People fears death because they do not know where do they go after death? Does believing in certain faith gives you a one way ticket to happen? Where do we really go after death? Where we go depends on what we have done, what words we said and what thoughts we harbor when we are alive now. According to Buddhism if one repents, stop doing evil deed and instead turn over a new leaf to do more good deeds then there's a possibility of preventing a bad rebirth. The last thought moment when we have right before death also plays a role in determining which realm we will be reborn after birth. Let's understand more from this video with english subtitles by Venerable Sheng Yen on the topic " Where does one go after death?"
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Being mindful means being in the present moment, focusing on what lever you are doing without being distracted and without thinking of the past or future. Ajahn Suchart Abhijato from Wat Yannasangwararam explains more on sati (mindfulness) : Ajaan Suchart Abhijāto: Dhamma for the Asking July 28 at 8:00pm · “The term—mindfulness (sati)—means to be present in this particular place and moment. It means to be here and now.” Reciting ‘Buddho’ frequently can be useful in certain situations. When you’re sleepy, you can recite it more continually. You can do this too when your mind is distracted. But if you’re not mindful, it doesn’t matter how repeatedly you recite it, your mind will still go astray. So you have to train yourself to maintain mindfulness. You can’t avoid it. Without developing mindfulness, you’ll never make good progress in meditation practice. It won’t really work if you think that you can just maintain mindfulness during your sitting meditation. You have to be mindful at all times, no matter where you are and what you do. The term—mindfulness (sati)—means to be present in this particular place and moment. It means to not think about the past or the future, no matter how immediate or distant. It means to be here and now—present with whatever you’re doing. You don’t need to think about other things. When you’re listening, only focus on listening. Don’t think about other things in order to benefit from listening. If you keep thinking about other things while listening, it won’t really make sense. Whatever you’re listening to will merely be heard but not properly understood. You won’t be able to grasp it or know how things all come together. If there’s no mindfulness to control your mind, you won’t stop yourself from thinking about things. By Ajaan Suchart Abhijāto www.phrasuchart.com Youtube: Dhamma in English https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g Buddha mentioned before that one kind of happiness comes from possession. Because you need a living to get by daily needs, for rainy days and daily necessities. Poverty and debts will lead to crimes, suffering and turmoils. We do not need to be attached to our wealth but we need enough to get by. What's happiness from possession and enjoyment ? Bhante K Rathanasara elaborates further in this summary : [Summary of Dhamma sharing on 5 Apr 2015]- Happiness of Possession & Happiness of Enjoyment There is a misperception that Buddhists frown upon possessing wealth and enjoying pleasures in life. The Buddha acknowledged the social ills stemming from poverty. In the Kutadanta Sutta, the Buddha points out that poverty leads to crime and encouraged rulers to develop wealth in the country so that the people can live peacefully. We should not mistake wealth as a goal. Wealth is simply a mean to the goal- which is happiness. We are taught to earn in a righteous way and use wealth in four meaningful ways: (1) for the happiness of oneself; (2) to make provisions against losses and save for difficult times (3) to offer relatives, guests (others), kings (form of taxes), devas (religious activities), and offerings to acquire merits for departed relatives (4) to offer alms to the worthy monks and nuns. While monks and nuns refrain from sense gratification, the Buddha did not set such restrictions for the laity. However, they are advised against indulging excessively in sense pleasures. Credit: https://www.facebook.com/pages/Sri-Lankaramaya-Buddhist-Temple/141807752548138 The qualities of the Buddha as a teacher that led to the spread of Buddhism during his lifetime.7/27/2017 The qualities of the Buddha as a teacher that led to the spread of Buddhism during his lifetime.
1. Appearance Actually Buddha's appearance was normal just like anyone else. How do we know?
However, in his prime, people were clearly attracted by the Buddha's physical good looks as much as they were by his pleasant personality and his Dharma. Just to be in his presence could have a noticeable effect upon people. That alone attracted many to his talks and they benefited from the teachings. Read more: http://www.suttas.com/the-qualities-of-buddha-that-promote-the-spread-of-buddhism.html 3rdC BCE - The Beginning
According to the Mahavamsa – Buddhism was introduced to Suvannabhumi, (“golden land”) in 3rdC BCE under the reign of King Asoka. Venerable Sona and Uttara, were sent to propagate the doctrine in this region following the 3rd Buddhist Council held in Pataliputta, India by King Asoka. ROYAL PATRONAGE THROUGH THE CENTURIES The presence and influence of Buddhism continued to grow under successive kings. 9th -10thC CE Indravarman I (877-889 CE) He created a unified Khmer Empire and began the great irrigation systems that gave rise to the authentic Angkor Empire. King Yosavarman (889-910 CE) He succeeded Indravarman I and reigned for about 10 years. He built several temples according to Mahayana Buddhist specifications, representing Mount Meru, the mythical Buddhist axis of the world. The largest of these temples is Phnom Kandal or “Central Mountain” which lies near the heart of the Angkor complex. He also built temples to Shiva, Vishnu and Buddha. Buddhism was having significant and growing influence at this time. King Rajendravarman II(944-968 CE) He studied Buddhism intensely. Although he decided to remain a Shivaist, he appointed a Buddhist chief minister who built shrines dedicated to Buddha and Shiva. Jayavarman V (968-1001 CE) Son of Rajendravarman, also remained a devotee of Shiva. He, too, permitted his own chief minister to foster Mahayana Buddhist learning and divination. Read more: http://www.suttas.com/buddhism-in-cambodia.html King Asoka was one of 101 sons of King Bindusara who had 16 wives. His name means “No Sorrow”. His eldest brother, Prince Susima plotted to kill Asoka’s wife and child but was intervened by his mother who got killed instead. Because of this event, Prince Asoka was driven by hatred and vengeance, he killed all his brothers except one brother from the same mother. He started conquest of neighbouring territories with furious wars.
After Kalinga war, the brutality of the conquest and the sight of the aftermath led Asoka to adopt Buddhism and he used his position to propagate the relatively new religion to new heights, as far as ancient Rome and Egypt. He made Buddhism his state religion around 260 BC, and propagated it and preached it within his domain and worldwide from about 250 BC. Asoka undoubtedly has to be credited with the first serious attempt to develop a Buddhist policy.
Read more: http://www.suttas.com/king-asoka.html Maha Moggallana
Maha Moggallana is foremost in psychic powers and is one of the two chief disciples of Buddha. His youth Kolita Moggallana was born to the most prominent Brahmanic family of Kolita. He grew up in wealth, educated in the Brahmanic tradition. He was born on the same day as Upatissa (Sariputta) and grew up together. Kolita was the only child. Same as Sariputta above, he felt no joy for the shows as all conditioned things are impermanent. They decided to become ascetics to seek the truth and became Sanjaya’s disciples but were dissatisfied with the teaching. They decided to travel throughout India to search for a teacher who could teach the Truth. This was where Upatissa met Venerable Assaji and became a stream enterer upon listening to a short stanza uttered. Upatissa quickly sought out his friend, Kolita who also became a Stream enterer. Struggle for the realization of the teaching Both of them were ordained by the Buddha, and Kolita was called Maha-Moggallana, “the Great One of the Moggallana clan” to distinguish him from other monks of that same clan, such as Ganaka-Moggallana and Gopaka-Moggallana. All the accompanying followers attained stream entry upon listening to Buddha’s dhamma discourse and in due course became Arahants. Sariputta and Moggallana went into separate solitude. Moggallana chose as his abode the forests near the village of Kallavalaputta in Magadha. While meditating, he became overcome by drowsiness. Buddha appeared before him and advised him in a graded sequence on ways to overcome drowsiness. (Anguttara Nikaya vii, 58 ) 1. Should not give attention to whatever thought that brought about the drowsiness. 2. Should reflect upon Buddha’s teachings, which were heard and learned, examining them closely. 3. Should repeat in full detail the teachings which were heard and learned. 4. Should pull both earlobes and rub limbs with hands. 5. Should get up from seat, washed eyes with water, looked around in all directions, and upwards to the stars and constellations. 6. Should give attention to the perception of light, and cultivate a mind that is full of brightness. 7. Turn senses inward and walk up and down, aware of going to and fro. 8. Mindfully lie down on the right side, placing foot on foot, keeping in mind the thought of rising and wakening; quickly getting up, and not indulging on the comfort of resting and reclining. If none of the above helped, then he may rest for a short while and gets up after he feels refreshed. Moggallana on receiving these personal instructions, strived and became an Arahant on the 7th day after ordination. One week later after Venerable Sariputta attained Arahantship, they were announced as the Chief disciples of the Buddha. When Moggallana was ill, the Buddha inspired him with the 7 factors of enlightenment whereby he became well. Duties of the Chief Disciples He maintained stability and discipline within the Order. They brought about the banishment of the reckless, undisciplined group of 6 monks (chabbaggiya); and returned the misguided monks from Devadatta’s influence back into the Sangha. Sariputta was like a mother who delivered the child, bringing the monks into sainthood. Moggallana leads on those who have been saved, guiding them upwards, supporting them in their practice of meditation like the master. They complemented each other as certain questions could be clarified by Sariputta while others only Moggallana could solve. Buddha also confirmed that Moggallana was a very capable speaker on Dhamma, especially from one with a depth of experience. Both monks gave many discourses together to their fellow monks e.g. Discourse on Stainlessness, 4 Foundations of Mindfulness, the differences between Sekha and Asekha. Moggallana’s magical powers He was foremost in magical powers. There were prominent disciples who had skills in one or the other of magical powers e.g. Anuruddha and the nun Sakula possess the Divine Eye; Sobhita and nun Bhadda Kapilani could recollect far into the past, Cula Panthaka was skilled in astral travel and Pilinda excelled in communication with heavenly beings. Maha Moggallana was the master of all magical faculties. 1. Penetration of others’ minds and thought reading (telepathy). On an uposatha day, Buddha noted that the assembly was impure. Moggallana then surveyed the minds of entire assembly and asked the corrupted monk to leave. 2. Divine Ear. Moggallana was able to converse with the Buddha in Savatthi while he was in Rajagaha due to Divine Ear and eye. He could also hear voices of non-human beings like deities and receive messages from them. A deity had warned him of Devadatta’s evil intentions towards the Buddha. 3. Divine Eye. Moggallana could perceive Buddha from a faraway distance. He could also see the mischievous demon that hit Sariputta while he was meditating. He could see the operation of law of Kamma and its fruits. Evildoers were reborn in woeful states while those who were virtuous went to the heavenly realms. 4. Astral travel by mind-made body. Moggallana was able to appear in the heavenly realms and teach the heavenly beings, e.g. Gods of the 33, Brahma. 5. Telekinesis (super-normal locomotion). He was able to shake the entire building with his big toe in order to teach the negligent monks staying in the monastery or even Sakka’s palace when the latter was lax in his practice. Moggallana did not display his psychic powers for impressing laity. Death of Moggallana Moggallana passed away 2 weeks after Sariputta. Both of them were 84 when they passed away. After the death of the leader of the Jains, there was a loss of devotees and support. The Jains had learned that Moggallana reported from his celestial travels that the virtuous devotees of the Buddha had heavenly rebirth while followers of other sects who lacked moral conduct had fallen into woeful states. The lowest type of Jains in Magadha were so enraged about the loss of public esteem and support that they wanted to get rid of Moggallana. Hesitating to kill him themselves, they had hired killers to do the murder. Moggallana could absent himself for 6 days when the killers came as he hoped to save the killers from rebirth in hell. On the 7th day, Moggallana knew that he could not escape the nature of his death due to a previous misdeed done in a previous life. The killers assaulted him and left him for dead in a pool of blood. With his great physical and mental strength; he dragged himself to the Buddha and passed into mahaparinibbana in his presence. This last episode of Moggallana’s life showed the law of moral causality was even greater than his mastery over magic. The 3rd Buddhist council took place about 236 years after the Buddha’s passing (c. 250 BCE). It was held at Asokarama in Pataliputta. Royal Patronage of 3rd council was King Asoka. The Elder Venerable Moggaliputta Tissa selected 1,000 monks to recite and reaffirm the Dhamma and Vinaya. This took 9 months to complete.
This occurred at the 17th year of rule of King Asoka when he was 72 years old. He closed the council with a great ceremony. Why conduct 3rd Buddhist Council? Asoka used his vast wealth to build countless stupas, temples and viharas throughout India and provided generous support to the Sangha. He ruled his country based on dhamma but this led to many unwholesome and greedy people joining the Sangha who held wrong views and preached heretical teachings. Teachers of other faiths with not enough support and sustenance entered the order. Some did not join the order but merely shaved off their hair, donned yellow robes, entered the monasteries especially during meal times. Some practiced what they believed to be the holy fire cult and heat asceticism. All 18 schools of Buddhism with their own Dhamma and Vinaya texts abound. They had differing ideas on the doctrine (purity of Arahants, Omniscence of Buddha from time of conception, Bodhisattva’s path, belief in pudgala, sarva, Alaya consciousness). These monks proclaimed their own doctrines as that of the Buddha and carried on their own practices. They were non-Theravadan practices. Thera Moggaliputta Tissa refused to perform Uposatha with the hereticical monks at Asokarama. He left Asokarama and moved alone up the Ganges and settled in Ahoganga Mountain where he was in solitary retreat for 7 years. During this time, there were no uposatha at all aramas (viharas). When King Asoka became aware of this, he tried to help settle the matter by letting Asokarama be the venue for the Uposatha. But the monks refused to hold the uposatha with the heretics. The minister in his show of authority decapitated several theras. The king’s brother, Tissa quickly put a stop to this. King Asoka was greatly disturbed by this act as he was uncertain who was guilty of this grievous act. He was told that Thera Moggaliputta Tissa might be able to settle his worries. He requested for Thera Moggali Putta Tissa who had to be invited three times by several theras. He finally agreed as he was asked to protect the Sasana (religion) and was brought by ship on the Ganges. The king received the venerable personally from the ship. The king asked whether he was responsible for beheading the monks. Thera Moggaliputta Tissa assured the king that he was not responsible as there was no intent to kill the monks. The king studied the Dhamma for seven days under Thera Moggaliputta Tissa. King Asoka then called all the monks to Asokarama, and questioned them on the teachings of the Buddha. He asked them “ What is the teaching of the Buddha, O monks?” Some of them replied, “Sassata Vadi” – Eternalism. Others replied, “Uccheda Vadi” – Nihilism. 60,000 monks who were adherents of the false doctrines of nihilism or eternalism were expelled. They were asked to disrobe and were offered white to wear instead and were free to practise their own religions. The orthodox monks who were similarly asked, replied that the Buddha taught Vibhajja vadi, the teaching of discrimination, differentiation, analytical and critical teaching. Thera Moggaliputta Tissa called for the third Buddhist council in order to protect the Dhamma and the Sasana. He wanted to refute point by point the views put forth by the non- Theravadan believers. This was compiled into Kathavatthu. Read more: http://www.suttas.com/3rd-buddhist-council.html What is merit?
Merit (Punna) is something done that which purifies and cleanses the mind. It has the power of purifying the mind of the three evil roots mainly greed, hatred and delusion. Thus merit can be looked upon as those actions that improve the quality of the mind. It is the making of merit that ensures one to lead a balanced, righteous and harmonious life. Another fruit of merit is that “merit opens doors everywhere.” A meritorious man generally finds his way unobstructed, smooth in general. The power of merit will not only be experienced in this life but also and/or in the subsequent life. Buddha once said merit is one thing that fire nor earthquake can destroy, nor can water drown its effect. In other words, others cannot destroy one's accumulated good merits. We can acquire merits by performing the ten meritorious deeds below which comprised of 3 big categories: Dana (Generosity), Sila (Morality) and Bhavana (Meditation). Under Dana comes: charity, sharing of merits and rejoice in others’ merits. This overcomes jealousy and selfishness. Under Sila comes: Morality, paying respect and providing service in helping others. This overcomes attachment and anger. Under Bhavana comes: Meditation, listening to dhamma, teaching the dhamma and straightening one’s view. This overcomes delusion and wrong views. Read more: http://www.suttas.com/10-meritorious-deeds.html |