Feeds:
Posts
Comments

Archive for the ‘Teachings to remember’ Category

We should not be attached to Jhana… But the Buddha said otherwise.

Posted in Teachings to remember on 29/09/2025|

Mahayana monks often tell us that we should not be attached to jhāna. In the suttas, the Buddha said that the purpose of renunciation and living a holy life is to learn and practise the path towards liberation. Only then is a monk truly worthy of gifts, hospitality, offerings, and reverence. What is the point of supporting a Sangha if their destination is no different from that of ordinary beings?

In fact, the Buddha encouraged us to take delight in the pleasure of jhāna. Below is a quote from MN 66, The Simile of the Quail.

“Here, Udayin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhana… With the fading away as well of rapture… he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain… he enters upon and abides in the fourth jhana…

“This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, that it should not be feared.”

To read the entire sutta, please click on the link below.

https://suttacentral.net/mn66/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

If our beliefs lie outside the Buddha’s teachings, then we are not Buddhists.

I hope everyone makes an effort to investigate the origin of the Buddha’s teachings. They must come from the Buddha himself, 2,500 years ago, and not from anyone else.

Read Full Post »

Animals go to heaven by Piya Tan

Posted in Teachings to remember, tagged , , on 02/09/2025|

I sincerely thank Piya for making the effort to put all this together. As pet owners, we often hope that our animals would have a favourable rebirth. Best if they are able to meet the Dhamma and attain liberation themselves. We don’t want them to suffer as animals again or to be reborn in a woeful realm.

Though we cannot directly help them, I believe our virtue and good ethics can influence them in one way or another. I hope the text from Piya Tan below will bring you inspiration!

The Buddha teaching is unique amongst the world religions: it is not only for humans and gods; it is also for animals. There are numerous stories that relate how animals who associate with good humans or are well treated, go to heaven after they die.

The first example is that of the Bodhisattva’s HORSE Kanthaka. The Introduction to the Jataka Commentary (which is one of the earliest records we have of the Buddha’s early life) tells us how when the Bodhisattva Siddhattha renounces the world, his horse Kanthaka is so deeply saddened that he dies broken-hearted, but obviously with a wholesome last thought-moment. He is reborn as the deva Kanthaka in the heaven of the Thirty-three Gods (Sakra’s heaven).

The next famous animal story is found in the story of the Buddha’s solitary retreat in the Parileyya. The Vinaya (V 1:337-357) records how in the 10th year of the ministry, when a dispute arises amongst the monks of Kosambi who even tell the Buddha off when he tries to counsel them. After trying hard to reconcile them and failing, he quietly leaves for a solitary retreat in the Parileyya forest where he is attended by a like-minded ELEPHANT (he leaves his own tribe for the joy of solitude). Watching how the Buddha prepares warm water every morning the elephant Parileyyaka himself prepares it for the Buddha. He also offers the Buddha wild fruits and takes care of his robe and bowl.

A MONKEY, watching the elephant, offers the Buddha a honeycomb. Later, however, in his excitement, the monkey falls on a sharp stump, immediately dies and is reborn in the heaven of the Thirty-three Gods. So too the elephant, who becomes the deva Parileyyaka. This full story is given in the Dhammapada Commentary (see “Buddhist Legends,” book 1 story 5).

Then there is the well known story of the FROG deva in the Vimana Vatthu (Vv 852- 88). It is said that once a frog sits listening to the Buddha teaching. Although not knowing human language, it is captivated by the Buddha’s soothing voice. As he listens entranced, a farmer, leaning on his pole, immediately pierces him to death. The frog is reborn in the heaven of the Thirty-three as Manduka Deva (the frog deity). He appears before the Buddha in all his glory to sing his praises. (The full story is given in the Vimana Vatthu Commentary: see “The Minor Anthologies” vol 4 pages 102 f.)

One of the longest stories in world literature, that is, the Udena cycle, found in the Dhammapada Commentary (book 2 story 1). It is actually a cycle of nested stories spanning many lives leading to the Buddha’s time. In one of the stories, during a plague, a poor luckless wandering man named Kotuhalaka reaches a herdsman house and is given some food. The herdsman feeds his DOG with the same food. Kotuhalaka looks with envy at the dog. That night, Kotuhalaka dies from over-eating, and his thinking about the dog leads him to be reborn as the bitch’s puppy.

Now, a pratyeka Buddha (a solitary fully self-awakened Buddha who does not establish his teaching) regularly comes to the house for alms, and the dog (Kotuhalaka) takes a liking to him. When the pratyeka-buddha finally leaves, the dog is saddened and dies. The commentators remarks that dogs, unlike humans, are straightforward and lack deceit. So upon dying, he is reborn in the heaven of the Thirty-three as a deva.

One of the most famous animal stories is that of the Abhidhamma bats. The Dhammapada story (book 14 story 2) tells us in an interesting aside, that 500 youths, witnessing the Buddha perform the twin wonder (a miracle of fire and water radiating from his body), decide to go forth under Sāriputta. It is said that in Kassapa Buddha’s time, they were BATS living in a cave where two monks were reciting the Abhidhamma. So enthralled were they by their sound, although not knowing its meaning, they pass away into the heavens, and are reborn in Sāvatthī. (See “Buddhist Legends” 3:51 f)

The point of all such stories, I think, is that we should treat animals well. When animals (like humans) dies in a peaceful way, they are likely to be reborn in a better state where they go on to come in contact with the Dharma so that they attain spiritual liberation. Anyhow, it is nice to know that our pets or the animals we knew have been reborn as devas and have us to thank for their good rebirth! Let us then love life and love lives. This year we should spare some kind thoughts especially for the ox.

To read Piya Tan’s suttas translation, please click the link below.

https://www.themindingcentre.org/dharmafarer/

Read Full Post »

Indian Buddhism by A.K. Warder

Posted in Teachings to remember, tagged , on 23/07/2025|

First thing first, thank you A.K. Warder for making the effort to go all the way back to the Buddha’s time and connect the dots. 

Those who are interested to know when and how the Mahayana sutras and the abhidhamma emerged may consider reading this book.

A.K. Warder began by explaining the Buddha’s teachings that is the Four Noble Truths and the path. He gave us an idea on what the teachings were according to the early buddhist texts. One has to be familiar with the Buddha’s teachings in order to understand what Warder was saying, as he used different vocabulary and expressions in describing and interpreting the text which is different from Bhikkhu Bodhi (you may have read the Nikāyas translated by him). I am a fan of Bhikkhu Bodhi and am so used to his way of expression and interpretation. I’ve heard some monks criticise him. However, to me, he is the best! Without him, I wouldn’t have understood the Dhamma. Bhikkhu Bodhi has benefited countless people. I may not understand the Pali Canon, but in my experience, “volitional formation” is still the best interpretation!

Warder explained how the  Dhamma was interpolated by the monks from different schools of thoughts and how power played a role in shaping Buddhism. I am often curious about how monks started with poetry and story-telling and it was due to the popularity and trends during that time, as people wanted to make Buddhism more attractive. Some monks had been poets or actors before they gone forth. Warder also described how the first schism came about.

Finally, I have come to the topic of Nagarjuna. I remember reading his book “The Precious Garland” but I don’t remember what this book was all about. Probably because the Buddha’s teaching(Nikayas) had overshadowed his theories. In this book, Warder recalled what I had studied. Despite all the theories and ideas that Nagarjuna had presented based on his understanding, it only told me that he had not experienced the Buddha’s teachings. The Buddha’s teachings is profound but not complicated. They are straight forward only if we all make an effort, be heedful and listen to the Buddha and meditate. 

Many new Mahayana sutras were created and added later. In order to claim that their sutras were the true teachings of the Buddha, some texts were derived from the early texts. The Pure Land school was also a later development. Shakyamuni Buddha spent six years of his life, going through so much sufferings in search of truth and liberation… only for it to be corrupted by all these monks who thought they were better than the Buddha! These monks have brought suffering to those who really wanted to know and practise the true teachings. 

I couldn’t explain everything that Warder discovered. I didn’t and couldn’t memorise all the schools, places and the monks involved except the well-known ones. It’s a heavy book for me but I would still encourage anyone to read it if you would like to know more:).

What I am trying to say is, we don’t need Abhidhamma to understand the suttas. The suttas alone are sufficient for us to be on the path. Those who have understood the suttas would probably not waste time on Abhidhamma. Let’s not confuse our mind and complicate the Buddha’s teachings. The Buddha’s teaching on the Twelve Links of Dependent Origination is important. Do not cling to existence. Do not crave a land to be. Reaching out to the external (name and form) is activating our six sense bases and our conscious mind. All these would only lead us to endless sufferings, not towards liberation. This was not encouraged by the Buddha! Do not be misled!

Unless the Buddha himself taught the Bodhisattva path, teachings from unawakened beings may delay our learning and practice of the true Dhamma. Worse still, we may even end up in the three woeful realms because of teachings not taught by the Buddha but by ordinary monks. 

Below is one of the poems believed to be composed during the Buddha’s time and I am very impressed.

First verse of an autobiographical peom:

Intoxicated with poetry we wandered from village to village, from city to city, then I saw the Buddha’s ho had gone beyond all principles.

Short poem on the Buddha:

More than a thousand monks attend on the Well-gone as he teaches the clear doctrine, nirvāna which knows no fear from any source,

They listen to the abundant doctrine taught by the Perfectly Enlightened One,

-how glorious the Buddha is, facing the community of monks!

O Master, your name is ‘Dragon’, best sages, for like a great cloud you rain on your pupils.

Leaving the afternoon rest from a wish to see the teacher, 

O great hero, your pupil Vāgīśa salutes your feet.

On Sāriputra:

Profound and wise, learned in the Way and the wrong way, 

Sāriputra of great understanding teaches the monk the doctrine;

He teaches briefly, also speaks in detail, pours out his improvisation like the song of the mynah bird;

By his beautiful voice, soft and exciting, the thoughts of the monks are elated and gladdened as they listen intently.

Read Full Post »

Laymen Saint by Piya Tan

Posted in Teachings to remember, tagged , , on 10/07/2025|

I would encourage everyone to read Piya Tan’s Layman Saint.

Laymen Saint is a good article written by Piya Tan who explained the differences between being a monastic and a lay follower.

In the early Buddhist text, it was recorded that the lay followers’ duty was not only to support the monastic sangha, but also to learn and practise the Dhamma.

In the Suttas, the Buddha often mentioned the attainment of the lay followers. They were stream enterers, once-returners and non-returners which are on par with the monastics. 

What about Lay Arhat?

I have browsed and read through the comments from Sutta central, Dhamma wiki, Reddit and other Buddhist forums. Interestingly, some lay people are positive and agree the attainment of lay Arhat is possible, while 99% of the monastics would say not possible.

The comments given was if a lay person is to attain Arhatship, he or she would die immediately or would have to enter the monastic sangha. Please take note that this is not spoken by the Buddha. It was just a comment! 

Below was one of Piya’s quote taken from the Buddha’s teachings:

Monks, whether for a lay person or for one gone forth, I praise the right way. Whether it is a lay person or one gone forth who is practising rightly, because of undertaking the right way of practice, he attains the true way (ñāya), the wholesome Dhama. And what, monks, is that right way? It is the noble eightfold path… This, monks, is called the right way.

Monks, whether for a lay person or for one gone forth, I praise the right way. Whether it is a lay person or one gone forth is practising rightly, because of undertaking the right view of practice, he attains the true way, the wholesome Dhamma. (S 45.24/5:18 f) 

Piya ended with the below quote from Dhammapada: 

Though well adorned [finely clad], if he fares in calmness,

At peace, tamed, self-controlled, living the holy life,

Having put down the rod towards all beings—

He is a brahmin, he is a recluse, he is a monk. (Dh 142; Kvu:SR 157 f)

To read more, please click Layman Saint.

Piya Tan’s Sutta translation can be found here.

As one progresses and meditates with Dhamma knowledge, our mind is often tilted towards the meditative mind. The mind that understood and experienced(meditation) the Buddha’s teachings. 

I believe a lay person can attain Arhatship if all conditions are fulfilled!

Read Full Post »

“Being Nobody Going Nowhere” by Ayya Khama

Posted in Teachings to remember, tagged , , on 05/04/2025|

This was taught during a 10-day meditation retreat. The final chapter was a closing speech from Ayya Khama and it made me feel that I was attending the retreat and was bidding farewell. Yes, the Dhamma is not in the temple, it’s not anywhere but in our heart.

This book can be read by clicking the following link https://www.bps.lk/olib/bp/bp511s_Khema_Being-Nobody-Going-Nowhere.pdf

Below are a few quotes to ponder.

“One second of concentration in meditation is one second of purification because, luckily, the mind can only do one thing at a time.” 

“The spiritual path is all about letting go. There is nothing to achieve or gain.”

“The only time the mind can have a real rest is when it stops thinking and starts only experiencing.”

“A moment which brings the kind of happiness not available anywhere else, through anything else. A happiness which is independent of outer conditions. It’s not unconditioned but conditioned only by concentration. It’s not dependent upon good food or climate, entertainment or the right relationships, other people or pleasant responses or possessions, all of which are totally unreliable and cannot be depended upon because they are always changing…”

“Thinking is suffering, no matter what it is that we think. There is movement in it and because of that there is friction. Everything that moves creates friction. The moment we relax and rest the mind it gains few strength and also happiness because it knows it can go home at anytime. The happiness created at the time of meditation carries through to daily living because the mind knows that nothing has to be taken so seriously that it can’t go home again and find peace and quiet.”

“When the ego stops wanting, all unsatisfactoriness vanishes. This is why we should meditate. Now we’ll look at the ‘how’ of meditation.”

“When the mind becomes calm and tranquil, the breath becomes equally soft and tranquil. When the breath becomes so fine we can’t find it, that’s the moment when we actually enter into a concentrated state.”

“All minds are alike. You don’t have to think: I am especially unsuited for this. ‘Who’s ’I’ anyway? It’s just an untrained mind as opposed to a trained one. Anyone who enters a marathon race can run well and quickly if they have trained for it. It is silly to think I’m useless, I can’t run fast’ if you haven’t trained for it.”

“One doesn’t have to think about anything when meditating. Life keeps on happening and doesn’t need us to think about it. It’s constantly arising and ceasing every single moment.”

“The one way for the purification of beings, for the destruction of unsatisfactoriness, for entering the noble path, for realising freedom from all suffering, is mindfulness.”

“When people dispute what the Buddha was teaching, he didn’t argue. He wasn’t defending a viewpoint. He was talking about his own experience.”

“When that calm and pleasant feeling arises, which the Buddha called a pleasant abiding, and then it disappears again, which it must, because whatever has arisen will disappear, the first reaction that has to come to mind is knowing the impermanence; not, ‘Oh dear, it’s gone again.’ Or ‘That was nice. How am I going to get it back?’ Which is the usual way of reacting.”

“Liberation is not ‘knowing’, it is ‘feeling’. Everybody feels a ‘me’. Everybody knows their name but everybody also feels that the name describes this special ‘me’. One can feel the self. So in order to get to non-self, it has to be felt too.”

“The enjoyment of the sense becomes or refined when there’s more purification in a person. The smallest thing can be enjoyed, but the danger lies in wanting it. This wanting, the craving, brings the unsatisfactoriness because the wanting can never be fully satisfied. We’re always lagging behind. There’s always something more beautiful to be seek, something more to be heard or touched. There’s always something else. This creates much restlessness, because we can never get total satisfaction.” 

“The hope and anticipation of the gratification of sensual desire is that which makes it pleasurable. Once it has been gratified, it’s already finished and done with and new desire arises.”

“One antidote the Buddha prescribed for restlessness and distracted thoughts is learning more abut the Dhamma, the teaching. When one knows the teaching, one can direct the mind to it often. One remembers the Buddha’s words. When one learns more about it there are clear-cut and decisive answers in any kind of difficulty that arises. The Buddha’s answers always lead out of suffering. They always leads out of egoism, but they are not so easy.”

“The Buddha said the one who can get rid of these five hindrances is one who has finished the work, with nothing ore to be done.”

“I am the owner of my kamma. I inherit my kamma. I am born of my kamma. I am related to my kamma.. I live supported by my kamma. Whatever kamma I created whether good or evil, that I shall inherit. ‘The Buddha said we needed to remember this every day.”

“Right intention is our kamma-making process because our mental formations are having the intentions. Right view can be established in ourselves through some wisdom and insight. It will be foundation for our intentions. Intentions are constantly arising with every action and reaction. ‘Kamma, O’monks, I declare, is intention, are the Buddha’s words. This is how we make kamma, and if we believe that good kamma is essential for our wellbeing, we have to watch our intentions.”

“When we live with mindfulness there is a marked difference in our awareness. We know what’s happening with ourselves but we don’t become involved in it. When anger arises we know it’s arising, but we don’t have to become angry. That’s a great skill. When there is boredom, we know boredom has arisen, but we don’t have to become bored or frustrated. We just know the arising and also the ceasing of all mental states.”

Last but not least…

“There is no escape route externally or through non-attention or non-awareness. The only escape is through insight, which brings total clarity. Every other escape route is blocked.”

Read Full Post »

Older Posts »