepts and become moral, do as many charity as possible and try to purify spiritually by learning and practising meditation (Bhavana). We must make effort to practise Bhavana as soon as possible for life is very uncertain and short. Procrastination is an excuse of lazy and ignorant persons. Do not learn the lesson in a hard way and at a late condition. Question 5. When a good Buddhist, practising Dana, Sila and Bhavana does not achieve any level of liberation (Ariya) in this life, can this person become a wrong viewer in next life ? I think it is possible for a good Buddhist to reborn as a human who holds a wrong view by birth, but the Parami will eventually lead this person to a right view. Humans and animals who have to take rebirth in a womb or an egg can forget the previous life, unlike those of other existences who take rebirth instantaneously (Oppapatika) and can remember their past life. If a good Buddhist does not achieve any level of enlightenment despite practising Vipassana meditation ardently, there must be something wrong either in the technique or in the effort as described by the late Mahasi Sayadaw. In such circumstances, one should analyse oneself and try to correct the fault. The Sayadaw had encouraged his pupils that it was possible to achieve Sotapanna within a month if a pupil followed his instructions meticulously. We must not blame on the lack of Parami without putting the right amount of effort first. With Metta Tin Htut |