NEW PUBLICATION

A P P E A L   F O R   F U N D I N G 

F R E E   D H A M M A
P U B L I C A T I O N

T H E  B U D D H A

by

VENERABLE BALANGODA ANANDA MAITREYA

Buddhism is the doctrine expounded by the Buddha. It is not a dogma, nor a revelation made known by any supernatural agency. The Buddha, the expounder of this doctrine, was neither a god, a son of a god, an incarnation of a god or a prophet sent by a god. Then, who is the Buddha?

Buddhists whenever they visit a temple take flowers, incense and candles or oil to light lamps, as offerings to be made to a statue of the Buddha. They also practise the offering of food and drinks to the statue of the Buddha. This practice is called "Buddha Pooja". To the uninformed this practice may look like idol worship.  Then were the Buddhists idol worshippers?

In this book, the author goes into details to explain who the Buddha was and His special qualities. And as regards the ritual of worship, it has no place in the Buddha's teachings. 

One day, one of the Buddha's disciples who was deeply devoted and adored Him so much that he found it difficult to take this eyes away from Him. The Buddha knew of this adoration and advised him, "What is the use of looking at this body, a mass of flesh and bone etc., Go from here and look at the Dhamma (i.e. practise virtues, follow the path)."

 

Originally published under the title: Special Qualities of the Buddha and Other Essays by The Most Venerable Aggamahapandita Balangoda Ananda Maitreya Thero, the Venerable along with Venerable Narada Thero and Venerable Madihe Pannaseeha Thero was one of the great personalities of Theravada Buddhism in the twentieth century. He was famous for his achievements in Buddhist meditation. He was known to have practised both Samatha meditation and Vipassana meditation to a great extent and was considered to have a highly developed mind through his meditation. Many Buddhists have experienced his powerful spiritual blessings in many more ways than one. His teachings and life have been an inspiration to many aspiring monks and lay followers. His work and sacrifices with Anagarika Dharmapala was one of the steering forces of the upholding of Buddhism in Sri Lanka at one stage.

Venerable Balangoda Ananda Maitreya Thero passed away at 11:40 pm on July 18, 1998 at the age of 101.

We are looking forward to publish this book 

for FREE DISTRIBUTION and to make this possible,

we need your kind support.

Any amount is welcome. 

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www.inwardpath.org

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T H A N K   Y O U   and  S A D H U !    

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Who is the Buddha?
Here is the Best Explanation

by 

the late Ven. Dr K Sri Dhammananda

( 03:20 min )

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The Real Buddha 

by 

Venerable Ajahn Brahmali

(The Buddhist Society of  Western Australia)

( 58:50 min )

Beautiful in the Beginning, Beautiful in the Middle, and Beautiful in the End

 

by Students & Friends of Visu's class

Beautiful in the beginning, Beautiful in the middle, and Beautiful in the end. That's how we can describe the classes that was conducted by Bro. Visu at Inward Path.

His humble and slow approach to share his knowledge on the meditation techniques, namely Metta and Vipassana, created a conducive session for both beginners and experienced practitioners to practice the teachings of the Buddha. The meditation hall at Inward Path also created a very suitable environment for meditation as it is very spacious, quiet and well-equipped with meditation cushions and good PA system.

Each week on different days, he conducts a Metta meditation session and a Vipassana meditation session. He then gives a Dhamma talk before wrapping up the day. Many students were attracted to his talks because of its simplicity yet thought-provoking sense and makes the audience relate to their daily lives. Quotes from suttas, stories and even songs were used to express the topic that Bro. Visu focuses for the day.

For those who have joined the sessions, other than the learning experience, they also felt more enriching in getting to know more kalyana mittas (spiritual friends) who are supportive and sincerely walking the noble Path. With the mutual support, it creates a strong circle of friendship that motivates one another to practice and share the Dhamma — just as the Buddha told Ananda, his personal attendant, that having admirable friends, companions, and comrades is not half but the whole of the holy life [Upaddha Sutta; Samyutta Nikaya SN 45.2]

All in all, it was a pleasant experience to join Bro. Visu's sessions at Inward Path.

With deep appreciation, thank you Bro. Visu for your valuable teachings and may you be blessed with peace and happiness always.

Sadhu, Sadhu, Sadhu

The Place of Vipassana Among the Four Noble Truths and the Noble Eightfold Path

Dhamma talk given by Jotinanda Bhikkhu recently in Sabah.

Ven. Jotinanda is a Malaysian Theravāda Buddhist monk. He was ordained a sāmaṇera (novice monk) in Malaysia in 2001 and later a bhikkhu (full-fledged monk) in Myanmar in 2002. He is interested in Buddhist meditation, especially vipassanā meditation, and also the study of the Dhamma (teaching of the Buddha), particularly where it deals with the practice of vipassanā meditation.

* * *

In the Dhammacakkappavattana Sutta (Saṃyutta Nikāya, Mahāvagga, Saccasaṃyutta, Sutta 11), the Buddha declared for the first time the basic foundation of his teaching: the Noble Eightfold Path and the Four Noble Truths.

The first noble truth is the noble truth of suffering (dukkhaṃ ariyasaccaṃ). In the Dhammacakkappavattana Sutta the Buddha gave a list of things which are suffering: birth, ageing, sickness, death, meeting with people and things that are displeasing, separation from people and things that are pleasing, and not to have one’s wish fulfilled. We can also add to this list sorrow, lamentation, pain, grief and despair. But at the end of the list in the Dhammacakkappavattana Sutta the Buddha said: “In short the five-aggregates subject to clinging are suffering.”

So the truth of suffering is, in short, these five-aggregates subject to clinging: the aggregate of materiality, feeling, perception, mental-formations, and consciousness, subject to clinging. If we simplify them we can say that they are mundane mental and physical phenomena (nāma-rūpa). They are the truth of suffering because they have the nature of being subjected to suffering.

The second noble truth is the noble truth of the cause of suffering (dukkha-samudayaṃ ariyasaccaṃ). The Buddha traced the cause of suffering to craving that leads to renewed existence or rebirth, that is accompanied by delight and lust, that finds delight here and there in one existence or another. It is this craving that compels and propels beings, at the time of death, to seek rebirth and so be embroiled into yet another cycle of birth, aging, sickness, and death, another cycle of suffering. And as long as craving is present the cycle of suffering will go on and on from one birth to another, each birth marking the beginning of another cycle of suffering.

The third noble truth is the noble truth of the cessation of suffering (dukkha-nirodhaṃ ariyasaccaṃ). Here the Buddha gave us hope. Even though there is suffering in the world there can also be an end to it. Suffering ceases, according to the Buddha, when there is the complete fading away and cessation of its cause i.e. craving.

Not only did the Buddha said that suffering can cease, he even gave us the way of practice, the method to bring suffering to an end. This is the fourth noble truth, the noble truth of the way that leads to the cessation of suffering (dukkha-nirodha-gāminī paṭipadā ariyasaccaṃ). This is the Noble Eightfold Path consisting of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

The Noble Eightfold Path and the Four Noble Truths, these are the basic foundation of the Buddha’s teaching. The Buddha taught in ancient Northern India for forty five years and all the discourses that he delivered during this time were, one way or another, based on the Noble Eightfold Path and the Four Noble Truths. But given that these are the basic foundation of the Buddha’s teaching, where does vipassanā comes in? Where can we place vipassanā in the scheme of the Noble Eightfold Path and Four Noble Truths?

Click Link to Read More: Reflection on the Dhamma

 

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NEWLY RELEASE VESAK 2010!

Comprehensive Instructions on 

Mindfulness Meditation (Vipassana)

Other Books on Vipassana (Mindfulness)

Till Stocks Last!

Mindfulness in Plain English

Mindfulness Meditation Made Easy

 

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Meditation Retreat Up North - Tum Woa Monastery, Thailand

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'The Gentle Way of Buddhist Meditation' is back on popular demand

'The Gentle Way of Buddhist Meditation' by Godwin Samararatne, one of our popular books to give away has been reprinted. If you are interested, please order a FREE copy through the catalogue website below. Postage applies.

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Basic Metta Meditation Instructions by Visu

Metta is a Pali word that means goodwill, lovingkindness, friendliness, benevolence, non-hatred, non-anger, and non-resentment. Metta meditation is very helpful in checking the unwholesome tendency to hatred and anger in us and promoting and strengthening the wholesome states of non-hatred, non-anger, non-resentment, patience, tolerance, calmness, coolness, goodwill, lovingkindness, benevolence and friendliness.

In addition to Vipassana (Insight) meditation the Buddha often exhorted us to practise metta as one of the four divine ways of abiding. The other three divine abidings are karuna (compassion), mudita (appreciative joy) and upekkha (equanimity).

We offer simple instructions below on how to practise metta meditation. Please try to do it on a daily basis in the sitting posture as a formal meditation and also casually every now and then as you go about your everyday activities. As you do so you will find a great improvement in your life by way of an increasingly warm, loving, kind, friendly, understanding, patient, helpful, and happy disposition.

***

RADIATING OF METTA

You may sit cross-legged in a comfortable manner on meditation cushions on the floor or you may sit on a chair. It doesn’t matter whether you sit on the floor or on a chair as long as you are comfortable and can stay in a position for some time without having to move or fidget.

Initially you can sit for 15 minutes progressing to 30 minutes, 40 minutes, an hour, or even longer as you become more skilled in the practice.

Begin radiating metta by mentally reciting the following lines, which express goodwill and warm wishes for the person you radiate to.

When radiating to yourself, recite:

May I be happy.

May I be safe.

May I be peaceful.

May I be healthy.

May I take care of myself happily.

When radiating to another person, say, John:

May John be happy.

May he be safe.

May he be peaceful.

May he be healthy.

May he take care of himself happily.

You can also address the person directly saying, “John, may you be happy. May you be safe….”

Wish for this person for as long as you like and then change to another person, wishing, say: “May Mary be happy. May she be safe,” and so on.

When you like to switch to somebody else, you may go on to yet another person, say: “May Richard be happy. May he be safe,” and so on.

You can radiate to one single person (and also to yourself, of course) for a long time – even for a whole session. Or you can keep changing persons, now this person, now that person.

You can also think of a few persons, grouping them together, and wish, “May they be happy,” and so on. Or you can radiate to all beings in general, saying “May all beings be happy. May they be safe…”

If we radiate to one person or all beings for a long time or a whole session, our concentration (samadhi) can become very deep because we don’t need to think of which person to wish for next. However, with practice we’ll find that even when we change persons frequently we can also gain a deep state of concentration.

Sometimes instead of reciting the five lines, you can just think, “May this person be happy. May that person be happy.”

So there is no fixed one way. If you feel like reciting all the lines recite them; if not, just say, “May he/she be happy.”

You can also make specific wishes for the person, what you think or observe he/she may need. In the case of a person suffering from a serious illness you can wish, “May he be healed. May he be able to bear up with the suffering. May he recover fully and quickly. However, should he not be able to recover, may he be able to bear up with the suffering, may he have mental strength, patience and endurance,” etc.

You can think of their loved ones and wish, “May they also be able to bear up with the suffering of seeing their loved one suffer. May they be calm and strong.” When we say “May he be healed”, we understand healing not just as a physical cure, but also as mental healing, that the mind may be healed in the sense of being able to accept and reconcile with the illness if it cannot be cured. And, of course, the mind can be healed of a lot of other mental wounds and anguish.

Naturally you can radiate to your spouse or partner, wishing, “May he/she be happy,” etc., and also say “May I love him/her well and true, May I take good care of him/her,” because we want to love our spouse/partner/lover well, ever improve on our love, grow and learn how to be an even better and more loving partner. Of course “well and true” can be defined further in many ways: being faithful to one’s spouse, showing gratitude and appreciation, understanding, forgiveness, being nurturing and caring towards each other, helping and supporting each other along the spiritual path.

Equally we include our children, parents, grandparents, brothers, sisters, and all other family members and close friends.

Say, if you want to have a good working relationship with somebody, you can think of that person and address him or her directly, “May you be happy. May we relate well with each other. May we have a good collaboration. May we have lots of goodwill and harmony. May we work together for the greater good of all beings.”

When you wish for yourself, “May I be happy,” you can also wish for specific things, making positive resolutions, such as, “May I have faith and trust in myself and the Dhamma,” “May I be patient,” “May I have strength, confidence and courage to face all the challenges in the life,” “May I be focused and concentrated in all that I do,” “May I be hardworking, diligent, disciplined,” etc., whatever is relevant or meaningful at the time.

So sometimes you can just keep on repeating the five lines, or one or two of those lines, and sometimes you can add in more specific wishes or affirmations, and then go back to the standard lines.

Meaning of the phrases

As regards the standard lines, the meanings are as follows:

To be happy means not being sad, miserable, unhappy, or depressed; it means being happy, joyful, cheerful, lighthearted, content. We can feel happy by counting our many blessings and considering how fortunate we are to have the Dhamma or Good Teachings as our guide; that we have loved ones who love and care for us; that we have friends who are good and kind to us; that we have enough for our basic needs such as food, clothing, and shelter in life; that we have reasonably good health; etc.

We can put a little smile on our face as we wish for ourselves, “May I be happy.” A smile is a way to make us feel immediately lighter and better.

To be safe means to be free from harm and danger, both internally and externally. Internal danger refers to our own mind when it is out of control and causing us suffering. External dangers are accidents, mishaps, calamities, disasters, misfortunes and people that may be hostile or have ill intentions towards us.

To be peaceful means to be free from mental suffering such as worry, anxiety, fear, hatred, anger, irritation, annoyance, sorrow, unhappiness, depression, misery, despair, envy, jealousy, miserliness, mental agitation, confusion and delusion.

To be healthy means to be free from physical suffering such as bodily pain and sickness. However, we do know that we can’t be free from physical suffering all the time and we have to face sickness at times and even death eventually. At such times when we have to face sickness and death we wish that we can be able to face them calmly, peacefully and cheerfully even as we try to find a cure for our ailments. Generally though we wish that we can be as healthy as possible.

To take care of oneself happily means to be able to take care of one’s mind and body; take care of one’s work, responsibilities, tasks and duties, that is, being able to carry them out well; take care of one’s relationships, that is, cultivating and maintaining as far as possible skilful, healthy, happy, harmonious, loving, kind, understanding, meaningful, beneficial and constructive relationships; take care of all aspects of one’s life.

For your information, Visu's new book 'Metta Meditation and Positive Attitudes' is available for free. You can either order through the website http://www.inwardpath.org/ipp2u/catalog/ (Postal charges apply) or collect a free copy from House of Inward Journey at the following address

52 Level D (3rd Floor)
Rangoon Road, Off Burma Road
10400 Georgetown
Penang, Malaysia

You may also find other titles on Loving Kindness

        

Visu's Europe Trip

Dear Friends,

Our teacher in residence, Visu Teoh, will be leaving for Europe on July 1. He will be leading Metta and Vipassana retreats at various centres and will return to Malaysia in December.

Visu has been leading meditation sessions two evenings a week at our Inward Path Centre at No 52D Rangoon Road since February. His last meditation session at Inward Path will be on Tuesday June 22.

We are delighted with the good and regular attendance and trust that many people have benefitted from Visu’s teachings and guidance.

Visu will also be leading a weekend metta retreat at the Mudita Buddhist Society in Klang from June 11 to 13.

We will attach in the next post about Visu’s metta (lovingkindness) meditation instructions so that those interested in taking up the practice can do so at home. Visu says he will be happy to give guidance via email to anyone who writes to him. His email address is visu@mind-at-peace.net.

We wish to express our gratitude to Visu for his teaching and wish him and his wife, Barbara, a very pleasant and successful Dhamma tour of Europe. We attach below his itinerary and look forward to his return and resumption of meditation classes at Inward Path.

With Metta,
Samurai Beng

***

Visu’s teaching schedule in Europe this year:

July 9 - 11 weekend and July 16 - 18 weekend: Meditation workshop at Adula Health clinic in the Allgaeu, Germany.

July 23 - 25 conducting study on Satipatthana Sutta at Marjo's centre in Ireland (www.passaddhi.com), followed by ten-day Metta Retreat from July 30 to Aug 8.

Aug 20 - 29: Ten-day metta retreat in Czech Republic organised by Libor and Julie (email: julhonysova@volny.cz)

Sept 18, 19: Metta weekend in Nijmegen, Holland, organised by Marij Geurts (email mj.geurts@hccnet.nl)

Oct 3 to 10: Vipassana retreat at Nooderpoort Zen Centre in Wapserveen, Holland (http://www.simsara.nl/retraites)

(Possibly conducting a weekend metta retreat in Amsterdam in October and a day retreat in Rotterdam in September but dates yet to be confirmed.)

Nov 6 to 20: Vipassana Retreat at La Salindre (website http://www.lasalindre.eu/e/kalender/index.html) in Southern France.

Return to Penang Dec 1.

In Malaysia Visu will lead a ten-day retreat (five days metta followed by five days' vipassana) in Matang, Sarawak, East Malaysia, from Dec 14 to 23 organised by Bro Wong Teck Hua (email: w.teckhua@gmail.com).

***