Secret of Karma - How karma create results

Secret of Karma - How karma create results

Past karma is like seed planted in the past.

The seed need conditions or factors like water, sunlight, soil to reap and fruition into a tree.

Without one of just the factors the seed is unable to fruition.

An example would be for the past negative karma to fruition to a person to get into an accident if a person was 1) drunk 2) driving 3) in the night 4) alone so if any of these are not present than he will not get into an accident.

List of famous Celebrity Buddhists

List of famous Celebrity Buddhists

Celebrity Buddhists, such as those in television, film, the arts, CEOs, music, and sports. Also included are politicians from non-Buddhist lands (otherwise the list would be too long if it included all politicians from Buddhist lands too or celebrities who are only known in Buddhist lands).

Adewale Akinnuoye-Agbaje, Nigerian-English actor
Jennifer Aniston, American actress, director
Roberto Baggio, soccer (football) star for Italy
Orlando Bloom, English actor
Kate Bosworth, American actress
Jeff Bridges, American actor
Jackie Chan, actor
John Cleese, actor, writer
Leonard Cohen Canadian singer/songwriter/poet
Patrick Duffy, actor
William Ford, Jr., Executive Director of the Board at Ford Motor Co.
Richard Gere, American actor
Allen Ginsberg, poet
Philip Glass, composer
Herbie Hancock, musician
Goldie Hawn, actress
Hermann Hesse, Noble Prize winning authorbell hooks, author
Kate Hudson, actress
Michael Imperioli, American actor
Phil Jackson, Basketball coach of the NBA's Los Angeles Lakers
Charles R. Johnson, Writer, academic, artist, philosopher, Black American literature scholar
Angelina Jolie, American actress, humanist activist, Goodwill Ambassador for the UN Refugee Agency
Steve Jobs, CEO of Apple Inc.
Jack Kerouac, author, poet, painter
Miranda Kerr, Australian supermodel, one of Victoria's Secret Angels
K.D. Lang, Canadian singer
Jet Li, Chinese martial artist, Hollywood actor
Jennifer Lopez, actress, singer
Courtney Love, American singer-songwriter
George Lucas, American filmmaker, director of Star Wars
Alanis Morissette, Canadian singer-songwriter
Maya Soetoro-Ng, university professor, sister of U.S. president (Barack Obama)
Ellison Onizuka, U.S. Air Force colonel, NASA astronaut
Sarah Jessica Parker, actress, producer
Victor Pelevin, novelist
Brad Pitt, actor
Ron Reagan, talk show host, son of former U.S. president (Ronald Reagan)
Keanu Reeves, American actor
Alex Rodriguez, American baseball player
Steven Seagal, American actor and aikido expert
Russell Simmons, Entertainment and Fashion
MogulSting, English singer-songwriter, lead vocalist of The PoliceOliver Stone, film director
Sharon Stone, American actress, producer, and former fashion model
George Takei, American actor, "Sulu" on Star Trek
Uma Thurman, American actress
Thuy Trang (1973-2001), Vietnamese American Actress
Tina Turner, American singer-songwriter
Alice Walker, author (Color Purple and others)
Naomi Watts, British-Australian actress
Dennis Weaver, actor
Ming-Na Wen, Chinese American Actress
Tiger Woods American Golfer
Elaine Wynn, Wynn Resorts, charities
Steve Wynn, CEO of Wynn Resorts Limited, Las Vegas
Adam Yauch, American musician, director, producer, Beastie

Buddhist politicians

Bill Clinton, U.S. President (1993-2001)
Colleen Hanabusa, U.S. Congresswoman (2011- ) from Hawaii
Mazie Hirono, U.S. Congresswoman, (2007-2013) and U.S. Senator (2013- ) Democrat from Hawaii
Hank Johnson, U.S. Congressman, (2007- ) Democrat from Georgia
Eric Lubbock, United Kingdom, elected member of the House of Lords
Rosa Parks, U.S. Civil Rights activist

Quote on karma by Buddha

"I am the owner of my karma. I inherit my karma. I am born of my karma. I am related to my karma. I live supported by my karma. Whatever karma I create, whether good or evil, that I shall inherit."

The Buddha, Anguttara Nikaya V.57 - Upajjhatthana Sutta

Secret of Karma - Advance understanding of karma

Secret of Karma - Advance understanding of karma

Intention is the most important of all mental events because it gives direction to the mind, determining whether we engage with virtuous, non-virtuous, or neutral objects.

Just as iron is powerlessly drawn to a magnet, our minds are powerlessly drawn to the object of our intentions.

An intention is a mental action; it may be expressed through either physical or verbal actions. Thus, action, or karma, is of two types: the action of intention and the intended action.

The action of intention is the thought or impulse to engage in a physical or verbal act. The intended action is the physical or verbal expression of our intention.

Secret of Karma - where is our karma located?

Secret of Karma - where is our karma located?

Karma actually refers to the action of intention but in general usage it includes the intended action and the seeds that are left in the mind as a result.

How do we accumulate karmic seeds? Every physical and verbal action is preceded by mental activity.

Goodwill motivates a kind gesture; ill will motivates nasty words. Ill will is the intention to cause mental, emotional or physical harm. Thus, before and during a bad action, ill will is present in our mind.

The presence of ill will before and during this act has an impact and influence on the mind due to which a certain potential is left behind.

This potential is a karmic seed, a seed planted in our mind by physical, verbal or mental action.

The strength or depth of this seed is determined by a number of factors, including how strong our intention is, whether we clearly understand what we are doing, whether we act on our intention and whether the physical and verbal action is completed.

Seeds will remain in the mind until they ripen or are destroyed. Seeds left by negative mental events and actions can be destroyed by the four opponent or antidotal powers. The most important of these four powers are regret for the negative act and a firm resolve not to act that way again in the future.

Seeds left by positive mental events and actions can be destroyed by anger.

Even if we do not act on a negative intention, a karmic seed of diminished potency is still left in the mind. This incompleted seed is easier to remove. If it is not destroyed, a negative seed will eventually produce an unpleasant and negative effect while a postive seed will produce a pleasant and positive effect.

Karmic seeds do not go to waste even after one hundred aeons. They will come to fruition when the time comes and the conditions assemble.

Secret of Karma

Karma (or kamma in Pali) language is one of the pillars of Buddhism yet it is one of the least understood aspect of Buddhism even by Buddhists. Karma is the result of an action with “will” and although it is similar to “cause – and – result” relationship it is different in 3 ways:

An action needs to be done by “will” to be karmic. For example if you kill a cat which jumps onto street while you are driving with normal speed and tried to avoid the cat, this killing will not create bad karma because you did not have will to kill the cat. On the other hand if you torture yourself emotionally with this accident, you are willingly harming someone (yourself) and you create bad karma.

Second, you can balance the net karma. If you have been a bad person up to now, you can start to be good and act with wisdom and if you are blessed with a long enough life, you can have net good karma from this life. But again “will” is the key here : “good” actions coming from a plain scare of the consequences of having bad karma will not erase a lot of bad karma. But a sincere remorse as a result of will to train your mind, to get rid of the mind of greed and selfishness will create huge positive karma.

And third, the consequences of karma can be seen in this life or in the next life(s). So some really bad things happening to good people may be a result of their karma coming from their past lifes.Many people only know the actions with bad karma and the actions with good karma. But there is also something which is not well known: actions with no karma. The ultimate goal of Buddhism is to attend to a state of mind where actions generate no karma. Actions with good karma are needed to stay in the favorable realms of samsara like human beings and deities.  Only from these planes of existence one can rise to nirvana.  And for nirvana, one needs actions without karma.

There are many secrets of karma to know. For more detailed information, you can take a look at Create Karma Points.

Secret of Karma - Special Actions

Secret of Karma - Special Actions

Actions motivated by the wish to attain Buddhahood for the benefit of all sentient beings and dedicated to that end have a special feature.

The positive effects of such an act will be experienced many times over without being exhausted.

For this reason, virtue dedicated to complete enlightenment is likened to a magnificent tree that bears fruit every season without fail. Such virtues will bear fruit until Buddhahood is attained.

Fruits of karma

Fruits of karma

The person who in this world is handsome comes from a patient mind

The ugly comes from amid anger

The needy come from meanness

The height and noble comes from prayer and service

The lowly and base comes from pride

The great and tall person comes from honor and respect

The short-legged person comes on account of contempt

The person who hinders the bright splendor of the Buddha is born black and thin

The one who tastes the food of the fast is born deprived of food

The person who is too sparing of fire and light is born infirm

The one in whose eyes fault always appears is born night-blind

The person who slanders the Law is born dumb

The person who does not want to hear the Law is born deaf

The person who is compassionate is born long-lived

The one who kills living beings is born short-lived

The one who gives gifts is born rich

The one who gives a gift of horse and carriage to the three jewels has many horses and carriages

Then the person who reads and asks about the sutra is born intelligent

The stupid person comes from an animal existence

The person who cannot stay in his place comes from among the apes

The one who binds the hands and feet of living beings is born paralyzed in hand and foot

The person who is of evil passions comes from snakes and scorpions

The one who keeps the precepts (sila) is complete in the six kinds of organ

The person who breaks the precepts is incomplete in the six kinds of organ

The unclean person comes from the existence of pigs

The person who likes song and dance comes from among actors

The one who is greedy comes from dogs

The one who eats alone, their neck is goiterous

The one who castrates living beings has incomplete pudenda

The one who on one side abuses his superior has a short tongue

The one who seduces the spouse of another, after dying falls among the geese

A person who commits incest will fall into the existence of sparrows

Note : Each and everyone’s mind is not alike and equal. Therefore, in consequence, the retribution is of a thousand and a myriad separate and different minds.

Secret of Karma How karma start to grow

Secret of karma  How karma start to grow

Watch your thoughts, for they become words.

Watch your words, for they become actions.

Watch your actions, for they become habits.

Watch your habits, for they become character.

Watch your character, for it becomes your destiny.

Secret of karma - Right motivation when Giving

Secret of karma - Right motivation of Giving

THE MOTIVATION FOR GIVING

The suttas such as the Anguttara Nikaya record various motives for exercising generosity. The below are some examples :

1) One gives with annoyance, or as a way of offending the recipient, or with the idea of insulting him.

2) Fear also can motivate a person to make an offering.

3) One gives in return for a favor done to oneself in the past.

4) One also may give with the hope of getting a similar favor for oneself in the future.

5) One gives because giving is considered good.

6) Some give urged by such altruistic motives. Giving as a concern for other

7) Some give donation to gain a good reputation.

8) Some give to train the mind to be generous.

9) Sometimes donations are given for the sake of maintaining a long-standing family tradition or culture.

10) Desire to be reborn in heaven after death is another motive.

11) Giving pleases some and they give with the idea of winning a happy frame of mind.

If one gives with the idea of accumulating things for later use, that is an inferior act of giving. If one gives with the hope of enjoying the result thereof after death, that is also an inferior act of giving.

The best motive for giving should be the motive of trainning our mind, to rid the mind of greed and selfishness.

1) He/she takes delight in distributing gifts to the needy

2) Has a heart bent on giving and helping others.

3) A noble giver is one who is happy before, during and after giving. Before giving he is happy anticipating the opportunity to exercise his generosity. While giving he is happy that he is making another happy by fulfilling a need. After giving he is satisfied that he has done a good deed.

4) It is also maintained in the suttas that alms/giving/donations should be given without any expectations.

5) Nor should alms be given with attachment to the recipient.

Secret of karma - Deeds affecting large group of people

Secret of karma - Deeds affecting large group of people

Deeds that may look small but weight very heavy

Once there was a high ranking official named Zhong-Da Wei, who was led into the underworld to be judged for his good and bad deeds.

The judge ordered his records of good and bad to be brought out. When the records arrived, Zhong-Da was astounded at the courtyard filled with his bad records and at the single scroll, which contained his good deeds.

The official then ordered the two to be weighed. Surprisingly, the bad records, which had filled the courtyard, were lighter than the single scroll of good deeds, which was as thin as a chopstick.

Zhong-Da asked the judge, "I am barely forty years old, how could I have committed so many wrongdoings?"

The judge answered, "When you give rise to a single thought that is improper, it is considered a bad offense there and then, it does not have to be carried out through action to be counted as a wrong".

Zhong-Da then asked him what was recorded in the single scroll of good deeds. The judge replied, "Once the Emperor planned to build a great stone bridge but you proposed against the project due to the hardship and toil it would cause the tens and thousands of people needed for the work. This is a copy of your proposal to the Emperor".

Zhong-Da said, "I did make the proposal, but the Emperor dismissed it and proceeded with the project anyway. My proposal had no effect on the matter at all. How can it bear so much weight against my numerous offenses?"

The judge replied, "Although the Emperor did not accept your suggestion, that one thought of kindness you bore for the tens and thousands of people was very great. If the Emperor had listened to you, then the good performed would have been even greater".

Therefore, when one is determined to do good for the benefit of all people, a small deed can result in great merits. If one thinks only about benefiting oneself, then even if many deeds of kindness were performed, the merits would still be small.

In my opinion this single deed was very powerful due to the fact it was made 1) sincerely, he did not think of any benefit for himself even karma wise 2) potential benefiting a large group of people 3) he was in a position that could potentially have a good chance of having his proposal approve

Therefore the deed of helping a helping some old lady carry her bag vs helping to pass a law such as teaching meditation in school will have very different effects.

Teaching meditation in school like a subject in our example will bring huge benefits not only to the countless student in his lifetime but also affecting his family, friends, colleagues.  It might make him or her more calm, discipline, understand themselves, focus and gain insight.

Meritorious deeds that cause Good kamma

Meritorious deeds that cause Good kamma

There are 10 kinds of meritorious deeds such as:

1.      Generosity
2.      Morality
3.      Meditation
4.      Reverence
5.      Service
6.      Transference of merits
7.      Rejoice in others’ good deeds
8.      Hearing the Dhamma
9.      Expounding the Dhamma
10.    Straightening one’s own view

Evil Actions that cause bad karma

Evil Actions that cause bad karma

There are 10 evil actions of which are 3 physical unwholesome actions, 4 verbal unwholesome actions and 3 mental unwholesome actions.

3 Physical Unwholesome Action

1.      Killing

The five conditions are:
(1) a living creature
(2) knowing there is a living creature
(3) intention to kill
(4) effort to kill
(5) eventually death

2.      Stealing

The five conditions are:
(1) somebody’s property
(2) knowing it is so
(3) intention to steal
(4) Effort to steal
(5) actual removal of other property.

 3.      Sexual misconducts

The four conditions are:
(1) thought of illicit sex
(2) consequent effort
(3) means to satisfy
(4) indulgence

4 Unwholesome Verbal actions using Words:

1.      Lying

The four conditions are:
(1) an untruth
(2) intent to deceive
(3) utterance
(4) actual deception

2.      Slandering

The four conditions are:
(1) person(s)
(2) intention to defame the persons(s)(3) Effort to defame
(4) Communicated

3.      Harsh Speech

The three conditions are:
(1) person
(2) angry thought
(3) actual abuse

4.      Frivolous Talks

The two conditions are:
(1) inclination to frivolous gossips
(2) gossiping

3 Mental Unwholesome actions by Thoughts

1.      Covetousness

The two conditions are:
(1) someone possession
(2) adverting to it by saying: This is mine

2.      Ill will

The two conditions are:
(1) another person
(2) thought of doing harm to him

3.      False View

The two conditions are:
(1) perverted manner of object been viewed
(2) undertaking of it according to that misconception.

4 stage of Enlightment - Stream Enterer, Once Returner, Non Returner and the Arahat.

4 stage of Enlightment - Stream Enterer, Once Returner, Non Returner and the Arahat.

The four stages ofenlightenment in Buddhism are the four progressive stages resulting in full enlightenment as an Arahat.

These four stages are Sotapanna, Sakadagami, Anagami, and Arahat which meant the Stream Enterer, Once Returner, Non Returner and the Arahat respectively.

The Buddha referred to people who are at one of these four stages as noble people (ariya-puggala) and the community of such persons as the noble sangha (ariya-sangha).

Stream Enterer

The Stream Enterer has supposedly cut off three of ten fetters which block one from full enlightenment. These three fetters which the Stream-Winner has irreversibly removed are:

 1) identification with the five aggregates (body, feeling, perception, mental formations and consciousness) as a "self" or part of a "self" or belonging to a "self" or as a "self" somehow being part of these aggregates. (There is no self)

2) doubt about whether or not the Buddha was fully enlightened

3) belief that rites and rituals, in and of themselves, will lead to enlightenment

The Stream Enterer will:

1) Inability to be reborn in the "lower realms" (animal, ghost and hell realms). Assured of being reborn only as either a human being or a deva (heavenly being).

2) Assured of enlightenment within 7 lifetimes at most.

3) Inability to regress on the Eightfold Path to the state of "putthujana" (ordinary worldling).

Once-returner

The second stage is Sakadagami, The once-returner will at most return to the human world one more time.

Both the stream-enterer and the once-returner have abandoned the first three fetters.

The stream-enterer and once-returner are distinguished by the fact that the once-returner has weakened lust, hate, and delusion to a greater degree.

The once-returner therefore has fewer than seven rebirths. They may take place in higher planes but will include rebirth in the human world at most only once more.

Non-returner

The third stage is that of the Anagami, The non-returner, having overcome sensuality, does not return to the human world, or any unfortunate world lower than that, after death.

Instead, non-returners are reborn in one of the five special worlds called  "Pure Abodes", and there attain Enlightment - Nibbana.

An Anagami has abandoned the five lower fetters, out of ten total fetters, that bind beings to the cycle of rebirth which include the above 3 factors of Stream Enterer 1) identity view 2) doubt 3) ritual attachment and 2 other factors of 4) sensual desire 5) ill will

Arahant

The fourth stage is that of Arahant, a fully awakened person. He has abandoned all ten fetters 1) identity view 2) doubt 3) ritual attachment 4) sensual desire 5) ill will 6) material-rebirth lust 7) immaterial-rebirth lust 8) conceit 9) restlessness 10) ignorance
and, upon death will never be reborn in any plane or world.

Full Enlighted Buddha

The Buddha is not only an Arahant but also full enlighted. There are two perspectives of enlightenment 1) realization of non-self/emptiness 2) wisdom of all dharma - knowing everything. This is only fully attained by Buddha, not Arahant.

To become a Buddha, one practice as a Bodhisattva until he has perfected all virtues, then he becomes a Buddha.

Throughout this process, he not only has to eliminate his own afflictions, but also has to benefit uncountable sentient beings (to liberate).

It takes uncountable aeons to become a Buddha, accordingly to the Buddha. An Aeon is :

“An aeon is long, bhikkhu, the Blessed One said. It is more than several hundred thousand years. Suppose, bhikkhu, there was a great stone mountain a yojana long, a yojana wide, and a yojana high, without holes or crevices, one solid mass of rock. At the end of every hundred years a man would stroke it once with a piece of Kasian (very soft) cloth. That great stone mountain might by this effort be worn away and eliminated but the aeon would still have not come to an end. So long is an aeon, bhikkhu.” Samyutta Nikaya 15.5

A Private Buddha

A Pratyekabuddha or paccekabuddha "a private buddha", is one of three types of enlightened beings according to some schools of Buddhism. The other two types are arhats and sammāsambuddhas (Sanskrit samyaksambuddhas).

Pratyekabuddhas are said to achieve enlightenment on their own, without the use of teachers or guides, according to some traditions by contemplating the principle of dependent origination. They are said to arise only in ages where there is no Buddha and the Buddhist teachings

Secret of karma - Giving to right person or organisation

Secret of Karma - Giving to right person or organisation

The Dakkhinavibhanga Sutta enumerates a list of persons to whom alms can be offered and the merit accruing therefrom in ascending order.

A thing given to an animal brings a reward a hundredfold.

A gift given to an ordinary person of poor moral habit yields a reward a thousandfold;

A gift given to a virtuous person yields a reward a hundred thousandfold.

When a gift is given to a person outside the dispensation of Buddhism who is without attachment to sense pleasures, the yield is a hundred thousandfold of crores.

When a gift is given to one on the path to stream-entry the yield is incalculable and immeasurable. So what can be said of a gift given to a stream-enterer, a once-returner, a non-returner, an arahant, a Paccekabuddha, and a Fully Enlightened Buddha?

There are many records such as those who made donations to arahant, Paccekabuddha, Fully Enlighted Buddha and achieve their wishes to be reborn as rulers, royal family, kings.

Such is the merit of the chance to give such donations. There still exist places such as Myanmar,  Laos, some parts of thailand that have monks that does forest/caves meditation. These monk work very hard and often in very poor conditions to become arahants therefore if possible we could support such programs.

Therefore finding people/organisations worthy to recieve gifts or donations are important. This is especially true for those with limited resources. Of course one should always practice to give as much as possible especially if one is able to do so.

Thirty-seven qualities conducive to Enlightenment

Thirty-seven qualities conducive to Enlightenment

In the Pali Canon's Bhāvanānuyutta sutta (Mental Development Discourse), the Buddha is recorded as saying:

'Monks, although a monk who does not apply himself to the meditative development of his mind may wish, "Oh, that my mind might be free from the taints by non-clinging!", yet his mind will not be freed. For what reason? "Because he has not developed his mind," one has to say. Not developed it in what? In the four foundations of mindfulness, the four right kinds of striving, the four bases of success, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment and the Noble Eightfold Path.'

Elsewhere in the Canon, and in numerous places in the āgamas of other early schools, these seven sets of thirty-seven qualities conducive to Enlightenment are enumerated as:

Four frames of reference (satipatthana, S.smṛtyupasthāna) or the four foundations of mindfulness

1) Mindfulness of the body (kayanupassana, S. kayānupasthāna)
2) Mindfulness of feelings (vedananupassana, S. vedanānupasthāna)
3) Mindfulness of consciousness (cittanupassana, S. cittanupasthāna)
4) Mindfulness of mental qualities (dhammanupassana, S. dharmanupasthāna)

Four right exertions (sammappadhana, S. samyakprahṇa)

1) Exertion for the preventing of non-arising of unskillful states to arise
2) Exertion for the abandoning of the already arisen unskillful states
3) Exertion for the arising of skillful states
4) Exertion for the sustaining and increasing of arisen skillful states

Four bases of power (iddhipada, S. ṛddhipāda)

1) Will (chanda, S. chanda)
2) Energy (viriya, S. virya)
3) Consciousness (citta, S. citta)
4) Discrimination (vimamsa or vīmaŋsā, S. mimāṃsā)

Five faculties (indriya, S. indriya)

1) Conviction (saddha, S. śraddā)
2) Energy (viriya, s. virya)
3) Mindfulness (sati, S. smṛti)
4) Concentration (samadhi, S. samādhi)
5) Wisdom (panna, S. prajñā)

Five powers (bala, S. bala)

1) Faith (saddha, S. śraddā)
2) Energy (viriya, S. virya)
3) Mindfulness (sati, S. smṛti)
4) Concentration (samadhi, S. samādhi)
5) Wisdom (panna, S. prajñā)

Seven factors of Enlightenment (bojjhanga, S. bodhiyaṅga)

1) Mindfulness (sati, S. smṛti)
2) Investigation (dhamma vicaya, S. dharmapravicaya)
3) Energy (viriya, S. virya)
4) Joy (pīti, S. prīti)
5) Tranquility (passaddhi, S. praśrabdhi)
6) Concentration (samadhi, S. samādhi)
7) Equanimity (upekkha, S. upekṣā)

Noble Eightfold Path (Ariyo aṭṭhaṅgiko maggo, S. Ārya 'ṣṭāṅga mārgaḥ)

1) Right View (samma ditthi, S. samyag-dṛṣṭi)
2) Right Intention (samma sankappa, S. samyak-saṃkalpa)
3) Right Speech (samma vacca, S. samyag-vāc)
4) Right Action (samma kammanta, S. samyak-karmānta)
5) Right Livelihood (samma ajiva, S. samyag-ājīva)
6) Right Energy (samma vayama, S. samyag-vyāyāma)
7) Right Mindfulness (samma sati, S. samyak-smṛti)
8) Right Concentration (samma samadhi, S. samyak-samādhi)

The World Fellowship of Buddhists (WFB)

The World Fellowship of Buddhists (WFB)

The World Fellowship of Buddhists (WFB) is an international Buddhist organization. It was founded in 1950 in Colombo, Ceylon by representatives from 27 nations. Although Theravada Buddhists are most influential in the organization, (its headquarters are in Thailand and all of its presidents have been from Sri Lanka or southeast Asia), members of all Buddhist schools are active in the WFB. It now has regional centers in 35 countries, including India, the United States, Australia, and several nations of Africa and Europe, in addition to traditional Buddhist countries.

The aims and objectives of the World Fellowship of Buddhists are:

1) To promote among the members strict observance and practice of the teachings of the Buddha
2) To secure unity, solidarity, and brotherhood amongst Buddhists
3) To propagate the sublime doctrine of the Buddha
4) To organize and carry on activities in the field of social, educational, cultural and other humanitarian services
5) To work for happiness, harmony and peace on earth and to collaborate with other organizations working for the same ends.

The current president is Phan Wannamethee of Thailand serving since 1999, while Venerable Hsing Yun of the Republic of China serves as honorary president.

The World Buddhist Sangha Council (WBSC)

The World Buddhist Sangha Council (WBSC)

The World Buddhist Sangha Council (WBSC) is an international non-government organisation (NGO) whose objectives are to develop the exchanges of the Buddhist religious and monastic communities of the different traditions worldwide, and help to carry out activities for the transmission of Buddhism. It was founded in Colombo, Sri Lanka in May 1966.

WBSC's current Honorary President is Ven. Wu Ming of Taiwan; its Honorary Vice-President is Sik Kok Kwong of Hong Kong. Among the members of its Board of Elders are Ven. K. Sri Dhammananda (deceased), Ven. Somdej PhraBuddhacarya, and Ven. Thich Tam-Chau.

The World Buddhist Sangha Council has representatives from Theravada,Mahayana and Vajrayana Buddhism and from the following regions: Australia,Bangladesh, Canada, Denmark, France, Germany, Hong Kong, India, Indonesia,Japan, Korea, Macau, Malaysia, Mongolia, Myanmar, Nepal, New Zealand,Philippines, Singapore, Sri Lanka, Sweden, Taiwan, Thailand, the United Kingdom and the United States.

During the First Congress, the founder Secretary-General, the late VenerablePandita Pimbure Sorata Thera requested the Ven. Walpola Rahula to present a concise formula for the unification of the different traditions, which was then unanimously approved by the Council. These are the nine "Basic Points Unifying the Theravada and Mahayana".

Text of the Original DocumentEdit

1) The Buddha is our only Master (teacher and guide)
2) We take refuge in the Buddha, the Dharma and the Sangha (theThree Jewels)
3) We do not believe that this world is created and ruled by a God.
4) We consider that the purpose of life is to develop compassionfor all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom (prajñā) leading to the realization of Ultimate Truth
5) We accept the Four Noble Truths, namely duḥkha, the arising ofduḥkha, the cessation of duḥkha, and the path leading to the cessation of duḥkha; and the law of cause and effect (pratītyasamutpāda)
6) All conditioned things (saṃskāra) are impermanent (anitya) andduḥkha, and that all conditioned and unconditioned things (dharma) are without self (anātma) (see trilaksana).
7) We accept the thirty-seven qualities conducive to enlightenment (bodhipakṣadharma) as different aspects of the Path taught by the Buddha leading to Enlightenment.
8) There are three ways of attaining bodhi or Enlightenment: namely as a disciple (śrāvaka), as a pratyekabuddha and as asamyaksambuddha (perfectly and fully enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a samyaksambuddha in order to save others.
9) We admit that in different countries there are differences regarding Buddhist beliefs and practices. These external forms and expressions should not be confused with the essential teachings of the Buddha.

The 4 immeasurables

The 4 immeasurables

Everyone wants to be happy, but happiness cannot be achieved in isolation. The happiness of one depends upon the happiness of all and the happiness of all depends upon the happiness of one. This is because all life is interdependent.

In order to be happy, one needs to cultivate wholesome attitudes towards others in society and towards all sentient beings.The best way of cultivating wholesome attitudes towards all sentient beings is through meditation.

Among the many topics of meditation taught by the Buddha, there are four specifically concerned with the cultivation of loving-kindness, compassion, appreciative joy and equanimity. These four are called the Four Immeasurables because they are directed to an immeasurable number of sentient beings, and because the wholesome karma produced through practising them is immeasurable. The four are also called the sublime states of mind because they are like the extraordinary states of mind of the gods.

By cultivating the wholesome attitudes of loving-kindness, compassion, appreciative joy and equanimity, people can gradually remove ill will, cruelty, jealousy and desire. In this way, they can achieve happiness for themselves and others, now and in the future. The benefit in the future may come through rebirth in the fortunate realms.

(a) Loving-kindness

Loving-kindness, the first immeasurable, is the wish that all sentient beings, without any exception, be happy. Loving-kindness counters ill will. The attitude of loving-kindness is like the feeling which a mother has for her newborn son. She wishes that he may enjoy good health, have good friends, be intelligent and successful in all that he attempts. In short, she wishes sincerely that he be happy. One may have the same attitude of loving-kindness for a particular friend or for others in one's class, community or nation. In all these cases, one wishes that the person or persons concerned enjoy happiness.

The extent of loving-kindness in the instances mentioned above is limited to those for whom one has some attachment or concern. The meditation on loving-kindness, however, requires one to extend loving-kindness not only towards those whom one feels close to, but also to others whom one may know only slightly or not know at all.

Finally, one's loving-kindness is extended to all sentient beings in all the realms of existence. Then only does the ordinary wholesome attitude of loving-kindness found in daily life reach the state of the sublime or the immeasurable.

(b) Compassion

Compassion, the second of the immeasurables, is the wish for all sentient beings to be free from suffering. It counters cruelty. People can observe the natural attitude of compassion in the world around them. When a mother, for example, sees her son seriously ill, she will naturally be moved by compassion and earnestly wishes that he may be free from the suffering of his sickness. In the same way, most people have experienced the feeling of compassion upon seeing the suffering of a relative, a schoolmate or even a pet. All these are examples of the ordinary feeling of compassion. To become a sublime state of mind, compassion has to reach beyond the limited group of individuals or beings whom one loves or cares for. Compassion has to be extended to all sentient beings in all the realms of existence before it becomes an immeasurable.

(c) Appreciative Joy

The third immeasurable is appreciative joy. It is the wholesome attitude of rejoicing in the happiness and virtues of all sentient beings. It counters jealousy and makes people less self-centred.

People in their daily lives may experience appreciative joy. It is like a mother's joy at her son's success and happiness in life. In the same way, almost everyone will have at one time or another experienced the feeling of joy at the good fortune of a friend. These are the commonly experienced forms of appreciative joy. When one meditates on appreciative joy and extends it to all sentient beings and not just to loved ones only, one then experiences appreciative joy as a sublime state of mind and as an immeasurable.

(d) Equanimity

Equanimity, the last of the four immeasurables, is the attitude of regarding all sentient beings as equals, irrespective of their present relationship to oneself. The wholesome attitude of equanimity counters clinging and aversion.

Equanimity can be experienced in common forms in daily life. When a grown-up son settles down with his own family, he begins to lead an independent life with responsibilities of his own. Although his mother still has her feelings of loving-kindness, compassion and appreciative joy towards him, they are now combined with a new feeling of equanimity. She recognises his new independent and responsible position in life and does not cling to him.

To become a sublime state of mind, however, the attitude of equanimity has to be extended to all sentient beings. In order to do this, one needs to remember that one's particular relationships with one's relatives, friends and even enemies, are the result of previous karma. Thus one should not cling to relatives and friends while regarding others with indifference or hatred. Moreover, one's relatives and friends in this life may have been one's enemies in a past life and may again become enemies in the future, while one's enemies in this life may well have been one's relatives and friends in the past, and may again become one's relatives and friends in the future.

Meditating on the Four Immeasurables

Various methods have been taught for practising the meditation on the Four Immeasurables. They are designed to help one extend systematically, the wholesome attitudes of loving-kindness, compassion, appreciative joy and equanimity to all sentient beings by beginning where it is easiest to develop them. To practise the meditation on loving-kindness, one should begin with oneself. One should cultivate the wish to be happy.

Gradually, this practice will enable one to eliminate unwholesome attitudes and actions that produce unhappiness in one's life. When one has developed a feeling of loving-kindness towards oneself, one should go on to develop it towards a close relative or friend.

When this is accomplished, one can move on to the more difficult task of developing loving-kindness towards strangers and even enemies. One then extends this attitude to all members of one's community and nation and finally to all sentient beings in all the realms of existence.

To develop compassion, one may begin with an individual whose suffering naturally arouses a feeling of compassion. Once compassion has been aroused in this way, one can go on to develop it step by step towards relatives, friends, strangers and even enemies. Finally, like loving-kindness, compassion can be extended to all sentient beings without exception.

When cultivating appreciative joy, one begins with a fortunate friend. Thereafter, one can extend one's attitude of appreciative joy to relatives, strangers, enemies and then to all sentient beings.

In cultivating equanimity, however, one is advised to begin with a stranger because one is naturally free from strong feelings of clinging or aversion to him. Then, having aroused the wholesome attitude of equanimity, one can extend it to relatives, friends, enemies and all sentient beings.

Developing wholesome social attitudes through practising the meditation on the Four Immeasurables will bring about a change in one's personal and social life. To the extent that one can free oneself of ill will, cruelty, jealousy and desire, one will experience greater happiness with regard to oneself and in one's relations with others. One will find that at home, at school and at play, one can experience a new sense of harmony with all. Later, these wholesome attitudes will help one to relate successfully to others both in one's career and in one's social life. Even after this life, the wholesome karma gained by cultivating the Four Immeasurables will lead one to rebirth in more fortunate circumstances.

All life is interdependent. Therefore the happiness of one individual depends upon that of others. The Buddha taught the Four Immeasurables - loving-kindness, compassion, appreciative joy and equanimity - in order to remove ill will, cruelty, jealousy, clinging and aversion.

In meditation, the Four Immeasurables are extended to all sentient beings. Through cultivating the Four Immeasurables, people can achieve happiness now and in the future.

The First Buddist Council

The First Buddhist Council

After the Buddha passed away a meeting was held to preserve his teachings.

Understandably, the Buddha's death was a great loss to most of his followers, except the deeply realised disciples, and many were plunged into deep grief. Yet there was a monk who had entered the order in his old age, who rejoiced at the Buddha's death.

"Do not be sad, brothers," he said. "Cry not. We are now free of the Great Ascetic. He constantly worried us, saying 'This is suitable, this is not suitable.' Now we are free do do what we like."

These unexpected words spoken by a monk hardly a week after the death of the Great Teacher caused the Venerable Maha Kassapa, the third chief disciple of the Buddha, to call a meeting of the leading arahants in order to protect and preserve the teachings. The other elder monks were consulted and they all welcomed the suggestion.

King Ajatasattu was informed of the intention of the order of Monks and he made all necessary arrangements for the monks to meet at the entrance of the Sattapanni Cave in Rajagaha.

Five hundred seats were arranged and prepared in the large hall, but only 499 famous arahants were chosen for the meeting. The empty seat was reserved for the Venerable Ananda, who was still only a sotapanna.

Soon there was only one more day before the meeting was to begin. The Venerable Ananda thought, "The meeting is tomorrow. It is not right for me to go to the meeting as a mere learner and not an arahant. I must try very hard to purify my mind in the little time left to me".

He spent much of the night in the Contemplation of the Body, one of the meditation exercises taught by the Buddha for the purification of mind. When it was almost dawn, he thought, " I shall lie down," but he kept mindful of the body. Before his head touched the pillow and after he raised his feet off the ground, all the remaining defilements disappeared from his mind. He had attained arahantship. And so he went to the council meeting as an arahant.

The meeting started three months after the passing away of the Buddha. That meeting is now referred to as the First Buddhist Council.

The Venerable Maha Kassapa was the president at the First Council. Venerable Upali was chosen to answer questions about the Vinaya, the monks' and nuns' disciplinary rules. Venerable Ananda, who had the honour of hearing all the discourses of the Buddha and who had an unusually good memory, was chosen to recite all the discourses and answer questions about the teachings.

The First Buddhist Council collected together and arranged the Buddhist Scriptures known as the Pali Tipitaka, which have since been handed down from one generation of monks to another. In the early days of Buddhism, there was no written record of the teachings. The monks had to memorise the scriptures and then teach the next generation of monks in the same way, it being an oral tradition.

About 83 B.C., during the reign of the pious Sinhalese king, Vatta Gamani Abhaya, a Council of Arahants was held in Sri Lanka and the Tipitaka, for the first time in the history of Buddhism, was put down in writing on ola leaves.

The Last Days of the Buddha

The Last Days of the Buddha

The Buddha had not been staying very long at Beluva during the rainy season when he became sick. The severe sickness attacked him with violent and deadly pains. But, mindful and self-possessed, he bore them without complaint. And this thought came into his mind: "It would not be right for me to pass away without addressing the disciples, without taking leave of the order. Let me now by a strong effort of the will suppress this sickness." He suppressed the sickness and it abated.

And when he began to recover, he went out of the monastery, and sat down on a seat spread out for him. The Venerable Ananda went to where the Buddha was, sat respectfully beside him, and said, "I have seen how the Blessed One suffered, and at that sight my body became weak as a creeper. Yet I had some little comfort in thinking that the Blessed one would not pass away until he had left some instructions for the order."

"What more then, Ananda does the order expect from me?" said the Buddha. "Now, a Perfect One does not think that it is he who shall lead the order or that it is dependent upon him. Ananda, I am now grown old and full of years. My journey is drawing to its close. Therefore, Ananda, each of you should make the Dharma his island, and have no other as his refuge. And whoever after I am dead shall be an island unto themselves, who makes the Dharma their island, the Dharma their refuge, they will be the foremost amongst my monks."

Though old and feeble, the Buddha continued to use every opportunity to teach the Dharma to his disciples. He also went on alms rounds when there were no private invitations from the villagers at Beluva.

One morning the Buddha robed himself early in the morning and, taking his bowl, went into Vesali for alms. When he returned from his alms round, he spoke to the Venerable Ananda: "Take a mat, Ananda, let us go to the Capala Shrine to pass the day."

They sat down on a mat and the Buddha spoke about the pleasant surroundings in all the shrines in Vesali, and then addressed Venerable Ananda thus:"When anyone has practiced and developed the Four Means of Accomplishment, he could, if he wished, live for a longer period. I have completely mastered the Four Means of Accomplishment, and if I so wish, I could live longer."

Even though the Buddha gave a clear suggestion, Venerable Ananda could not understand its meaning and therefore ask the Buddha to live longer for the good, benefit, and happiness of the many, out of compassion for the world. At that time Venerable Ananda could not understand because his mind was confused.

The Buddha addressed him, saying, "You may leave me, Ananda, for a while." So Ananda went and sat under a nearby tree.

The Buddha had appeared on earth to teach the seekers of Truth how to see things as they truly are and to show the path for deliverance from all the ills of life. The Buddha reflected about the long years of teaching he had performed to fulfil his mission. He felt that he had given all the necessary instructions to his followers, both monks and the lay followers. Not only were they following his teaching, they were also able to teach the teachings to others. He therefore decided not to live up to his full life span and announced to Venerable Ananda that he would pass away in three month's time.

Only then Venerable Ananda remembered what the Buddha had said earlier and begged him to live for a longer period for the good and happiness for all."Enough, Ananda, do not beg me. The time for making such a request is now past. Let us now go to the Hall with the Pointed Roof in the Great Wood," said the Buddha.

When they arrived at the Great Hall, he said, "Ananda, go and summon all the monks living in Vesali. Ask them to meet at the service hall." When the monks had all come, he spoke to them, "Whatever truths I have taught you, study them and put them into practice, so that the holy life may last long for the good and benefit of the many."

All component things must grow old and pass away. Work out your salvation with diligence. At the end of three months from this time, the Blessed One will pass away. My age is now full ripe; my life draws to its close. Be diligent, mindful and virtuous. Keep watch over your own hearts. Who lives out diligently the Dharma and Discipline will leave the round of rebirths and make an end of suffering."

All the Buddha's disciples were grieved to hear the sad announcement of his death in such a short time to come. All of them came forward to pay their last respects except one monk named Dhammarama. They did not know why he did not come and suspected him of not being loyal and dutiful to the Buddha.

This matter was reported to the Buddha, who summoned Dhammarama to his presence to explain his absence to all the other monks. He then replied that since the Buddha would be passing away in three month's time, he thought that the best way of honouring the teacher was by attaining arahantship before his death.

"Excellent, excellent! He who loves me should follow the example of Dhammarama. He honours me most who practises my teaching best," said the Buddha, in praise of this monk.

The Buddha decided to continue his last journey the next morning. His next destination was the little village of Pava.

After his 55th year, many incidents in the life of the Buddha were recorded without an exact indication of the year in which they happened. However, the incidents occurring in his eightieth year were dated and recorded in the Maha Parinibbana Sutta.

When the Buddha reached his eightieth year, he felt that his days in this world were coming to an end. Although he had suffered the sicknesses and effects of old age like any other man, he was different from ordinary men. With his mental powers, developed through advanced mental training, he was able to overcome certain painful feelings of the body. His mind was always sparkling like a radiant diamond, even though his body was beginning to weaken.

In this last year of his life, he decided to spend his last days in the peaceful and simple surroundings of Kusinaga, a small village in northern India. He preferred to leave behind him the large and prosperous cities such as Rajagaha and Savatthi with their crowds, their merchants and kings.

The starting point of his journey to the country was Rajagaha, the capital of Magadha. He journeyed on foot, accompanied by Venerable Ananda and many disciples. It was a long journey and the party travelled through many cities and villages on their way. By this time, Venerable Rahula and Yasodhara had already passed away, and so had the Buddha's two chief disciples, Venerable Moggallana and Venerable Sariputta.

During the journey, the Buddha's thoughts turned to the welfare of the order of monks. Many of his teachings were concerned with advising on how the monks should behave to ensure that the order would carry on after his death. He reminded his disciples to practice all the truths that he had taught them.

One teaching he gave reminded the disciples to practise the seven factors of enlightenment. Another teaching was on the four ways to check whether a teaching was a true teaching of the Buddha or not, by comparing it with the Vinaya (the disciplinary rules for the order) and the suttas (discourses of the Buddha).

There was one teaching which the Buddha gave again and again during the many stops on his last journey. It was a sermon on the fruits of following the three divisions of the Noble Eightfold Path — morality, concentration and wisdom — which would help his disciples put an end to all sufferings.

When the Buddha and his disciples arrived at Pava, the son of the village goldsmith, whose name was Cunda, invited the party to a meal called sukaramaddava, or "boar's delight". Some scholars believe it was a special delicious dish of mushrooms, while others believe it to be a dish of wild boar's flesh.

The Buddha advised Cunda to serve him only with the sukaramaddava that he had prepared. The other food that Cunda had prepared could be served to the other monks. After the meals were served Buddha told Cunda, "Cunda, if any sukaramaddava is left over, bury it in a hole. I do not see anyone in the world other than the Blessed One who could digest the food if he ate it."

"So be it, Lord," Cunda replied, and buried the leftovers in the ground. He went to the Buddha and, after paying homage to him, sat down at one side. Then the Buddha taught him the Dharma. The Buddha also praised Cunda for the meal that had refreshed and strengthened him after his journey. But soon after this, the Buddha suffered from an attack of the dysentery he had been suffering from earlier and sharp pains came upon him. By an effort of will he was able to bear the pain. Though extremely weak the Buddha decided to continue on immediately to Kusinaga, a little more than six miles away. After a painful struggle, he reached a grove of sala trees just outside the town.

The Buddha took his last bath in the Kakuttha river. After resting a while, he said, "Now it may happen that some people may make Cunda regret having given me the meal that made me sick. Ananda, if this should happen, you should tell Cunda that you have heard directly from the Buddha that it was a gain for him. Tell him that two offerings to the Buddha are of equal gain; the offering of food just before his supreme enlightenment and the offering of food just before he passes away. This is the final birth of the Buddha."

Then he said, "Ananda, please make a couch ready for me with its head to the North between two big sala trees. I am tired and I want to lie down."

Now, on that occasion, those two sala trees were covered with blossoms through the influence of the devas, though it was not the season. They scattered and sprinkled the Buddha with the falling blossoms, as though out of respect for him. Then the Buddha said to Venerable Ananda, "Ananda, the two big sala trees are scattering flowers on me as though they are paying their respects to me. But this is not how I should be respected and honoured. Rather, it is the monks or nuns, or the men or woman lay followers, who live according to my teaching, that should respect and honour me."

A little while later it was noticed that Venerable Ananda was nowhere to be seen. He had gone inside a hut and stood leaning against the door bar, weeping. He thought: "Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me — he who is so kind!"

And the Buddha, sending for Ananda, said to him, "Enough now, Ananda! Do not sorrow and cry. Have I not already repeatedly told you that there is separation and parting from all that is dear and beloved? How is it possible that anything that has been born, has had a beginning, should not again die? Such a thing is not possible.

"Ananda, you have served me with your acts of loving-kindness, helpfully, gladly, sincerely, and so too in your words and your thoughts. You have gained merit, Ananda. Keep on trying and you will soon be free of all your human weaknesses. In a very short time you too will become an arahant."

Now you can go, Ananda. But go into Kusinaga and tell all the people that tonight, in the last watch of the night, the Buddha will pass away into nirvana. Come and see the Buddha before he passes away."

So Venerable Ananda, taking with him another monk, did as the Buddha bid him and went to Kusinaga to tell the people. When they heard the news, they were much grieved. And all the people of Kusinaga, men, women and children came to the two big sala trees to bid a last farewell to the Buddha. Family by family, they bowed low down before him and so bade him farewell.

There are four places for faithful followers to see their inspiration. These are four holy places made sacred by their association with the Buddha. They are:

1. The Buddha's birth place (Lumbini)
2. The place where the Buddha attained enlightenment (Bodh Gaya)
3. The place where the Buddha gave his first teachings and set in motion the Wheel of the Dharma or Truth (Sarnath)
4. The place where the Buddha attained parinibbana, or final liberation (Kusinaga).

Now it happened that a certain wandering ascetic called Subhadda was staying near Kusinaga and, hearing that the Buddha was about to pass away, he resolved to go and see him. Subhadda had a question he could not resolve and was sure that the Buddha could answer his question and clear his doubts.

So Subhadda went to the sala tree grove, and asked Venerable Ananda whether he could see the Buddha. But Venerable Ananda said, "Enough, friend Subhadda, the Buddha is very weary. Do not trouble him."

For a second and third time Subhadda made his request and for the second and third time, Venerable Ananda replied in the same manner.

However, the Buddha caught a word or two of the conversation between Venerable Ananda and Subhadda, and called Venerable Ananda to him, saying, "Come, Ananda. Do not keep Subhadda from seeing me. Let him come. Whatever Subhadda may ask of me, he will ask from a desire for knowledge and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand."

Permission granted, Subhadda approached the Buddha, and after greeting him, said, "O Gotama, there are many famous religious teachers who teach other teachings, different from yours. Have they all, as they claim, discovered the truth? Or have only some of them discovered the truth while others have not?"

"Enough, O Subhadda," said the Buddha, "You should not worry about other teachings. Listen to me and pay close attention to what I say, and I will make known to you the truth."In whatever doctrine or teaching the Noble Eightfold Path is not found, there will neither be found those who have become sotapanna, sakadagami, anagami or arahant (four levels of sainthood). But in those teachings where the Noble Eightfold Path is found, there also you will find the sotapanna, the sakadagami, the anagami and the arahant. In this teaching of mine, O Subhadda, is to be found the Noble Eightfold Path, and in it alone the sotapanna, the sakadagami, the anagami, and the arahant are found. In no other schools of religious teachers can such arya beings (saints) be found. And if only my disciples live rightly and follow my precepts or training rules, the world will never be without genuine arahants."

Then Subhadda asked to be admitted to the order of monks and the Buddha granted his request. In this way Subhadda became the very last convert and disciple of the Buddha, just as Kondanna in the deer park at Benares was the first convert and disciple forty-five years earlier.

And by earnest and diligent effort in following the teaching, Subhadda very shortly became an arahant.

The Buddha's Last Words

The Buddha's Last Words

After the conversion of Subhadda, the Buddha spoke again to Venerable Ananda. "It may be, Ananda, that some of you will say, 'without the Buddha, the Sublime Teacher, there is no teacher for us'. No, Ananda, you should not think in this way. Whatever doctrine and discipline taught and made known by me will be your teacher when I am gone."

Then the Buddha, addressing the other monks said, "If any amongst you has any doubts as to the Buddha, the teaching, or the order of monks, ask me now so that afterwards you may have no cause to regret that you did not ask me while I was still with you."

But at these words, none of the monks said anything. None had any questions, and all of them were silent. For the second and third time the Buddha addressed the monks in this way. And for the second and third time, all the monks were silent.

The Buddha said, "Perhaps it may be out of respect for the teacher, that you do not question me. Let a friend, O disciples, tell it to another friend." Still the disciples remained silent.

Then Venerable Ananda spoke to the Buddha, "It is wonderful. It is marvellous, Lord! I do believe that in all this great company of monks there is not a single one who has doubts or questions about the Buddha, the teaching or the order of monks, or the path and the method of training and conduct."

"With you, Ananda," said the Buddha, "this may be a matter of faith and belief. But, Ananda, I know that not one single monk gathered here has any doubt or question about these things. Of all the 500 monks here, Ananda, he who is the most backward is a sotapanna, not subject to fall back to a lower state of existence, but is certain and destined for enlightenment."

Then the Buddha addressed all the monks once more, and these were the very last words he spoke:

"Behold, O monks, this is my last advice to you. All component things in the world are changeable. They are not lasting. Work hard to gain your own salvation."

Then the Buddha lapsed into the jhana stages, or meditative absorptions. Going from level to level, one after the other, ever deeper and deeper. Then he came out of the meditative absorption for the last time and passed into nirvana, leaving nothing whatever behind that can cause rebirth again in this or any other world.

The passing away, or the final nirvana of the Buddha, occurred in 543 BC on a full-moon day in the month of May, known in the Indian calendar as Vesak.

Buddha the teacher of gods - Part 3

Buddha the teacher of gods - Part 3

BAHIYA DARUCIRIYA

In the next story a brahma intervenes to help a human being receive the Dhamma. Bahiya Daruciriya was a non-Buddhist ascetic. The brahma, a non-returner (anagami) from the Pure Abodes,[15] had been one of Bahiya's companions at the time of the previous Buddha Kassapa,[16] when they were members of a group of monks who had made a determined effort to win arahantship. Bahiya had then failed in the attempt and was now reborn at the time of Gotama Buddha.

Bahiya had lived as a recluse for many years and he was respected by the multitude as a saint, even to such a degree that Bahiya himself almost came to believe this. But one day, out of compassion for him, his old friend in the Pure Abodes appeared to him in a visible body and shocked him out of his complacency: "You, Bahiya, are neither an arahant nor have you entered the path to arahantship. You do not follow the practice whereby you could be an arahant or enter the path to arahantship."

This had the desired effect, and Bahiya begged his benefactor, "Then, in the world including the devas, who are arahants or have entered the path to arahantship?" His desire for release from the world was so sincere that he had the humility to admit his limitations and ask for a teacher to show him the true path to holiness.

The brahma replied that a Buddha had arisen in the world and was living at Savatthi: "There the Lord now lives who is the arahant, the Fully Enlightened One. That Lord, Bahiya, is indeed an arahant and he teaches the Dhamma for the realization of arahantship." As a non-returner since the time of the previous Buddha, the brahma knew precisely what Bahiya needed and he spoke the succinct truth about Buddha Gotama and his teaching. Thanks to the intervention and the guidance of his lofty benefactor, Bahiya Daruciriya was directed to the Blessed One, whose brief and cryptic discourse had such a powerful impact that Bahiya achieved arahantship right on the spot (Ud 1.10, pp.18-19). After his death, the Buddha declared Bahiya the foremost bhikkhu with respect to quickness of understanding.

A GODDESS HONORS THE BUDDHA

Once a devata, a goddess named Kokanada, visited the Blessed One at Vesali and recited verses in his praise: "I worship the Buddha, the best of beings,Dwelling in the woods at VesaliKokanada I am — Kokanada the daughter of Pajjunna.

Earlier I had only heard that the DhammaHas been realized by the One with Vision;But now I know it as a witnessWhile the Sage, the Sublime One teaches.Those ignorant folk who go aboutCriticizing the noble DhammaGo to the terrible Roruva hellAnd experience suffering for a long time.But those who in the noble DhammaAre endowed with acceptance and inner peace,When they discard the human body,Will fill up the heavenly hosts of devas." (KS I,40-41; SN 11:39)

Although this was apparently her first direct encounter with the Buddha, Kokanada understood a great deal about kamma and rebirth. She saw that people are reborn in lower realms (including hell) because they lack insight and disparage the Dhamma.

She also perceived that humans can attain deva or brahma births by discerning the Four Noble Truths: suffering, its cause, its cessation, and the Noble Eightfold Path leading to its cessation. Her knowledge of Dhamma does not seem to go beyond this.

THE MAHA-SAMAYA SUTTA

The Maha-samaya Sutta, or Discourse on the Great Assembly,[17] is the most stunning illustration of higher beings coming to the human plane expressly to pay respects to the Buddha along with the arahants. This "mighty gathering" took place when the Lord returned to the land of his ancestors, near Kapilavatthu. Five hundred recently ordained bhikkhus, from the Sakyan and Koliyan clans, came to him to declare their attainment of arahantship. Devas from many thousands of world systems approached to observe the occasion.

Four brahmas from the Pure Abodes, noticing that most of the other devas had gathered in the Great Wood to see the Buddha and arahants, decided to visit too. So they assumed grosser form, appeared before the Buddha, saluted him, and stood respectfully to one side. The first one announced why they had come: "Great is the assembly in the forest here, the devas have metAnd we are here to see the unconquered Sangha."

Although "Sangha" can refer either to the community of monks or to all noble disciples, the adjective "unconquered" implies that the brahmas were admiring the arahant monks led by the Buddha.

The second brahma said: "The monks with concentrated minds are straight:They guard their senses as the driver does his reins."

The third used more similes to describe the achievement of arahants: "Bars and barriers broken, the threshold-stone of lust torn up,Unstained the spotless seers go, like well-trained elephants."

The last one spoke these lines: "Who takes refuge in the Buddha, no downward path will go:Having left the body he'll join the deva hosts." (DN 20.3)

This brahma knew that anyone who has genuine faith in the Buddha will not create kamma that could lead to a lower plane of existence. That is how taking refuge in the Buddha assures us of a deva birth, not some magical power of his.

The Buddha then told the monks that devas and brahmas from the surrounding world systems come frequently to see the Tathagata and the Sangha. It is not Gotama the Sakyan prince that they honor, but Gotama the Buddha and the community of noble ones. The Buddha indicates that this is a general rule.

Wise deities used to come to pay obeisance to past Buddhas and will do the same for future ones too.

Then, so the monks could learn their identities, the Buddha announced the names of the groups of devas and brahmas as they presented themselves before him. The list included earth-bound devas, the Four Great Kings with their retinues, asuras, Sakka, residents of the Tusita and Yama planes, occupants of the sun and moon, denizens of the two highest deva planes, and Maha Brahma "shining bright with all his train."

The Buddha related that the devas were saying: "He who's transcended birth, he for whomNo obstacle remains, who's crossed the flood,Him cankerless, we'll see, the Mighty One,Traversing free without transgression, asIt were the moon that passes through clouds." (DN 20.19)

This discourse illustrates another aspect of the relationship between the Buddha, the Supreme Teacher, and heavenly beings. Some of them only yearn for an audience so they can express their confidence in him, acclaiming him in public.

IV. The Role of Devas in the Buddha's Career

At pivotal moments in the Buddha's career, deities often played supporting roles. We read of devas showing respect at these turning points, helping him to overcome obstacles, and frequently proclaiming his feats far and wide.

The Bodhisatta's last birth

At the moment of the Bodhisatta's final conception the gods rejoiced. They knew that such a special being was arising after the long "darkness of ignorance" that set in when the Buddha Kassapa's Dispensation disappeared. After having perfected all theparamis, every Bodhisatta is born on the Tusita deva plane (No. 9) in his next to last existence. There he waits until all the requisite conditions on earth are ripe for the rekindling of the Dhamma. Then the Bodhisatta passes away and enters his mother's womb, and after ten months he is born. The attainment of Buddhahood requires a human existence with its characteristic combination of suffering and pleasure.

From the Venerable Ananda, the Buddha's personal attendant, we learn about "the Tathagata's wonderful and marvellous qualities," which he himself had heard directly from the Buddha: "Mindful and fully aware... the Bodhisatta appeared in the Tusita deva plane... Mindful and fully aware the Bodhisatta remained in the Tusita deva plane... for the whole of his lifespan...

When the Bodhisatta passed away from the Tusita deva plane and descended into his mother's womb, then a great immeasurable light surpassing the splendor of the gods appeared in the world with its gods, its Maras and its Brahmas, in this generation with its recluses and brahmans, with its princes and its people...

When the Bodhisatta had descended into his mother's womb, four young deities came to guard him at the four quarters so that no humans or non-humans or anyone at all could harm the Bodhisatta or his mother." (MN 123.7-8)

The conception of a Buddha-to-be in his final body causes unusual physical phenomena in various realms. In fact, certain natural laws govern the major events in the careers of all Buddhas, past, present, and future: "It is the rule, monks, that when a Bodhisatta descends from Tusita into his mother's womb," such a light appears and all these special phenomena occur (DN 14.1.17). The devas protect the Bodhisatta's foetus inside his mother so he can grow perfectly. They shelter the mother so she is at peace, free from sensual desire, and relaxed, enabling the baby to develop in ideal conditions.

The description of his final birth in this discourse shows how important the devas are to this unique baby. Queen Mahamaya gave birth standing under a tree in the woods near the village of Lumbini: "When the bodhisatta came forth from his mother's womb, first the gods received him, then human beings... He did not touch the earth.

The four young gods [the Four Great Kings of plane No. 6] received him and set him before his mother saying: 'Rejoice, O queen, a son of great power has been born to you.'... Then a great immeasurable light surpassing the splendor of the gods appeared in the world... And this ten-thousandfold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendor of the gods appeared." (MN 123.17-21)

The recluse Asita, who was associated with the court of the Bodhisatta's father, witnessed these heavenly celebrations. Asita was visiting the deva worlds at the time so he asked them, "Why are you all so happy and joyful?... I've never seen such excitement as this." The devas explained to him: "In a village called Lumbini, in the Sakyan country... a bodhisatta has been born!

A being set on Buddhahood has been born, a superlative being without comparison, a precious pearl of the health and goodness of the human world. That's why we're so glad, so excited, so pleased. Of all beings this one is perfect, this man is the pinnacle, the ultimate, the hero of beings! This is the man who, from the forest of the Masters, will set the wheel of Teaching turning — the roar of the lion, King of Beasts!" (Sn vv. 679-84)

Some of these devas were probably ariyasthemselves, and others would have been aware of the infant's future destiny. They rejoiced that the way to the end of suffering would soon be expounded, and Asita, stirred by their revelation, went to see the new-born child with his own eyes.

Period of renunciation and asceticism

After living a refined life as a prince for many years, the Bodhisatta gradually became dissatisfied with this tedious round of hollow sense pleasures. His paramis, built up for aeons, came to the fore, ripe for the attainment of Buddhahood. He knew he had to find the way to release from suffering, so on the very night his wife gave birth to their only child he renounced the home life to become a recluse. Over the next six years he mastered the stages of concentration under various gurus and tormented his flesh with the most severe ascetic practices. Deities observed his progress from the deva planes and occasionally intervened.

For example, when the Bodhisatta considered abstaining from all food, deities came and offered to infuse heavenly food through the pores of his skin, but the Bodhisatta refused: "Deities came to me and said: 'Good sir, do not practice entirely cutting off food. If you do so, we shall infuse heavenly food into the pores of your skin and you will live on that.' I considered, 'If I claim to be completely fasting while these deities infuse heavenly food... and I live on that, then I shall be lying.' So I dismissed those deities saying, 'There is no need.'" (MN 36.27)

The gods, observing the Great Being, would not let him kill himself through voluntary starvation, but he on his part would not allow himself to speak untruth even by implication; thus he would not accept their offer. Although the Bodhisatta undertook long grueling fasts, he still did not come any closer to what he really sought: the way to uproot all the causes of suffering and so end rebirth once and for all.

Under the Bodhi Tree

After the Bodhisatta spent six years pursuing ascetic practices to their limit, he finally set out alone to discover another method to fulfill his aim. He had realized that self-torture was not the solution, so he started to consume normal food again. He walked to the place now known as Bodh Gaya in Bihar, India. There he began to meditate under a tree, using a method he recalled from a spontaneous childhood experience of meditation. He was determined either to attain full liberation then and there or else to die in the attempt.

According to tradition, as the Bodhisatta struggled against Mara beneath the Bodhi Tree, when Mara challenged his right to attain awakening, he asked the earth to witness how he had perfected himself for so long to reach Buddhahood.

Many devas and brahmas joined the battle, vouching for his completed paramis. Thereupon Mara, along with his evil troops, was routed and fled the scene. This "calling the earth to witness" is memorialized in innumerable paintings and statues: the Bodhisatta, seated cross-legged in meditation posture, touches the ground by his knee with his right hand, a gesture intended to draw forth its testimony.

In the eighth week following the awakening, while the newly enlightened Buddha was still near the Bodhi Tree, he hesitated to teach the Dhamma, apprehensive that it would be too profound for human comprehension. Brahma Sahampati then became aware of what was going on in the Buddha's mind. This brahma, according to the commentaries, had become a non-returner under a previous Buddha and resided in one of the Pure Abodes. Distressed at the Buddha's hesitancy, he thought: "The world will be lost, utterly perish since the mind of the Tathagata, Arahant, Supreme Buddha inclines to inaction and not towards preaching the Dhamma!"

So he appeared before the Buddha, respectfully stooped with his right knee to the ground, paid homage and appealed to him to teach: "Let the Exalted One preach the Dhamma! There are beings with little dust in their eyes; they are wasting from not hearing the Dhamma. There will be those who will understand the Dhamma." (MN 26.20)

The Buddha then gazed out upon the world with his "eye of a Buddha," and having seen that there are beings "with little dust in their eyes" who would be capable of understanding the truth, he announced, "Open for them are the doors to the Deathless" — a gift that has come down to us through the centuries. Brahma Sahampati was gratified and joyously thought, "Now I am one who has given an opening for the Buddha to teach the Dhamma to beings." The Brahma then bowed to the Buddha and vanished.[18]

One might wonder why the Buddha, who had prepared himself for numerous lifetimes just to teach the Dhamma to other beings, needed the prompting of Brahma Sahampati to set out on his mission. The commentary offers two explanations: (1) only after he had attained Buddhahood could the Buddha fully comprehend the actual scope of the defilements saturating the minds of beings and the profundity of the Dhamma; and (2) he wanted a brahma to request him to teach so the numerous followers of Maha Brahma would be inclined to listen to the Dhamma.

Turning the Wheel of the DhammaNow that he was committed to transmit the Dhamma, the Lord had to find his first students. He determined that the five ascetics who had assisted him in his struggle for the last few years would be the appropriate auditors. Aware that the group was staying at Isipatana, a royal deer reserve not far from Varanasi, he made his way there in stages. When the ascetics first caught sight of him in the distance, they decided not to greet him, for they believed he had reverted to a comfortable life and had abandoned the search for truth. However, as the Buddha approached, his unique demeanour dispelled this assumption and they listened keenly when he spoke. He taught them the Middle Way between the extremes of asceticism and immersion in sense pleasures, the path which he himself had followed when he abandoned futile austerities.

The Buddha next explained the Four Noble Truths and the Noble Eightfold Path. While he spoke devas and brahmas paid close attention, and at the conclusion they sounded their applause upwards from the lowest plane of the earth-bound devas, through each of the six sense-sphere deva planes, even up through the Brahma-world: "The matchless Wheel of Dhamma, which cannot be stopped by any recluse, brahman, deva, Mara, brahma, or by anyone in the world, has been set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi." (KS V, 360; SN 56:11; also Vin. I,10)

Under the impact of this momentous event, the entire ten-thousandfold world system shook and reverberated, and a brilliant light appeared, far superior to that of all the devas and brahmas, matched only by wisdom illuminating the Truth. The gods were messengers conveying this wonderful news throughout the universe.

When the Buddha was ill

Devas came to the Buddha several times when he was physically unwell.

Once the renegade monk Devadatta, who wanted to take over the Sangha by force, hurled a massive boulder at the Buddha. The stone splintered before it hit the Lord, but a small fragment lodged in his foot, causing severe pain. So for some time, the Buddha lay down "mindful and discerning," observing the painful sensations (KS I, 38-40; SN 1:38).

Then a large group of devas came to see the Teacher, anxious for his welfare. Impressed by the perfect equanimity he displayed despite the wound, they spoke in turn, praising him as a bull elephant, a lion, a thoroughbred, a bull, an ox, for his ability to patiently endure painful bodily feelings — "racking, sharp, piercing, harrowing, disagreeable" — mindful and clearly comprehending, without becoming distressed.

A few months before the Parinibbana, the Buddha spent the rains retreat near Vesali, where he suffered from dysentery. According to the Dhammapada Commentary (to vv. 206-8) Sakka, king of the devas, found out the Blessed One was ill and came to nurse him. The Buddha told him not to bother as there were many monks to handle this task, but Sakka stayed on and looked after the Buddha's physical needs until he had recovered. Some monks were surprised to see the great deva doing such menial chores. The Buddha explained to them that Sakka was so devoted to the Tathagata because he had gained stream-entry by learning the Dhamma from him (see above p.20). The Buddha then pointed out that it is always good to associate with the wise, to be in their presence and learn from the example of their actions as well as from their verbal teachings.

The Parinibbana

Devas and brahmas were active at several phases of the Maha Parinibbana — the Buddha's final passing away at Kusinara — as recorded in the Maha Parinibbana Suttanta (DN 16). This event was not just the demise of a greatly revered being but it also represented the personal consummation of his teachings. It was the utter, permanent cessation of the aggregates of the one who discovered and taught the way to the end of suffering.

A short while before the Buddha attained final Nibbana, he lay down to rest between two sal-trees. They began flowering profusely, out of season. After some time, the Buddha told the monk who had been fanning him to go away. Then the Venerable Ananda, his devoted attendant, asked him why he had dismissed that monk.

The Buddha replied: "Ananda, the devas from ten world-spheres have gathered to see the Tathagata. For a distance of twelve yojanas around the Mallas' sal-grove near Kusinara there is not a space you could touch with the point of a hair that is not filled with mighty devas, and they are grumbling, 'We have come a long way to see the Tathagata. It is rare for a Tathagata, a Fully Enlightened Buddha, to arise in the world, and tonight in the last watch the Tathagata will attain final Nibbana, and this mighty monk is standing in front of the Lord, preventing us from getting a last glimpse of the Tathagata!'" (DN 16.5.5)

The indomitable Ananda, who had permission to ask the Buddha any question, next wanted to know what kinds of devas were around them. The Buddha said he saw lower devas who are "weeping and tearing their hair" in distress, moaning, "All too soon the Blessed Lord is passing away, all too soon the Well-Farer is passing away, all too soon the Eye of the World is disappearing!"

But there were devas free from craving who endured this patiently, saying. "All compounded things are impermanent — what is the use of this?" (DN 16.5.6).[19]

After passing through the successive jhanas, the Buddha finally expired, attaining Parinibbana, the immutable cessation of rebirth. At that moment the earth quaked, as it does whenever Buddhas pass away. Brahma Sahampati, who had entreated the Buddha to teach forty-five years earlier, spoke a verse as a short eulogy: "All beings in the world, all bodies must break up:Even the Teacher, peerless in the human world,The mighty Lord and perfect Buddha has expired."Sakka repeated a verse of the Buddha's on the theme of impermanence.[20]

While Sahampati used conventional speech adoring the deceased Lord, Sakka spoke in impersonal and universal terms. His verse makes an excellent theme for meditation and is often chanted at Buddhist funerals: "Impermanent are compounded things, prone to rise and fall,Having risen, they're destroyed, their passing is truest bliss." (DN 16.6.10)

All the "compounded things," which make up everyone and everything in all the world, come into being and perish. Only when they cease utterly never to rearise ("their passing") can there be the perfect bliss, Nibbana. These stanzas by the renowned brahma and the king of the devas show how the beings on the higher planes applied their insight into impermanence and suffering, even to the Parinibbana of their Lord and Master.

After they had honored the Buddha's body for a full week, the Mallas of Kusinara decided it was time for the funeral. They began to prepare for the cremation but could not lift the body and carry it out the southern gate of the city. Puzzled, they asked the Venerable Anuruddha what was wrong. This great elder, renowned for his "divine eye," told the devotees that the devas had their own ideas of how to arrange the funeral. The deities, he said, planned first to pay "homage to the Lord's body with heavenly dance and song" and then take it in procession through the city of Kusinara to the cremation site. The devas intended the cremation to be at the Mallas' shrine known as Makuta-Bandhana. The Mallas were happy to change their plans and proceeded unhindered to arrange the funeral as the devas wished. Out of respect the gods participated in all phases of the funerary proceedings. It is said that "even the sewers and rubbish-heaps of Kusinara were covered knee-high with [celestial] coral tree flowers. And the devas as well as the Mallas... honored the Lord's body with divine and human dancing and song."

They transported the body to the Makuta-Bandhana shrine and placed it there. They wrapt it many times in layers of finest cloth, built the pyre of scented wood, and placed the bier bearing the Buddha's body on top. But when the men tried to light the fire it would not ignite. Again the reason lay with the devas. Anuruddha explained that the devas would not allow the pyre to be lit until the Venerable Maha Kassapa arrived for the cremation.

Once Maha Kassapa and his group of bhikkhus had arrived and paid their last respects to the Exalted One's body, the pyre blazed up spontaneously, burning until almost nothing remained behind. (DN 16.6.22-23)

V. Liberation for Humans, Devas, and Brahmas

The encounter with sufferingHuman beings, devas, and brahmas are the broad categories of beings in the "happy realms of existence." The human world is marked by a pervasive admixture of happiness and suffering. This dual nature is the main reason why Buddhas are born here. The uneven quality of human life enables us to realize the unreliable nature of happiness and inspires in us a sense of urgency about the need to win deliverance from suffering.

Unlike the beings in the lower planes, few humans are overwhelmed by unmitigated and excruciating pain. We do, of course, experience physical pain and mental stress, but such experience is generally intermittent. For the most part our suffering is of a more subtle character. We can observe that every pleasure brings along some measure of dissatisfaction. Our contentment is unsteady and secured with difficulty.

We must struggle to satisfy our needs and desires, but become anxious the moment we succeed. Even when we are relatively happy we are beset by a deep, subtle kind of suffering. This suffering, which lies below the threshold of painful feeling, stems from the momentary vanishing of all the conditioned formations of body and mind. In spite of our pain, human beings with an inclination for the Dhamma can make the effort to live by the Five Precepts of morality. We can find the energy to train our minds towards the concentration and insight required for awakening.

In contrast, devas see far less of the evident kinds of misery in their daily existence. Some brahmas meet no gross suffering except when they look down at beings on lower planes. Many devas instantly obtain whatever sense object they wish for. Brahmas dwell in sublime bliss and equanimity. In the fine-material and immaterial spheres ill will is suppressed, and without it there is no mental unhappiness.

It is difficult for deities to appreciate that everything changes and to recognize that their present pleasure and bliss do not last forever. Like Baka Brahma, many imagine that they are eternal. The subtler forms of suffering tend to escape them as well. Without help from a Buddha or one of his disciples, they do not understand that the impersonal conditions that will terminate their felicity are already in operation. Many of the higher beings, as we have seen, have no idea that they will die, that their worlds and lives are in flux, that they are not fully in control, but are decaying at every instant. So in spite of their excellent concentration and present opulence, they are even at a disadvantage compared to human beings, who are driven by pain and frustration to seek the path to deliverance.

How then can such beings be induced to meditate? Why should they become concerned with suffering and its cessation? We have indicated the answers to those questions in preceding chapters. This is the job of the Buddha as "teacher of the gods."The devas aspire to be humanSome devas long to be reborn as human beings because they are aware of the greater possibility of comprehending impermanence, suffering, and non-self on the human plane. There is no real illness on the deva planes. When a deva faces death, his aura begins to fade and dirt appears on his clothes for the first time. When the gods see these indications of impending death, they tell their friend: "Go from here, friend, to a good bourn. Having gone to a good bourn, gain that which is good to gain. Having gained that which is good to gain, become firmly established in it."

The Buddha then explained the devas' concept of a good birth and of what is "good to gain": "It is human existence, bhikkhus, that is reckoned by the devas to be a good bourn. When a human being acquires faith in the Dhamma-Vinaya taught by the Tathagata, this is reckoned by the devas to be a gain that is good to gain. When faith is steadfast in him, firmly rooted, established and strong, not to be destroyed by any recluse or brahman or deva or Mara or brahma or by anyone else in the world, this is reckoned by the devas to be firmly established."

The last sentence refers to a stream-enterer. Only stream-enterers (and other noble ones) have such steadfast confidence in the Buddha, Dhamma, and Sangha. They will definitely attain final awakening and release, and until then will never be reborn on a plane below the human one. To become anariya is the greatest achievement for any being lost in the round of rebirth.

Only by entering the stream to awakening can beings proceed to eliminate all the causes of suffering.

The Buddha explained that the devas view a human existence as an excellent opportunity for growth in morality, giving, faith, and understanding. With compassionate concern for their dying cohort, they say: "Go, friend, to a good bourn,To the fellowship of humans.On becoming human acquire faithUnsurpassed in the true Dhamma.

That faith made steadfast,Become rooted and standing firm,Will be unshakeable for lifeIn the true Dhamma well proclaimed.Having abandoned misconduct by body,Misconduct by speech as well,Misconduct by mind and whatever elseIs reckoned as a fault,Having done much that is goodBoth by body and by speech,And done good with a mindThat is boundless and free from clinging,With that merit as a basisMade abundant by generosity,You should establish other peopleIn the true Dhamma and the holy life.'" (It 83)

The devas urge their friend to become a morally upright human being. He should give up everything unwholesome, be generous, and, once established in faith and meritorious deeds, help spread the Buddha's message.Not only do wise gods long for human birth to practice the Dhamma, they also rejoice when they observe people establishing themselves in the way to the cessation of suffering. Such deities are convinced that human beings like these are greater than themselves. In spite of all the magnificent sights, appealing perfumes and tastes, melodious music, and other sensual pleasures they have at their beck and call, these devas understand the unsatisfactory nature of existence sufficiently to value the effort to put an end to samsaric wandering.

In the sutta preceding the one quoted above, the Buddha spoke of "joyous utterances" devas give forth in three situations: (1) when a man is preparing to ordain as a bhikkhu; (2) when a person is "engaged in cultivating the... requisites of enlightenment";[21] and (3) when someone attains the goal, utterly destroying the mental defilements. Whenever devas notice people engaged in the first two deeds, they rejoice saying, "A noble disciple is doing battle with Mara." When the devas see that someone on the human plane has become fully awakened, they declare: "A noble disciple has won the battle. He was in the forefront of the fight and now dwells victorious." They commend and extol the arahant in verse (It 82).

Paths to awakening and happy birthsThe Buddha has explained in many ways that liberation is infinitely more valuable than any state of existence. Even blissful lives in the deva and brahma planes invariably include subtle suffering, end in death, and are followed by uncertain rebirth.

In a discourse called "Reappearance
according to one's Aspiration," he said: "A bhikkhu possesses faith, virtue, learning, generosity, and wisdom. He thinks: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles!'

He fixes his mind on that [idea], establishes it, develops it. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there. This, bhikkhus, is the path... that leads to reappearance there."The Buddha repeated the same statement in regard to every happy plane as far as the highest realm of existence. The good kamma generated by positive mental qualities, conjoined with the aspiration for a particular birth, can bring about rebirth on that plane. So by cultivating these traits one can be reborn in any of the six deva planes. With the support of the requisite jhana, one can take birth in any of the fine-material or immaterial planes. If, additionally, one has destroyed the five lower fetters and become a non-returner, one can be reborn spontaneously in the Pure Abodes.

The supreme aim, however, is arahantship. If one has purified one's mind totally of greed, hate, and delusion, one would experience "the destruction of the taints." Hence the discourse culminates with a monk aspiring for arahantship: "Oh, that by realizing for myself with direct knowledge, I might here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints!' And by realizing for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Bhikkhus, this bhikkhu does not reappear anywhere at all." (MN 120.37)

That bhikkhu's demise is parinibbana, the end of all possible forms of suffering forever.

Although devas and brahmas have very long lives pervaded by inconceivable bliss, they are not inherently greater than human beings. As we have seen, they are all subject to repeated becoming. A deva may well be reborn on one of the lower planes. Brahmas can fall to a ghostly or hellish existence after one intermediate life as a deva or human. The Buddha states that even lives lasting many aeons in the highest formless planes can end in lower births.

Therefore such lives provide no security, but only temporary remission of the underlying disease, and if they are not dedicated to progress towards Nibbana their value is virtually nil. One who has understood the noble Dhamma will look upon such modes of existence with revulsion and dispassion (see GS V, 41; AN X,29).

Only by becoming an ariya can one be sure that one faces no more lower rebirths and is headed for the complete cessation of samsara. To become a stream-enterer requires three things. One has to (1) develop confidence in the Buddha, Dhamma, and Sangha, (2) relinquish any idea that rituals lead to liberation, and most important, (3) eliminate the deep-seated view "I am real and lasting" that characterizes all worldlings. By uprooting that deluded view, noble ones remove their tendency to create the heavy bad kamma that leads to birth in the realms of woe.

Sometimes lay people, not yet ripe enough to desire liberation, asked the Buddha how to be successful in their mundane endeavors or how to be reborn on a celestial plane after death.

The Master would reply with a discourse suited to their limited ability and inclination. He would tell them to give generously and live a moral life.

He would specifically urge them to observe the Five Precepts without a breach and to undertake the Eight Precepts on special occasions.

Generating such good kamma is the way to general well-being, now and after death. These basic steps form the starting point of the gradual training that leads all the way to arahantship.

The Dhamma is consistent from start to finish.When the Buddha describes the entire course of a bhikkhu's training, from leaving home to arahantship, he devotes considerable attention to the jhanas, the highest form of concentration. One who can keep the mind absorbed on a single object can apply this capacity for attention to insight, the wisdom section of the path. One skilled in jhana can easily discern the impermanence, unsatisfactoriness, and selfless nature of the aggregates for extended periods. The jhanas also create strong wholesome kamma, as they are all associated with some form of wisdom.

Individuals who practice the jhanas but do not reflect on them with insight may think the jhanas permanently efface their unwholesome tendencies. The Buddha found, however, that mental defilements are only suppressed — perhaps for a very long time — by these meditative states.

Such absorptions bring bliss and peace here and now, generate wholesome kamma, and may bring rebirth in a plane of the brahma world.

However, they do not uproot the latent defilements and thus cannot cut off the root causes of samsara. For this one needs insight-wisdom, the discernment of the three universal marks of impermanence, suffering, and non-self.

Conclusion

Let us human beings apply ourselves wholeheartedly and take up the unique opportunity given by our present birth. In the round of samsara it is extremely rare to rise above the realms of woe, where the way out of suffering cannot be followed, and a human birth is even more favorable to awakening than birth in the realm of the gods. Devas envy us our place, ostensibly so low on the cosmic scale, and wish to be reborn as humans. The Buddha Sasana still thrives, the Dhamma is available in full, there are excellent teachers who are true disciples of the Master, and we are on the best plane for striving.

Final awakening does not bring "eternal life" in some heaven as many religions promise. Nibbana means letting go of everything — relinquishing every state of being anywhere in the cosmos. It is our attachments and cravings, rooted in ignorance, that keep us revolving in samsara's misery.

Wisdom shows how all existence is bound up with suffering and thereby illuminates the futility of all craving for being. Then all old kamma is burnt up and no new fuel for birth is created. The process of birth and death just stops, once and for all. This is not the end of an existing being, as no such being ever was. It is only the end of a process, of the flux of physical and mental phenomena arising and vanishing due to complex networks of causes and conditions. There is no controlling or enduring self of any sort at any time.

What the Buddha taught deities, he taught people; what he taught people, he taught devas and brahmas: just the universal fact of suffering, and the way to the cessation of suffering — morality, concentration, and wisdom.

For the Welfare of ManyThe teacher, the great sage,Is the first in the world;Following him is the discipleWhose composure is perfected;And then the learner trainingOn the path, one who hasLearned much and is virtuous.

These three are chiefAmongst devas and humans:Illuminators, preaching Dhamma,Opening the door to the Deathless,They free many people from bondage.Those who follow the pathWell taught by the unsurpassedCaravan-leader, who are diligentIn the Sublime One's dispensation,Make an end of sufferingWithin this very life itself. (It 84)

Notes

In some cases my quotations from existing translations have been modified, especially when quoting from GS. Quotations from MLDB invariably, and from Ud, It, and LDB usually, are exactly as they occur in these contemporary translations. Bhikkhu Bodhi's draft translation of SN is quoted verbatim.1.Only ariyas, noble ones, can be sure that they will never suffer the agony of rebirth in one of the lower realms where suffering is incredibly intense and all-pervasive.2.It seems probable that some devas become anagamis or even arahants while practicing the Buddha's teachings in the celestial planes, but I cannot cite any canonical texts to support this.3.This phrase comes from Ven. Mahakaccana's elucidation of a brief remark by the Buddha: "And how, friends, is the mind called 'stuck internally'? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. If his consciousness follows after the rapture and pleasure born of seclusion, then his mind is called 'stuck internally.'... If his consciousness does not follow after the rapture and pleasure born of seclusion... then his mind is called 'not stuck internally'" (MN 138.12). Clinging to a jhana one has attained can prevent one from attaining awakening.4.This phenomena is mentioned several times. Once, for example, a bhikkhu named Hatthaka had become an anagami. When he died, he was reborn in the Aviha brahma plane, the lowest of the Pure Abodes. Shortly after arising there he came to see the Buddha. Hatthaka intended to stand "in the presence of the Exalted One," yet he was "unable to do so, but sunk down, collapsed, could not stand upright." Seeing this, the Buddha told him, "Create a gross body form." Once he had done so, he could stand at one side and have a discussion with the Buddha (GS I, 257; AN III, 125).5.The opening section of the Samyutta Nikaya is devoted entirely to dialogues between the Buddha and various gods.6.The Pali word naga is used to refer to any powerful creature, particularly the cobra and the bull elephant. In relation to the Buddha and the arahants it is used in this latter sense; see Dhp. Nagavagga (Chap. 23).7.Direct quotations from the sutta are from the Walshe translation unless otherwise noted. See Bibliography for details of all translations consulted for this discourse.8.This paragaraph is based on Sister Vajira's translation.9.The commentary points out that the Buddha himself first penetrated the Abhidhamma during the fourth of the seven weeks he spent meditating near the Bodhi Tree immediately following his awakening (Expos 16-17).10.We may deduce that they proceeded to the third plane of the first jhana, No. 14. The brahma must have been the incumbent Maha Brahma, the God All-Mighty of many religions. That would make his ministers and retinue the occupants of the two brahma planes lower than Maha Brahma's own realm, Nos. 13 and 12 respectively.11.That the being Mara is a deva on the highest deva plane accentuates the fact that the gods are not necessarily wise or good. Mara also stands for death and defilements.12.The part of the discourse about the brahmas ends here, but Mara was unhappy with this turn of events and interceded again, urging the Buddha not to share what he had learned with others. See MLDB for the complete sutta (No. 49).13.The arahant Kumara Kassapa once said, "Human beings are generally considered unclean, evil-smelling, horrible, revolting by the devas," so they rarely visit this world. See DN 23.9.14.For example by Ananda at MN 53.25; by the Buddha at DN 3.1.28.15.The Pure Abodes are the highest fine-material brahma planes (Nos. 23-27) and are populated exclusively by anagamis and arahants. The anagamis will never be reborn on a plane below the Pure Abodes because they have eliminated all traces of ill will and desire for sense pleasures. When they have become arahants in the Pure Abodes, they will, of course, have no more births anywhere at all.16.The same brahma helped another member of that group attain arahantship under Buddha Gotama. The brahma gave a detailed riddle to Kumara Kassapa and told him to ask the Buddha its meaning. When the bhikkhu received the explanation of the imagery, he attained arahantship. See MN 23.17.DN 20. See also Sayagyi U Chit Tin, The Great Occasion.18.This story appears at MN 26.19-21; SN 6:1 (= KS I, 171-74); also at Vin. I, 4-7.19."Devas who are free from craving" refers to brahmas from the Pure Abodes.20.See LDB 290, DN 17.2.17.21.These are the thirty-seven bodhipakkhiya dhamma, such as the four foundations of mindfulness, etc. See DN 16.3.50.