Buddha Explained and Asked Which Kind of Horses are you ?d

In one of the Agama Scriptures, there is the following passage:

The Buddha once told his monks that there were four kinds of horses. The first, upon seeing the shadow of the riding crop, is startled and forthwith follows the wish of its rider. The second, startled when the crop touches its hair, forthwith follows the wish of its rider. The third is startled after the crop touches its flesh. The fourth is awakened

only after the touch of the riding crop is felt in its bones.

The first horse is like the person who hears about the death of someone in a distant monastic community and forthwith feels aversion for things of the world. The next horse is like the person who hears of the death of someone within their own monastic community and then feels aversion for things of the world.

The third horse is like the person who hears of the death of someone near and dear to them and then feels aversion for things of the world. The fourth horse is like the

person whose own body experiences sickness and suffering, and only then feels aversion for things of the world.

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Little Buddha Part (1-)

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A Very Good Film About Buddha Ever ...

The End Of The World In Buddhism

Introduction

by Jayaram V

Many religions predict the end of the world. According to Hinduism, at the end of each cycle of creation. which spans billions of years, Brahman in his aspect as Rudra will destroy the worlds and withdraws them into himself. According to Christianity the world will come to an end through a series of cataclysmic events followed by resurrection of departed souls and judgment day. According to Vedic tradition, Aditi is mother of eight Adityas or solar deities (suns). At the end of creation these eight suns will shine together in the skies. In the following sermon, the Buddha speaks of how seven suns will appear in the sky and how the planet earth will eventually be destroyed, after many hundreds and thousands of years, through a series of cataclysmic events which are described below.

1. The earth will suffer from a severe drought due to lack of rains. All vegetation and life forms will disappear and vanish from the planet.

2. A second sun will appear in the horizon, resulting in the evaporation of many streams and ponds.

3. A third sun will appear resulting in the evaporation of many great rivers like the Ganges.

4. After a long lapse of time, a fourth sun will appear in the sky resulting in the evaporation of great lakes.

5. After another long lapse of time, a fifth sun will appear and the oceans will dry up slowly till they will become a finger deep.

6. After another long lapse of time, a sixth sun will appear. The earth crust and core will heat up to intense temperatures resulting in many volcanic explosions, scorched earth and smoke filled skies.

7. After another vast interval, a seventh sun will appear. The earth will become a fiery ball of flame and expand. Its flames will spread far and wide. Finally it will explode and disappear altogether.

The manner in which the Buddha predicted the end of the earth sounds very much like a modern scientific theory on the destruction of planets and the entire solar system. The Buddha also clearly mentions that all life forms will vanish before the appearance of the second sun. Thereafter the earth will be a dead planet ready for its eventual destruction. The seven suns mentioned in the discourse probably are various planets of the solar system that would become hot and shine like stars due to some changes in the activity of the sun or its gravitational force. The manner in which the drying up of the planet earth is described reminds one of the greenhouse effect and the events that might have happened on planets like Mars which had once oceans and rivers and probably life forms. The Buddha delivered this sermon to remind his disciples of the impermanent nature of the world and of our existence, which is subject to decay and renewal and from which even a god like Brahma is not free unless he overcomes it by practicing Dhamma and following the eight-fold path.

The Sermon Of The Seven Suns ( Translation by Albert J. Edmunds )

Thus have I heard. At one season the Blessed One was staying at Vesâli, in Ambapâli's grove. And the Blessed One addressed the monks, saying: "Monks!" "Lord!" answered those monks, in reply to him. The Blessed One spake thus:

"Impermanent, O monks, are the constituents of existence, unstable, non-eternal: so much so, that this alone is enough to weary and disgust one with all constituent things, and emancipate therefrom. Sineru, monks, the monarch of mountains, is eighty-four thousand leagues in length and breadth; eighty-four thousand leagues deep in the great ocean, and eighty-four thousand above it.

Now there comes, O monks, a season when, after many years, many hundreds and thousands and hundreds of thousands of years, it does not rain; and while it rains not, all seedlings and vegetation, all plants, grasses, and trees dry up, wither away and cease to be. Thus, monks, constituent things are impermanent, unstable, non-eternal: so much so, that this alone is enough to weary and disgust one therewith and emancipate there from.

And, monks, there comes a season, at vast intervals in the lapse of time, when a second sun appears.

After the appearance of the second sun, monks, the brooks and ponds dry up, vanish away and cease to be. So impermanent are constituent things! And then, monks, there comes a season, at vast intervals in the lapse of time, when a third sun appears; and thereupon the great rivers: to wit, the Ganges, the Jamna, the Rapti, the Gogra, the Mahî,--dry up, vanish away and cease to be.

At length, after another vast period, a fourth sun appears, and thereupon the great lakes, whence those rivers had their rise: namely, Anotatto,Lion-leap, Chariot-maker, Keel-bare, Cuckoo, Six-bayed, and Slow-flow, dry up, vanish away, and cease to be.

Again, monks, when, after another long lapse, a fifth sun appears, the waters in the great ocean go down for an hundred leagues; then for two hundred, three hundred, and even unto seven hundred leagues, until the water stands only seven fan-palms' deep, and so on unto one fan-palm; then seven fathoms' deep, and so on unto one fathom, half a fathom; waist-deep, knee-deep, ankle-deep. Even, O monks, as in the fall season, when it rains in large drops, the waters in some places are standing around the feet of the kine; even so, monks, the waters in the great ocean in some places are standing to the depth of kine-feet. After the appearance of the fifth sun, monks, the water in the great ocean is not the measure of a finger-joint. Then at last, after another lapse of time, a sixth sun appears; whereupon this great earth and Sineru, the monarch of mountains, reek and fume and send forth clouds of smoke. Even as a potter's baking, when first besmeared, doth reek and fume and smoke, such is the smoke of earth and mountains when the sixth sun appears.

After a last vast interval, a seventh sun appears, and then, monks, this great earth, and Sineru, the monarch of mountains, flare and blaze, and become one mass of flame. And now, from earth and mountains burning and consuming, a spark is carried by the wind and goes as far as the worlds of God; and the peaks of Mount Sineru, burning, consuming, perishing, go down in one vast mass of fire and crumble for an hundred, yea, five hundred leagues. And of this great earth, monks, and Sineru, the monarch of mountains, when consumed and burnt, neither ashes nor soot remains. Just as when ghee or oil is consumed and burnt, monks, neither ashes nor soot remains, so it is with the great earth and Mount Sineru.

Thus, monks, impermanent are the constituents of existence, unstable, non-eternal: so much so, that this alone is enough to weary and disgust one with all constituent things and emancipate there from. Therefore, monks, do those who deliberate and believe say this: 'This earth and Sineru, the monarch of mountains, will be burnt and perish and exist no more,' excepting those who have seen the path.

"In olden times, O monks, there was a religious teacher (or Master) named Sunetto, founder of an order, and free from indulgence in lusts; and he had several hundred disciples. The Master Sunetto preached to his disciples the doctrine of fellowship with the world of God; and those who understood all his religion in every way, when he preached this doctrine, were born again, upon the dissolution of the body after death, to weal in the world of God. Those who did not understand all his religion in every way, were born again, upon the dissolution of the body after death,--some into fellowship with those angels who transmute subjective delights into objective and share them with others;1 some into fellowship with the angels who delight in subjective creations; some into that of the angels of Content (Tusitâ); others with the Yâmâ; others again with the angels of the Thirty-three; others into fellowship with those of the Four Great Kings; and yet others into fellowship with Warrior magnates, Brahmin magnates, householder magnates.

"Now Sunetto the Master, O monks, thought to himself: 'It is not fit that I should allow my disciples to have such destinies as these repeatedly: what now if I practise the Highest Love?' Whereupon, monks, the Master Sunetto practised Benevolence (or, love-meditation) for seven years, and for seven æons of consummation and restoration he did not return to this world. Yea, monks, at the consummation of the world he became an Angel of Splendor, and at the world's restoration he rose again in the empty palace of the Brahmâs. Yea, then, O monks, he was a Brahmâ, the Great Brahmâ (or, God), conquering, unconquered, all-seeing, controlling. And thirty-six times, O monks, was he Sakko, the lord of the angels; many hundreds of times was he a king, a righteous world-ruler and emperor, victorious to the four seas, arrived at the security of his country, and possessed of the seven treasures. Moreover, he had more than a thousand sons, heroes, of mighty frame, crushers of alien armies; he dwelt in this ocean-girt earth, p. 432 overcoming it, staffless and swordless, by righteousness. But even the Master Sunetto, though thus long-lived and long-enduring, was not emancipated from birth, old age, death, grief, lamentations, pains, sorrows, and despairs; I say he was not emancipated from pain. And why? Because of not being awake to four things (dhammâ), and not seeing into them. What four? The Noble Ethics, the Noble Trance (Samâdhi), the Noble Wisdom, and the Noble Release (or Emancipation). When these, O monks, known in their sequence and penetrated into, the craving for existence is annihilated, its renewal is destroyed: one is then reborn no more."

Thus spake the Blessed One, and when the Auspicious One had said this, the Master further said:

"Morality, Trance, Pure Reason, and Supreme Release;

"These things are understood by the celebrated Gotamo,

"Thus enlightened (buddho) by supernal knowledge, he told the doctrine to the monks.

"The Master, who made an end of pain, the Seeing One, hath passed into Nirvâna."

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What Is Buddhism ? ( Part 1/12 )

What is Buddhism?
· What is Buddhism ?
· So Buddhism is just a philosophy ?
· Who was the Buddha ?
· The Buddha is dead so how can he help us ?
· Was the Buddha a god ?
· If he is not a god, then why do people worship him ?
· But I have heard people say that Buddhist worship idols ? · Why do people do all kinds of strange things in Buddhist temples ?
· If Buddhism is so good why are some Buddhist countries so poor ?
· Why is it that you don’t hear of Buddhist doing charitable work ?
· Why are there so many different types of Buddhism ?
· I suppose you think Buddhism is right and all others are wrong ?
· Is Buddhism scientific ?

..........................................

What is Buddhism?

The name Buddhism comes from the word 'budhi' which means 'to wake up' and thus Buddhism is the philosophy of awakening. This philosophy has its origins in the experience of the man Siddhartha Gotama, known as the Buddha, who was himself awakened at the age of 35. Buddhism is now 2,500 years old and has about 300 million followers worldwide. Until a hundred years ago Buddhism was mainly an Asian philosophy but increasingly it is gaining adherents in Europe, Australia and America.

So Buddhism is just a philosophy?

The word philosophy comes from two words 'philo' which means 'love' and 'sophia' which means 'wisdom'. So philosophy is the love of wisdom or love and wisdom, both meanings describe Buddhism perfectly. Buddhism teaches that we should try to develop our intellectual capacity to the fullest so that we can understand clearly. It also teaches us to develop love and kindness so that we can be like a true friend to all beings. So Buddhism is a philosophy but not just a philosophy. It is the supreme philosophy.

Who was the Buddha?

In the year 563 B.C. a baby was born into a royal family in northern India. He grew up in wealth and luxury but eventually found that worldly comforts and security do not guarantee happiness. He was deeply moved by the suffering he saw all around and resolved to find the key to human happiness. When he was 29 he left his wife and child and set off to sit at the feet of the great religious teachers of the day to learn from them. They taught him much but none really knew the cause of human suffering and how it could be overcome. Eventually, after six years study and meditation he had an experience in which all ignorance fell away and he suddenly understood.
From that day onwards, he was called the Buddha, the Awakened One. He lived for another 45 years in which time he travelled all over the northern India teaching others what he had discovered. His compassion and patience were legendary and he had thousands of followers. In his eightieth year, old and sick, but still happy and at peace, he finally died.
The Buddha is dead so how can he help us?

Faraday, who discovered electricity, is dead, but what he discovered still helps us. Luis Pasteur who discovered the cures for so many diseases is dead, but his medical discoveries still save lives. Leonardo da Vinci who created masterpieces of art is dead, but what he created can still uplift and give joy. Noble men and heroes may have been dead for centuries but when we read of their deeds and achievements, we can still be inspired to act as they did. Yes, the Buddha is dead but 2500 years later his teachings still help people, his example still inspires people, his words still change lives. Only a Buddha could have such power centuries after his death.



Was the Buddha a god?

No, he was not. He did not claim that he was a god, the child of a god or even the messenger from a god. He was a man who perfected himself and taught that if we follow his example, we could perfect ourselves also.

If the Buddha is not a god, then why do people worship him?

There are different types of worship. When someone worships a god, they praise him or her, making offerings and ask for favours, believing that the god will hear their praise, receive their offerings and answer their prayers. Buddhists do not indulge in this kind of worship. The other kind of worship is when we show respect to someone or something we admire. When a teacher walks into a room we stand up, when we meet a dignitary we shake hands,when the national anthem is played we salute. These are all gestures of respect and worship and indicate our admiration for persons and things. This is the type of worship Buddhist practise. A statue of the Buddha with its hands rested gently in its lap and its compassionate smile reminds us to strive to develop peace and love within ourselves. The perfume of incense reminds us of the pervading influence of virtue, the lamp reminds us of light of knowledge and the flowers which soon fade and die, reminds us of impermanence. When we bow, we express our gratitude to the Buddha for what his teachings have given us. This is the nature of Buddhist worship.

But I have heard people say that Buddhists worship idols.

Such statements only reflect the misunderstanding of the persons who make them. The dictionary defines an idol as "an image or statue worshipped as a god". As we have seen, Buddhist do not believe that the Buddha was a god, so how could they possibly believe that a piece of wood or metal is a god? All religions use symbols to express various concepts. In Taoism, the ying-yang is used to symbolise the harmony between opposites. In Sikhism, the sword is used to symbolise spiritual struggle. In Christianity, the fish is used to symbolise his sacrifice. And in Buddhism, the statue of the Buddha also reminds us of the human dimension in Buddhist teaching, the fact that Buddhism is man-centred, not god-centred, that we must look within not without to find perfection and understanding. So to say that Buddhist worship idols is not correct.

Why do people burn paper money and do all kinds of strange things in Buddhist temples?

Many things seem strange to us when we don't understand them. Rather than dismiss such things as strange, we should strive to find their meaning. However, it is true that Buddhist practice sometimes has its origin in popular superstition and misunderstanding rather than the teaching of the Buddha. And such misunderstandings are not found in Buddhism alone, but arise in all religions from time to time. The Buddha taught with clarity and in detail and if some fail to understand fully, the Buddha cannot be blamed.


There is a saying:
If a man suffering from a disease does not seek treatment even when there is a physician at hand, it is not the fault of the physician. In the same way, if a man is oppressed and tormented by the disease of defilements but does not seek the help of the Buddha, that is not the Buddha's fault.
JN 28-9
Nor should Buddhism or any religion be judged by those who don't practise it properly. If you wish to know the true teachings of Buddhism, read the Buddha's words or speak to those who understand them properly.

If Buddhism is so good why are some Buddhist countries poor?

If by poor you mean economically poor, then it is true that some Buddhist countries are poor. But if by poor you mean a poor quality of life, then perhaps some Buddhist countries are quite rich. America, for example, is an economically rich and powerful country but the crime rate is one of the highest in the world, millions of old people are neglected by their children and die of loneliness in old people's homes, domestic violence and child abuse are major problems. One in three marriages end in divorce, pornography is easily available. Rich in terms of money but perhaps poor in terms of the quality of life. Now if you look at some traditional Buddhist countries you find a very different situation. Parents are honoured and respected by their children, the crime rates are relatively low, divorce and suicide are rare and traditional values like gentleness, generosity, hospitality to strangers, tolerance and respect for others are still strong. Economically backward, but perhaps a higher quality of life than a country like America. But even if we judge Buddhist countries in terms of economics alone, one of the wealthiest and most economically dynamic countries in the world today is Japan where 93% of the population call themselves Buddhist.

Why is it that you don't often hear of charitable work being done by Buddhists?

Perhaps it is because Buddhists don't feel the need to boast about the good they do. Several years ago the Japanese Buddhist leader Nikkho Nirwano received the Templeton Prize for his work in promoting inter-religious harmony. Likewise a Thai Buddhist monk was recently awarded the prestigious Magsaysay Prize for his excellent work among drug addicts. In 1987 another Thai monk, Ven.Kantayapiwat was awarded the Norwegian Children's Peace Prize for his many years work helping homeless children in rural areas. And what about the large scale social work being done among the poor in India by the Western Buddhist Order? They have built schools, child minding-centres, dispensaries and small scale industries for self-sufficiency. Buddhist see help given to others as an expression of their religious practice just as other religions do but they believe that it should be done quietly and without self-promotion. Thus you don't hear so much about their charitable work.



Why are there so many different types of Buddhism?

There are many different types of sugar: brown sugar, white sugar, rock sugar, syrup and icing sugar but it is all sugar and it all tastes sweet. It is produced in different forms so that it can be used in different ways. Buddhism is the same: there is Theravada Buddhism, Zen Buddhism, Pure Land Buddhism, Yogacara Buddhism and Vajrayana Buddhism but it is all Buddhism and it all has the same taste - the taste of freedom. Buddhism has evolved into different forms so that it can be relevant to the different cultures in which it exists. It has been reinterpreted over the centuries so that it can remain relevant to each new generation. Outwardly, the types of Buddhism may seem very different but at the centre of all of them is the Four Noble Truths and the Eightfold Path. All major religions, Buddhism included, have split into schools and sects. But the different sects of Buddhism have never gone to war with each other and to this day, they go to each other's temples and worship together. Such tolerance and understanding is certainly rare.

I suppose you think your religion is right and all others are wrong.

No Buddhist who understands the Buddha's teaching thinks that other religions are wrong. No-one who has made a genuine effort to examine other religions with an open mind could think like that either. The first thing you notice when you study the different religions is just how much they have in common. All religions acknowledge that man's present state is unsatisfactory. All believe that a change of attitude and behaviour is needed if man's situation is to improve. All teach an ethics that includes love, kindness, patience, generosity and social responsibility and all accept the existence of some form of Absolute.
They use different languages, different names and different symbols to describe and explain these things; and it is only when they narrow- mindedly cling to their one way of seeing things that religious tolerance, pride and self-righteousness arise.
Imagine an Englishman, a Frenchman, a Chinese and an Indonesian all looking at a cup. The Englishman says, "That is a cup." The Frenchman answers, "No it's not. It's a tasse." The Chinese comments, "You are both wrong. It's a pei." And the Indonesian laughs at the others and says "What a fool you are. It's a cawan." The Englishman get a dictionary and shows it to the others saying, "I can prove that it is a cup. My dictionary says so." "Then your dictionary is wrong," says the Frenchman "because my dictionary clearly says it is a tasse." The Chinese scoffs at them. "My dictionary is thousands of years older than yours, so my dictionary must be right. And besides, more people speak Chinese than any other language, so it must be pei." While they are squabbling and arguing with each other, a Buddhist comes up and drinks from the cup. After he has drunk, he says to the others, "Whether you call it a cup, a tasse, a pei or a cawan, the purpose of the cup is to be used. Stop arguing and drink, stop squabbling and refresh your thirst". This is the Buddhist attitude to other religions.



Is Buddhism scientific?

Before we answer that question it would be best to define the word 'science'. Science, according to the dictionary is: "knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws, a branch of such knowledge, anything that can be studied exactly". There are aspects of Buddhism that would not fit into this definition but the central teachings of Buddhism, the Four Noble Truths, most certainly would. Suffering, the First Noble Truth, is an experience that can be defined, experienced and measured. The Second Noble Truth states that suffering has a natural cause, craving,which likewise can be defined, experienced and measured. No attempted is made to explain suffering in terms of a metaphysical concept or myths. Suffering is ended, according to the Third Noble Truth, not by relying on upon a supreme being, by faith or by prayers but simply by removing its cause. This is axiomatic. The Fourth Noble Truth, the way to end suffering, once again, has nothing to do with metaphysics but depends on behaving in specific ways. And once again behaviour is open to testing. Buddhism dispenses with the concept of a supreme being, as does science, and explains the origins and workings of the universe in terms of natural law. All of this certainly exhibits a scientific spirit. Once again, the Buddha's constant advice that we should not blindly believe but rather question, examine, inquire and rely on our own experience, has a definite scientific ring to it. He says:
"Do not go by revelation or tradition,do not go by rumour, or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another person's seeming ability and do not go by the idea 'He is our teacher'. But when you yourself know that a thing is good, that it is not blameble, that it is praised by the wise and when practised and observed that it leads to happiness, then follow that thing."
So we could say that although Buddhism in not entirely scientific, it certainly has a strong overtone and is certainly more scientific than any other religion. It is significant that Albert Einstein, the greatest scientist of the twentieth century said of Buddhism:
"The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism."

How To Avoid Lying?

Once there was a thief,he went to stole at palace and got caught. And the king was going to kill him ... so the thief suddenly remembered the buddha ... thought that " only the buddha can help me now" ... so he said i m buddha's niecethen the king said if it is true then i ll let u go ... if it is not then i ll kill u ...And the king sent his man to see the buddha and asked the buddha ... when they reached there they asked the buddha wheather it is true or not that the thief is his niece?so the buddha thought if i said the truth he will ve to die juz for stoling ...if i dun tell the truth then i m telling lie ... so at last he said to the king's man " who said that he is not my niece " . Then the king let the thief go ...
The thief became one of the monk at the buddha monastry ...


Telling the truth is good but not always ...
If it is good for both party then say it, do it ...
If it is not good for both party dun say it ,do it ...

I heard this story from the monk cuz ppl asked how can we avoid lying ...

How To Take Insult?

On one occasion, the Buddha was invited by the Brahmin Bharadvaja for alms to his house. As invited, the Buddha visited the house of the Brahmin(ayayghi/poneNa). Instead of entertaining Him, the Brahmin poured forth a torrent of abuse with the filthiest of words. The Buddha politely inquired:
"Do visitors come to your house, good Brahmin?""Yes," he replied."What do yu do when they come?""Oh, we prepare a sumptuous feast.""What do you if they refuse to receive the meal?""Why, we gladly partake of them ourselves.""Well, good Brahmin, you have invited me for alms and entertained me with abuse which I decline to accept. So now it belongs to you."
From the Akkosa Sutta
The Buddha did not retaliate but politely gave back what the Brahmin had given Him. Retaliate not, the Buddha advised.
"Hatred does not cease through hatred but through love alone they cease."

The Power Of Love - One

Few emotions have a more powerful effect on people's lives than love. Feeling unloved is the most common reason for depression, and being "in love" radically alters one's view of the world----"Everyone loves a lover" as they say. Films plays, and books of love stories are often more successful than those on other topics. The practice of love is essential to the spiritual life in all religions. "Though I speak with the tongues of men and of angles, and have not love, I am become as sounding brass, or a tinkling cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind ; love is not jealous or boastful; it is not arrogant or rude.Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endure all things." (Corinthians 1.13) Here, love or charity does not mean generosity, but goodwill or love of humanity. Religious people should strive to develop a mature love that is unselfish. the passage from corinthians continues; "When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became a man, I gave up childish ways." Buddhist monks are often accused of being indifferent to the suffering of others, practising meditation for their own happiness alone without compassion for those in trouble. The buddhist ideal of a monk is meditation alone in a forest or cemetery may seem remote from ordinary people's lives, and unsociable---even anti -social. I would like to quote a few passages from the buddhist texts to show that the buddha was certainly not lucking in love and compassion. "ROJA THE MALLA" At one time, the Buddha made his way to a place called Apana in the malla kingdom, with two thousand five hundred monks. on hearing of the Buddha's impending visit, the malla princes made a Proclamation that anyone who failed to turn up to greet the Buddha would be fined. Roja was an intimate friend of Venerable Ananada, the Buddha's personal attendant. Seeing Roja in the crowd, ananada greeted him warmly, saying how pleased he was that Roja had come to welcome the Buddha Roja replied that he had only come because of the thread of being fined. Venerable Ananada was a very kind and sensitive monk, and was hurt by Roja's indifference to the Buddha. He thought, "my friend is ignorant of the benefits to be gained by paying respects to the Buddha, Dhamma, and Sangha, and will loose a great opportunity." Ananada told the Buddha his private thoughts about his friends, expressing his anxiety about the benefits that Roja would lose. The Buddha exhorted Ananada to develop loving kindness for Roja. The Buddha himself also directed his loving kindness towards Roja. As part of his daily routine, the Buddha radiated loving kindness to all living beings equally. However, because of the intervention of Venerable Ananada, he directed his loving kindness specially to Roja. Immediately, Roja felt immense reverence for the buddha.It is said that his state of mind was like that of a new born calf, which has a deep attachment to its mother.Roja could not help himself, he began searching all over the monastery for the Buddha .Directed by the monks, he soon found his way to the Buddha's residence.He sat in the Buddha presence, worshipping him with great devotion. The buddha talked to him about the benefits of charity, morality, concentration, and inside, after which Roja realised nibbana and became a Stream winner.roja then asked the Buddha to recognise him as a life time provider of the four requisites: almsfood, robes, medicine, and shelter. Unconditional Love There are so many different ways that love can manifest. Real , unconditional love is not in the least sentimental.It is hard to practise, since it is totally selfless. It is impossible to please everyone all of the time. Even the Buddha made numerous enemies in spite of his unlimited love and compassion. For example, when he renounced the palace, leaving his young wife, Ya Thaw Da yar, and his new born son , Rar hu la , he was not being self-centered, nor was he neglecting his responsibilities, for he knew that they would be taken care of by his relatives. He surely loved his wife and son as much as any farther, but having realised that they were trapped by old-age, sickness, and death , he went in search of an escape. When a soldier goes to war he risks his life to fight the enemy, and has to leave his wife and children behind, though he doesn't want to go at all. Those who stay behind usually regard a soldier as a hero who deserves the greatest respect, even though he may be making serious unwholesome kamma by killing human beings. The bodhisatta was not makingany such unwholesome kamma, yet he was going out to fight the enemy. The enemy he was fighting is not the enemy of a particular nationality or political party, but the enemy of all human beings, everywhere. This enemy is, of course, the enemy within-- greed. lust, selfishness, hatered, anger, stubborness, arrogance, delusion, ignorance, conceit. pride, ect. Another woman might have criticised her husband for deserting her, but Ya Thaw da yar did not complain at all. She must have noticed how deeply Siddhattha was affected by the suffering he had seen when he ventured outsite the palace. They must have discussed the meaning of life. However, Ya Thaw Da Yar's father was deeply offened by what he saw as Siddhattha's desertion of his daughter. The Buddha's father in law, King Suppabuddha, later insulted the Buddha and fell into hell as a result. Of course, that would not have been the Buddha's wish. He must have had good-will towards his own father in law, but the king's attitude was wrong. He was totally mistaken about Siddhatta's intentions, and was destroyed by his own self-righteous anger and indignation. What a great loss he suffered! His own daughter and grand son became eminent members of the Sangha and could surely have taught him the Dhamma very well, but he could not overcome his foolish pride and anger. Magandiya was another unfortunate person who hated the Buddha. When she was a beautiful young woman, her parents tried to arrange for her to marry the Buddha, who they regarded as the only good enough for their daughter. However , the Buddha rejected her parents' proposal saying ," I would not like to touch this body full of urine and excrement even with my foot !" (Suttanipata, verse 841). Admittedly, that is not the sort or response that most young men would give to a marriage proposal; most might be tempted, or at least flattered, by such an offer. It is not at all obevious why the buddha had to speak so harshly. However, Magandiya's parents both attentained deep insight from the Buddha's teaching , so he must have realised that such shock tatics were essencial. Unfortunately, Magandiya could not bear to be reminded of the unpleasant facts of life, since she was puffed up with vanity, so she held a grudge, and later killed many pious disciples of the Buddha. True, Unconditional love is not easy,is it? To be kind and gentle to lovable beings is easy enough, to be averse to wicked or ugly individuals is only natural, but to be detached and truely compassionate takes something special. All good people want to be loving and kind, yet they are not always able to manage it. Reasons for Disputes In the Sakkapanha Sutta, the king of the Gods, asked the buddha about this dilemma, saying; " Lord, all living beings wish to be free from danger and ill-will. They do not wish to quarrel or to be ill- treated, and pray for happiness, security, peace, and freedom. Yet they asre not free from danger and suffering. What is the reason for this? The buddha replied that the cause for this unfortunate situation was the existence of envy and meanness. Sakka then asked, " What is the cause of envy and meanness? " and the discussion continued as follows: " Envy and meanness are caused objects of love and hatred " "Love and hatred arise from craving " " Craving arises from discursive thinking " " Discursive thinking is due to perception that tends to expand or diffuse." "What is the way leading to the cessation of the tendency to expand and disfused? "asked Sakka. The Buddha answered ; " Sakka, there are two kinds of happiness: one should be pursued, the other should not. Likewise, there are two kind of unhappiness, and two kinds of neutral feeling. Whatever happiness leads to the increase of wholesome qualities or the decrease of unwholesome qualities, that should be pursued. Whatever happiness leads to the increase of unwholesome qualities or the decrease opf wholesome qualities, that shouls not be puesued. Happiness may be accompanied by applied and discursive thought, or without such thought. Of these two. the latter is far superior. Similarly with unhappiness and neutral feelings. This is the way leading to the cessation of the tedency to expand and diffuse."! Living in Harmony Therefore,if we want to live happily, without quarrels and resentment, we should practise meditation to overcome the tendency to thinking that leads to unwholesome states of mind. Simply put, we should learn to still the mind, to abandon thinking and theory. views and opinions, and to cultivate bare awareness and objectivity. If awareness is sharp and penetrating we will no longer be at the mercy of our emotions, which are powered by habititual thinking, prejudice, opinions, and wrong views ( especially personality view). Bare awareness is synonymous with mindfulness medition, or insight meditation.Thus, we must learn to be mindful of each and every mental and physical phenomena arising throughout thw whole day without missing anything. Only this will purify the mind , and only mental purity will enable us to live happily without quarrelling and ill- will. When the mind is purified to a great extent by insight meditation, unconditional love will be spontaneous and natural. Three White Lies The words " I LOVE YOU " mean so much, but how many people have been led astray by hearing those three words?

Buddha Or God ???

I'm Not A God Not I Believe In God. I'm A Perfected Human Being,Who Believes In Man.

Buddha Is Not A God Nor He Believed In God!

What does "buddha" mean?

Buddha is often misunderstood as the name of an historical figure from India; but this is not the case. Buddha is a principle, not a person. Buddha actually means "awake." When asked, "Are you a god?" Gautama, the person who became a buddha way back when in India replied, "No." "Then what are you?" the man asked again. Gautama's answer was, "I am awake."

Nowadays many statues of buddhas are common, and they can easily be mistaken as signs of polytheism. But all these images are not portraits of superheroes each with their own "superpersonality" that exist somewhere out of this atmosphere, deigning to involve themselves selectively in the affairs of this world. Rather, they are symbolic presentations of qualities of "awakeness."

But "awakeness" only means something in relation to its opposite: "asleepness." It seems Gautama was using this analogy as a way to touch upon the experience of knowing what a dream is. When we wake up in the same bed we remember laying down in hours before, we decide that everything previous was a kind of hallucination. This decision actually changes the context of everything that happened to us while we were dreaming, no matter how drastic, dramatic, horrific or beatific. All of a sudden, we somehow discover a kind of perspective.

Here's an example. A woman who has never been pregnant wakes from a dream of giving birth to a stillborn child, and the sorrow she felt all of a sudden changes from being so real to seeming so real. And her recognition is not something someone else decided for her, it is a conclusion based on her own recognizance. This also seems to be another fundamental aspect of what we could describe as "awakeness:" it is not manufactured through effort or through a formula, but through a completely personal and thorough deep inquiry.

If we were to really try and describe "awakeness," how would we start? We might start by describing it in three ways: clarity, luminosity and openness. But within these three aspects there also seems to be an endless flow of nuances to our experience; like a single light that hits a prism to refract into the spectrum of a rainbow. These nuances are the various qualities of our inner world and outer world, our thoughts and sensations as well as the sense objects that we encounter.

Like the rainbow and these nuances, the variety of buddhas appear to us like various reflections we might see in a true mirror, one that is completely clean with us gazing bright and wide eyed. Depending on who we think we are or what is going on with us at the time, we will probably recognize certain qualities in our reflection; we will notice different things about ourselves. After all, there are many to choose from no matter how often we decide to look. This is the principle involved in representations of buddhas: as the human experience is infinitely nuanced, there are numerous images, implements, colors, faces, heads and arms that appear in the iconography. But although the qualities might accentuate different aspects of awakeness, the images are all just that: a variety of expressions of the true nature of every sentient being.

Buddha Thoughtful Or Meaningful Quotes

A dog is not considered a good dog because he is a good barker. A man is not considered a good man because he is a good talker.

All that we are is the result of what we have thought. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else.

All wrong-doing arises because of mind. If mind is transformed can wrong-doing remain?

Ambition is like love, impatient both of delays and rivals.

An idea that is developed and put into action is more important than an idea that exists only as an idea.

An insincere and evil friend is more to be feared than a wild beast; a wild beast may wound your body, but an evil friend will wound your mind.

Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.

Better than a thousand hollow words, is one word that brings peace.

Chaos is inherent in all compounded things. Strive on with diligence.

Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.

Ennui has made more gamblers than avarice, more drunkards than thirst, and perhaps as many suicides as despair.

Every human being is the author of his own health or disease.

Hatred does not cease by hatred, but only by love; this is the eternal rule.

He is able who thinks he is able.

He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye.

He who loves 50 people has 50 woes; he who loves no one has no woes.

Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.

Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.

However many holy words you read,However many you speak,What good will they do youIf you do not act on upon them?

I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act.

I never see what has been done; I only see what remains to be done.

In a controversy the instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.

In the sky, there is no distinction of east and west; people create distinctions out of their own minds and then beleive them to be true.

It is a man's own mind, not his enemy or foe, that lures him to evil ways.

It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.

It is better to travel well than to arrive.

Just as a candle cannot burn without fire, men cannot live without a spiritual life.

Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind.

To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.

Let us rise up and be thankful, for if we didn't learn a lot today, at least we learned a little, and if we didn't learn a little, at least we didn't get sick, and if we got sick, at least we didn't die; so, let us all be thankful.

On life's journey faith is nourishment, virtuous deeds are a shelter, wisdom is the light by day and right mindfulness is the protection by night.

If a man lives a pure life, nothing can destroy him.

Peace comes from within. Do not seek it without.

Teach this triple truth to all: A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.

The foot feels the foot when it feels the ground.

The only real failure in life is not to be true to the best one knows.

The secret of health for both mind and body is not to mourn for the past, nor to worry about the future, but to live the present moment wisely and earnestly.

The tongue like a sharp knife... Kills without drawing blood.

The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.

The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.

The world, indeed, is like a dream and the treasures of the world are an alluring mirage! Like the apparent distances in a picture, things have no reality in themselves, but they are like heat haze.

There are only two mistakes one can make along the road to truth; not going all the way, and not starting.

There is nothing more dreadful than the habit of doubt. Doubt separates people. It is a poison that disintegrates friendships and breaks up pleasant relations. It is a thorn that irritates and hurts; it is a sword that kills.

Those who are free of resentful thoughts surely find peace.

Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.

Three things cannot be long hidden: the sun, the moon, and the truth.

To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.

To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind.

If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.

To live a pure unselfish life, one must count nothing as one's own in the midst of abundance.

Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.

Virtue is persecuted more by the wicked than it is loved by the good.

We are formed and molded by our thoughts. Those whose minds are shaped by selfless thoughts give joy when they speak or act. Joy follows them like a shadow that never leaves them.

We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.

What is the appropriate behavior for a man or a woman in the midst of this world, where each person is clinging to his piece of debris? What's the proper salutation between people as they pass each other in this flood?

What we think, we become.

Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.

When one has the feeling of dislike for evil, when one feels tranquil, one finds pleasure in listening to good teachings; when one has these feelings and appreciates them, one is free of fear.