September | 2016 | buddhismforbeginnersgroup

Title- Female Arahat Dhammadinna Theri

Posted on September 27, 2016 by Ye' Thu Aung

In family life Dhammadinna was married to a man named Visakha and were devoted to each other, enjoying a happy and comfortable life in Rajagaha. One day Visakha decided to hear the Buddha preaching the Dhamma and was very impressed by what he had heard. So he returned everyday to listen to the Dhamma and soon after he became a Non-Returner (Anagami) , the third stage of Buddhist Sainthood. This meant he had cut off all attachments to sense pleasures as well as eradicated his ill-will and thus shattering his bondage of repeated birth in Sasara.

While going home one day, he resolved to give up household life and become a bhikkhu. Upon reaching home, he explained to his wife, Dhammadinna, of his noble intention, then he handed over all his worldly wealth to her. His shocked but quick-witted wife then asked for permission to become a bhikkhuni (Buddhist nun) instead; as she too had realized the worthlessness of worldly wealth. Visakha gladly consented and prepared suitable offerings for the Sangha. He escorted his wife to the Bhikkhunis’ residence, offered the gifts, after which presented her for ordination.

Once ordained, Dhammadinna yearned to retreat to the forest to practise meditation in solitude. After obtaining permission, she left Rajagaha and joined some like-minded bhikkhunis at the forest hermitage. After acquainted with the new surroundings , she practised meditation intensively and because of her previous-life perfections, she soon attained Arahatship and uttered her triumphant paean of joy at her noble attainment.

Her noble victory had given her great insight and profound skill in explaining the Dhamma to others. Convinced that she had no further reasons to be there, she decided to return to Rajagaha where she could use her new Dhamma expertise to help and benefit others.

Her former husband Visakha, wanted to know why she had decided to return to Rajagaha. Knowing that it was rude to ask her out-rightly, Visakha chose to test her Dhamma knowledge instead. So after paying his respects, he questioned her at length about the Dhamma, the path and its fruits and she answered him clearly and accurately. Finally he questioned her about Arahatship but Dhammadinna did not answer, instead she sent him to see the Buddha.

On meeting the Buddha, the layman Visakha related the whole dialogue with Dhammadinna in detail. After hearing his account of the dialogue the Buddha praised Arahat Theri Dhammadinna saying that He would have answered in the same way. Such was the Buddha’s high regard for her as the Dhamma expositor and she was ranked as the most competent Dhamma teacher amongst all the other Bhikkhunis.

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Title- Ariyas, The Noble Ones

Title- Ariyas, The Noble Ones An Ariya is one who is free from moral defilements. His life is a life lived…

Posted by Ye' Thu Aung on Friday, May 6, 2016

Title-Buddha’s Talks-Effects of Forbearance

Posted on September 25, 2016 by Ye' Thu Aung

“Beloved bhikkhus, Because I, Buddha, is being completed with the strength of my ‘forbearance’ , not responding with guilts in return against those who committed. I’m the one being bended down and respected, depended as a support by all the people”, said Buddha.

“I preach that a person having the arm forces like ability to endure forbearingly repeatedly, having the strength of forbearance, not responding with anger, in return, against the ones either abusing in harsh words of ten kinds, or beating with hands and fastening in a lockup, etc, is the one who has finished all except the evil deeds”, said Buddha.

{The Brahmin, Akkausaka bhara duaja Vatthu, Dhammapada}

After enduring forbearingly on the younger brother of Brahmin, Aggika bhara duaja, the Brahmin, Akkausaka bhara duaja having an anger and abusing in words. Buddha preached the ‘Dhamma’ to him with kindly affection, kindly regard and had him obtained deliverance. Referring to this, Buddha preached on the effects as above.

Buddha preached that the up-right, conscientious people never respond either ‘anger’ with ‘anger’ in return, or ‘enmity’ with ‘enmity’ in return; it was the deed only the foolish committed. Buddha preached it on every occasion.

“A certain person gets angry in return with other having an anger. Due to getting angry in return with other having an anger, that person is wicked. A person who does not anger in return with an angry one, defeats the rarely defeated enemy”, said Buddha.

{Akkausa Sutta}

‘Not, reacting the angery one with anger in return’, ‘not bearing malice in feeling ill-will against one who bears malice in feeling ill-will’, etc, appear due to ‘forbearance’. Forbearance should be grown as a strength. That kind of strength looks like the strength of an arm force. That person is the one being completed with the necessary deeds except the evil.

Buddha preached on the disadvantages of non-forbearance, as well as the advantages of forbearance.

“Bhikkhus! The disadvantages of non-forbearance are these five kinds. What five kinds are –

(1) The people dislike him;

(2) He has many enmities;

(3) He has many guilts;

(4) One has to die in confusion;

(5) And one has to get to the evil destination having a lack of well-being, the hell, after death” , said Buddha.

{Dutiya Akkhanti Sutta}

“Bhikkhus! The advantages of forbearance are these five kinds. What five kinds are-

(1) Many people love him;

(2) Not being harsh;

(3) Not feeling sad;

(4) One has to die without having confusion;

(5) And one has to get to the good destination, the devas world, after death. The advantages of forbearance are these five kinds”,

said Buddha.

{Dutiya Akkhanti Sutta}

‘Forbearance’ appears due to a lack of ‘dosa’. Again, having a lack of ‘dosa’ depends on growing ‘metta’ being free (from opposite). Those people taking meditation of ‘metta’, are completed with ‘forbearance’ (‘khanti’) since they can reject ‘dosa’. A person who does not reject ‘dosa’ is a harsh one, and a person who can reject ‘dosa’ is a delicate one.

“Anger (dosa) should be rejected. Since anger (dosa) had been rejected, one did not get angry, even though others caused him to be angry. That person was said to be a delicate one”, said Buddha.

{Canta Sutta}

In other words, being delicate in behaviour, or being harsh, is indicating forbearance, or angry habit of a certain person. Those who practised the deed of up-right, conscientious are delicate in behaviour as the filthy active states of mind, such as ‘lobha’, ‘dosa’, ‘mauha’, etc, were reduced. They can continue holding forbearance (khanti). Therefore, the deed ‘forbearance’ , Buddha himself practised as well as praised, will have a certain person received the advantages such as having a support in protecting his mind.

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Title- Buddha’s Talks-One Should Have Good Friends

Title-Buddha’s Talks-One Should Have Good Friends If a person is surrounded with the good friends being faithful…

Posted by Ye' Thu Aung on Saturday, October 4, 2014

Title- Buddha’s Talks-Unforgetfulness Should Be Maintained

Title- Buddha’s Talks-Unforgetfulness Should Be MaintainedEither in doing works concerning the affairs in the present…

Posted by Ye' Thu Aung on Sunday, June 5, 2016

Title- Buddha’s Talks-Nothing Should Be Despised For Being Small In Size

Title- Buddha’s Talks-Nothing Should Be Despised For Being Small In SizeThe amount relatively in difference appears…

Posted by Ye' Thu Aung on Tuesday, June 21, 2016

Title- Buddha’s Talks-One’s Self Should Be Reflected On

Title-Buddha’s Talks-One’s Self Should Be Reflected OnIn everybody, one who did the merit deeds or the demerit is not…

Posted by Ye' Thu Aung on Friday, May 22, 2015

Title- The Benefits of Alms-giving & Charity

Posted on September 18, 2016 by Ye' Thu Aung

One who gives to charity will attain the following benefits:

1. He is admired and adored by many people.

2. Virtuous donees will approach him for alms.

3. His good fame will spread far and wide.

4. He can join the gathering of any class of people without fear and hesitation.

5. He will be reborn in a celestial abode on his death.

Moreover, he will be the first to be honoured by noble samghas. The samghas will approach him first for collecting alms. So he will have the chance to be the first to offer alms-food first and the first to listen to the discourses.

Furthermore, the donor will enjoy special benefits such as longevity, good looks, great strength, great wisdom, fame and followers, happiness and free from sorrow, free from miseries and danger, free from diseases. He will be honoured by devas and men; he will have a chance to live happily together with his loved ones.

Charity softens the hearts of both the donor and the donee. It can make uncultured persons cultured. It can settle all matters successfully. It can make others listen to one’s words. It can directly or indirectly bring about the worldly riches of a Universal Monarch, King of all human-beings (cakkavatti), King of gods (Sakka) or Brahma and the supra-mundane benefits of gaining Savakaparami-nana (Ariya lay-devotees of Buddha), Pacceka-bodhinana (Lesser-Buddha who knows Ariya Truths Himself but can’t preach others to know), or Samma-sambodhinana (Buddha). It can help in attaining Jhana, Magga, Phala, and realizing Nibbana.

The benefits mentioned above are just a few and general. The benefits of alms-giving are so numerous that they cannot be mentioned in detail. No one except the Buddha can understand all the benefits of giving to charity.

Therefore, everyone should make great efforts to give to alms-giving and charity.

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Title- Volition At The Three Stages of The Good Deeds & The Characteristics of Dana

Title- Volition At The Three Stages of The Good Deeds & The Characteristics of DanaVolition (Cetana) is of paramount…

Posted by Ye' Thu Aung on Monday, April 11, 2016

Title- Charity is Analogous to Sowing Seeds

Title- Charity is Analogous to Sowing Seeds~Recipients are the fields,~~Donors are the farmers,~~~Offerings are…

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Title- Essentials of Buddhism E-book

Posted on September 18, 2016 by Ye' Thu Aung

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All, Our Famous Pagodas & Religious Places In Myanmar !!!, Our Famous Zalon Hill @ Bhamauk, Myanmar!

Title- Our Famous Zalon Hill @ Bhamauk, Myanmar!

Gallery | Posted on September 17, 2016 by Ye' Thu Aung

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Title- The Eight Great Victories: {8} The Great Victory Over Baka Brahma

Posted on September 16, 2016 by Ye' Thu Aung

Baka Brahma was a great brahma who lived in the abode of first jhana. His power and influence spread throughout the ten thousand universes. He was the brahma of great fame with a large retinue. He had been in the brahma realm so long that he did not remember his previous lives. As a result he came to believe that he and the brahma realm were indestructible, indissoluble, firm and eternal. In other words he held the wrong view of Eternalism (Sassatamicchaditthi).

At that time, the Buddha was staying at the foot of a sal tree, in Suboga forest near Ukkatha town. Knowing the Baka Brahma’s thoughts, the Buddha went to the Brahma realm to admonish him. On seeing the Buddha, Baka Brahma greeted him and told him about his belief. At that time many brahmas came to listen to them. The Buddha commented on the brahma’s wrong view thus: “Oh, Brahmas, Baka Brahma is very stupid. He says what is impermanent, permanent; what is unstable, stable; what is dissoluble, indissoluble; what is imperfect, perfect; and what is not eternal, eternal. He also says that no new beings are born, grow old, die or are reborn in the brahma world in spite of the fact that new brahmas are being born and old brahmas are passing away. Furthermore, although the higher brahma realms and the phenomena of liberation such as Path-consciousness, its Fruition and Nibbana do exist, he said that they did not exist”.

Baka Brahma refused to accept the Buddha’s words, and reasserted his point of view. He added, “Bhikkhu, there are samanas and brahmanas of long ago who knew whether there were other places of liberation other than this body and this brahma world. But you will not find other places of liberation”.

The Buddha then explained: “Baka Brahma, there are many other planes of existence besides this first-jhana realm. You were reborn here in this first-jhana realm after your demise from the Abhassara brahma realm. You have forgotten that realm as you have been here so long, but I can see that”.

Moreover, the Buddha retold the practices that Baka had undertaken in his past existences, the meritorious activities he had done and his past existences in the Vehapphala realm, the Subhakinnha realm, the Abhassara realm and the human world. On hearing these accounts, Baka Brahma could recall his past existences.

In addition, the Buddha also explained to him the Four Basic Primary Elements as well as all micro-physical phenomena and their impermanence, unsatisfactory and insubstantial nature. He also explained the concept of Nibbana. Baka Brahma could no longer assert his doctrine of eternalism, nor could he argue with the Buddha. But, as he wanted to cover up his defeat, he proposed to the Buddha to compete in terms of psychic power.

“Bhikkhu, I shall make myself invisible to you. You try to find me”, said Baka Brahma. But he could not make himself invisible as the Buddha blocked his psychic power. Baka Brahma created great darkness to make him invisible. However, the Buddha dispelled that darkness by his psychic power. At last Baka Brahma went into his mansion and hid under a wishing tree (Padesa tree). But all those present in the gathering could still see him. Not knowing what to do, he sat down meekly. He felt embarrassed as other brahmas laughed at him.

The Buddha said: “Baka Brahma, if you can’t make yourself invisible, I shall make myself invisible”. So saying, the Buddha disappeared from the gathering of brahmas. No one could see the Buddha. Nevertheless his voice be heard as he preached as follows: “Oh, brahmas, understand that all beings who are born in the sense-sphere, fine material sphere and non-material sphere are subject to aging, illness, decay and death. I also see beings who are seeking liberation but are on the wrong way and being reborn incessantly in the thirty-one planes of existence. So I never held the view that all beings and things are permanent. I have severed the craving for all existences with the knowledge of the four Path-consciousness”.

The brahmas heard the pleasant voice of the Buddha preaching to them, but they could not see him. On hearing the discourse, many brahmas realized the Four Noble Truths and were liberated from the round of rebirths . Baka Brahma himself admired the Buddha and discarded his wrong view.

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Title- The Eight Great Victories: {6} The Great Victory Over The Wild Elephant Nalagiri

Title- The Eight Great Victories: {6} The Great Victory Over The Wild Elephant NalagiriNalagiri was a very ferocious…

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Title- The Eight Great Victories: {4} The Great Victory Over The Demon Alavaka

Title- The Eight Great Victories: {4} The Great Victory Over The Demon AlavakaThe demon, Alavaka, lived in his own…

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Title- The Eight Great Victories: {1} The Great Victory Over Devaputta Mara

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Title- The Eight Great Victories: {3} The Great Victory Over Cincamanavika

Title- The Eight Great Victories: {3} The Great Victory Over CincamanavikaCincamanavika was a female disciple of the…

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Title- The Eight Great Victories: {2} The Great Victory Over The Wandering Ascetic Saccaka

Title- The Eight Great Victories: {2} The Great Victory Over The Wandering Ascetic Saccaka The ascetic Saccaka,…

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Title- The Eight Great Victories: {5} The Great Victory Over Angulimala

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Title- The Eight Great Victories: {7} The Great Victory Over Nandopananda Dragon

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Title- Realization of the Dhamma E-book

Posted on September 14, 2016 by Ye' Thu Aung

Chapter (1)

-Who is the Buddha?
-The Life of the Buddha
-What is Dhamma?
-Kalama Sutta
-What is Sangha?
-What is Buddhism?
-What is Buddhasasana?

Chapter (2)

-Supporting Parents is a Supreme Blessing
-The Way to Repay
-A Greatful Monk
-Who is an Enemy?
-Five Duties of Parents
-Five Duties of Children
-We learn it from Teachers
-Animosity over a Handful of Sesamum Seeds
-Five Duties of a Teacher
-Five Duties of a Pupil

Chapter (3)

-The Five Precepts
-A Basic Sense of Humanity
-Kamma (Action and Reaction)
-Kamma or Karma
-Kamma is not Moral Justice
-Religions that believe in Kamma
-Different functions of Kamma
-A Blind Bhikkhu
-Kamma and Vipaka
-Akusala Kamma (unwholesome action)
-The Story of Losaka Tissa Thera
-Kusala Kamma (wholesome action)
-The Great Dana of a Poor Man
-Rebirth
-Dependent Origination
-Dependent Origination in brief
-Ogress Kala Yakkhini

Chapter (4)

-Samatha-Bhavana (Tranquility Meditation)
-Buddhanussati Bhavana
-Metta Bhavana
-The Great Advantage of Metta
-Development of tranquility concentration (samatha)
-Five Aggregates (Khandhas)
-Vipassana (Insight Meditation)
-The Noble Eightfold Path (Ariya Atthangika Magga)
-The Four Noble Truths (Ariya Sacca)
-Four Stages of Magga-Phala Nana
-Development of Insight (Vipassana)
-Mindfulness in Daily Life
-Seven benefits of Vipassana
-Healing incurable illness through Vipassana
-Never say it is incurable
-The Immediate Benefits of Meditation
-Miracle of Young Samaneras

Chapter (5)