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Table of Contents:Introduction
The Benefits of Joining the Buddhist Students' Society
What is Life?
37 Factors Of Enlightenment
5 Hindrances (Nivaranas)
Status of Women in Buddhism
A Mother's Love
Duties of Parents Towards Their Children
Dedicated to those who have taken their parents for granted
How Children Should Look After Their Parents
Always Loved and Remembered by All Loved Ones
Student /Teacher
The Need of Respect
The Wise Man
The Menace of Drug Abuse & Alcoholism
Mind what you Say
Modern Religion
The Many Faces of a Human Being
Suicide
Path to Redemption
Expect Nothing and Nothing Will Disappoint You
Knowledge of Uncertainty
A Typical Buddhist Funeral For the Chinese Community (Go to Buddhist Literature)
Rebirth
Bibliography
Editorial Board :
SPIRITUAL ADVISOR : Mr Lai Kwan Yew
SOCIETY ADVISOR : Ms Khaw Siew Tuan
EDITOR : Chooi Lee Kheng
TYPISTS : Oh Beng Suan, Goh Boon Poh
ARTISTS : Tew Nee Hong
Dearest Brothers & Sisters in the Dhamma,
A big welcome to all those new members of the Buddhist Students' Society, SXI.
First of all, I would like to express my gratitude and thanks to our spiritual advisor, Mr Lai Kwan Yew and our society advisor, Miss Khaw Siew Tuan. A big "Sadhu" to them for having the patience and strength to guide us towards the right path.
My sincere thanks too to all those who have helped one way or another in making possible this second issue of the "Ehipassiko" for 1995/1996.
Mothers and fathers are considered as "Brahma" in our homes. In the west, celebration of Mother's Day is in May and Father's Day is in June. I take this opportunity to wish "Happy Mother's Day" & "Happy Father's Day" to all parents.
We love our parents with a true children's love, appreciating them "Like a spring of pure water, like the finest sugar cane or honey, the best quality sweet rice .........."
Last but not least, may all beings be happy.
Sadhu ! Sadhu ! Sadhu !
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The
Benefits of Joining the Buddhist Students' Society
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4 STATION OF MINDFULNESS (SATIPATTHANA)
4 RIGHT EFFORT (SAMMAPPADHAMA)
4 BASIS OF PHYSHIC POWER (IDDHIPADA)
5 FACULTIES (INDRIYAS)
5 POWERS (BALAN)
THE 7 CONSTITUENTS OF ENLIGHTENMENT (BOJJHANGA)
THE 8 FOLD PATH (MAJJHIMA PATIPADA)
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These 5 are powerful obstacles to the mind and blind our mental vision. In the presence of them we cannot reach neighborhood - concentration ( Upacara - samadhi ). Full concentration ( Appana - samadhi ) or momentary - concentration ( Khanika - samadhi ). So we are unable to discern the truth. They are:
1. Kamachanda ( sensual desire )
2. Byapada ( ill will )
3. Thina - middha ( sloth and torpor )
4. Uddhacca - kukkucca ( restlessness and worry )
5. Vicikiccha ( skeptical doubt )
10 DEFILEMENTS ( KILESAS )
1. Lobha ------------- Greed
2. Dosa -------------- Hate
3. Moha -------------- Delusion
4. Mana --------------- Conceit
5. Ditthi --------------- Wrong view
6. Vicikiccha --------- Skeptical doubt
7. Thina --------------- Mental torpor
8. Uddhacca ----------- Restlessness
9. Ahirika ------------- Shamelessness to do evil deeds
10. Anotappa ---------- Fearlessness to do evil deeds
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At one time Queen Mallika had given birth to a daughter. The King was
not pleased at this unpleasant news. In ancient India, as it is to a great
extent today, a daughter is not considered a happy addition to a family
for several selfish reasons as, for instance, the problem of providing
a dowry. The Buddha, unlike any other religious teacher, paid a glowing
tribute to women and mentioned the chief characteristics that adorn a woman
in the following words :-
The Buddha did not humiliate women, but only regarded them as feeble
by nature. He was the innate goodness of both men and women and assigned
to them their due places in His teachings. Sex is no barrier to attaining
sainthood.
| Better than a thousand hollow words
Is one word that brings peace |
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| It is better to conquer yourself
Than to win a thousand battles |
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Duties of Parents Towards Their Children
In addition to what parents should do for their children as I have set out earlier in the course of this treatise, there are according to the Sigalovada Sutta, 5 ways in which parents should show their Compassion for their children.
| Better than a thousand hollow verses
Is one verse that brings peace |
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How Children Should Look After Their Parents
It is stated in the Sigalovada Sutta that children should look after their parents in 5 ways. The actual text reads :
| Better than a hundred years of mischief
Is one day spent in contemplation |
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When he arrived at the wat, he went to Ajaan Fuang's hut to pay his respects, but as soon as Ajaan Fuang saw him approach, he got up entered his room and closed the door. This shook the student a little, but still he bowed down in front of the closed door. The moment he finished, Ajaan Fuang opened the door a crack and said, "Look, I didn't ask for you to come here. You came of your own free will."
Another time, after the chedi was finished, the same young man was sitting in meditation at the chedi, in hopes that a voice would whisper the winning number of the next lottery in his ear. What he heard, though, was the sound of Ajaan Fuang actually walking past and saying, as if to no one in particular, " Exactly what are you taking as your refuge?"
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The Need of Respect :
The imperfect human being who has no respect and confidence for anything will run wild. None of us is perfect of course and all human beings need something to respect. However much we cherish liberty, however free our circumstance, we must respect the law. Without this, we might become criminals. Law and social rules are like a great common denominator that all must obey.
In society however, it is not enough merely to respect and obey the rules that we have agreed upon and set forth. Many evils are not considered as crimes. It is not against the law to hate someone and thus cause him uneasiness or unhappiness, or to fling words of reproach at someone and plunge him into despair, or to treat aging parents coldly and thereby cause them sadness. The world is full of such "legal" evils, and unless we banish them, we will not be able to save ourselves or improve our society.
What can we do to prevent such evils from happening ? Unwholesome actions like these can be checked by a spirit of respect to the Buddha, Dhamma and the Sangha. If we probe into the basis of the Dhamma, we find that it is none other than the teaching of this Truth and Law to humanity.
If by studying the Dhamma, we are able to realise deep in our hearts
that we all live within the Truth and the Law, then without being forced
by anyone, we will come to respect and follow devoutly the Truth and the
Law in all their strictness and aiming at the practical way of life so
as to achieve the goal, that is the highest level of happiness.
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The Wise Man
The wise man tells you
where you have fallen
and where you yet may fall -
Invaluable secrets !
Follow him, follow the way.
Let him chasten and teach you
and keep you from mischief
the world may hate him
but good men love him.
Do not look bad company
or live with men who do not care
find friends who love the truth.
Drink deeply
live in serenity and joy
the wise man delights in the truth
and follows the law of the awakened.
The farmer channels water to his land
the fletcher whittles his arrows
and the carpenter turns his wood
so the wise man directs his mind.
The wind cannot shake a mountain
neither praise nor blame moves the wise man.
He is clarity
hearing the truth
he is like a lake
pure and tranquil and deep.
Wants nothing.
where there is desire
say nothing.
Happiness or sorrow -
whatever befalls you
walk on
untouched, unattached.
Free form attachment and appetite
following the seven lights of awakening
and rejoicing greatly in his freedom
in this world the wise man
becomes himself a light
pure, shining, free.
As the water shapes itself to the vessel that contains it
So a wise man adapts himself to circumstances
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Alcohol has been described as one of the prime causes of man's physical and moral degradation. Currently, another more vicious from of abuse, that of harmful and dangerous drugs, especially heroin, has created a much more serious human and social problem. This problem is now world-wide. The repercussions of drug abuse are more serious and deadly than those of alcohol. Theft, robbery, sex-related crimes and swindling of vast sums of money have occurred under the pernicious influence of drug abuse.
Drug lords, not being content as death merchants have even tried to control weak governments through corruption, bribery, subversion and bombings. As a matter of public policy, governments have to protect their devilish schemes have threatened the very foundation of society - human dignity. Spokesmen of conscience and their families constantly run the risk of drug lords.
Without international co-operation to stamp out this evil, the vitality and the future of many nations will be bleak indeed. Worldwide, countless millions of hard-earned dollars have been spent to rid the addicts of their evil habits but the maddening craze persists. It is our duty to help in whatever manner we can, to eradicate this dreadful habit and to prevent our children from ever getting near it.
Life as a drug addict or an alcoholic is a life of torture and hell
on earth, leading one to an early grave.
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As human beings, we should have self-control to distinguish between what is good and evil. Keep away from drug abuse and alcoholism and help others to do so. That will be the greatest service to humanity.
Normally, Ajaan Fuang was a man of few words who spoke in response to circumstances: If the circumstances warranted it, he could give long, detailed explanations. If not, he'd say only a word or two - or sometimes nothing at all. He held by Ajaan Lee's dictum: "If you're going to teach the Dhamma you're trying to teach, it still counts as idle chatter, because it doesn't serve any purpose."
I was constantly amazed at his willingness-sometimes eagerness-to teach meditation even when he was ill. He explained to me once, "If people are really intent on listening, I find that I'm intent on teaching, and no matter how much I have to say, it doesn't tier me out. In fact, I usually end up with more energy than when I started. But if they're not intent on listening, then I get worn out after the second or third word".
"Before you say anything, ask yourself whether it's necessary or not. If it's not, don't say it. This is the first step in training the mind-for if you can't have any control over your mouth, how can you expect to have any control over your mind?"
Sometimes his way of being kind was to be cross-although he had his own way of doing it. He never raised his voice or used harsh language, but still his words could burn right into the heart. Once I commented on this fact, and asked him, "Why is it that when your words hurt, they go right to the heart?"
He answered, "That's so you'll remember. If words don't hit home with the person listening, they don't hit home with the person speaking, either."
In being cross with his students, he'd take his cue from how earnest the student was. The more earnest, the more critical he'd be, with the thought that this sort of student would use his words to best effect.
Once a lay student of his - who didn't understand this point - was helping to look after him when he was ill in Bangkok. Even though she tried her best to attend to his needs, he was constantly criticizing her, to the point where she was thinking of leaving him. It so happened, though, that another lay student came to visit, and Ajaan Fuang said in a passing remark to him, "When a teacher criticizes his students, it's for on of tow reasons: either to make them stay or to make them go."
The first student, on overhearing this, suddenly understood, and so decided to stay.
A story that Ajaan Fuang liked to tell - with his own twist - was the Jataka tale of the turtle and the swans.
Once there were two swans who liked to stop by a certain pond every day for a drink of water. As time passed, they struck up a friendship with a turtle who lived in the pond, and started telling him about some of the many things they saw while flying around up in the air. The turtle was fascinated with their stories, but after a while began to fell very depressed, because he knew he'd never have a chance to see the great wide world the way the swans did. When he mentioned this to them, they said, "Why, that's no problem at all. We'll find a way to take you up with us." So they got a stick. The male swan took one end of the stick in his mouth, the female took the other end in hers, and they had the turtle hold on with its mouth to the middle. When everything was ready, they took off.
As they flew up into the sky, the turtle got to see many, many things he had never dreamed about on the earth below, and was having the of his life. When they flew over a village, though, some children playing below was them, and started shouting, "Look! Swans carrying a turtle! Swans carrying a turtle!" This spoiled everything for the turtle, until he thought of a smart retort: "No, The turtle's carrying the swans!" But as soon as he opened his mouth to say it, he fell straight to his death below.
The moral of the story: "Watch out for your mouth when you enter high places."
"Litter" is Thai slang for idle chatter, and once Ajaan Fuang used the term to dramatic effect.
It happened one evening when he was teaching in Bangkok. Three young women who were long-time friends happened to show up together at the building where he was teaching, but instead of joining the group that was already meditating, they found themselves an out-of-the-way corner to catch up on the latest gossip. As they were busy taking, they didn't notice that Ajaan Fuang had gotten up to stretch his legs and was walking right past them, with an unlit cigarette in his mouth and a box of matches in his hand. He stopped for a second, lit a match, and instead of lighting his cigarette, tossed the lit match into the middle of their group. Immediately they jumped up, and one of them said, "Then Phaw! Why did you do that? You just barely missed me!"
"I was a pile of litter there," he answered, " and felt I should set fire to it."
One day Ajaan Fuang overheard two students talking, one of them asking a question and the other starting his answer with, "Well, it seems to me ....." Immediately Ajaan Fuang cut him off: "If you don't really know, say you don't know, and leave it at that. Why go spreading your ignorance around?"
"We each have two ears and one mouth - which shows that we would give more time to listening, and less to speaking."
"Whatever happens in the course of your meditation, don't tell it to anyone except your teacher. If you go telling other people, it's bragging. And isn't that a defilement?"
"If something's really good, you don't have to advertise."
Thailand has a number of monk magazines, somewhat like move-star magazines, which print the life stories and teachings of famous and not-so-famous monks, nuns and lay meditation teachers. The life stories tend to be so heavily embellished with supernatural and miraculous events, though, that they are hard to take seriously. From the occasional contact he had with the editors and reporters responsible for these magazines, Ajaan Fuang felt that, by and large, their primary aims were mercenary. As he put it, "The great meditation teachers went into the wilds and put their lives on the line in order to find the Dhamma. When they found it, they offered it free of charge on their return. But these people sit in their air-conditioned offices, write down whatever comes into their heads, and then put it up for sale." As a result, he never cooperated with them when they tried to put him in their magazines.
Once a group of reporters from a magazine named People Beyond the World came to visit him, armed with cameras and tape recorders. After paying their respects, they asked for his prawat, or personal history. Now is so happens that the Thai word prawat can also mean police record, so Ajaan Fuang responded that he didn't have one, as he had never done anything wrong. But the reporters were not easily discouraged. If he didn't want to give his life story, they said, could he please at least teach them some Dhamma. This is a request no monk can refuse, so Ajaan Fuang told them to close their eyes and meditate on the word buddho - awake. They turned on their tape recorders and then sat in meditation, waiting for a Dhamma talk, and this was what they heard:
"That's today's Dhamma: two words - bud- and dho. Now if you can't keep these two words in mind, it would be a waste of time to teach you anything else."
End of sermon. When they realized that they was all, the reporters -
looking very exasperated - gathered their cameras and tape recorders and
left, never to bother him again.
Buddhism is strong enough to face any modern views which challenge religion.
Buddhist ideas have greatly contributed to both ancient and modern though. Its teaching of causation, its relativism, its doctrine of sense data, its pragmatism, its emphasis on the moral, its disbelief in any permanent soul its unconcern about external forces, its denial of unnecessary rites and religious rituals, and its appeal to experience, all tend to establish its superior claim to modernity.
Buddhism is able to meet all the requirements of a rational religion that will suit the needs of the future world. Its is so scientific, so rational, so progressive that it will be a pride for a man to call himself a Buddhist in the modern world. In fact, Buddhism is more scientific than science; it is ore socialistic than socialism; and it is more progressive than all the progressive elements.
Among all the great founders of religion, it was the Buddha alone who encouraged the spirit of investigation in his followers and who advised them not to accept his teaching with blind faith. Therefore, it is no exaggeration to say that Buddhism is the religion that can be called modern.
Buddhism is a completely elaborated scheme of practical life and a carefully thought-out system of inward self-culture. It is indeed more than that; it is a scientific method of education. This religion is best able in any crisis to restore our peace of mind and to help us to face calmly whatever changes the future may have in store.
Without sensuous pleasure, would life be endurable ? Without belief I immortality, can man be moral ? Without resorting to divinity, can man advance towards righteousness ? YES, is the answer given by Buddhism. These ends can be attained by knowledge and by the purification of the mind. Knowledge is the key to the higher path. Purification is that which brings calmness and peace to life and renders man indifferent to the storm of the phenomenal world.
Buddhism is truly a religion suited to the modern. scientific world.
The light which comes from nature, from science, from history, from human
experience, from every point of the universe is radiant with the noble
teaching of the Buddha.
It is hard to understand a human being. A human being has many faces. It can be nice, warm, friendly, approachable, kind, helpful, understanding, loving, caring. And it can turn around the very next moment and become most unfriendly, unreasonable, unkind, nasty, hostile, hateful and even vicious. It can change without giving any notice, for no rhyme or reason. A human being is a most difficult being to understand. I can never understand it, really understand it, I mean. Can you ?
A human being is a fickle being, dogged by various kinds of doubts and trepidation. It changes its mind as quickly as it changes its moods. It can be confident one moment, confident of its ability, its rightness, its knowledge, its vision. It can confidently decide on something. It tells itself : " This is it. This is what I want to do. This is what I'm going to do. This will make me happy." or "This is the answer. I'm sure this must be it." But the next moment, it is not so sure anymore. It hesitates, it wavers, it changes its mind, it goes off on another tangent. It can be reduced from a state of supreme confidence to a wreck of nerves.
A human being is a most worrisome creature. It can worry to no end about a thousand and one things. It can worry about the most frivolous thins. It can worry for nothing. It can worry itself sick, until it is unable to eat or sleep, to sit still or to do anything, until it contracts ulcers and even cancers. It can literally worry itself to death!
Yes, a human being may be very smart, even a genius with a fantastic IQ, but it is not necessarily wise. And furthermore, when a human being gets a little infatuated or when it falls in love with another human being, it can go absolutely crazy or berserk. It can do the wildest things, things which in its normal frame of mind, it wouldn't even dream of doing. A human being is truly beyond comprehension.
As for its moods, a human being has a great variety of them. They come and go like the clouds in the sky. They would come sweeping up like the waves of the sea and wash all over the poor human being, drenching it to the skin. There's scant little that the human being can do, 'cept to be tossed and hurled about by those moods - moods and states of sadness, happiness, fear, sorrow, depression, despair, joy, hope, anger, love, compassion, understanding, boredom, loneliness, disinterest, worry, anxiety, pride, conceit, envy, jealousy, laziness, diligence, confidence, doubts, dullness, sleepiness, alertness, excitement, calm, tranquillity, equanimity and so on.
A human being is a bundle of conflicting emotions. It goes up and down
like a yo-yo or a see-saw. Sometimes it is happy, it laughs and smiles
and grins, it runs and jumps, it sings and dances. Sometimes it is sad,
it cries and laments, it is down and out, it is in pain, in depression,
in despair.
Committing suicide does not solve any problems.
Taking one's own life under any circumstances is morally and spiritually wrong. Taking one's own life due to frustration or disappointment only causes greater suffering. Suicide is a cowardly way of ending one's problems of life. A person cannot commit suicide if his mind is pure and tranquil. If one leaves this world with a confused mind, it is most unlikely that he would be born again in a better condition. Suicide is an unwholesome act since it is encouraged by a mind filled with greed, hatred and delusion. Those who commit suicide have not learned how to face their problems, how to face the facts of life, and how to use their mind in a proper manner. Such people have not been able to understand the nature of life.
Some people sacrifice their own lives for what they deem as a good and
noble cause. They take their own life by such methods as self immolation,
bullet-fire, or starvation. Such actions could be classified as brave and
courageous; they are deeds by men of deep conviction. However, from a Buddhist
point of view, such acts are not condoned. The Buddha has clearly pointed
out that the suicidal states of mind leads to further suffering.
Simply by repenting for the evil that one has committed, will not be beneficial.
Buddhist are advised to think about their good actions as their last thought-moments before death. To prevent the impulse of the new birth springing from awareness of demoritorious actions, a person should clear his mind of all guilt-consciousness and go forward fearlessly to the next stage of his spiritual pilgrimage. Simply by repenting for the evil that one has committed, will not be beneficial.
Buddha says that if the wrong-doer realises that what he has done is
wrong and against his religious principles, and if he resolves to discipline
himself so as to prevent another lapse, then such a wrong-doer can progress
on the noble path to salvation. Buddhism does not regard a wrong-doer as
being beyond redemption or rehabilitation. The Buddha regarded the world
as ignorant rather than wicked, as unsatisfactory rather than rebellious.
You can avoid disappointments by not having any expectations for your service. If you expect nothing, then nothing can disappoint you. Do something for the benefit of others to relieve suffering. If you can do that without expecting any kind of reward, then you can have no cause for disappointment. You can be a contented man! The happiness that you have done, is itself a big reward. That happiness creates immense satisfaction in your life. By expecting reward, you not only miss your happiness, but very often you will even experience biter disappointment.
Perhaps, you may be a person who is good by nature and so you do not harm others. But nevertheless you get blamed despite having done good. Then you might ask, 'If good begets good and bad begets bad, why should I have to suffer when I am completely innocent? Why should I have to undergo so many difficulties? Why should I be troubled with so many disturbances? Why should I get blamed by others despite my good works?'
The simple answer is that when you do some good deeds you may unwittingly be going against many evil forces at work in this universe. Those evil forces naturally interrupt good deeds. If not, it could be that you are facing the evil effects of some past evil deed (kamma) that is ripening at the present moment. By continuing your good work with sound understanding, you will eventually be free from such troubles. since you are the one who initially created the disappointments, it is reasonable that only you can overcome them - by realising the true situation of our worldly life.
"By protecting others, you protect yourself. By protecting yourself, you protect others."
Many of the worldly conditions are beyond our control. Unexpected changes,
diverse influences and uncertainties do occur to disappoint us. That is
why it is sometimes difficult to do good in such changing circumstances.
If people heed this advice of the Buddha, everybody could contribute something
for their mutual protection.
Consider the traditional Chinese marriage. It was a great affair for the family. It holds a promise for true propagation of the family lineage . The grand old man or lady will soon be blessed with grandchildren . How happy must they have been ? But how about those directly involved -- particularly the bride who has the least say ? The important decision has to be left to her wiser parents , who knows what's best for her .
Let us now imagine our traditional Nonya bride more or less choked up in her ornate-traditional costume , seated silently waiting for her groom : one she has not yet set eyes on. One can only guess what passed through her mind . " How will he look like ? " " Will he be kind ? " " How will my in-laws be ? "
We can also imagine the traditional bride heavily burdened by her worries of uncertainties. For although society has drilled her from young to accept this subservient position, the mind is not so easily imprisoned. There are desires that needs to be satisfied and there are plaguing fears that need to be pacified.
In our modern era , the woman is "more liberated. "Many can now refuse "offer" and her aspirations can be more openly displayed . But to what extent will her demands be met with that way ? Many men do not like to be dominated and so she has to be submissive .
So, a few set of uncertainties now plague the mind of the modern woman - before and after marriage! "Will he be faithful?" " Does he love me anymore?"
And if she lacks spiritual guidance, she may be driven by jealousy and suspicion to execute unseemly schemes -- the only difference from her traditional counterpart is that may be she can do so more openly.
This truly illustrates only one aspect of modern life that has provided us with many choices . But then uncertainties have also increased likewise, take for example -- examination, share markets, lotteries and even politics.
From this we can know one thing is bound to happen -- uncertainty. We
or society may try to reduce it to satisfy our desires or displace our
fears but it still remains a truth that has to be faced. By facing it we
are ready and if it comes not the way we desire it to, we can accept it
well. In doing so we suffer less. But meanwhile, we can do what we can
to the best of our abilities. One final thing however must be added for
spiritual welfare - that such an undertaking is done with a pure mind.
Buddhists believe I rebirth. But they do not believe in the existence of an individual soul which passes form one body to another. This is, of course, a puzzle to many people.
The mind or consciousness and body are continually changing. They are not permanent (nicca). So we are all actually being reborn every moment. There is no phenomenon that always exists. On the expiry of the consciousness of a dying man, a new consciousness arises in a new life and we call this rebirth (bhava). There is no individual or immortal soul. It is just the process of consciousness that leads him to be reborn. There is only a relation of cause and effect.
Kamma, which is rooted in ignorance, is the cause of birth and death. As long as this kammic force survives there is rebirth.
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EHIPASSIKO
PRINTED FOR FREE DISTRIBUTION
Ehipassiko © 1995, 1996 by Buddhists' Students Society, St Xavier's Institution, Penang.
All rights reserved. No part of this publication may be reproduced in any manner without permission from the publisher except for quotations embodied in critical articles or reviews. For additional information contact the publisher.
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