Khmer Buddhist Monk Pray Dharma During Khmer News Year

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THE FOUR NOBLE TRUTHS

Once there was a woman named Kisagotami, whose first-born son died. She was so stricken with grief that she roamed the streets carrying the dead body and asking for help to bring her son back to life. A kind and wise man took her to the Buddha.
The Buddha told her, "Fetch me a handful of mustard seeds and I will bring your child back to life." Joyfully Kisagotami started off to get them. Then the Buddha added, "But the seeds must come from a family that has not known death."
Kisagotami went from door to door in the whole village asking for the mustard seeds, but everyone said, "Oh, there have been many deaths here", "I lost my father", I lost my sister". She could not find a single household that had not been visited by death. Finally Kisagotami returned to the Buddha and said, "There is death in every family. Everyone dies. Now I understand your teaching."
The Buddha said, "No one can escape death and unhappiness. If people expect only happiness in life, they will be disappointed."
Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:

• What's wrong with me?
• Why am I sick?
• What will cure me?
• What do I have to do get well?

The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again. The Four Noble Truths 1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.
  1. Suffering: Everyone suffers from these thing
    Birth- When we are born, we cry.
    Sickness- When we are sick, we are miserable.
    Old age- When old, we will have ache and pains and find it hard to get around.
    Death- None of us wants to die. We feel deep sorrow when someone dies.
Other things we suffer from are:
    Being with those we dislike,
    Being apart from those we love,
    Not getting what we want,
   All kinds of problems and disappointments that are unavoidable.
 
 
 
The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering. He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
...but when one loses them, there is suffering."
                                              Dhammapada
2. The cause of suffering
The Buddha explained that people live in a sea of suffering because of ignorance and greed. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they can not be satisfied or enjoy life.
For example, once children have had a taste of candy, they want more. When they can't have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomach-ache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserve a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy.
3. The end of suffering
To end suffering, one must cut off greed and ignorance. This means changing one's views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha's teachings. It can be experienced in this very life.
4. The path to the end of suffering: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.

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BASIC TEACHINGS OF THE BUDDHA

THE THREE UNIVERSAL TRUTHS
 One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?" During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them. 1. Nothing is lost in the universe The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us. We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal. 2. Everything Changes The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens. Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round. 3. Law of Cause and Effect The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike. The law of cause and effect is known as karma. Nothing ever happens to us unless we deserves it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future. The Buddha said, "The kind of seed sown will produce that kind of fruit. Those who do good will reap good results. Those who do evil will reap evil results. If you carefully plant a good seed, You will joyfully gather good fruit." Dhammapada

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Buddhist Views of the Afterlife By Jason D. Gray

There are variations among the Buddhist views of what occurs after death. However, the unifying feature of each is that the cycle of death and rebirth (reincarnation) is to be avoided by achieving nirvana. Nirvana, which means “extinction” or “blowing out”, also often translated as “bliss”, is the letting go of individual identity and desires (Ashton and Whyte, p 46). Thus, in the state of nirvana (the state toward which enlightenment drives one) there is no longer an ‘individual’ and there is no survival of subjective experience. However, this is desirable from the Buddhist perspective because, according to Gautama Buddha (the supreme Buddha) the essential nature of embodied life is suffering caused by desire for (in part) permanence and identity (in general for earthly things). One striking aspect of the Buddhist view is that there is no soul, as it is understood in the Judeo-Christian or scholastic philosophy traditions. That is, there is no permanent substance or essence which endures after death. Rather the elements of individual identity necessary for Buddhism to have an intelligible view of reincarnation are predicated on, “…an endless array of phenomena making up the individual. These can be divided into five basic categories: physical phenomena, emotions, sensory perceptions, responses to sensory perceptions, and consciousness.” (Coward, p 89) In the Buddhist view these elements can continue to exist after the death of the physical body, although they do not take the form of an immortal soul. The phenomena have a finite longevity and are, for instance, dissolved upon the attainment of nirvana or even upon reincarnation (according to one Buddhist tradition). There are two major Buddhist schools: Theravada (which is more closely associated with the teaching of Gautama Buddha) and Mahayana (which differs from the Theravada school in that it includes a ‘pure-land’ view of the afterlife, as well as some liturgical differences). These schools of thought reflect one major difference in Buddhist views of the afterlife (i.e. in the experience of the unenlightened immediately after death), however even within the Theravada school of thought there is some variation in afterlife belief. What follows are the various afterlife beliefs of some of the Buddhist schools of thought: 1. The Pali tradition (Theravada school) which dates from the earliest stages of Buddhism holds that only Karma and nothing else from a previous life continues to exist in reincarnation.[1] On this view reincarnation is really just one life coming to an end and another life with similar karma beginning. In the Pali tradition, “…an earlier process comes to an end, yet provokes another process that has structural similarity to the first.” (Coward, 92) Buddhaghosa, a great commentator and interpreter in this tradition, says that the five categories (previously mentioned) disintegrate upon death but are reformed in the life of one coming to be. Reincarnation can be thought of as, “…the reciting of a text by the teacher, which is repeated in the disciple’s mouth… [or] like the flame of a candle igniting another candle.” (Coward, 92) In this tradition reincarnation is instantaneous and at the moment of death a new embodiment is born. 2a. One prominent Buddhist view (from the Theravada school) is that following death there is an “intermediate state” which occurs after death but prior to reincarnation. In one version (the Abhidharmakosha tradition) the intermediate being has complete sensory faculties but is non-physical (so the tactile sensations are illusory).[2] According to this tradition the intermediate state is a conduit to rebirth or nirvana. However, it is the karma from the person’s life that determines which will be realized and there is nothing that can be done in the intermediate state to alter a continuation to nirvana or rebirth. Unlike the Pali tradition the Abhidharmakosha tradition maintains that there is a continuation of the idiosyncratic nature of the deceased person, although in a “drastically transmuted nature” (Coward, 93). 2b. Another view of the intermediate state (the Tibetan tradition in the Theravada school) is that the intermediate state after death is a time that a person may still achieve nirvana by giving up their cares/desires/woes from the previous life (i.e. there is still a chance to avoid rebirth).[3] According to the Tibetan tradition, “One who gained enough spiritual insight and practice in life will become aware of the primordial luminosity at the moment of death… [and] will not go into the intermediary state but actualize nirvana.” (Coward, 97) If one does not immediately achieve nirvana upon death, then one will proceed into the intermediary state where one will have visions. The first of these visions is, “…a light of the utmost brilliance manifesting as the five Buddha(s)…” (Coward, 98).[4] The five Buddhas first take on peaceful, then wrathful forms. Even the wrathful form is a reflection of the compassion of the Buddha, meant to, “…arouse persons from their stupor so that they can progress on the path toward enlightenment.” (Coward, 99) In the next part of the intermediary stage the person is presented with visions of their past life and shown nightmare visions. They are allowed to observe the world of the living, but being disembodied cannot interact with it. The emotional response of the person to these memories, visions, and observations determines their future embodiment. If the person feels lonely, sad, or afraid they will be reincarnated. The Tibetan Book of the Dead advises those at this stage to give up their earthly concerns: “Although you had been exposed to the intermediary state of true being, you did not grasp its sense…If you can now find the strength to surrender to suchness (i.e. things as they are), then…you will not enter a womb but realize liberation.” (Coward, 100) If a person in the intermediate state can give up their desires to cling to life, be with loved ones, or retain their individuality they are an enlightened spirit which will not need to be reborn and has achieved nirvana. 3. Pure Land Buddhism (in the Mahayana school) which first emerged in India (and later in China and most prominently in Japan), views the afterlife (at least in part) as a ‘heaven-like’ place that is free from fear, want, or sadness. The purpose of the pure land is to provide for the dead rebirth into a life from which it is easier to achieve nirvana. The Pure Land (or the Buddha Field) is the creation of Buddha Amitabha (a Bodhisattva -or saint- because he dedicated himself to the salvation of others). It is decorated with jewels and precious metals and lined with banana and palm trees. Cool refreshing ponds and lotus flowers abound and wild birds sing the praises of the Buddha three times a day (Ashton and Whyte, 50). There are so few miseries in the Pure Land that, “… one could look forward to being in it not as a means to an end (nirvana) but as an end in itself.” (Ashton and Whyte, 48) However, the ultimate goal of the Pure Land Buddhist remains nirvana. The biggest difference between Buddhist and western religious beliefs about the afterlife is not reincarnation. Rather it is the belief that the ideal end state (nirvana) is a complete dissolution of the self. In the Buddhist picture the immortality of personal identity and perspective is not desirable. In fact it is by desiring or clinging to these things that one thwarts the ultimate goal of nirvana.

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The Critical Issue of Life and Death

Life is impermanent. After we come into this world, we may live for ten years, possibly a hundred years, or perhaps even longer. But we grow, and finally we have to die. People normally think of death as the end of everything. There is nothing great about it. But according to Buddhism, our life does not begin only at the moment of birth; and death too, does not imply the end of everything. If life was as simple as this, then this would encourage us to fritter away our time with no purpose. Actually, we existed before we were born, and we will have another life after death. We will be reborn in another place and the cycle of life and death will continue endlessly. The constant rebirth into this suffering world is a bigger problem than the simple death at the end of each life! Constant rebirth is difficult to solve and it becomes a critical issue when we recognize and wish to overcome it. The situation is analogous to a businessman who starts his business at the beginning of the year. At the end of the year, he has to account for his profit and loss, repay all his debts and get back what others owe him. This process repeats the following year, and every year thereafter. The closing of everything. The businessman plans to accumulate long term profits and increasingly valuable assets year after year. But this is not an easy task to fulfil!. How should we handle this problem? We can be more confident about the following year’s financial position if the current year’s business is profitable. Everything will run more smoothly next year. However, if this year results in a loss, then next year’s financial position will be tight. We may have to borrow from here or there, causing a lot of frustration, worry, and suffering for ourselves. Life is the same. When there is birth, there will be death. During this process of life and death, we have to consider our profits and losses. If we do not put in an effort to uplift ourselves, we may lose our human status in the next life, and this will certainly be a loss! If we improve ourselves and become a better person in this life, then we will create good prospects for our future. Although our "End of Year (life) Account" may show an unfavorable "financial (karmic) position", if we can justify ourselves skilfully, we may still get through the last difficult period. Thus, a practicing Buddhist should pay attention to the moment of their last breath. We should behave well, think positively, and be mindful at the moment of our last breath. When we talk about life and death, some think that death means the end of everything. Thus, we must first clarify these misunderstandings about "death" before we discuss "life". People normally have a fear of death. In fact, death is nothing to be afraid of. This is analogous to the businessman who runs a good business at all times and manages it well until the closure of the financial year. When the New Year comes he will certainly enjoy a comfortable life. Therefore, as long as we have prepared well during our lives, we should be happy when we are healthy, and should not be frightened when sickness or even death comes. The Three Types of Death According to Buddhism, there are three types of death: 1. The end of life: No matter how long we live, once the life that we obtained from our past karma is finished, we will die. This is like a lamp. When the fuel is consumed, the light will go out. If the "karmic fuel" for our life is for one hundred years, then, at the end of one hundred years, we will die, and there are no alternatives! 2. The exhaustion of merit: We need daily necessities such as food, clothing, and shelter in order to live. Some of us may die before we reach old age because of the exhaustion of our merits. We may die of hunger or cold. 3. Death at a time when one should not die: Some of us may die because of wars, floods, fires, accidents, sickness, lack of care or nutrition, or over-work. This type of death is different to the other two types mentioned above. With regards to death, a practicing Buddhist should remember two points: 1. Whether we are young or old, we may die at any time. Although humans have an average life span, exhaustion of merits or unforeseen circumstances for any individual may cause us to die at any time. Life is impermanent. So we should be diligent in practicing the Buddha’s teachings, and not wait until the next life, or life thereafter! 2. Do not think or misunderstand that life is determined by our past karma only. In fact, the major influence comes from our actions in the current life. If we always commit wrong deeds, do not take care of ourselves, and are lazy, then consequently we may become poor and may die of starvation while young or middle aged. But death as such does not necessarily imply the end of one’s actual life process. How Does the Cycle of Life and Death Come About? What is this cycle of birth and death? How does this cycle of life and death come about? What determines our improvement or deterioration? According to Buddhism, it is determined by our karma. Karma is the energy or influence that is left behind by our actions. Due to our past karma, we are born as human beings in this life. Similarly, the good and evil karma of this life and past lives will also affect our future lives. Many Buddhists think of ‘karma’ as ‘evil karma’ only. This is not true. The energy that is left behind by our actions or thoughts, be it good or evil, is referred to as ‘karma’. Our future is determined by our karma. Thus, the Buddha Dharma says, "We reap what we sow". Between our past and present, which bad or good karma, will determine our next life? There are three situations as stated in the following: a) Strong karma When we are at the brink of death, the good and evil karma we have generated in our life will appear in front of our eyes. Usually we generate a lot of good or bad karma every day. At the moment of our death, if strong good or evil thoughts arise, they will determine our future. For example, the memory of killing one’s own father is unforgettable. The thought will always be in one’s mind. At the moment of death, this evil scene (karmic action) will appear in front of one’s eyes. Similarly, one who is very filial will see their own filiality and good deeds at the moment of their last breath. This is similar to a debtor. At the end of the year, all creditors will come and chase after the debtor for their money, and the debtor will pay the creditor who applies him the greatest pressure first. b) Habitual Influence Some people may have karma that is neither extremely good nor extremely bad. In these circumstances, habitual actions may become the major influence on their fate. Accumulated minor evil actions will produce an evil result. Accumulated minor good deeds will produce a good result. There is a saying; "Although a drop of water is tiny, it may gradually fill a big container." The Buddha also gave us an example: If there is a big tree that is leaning to the east, it will certainly fall towards the east when being axed. The Chinese always say: "At the time of death, the ghosts that feel injustice will come and ask for one’s life." Those who killed pigs and goats will see pigs and goats, and those who killed snakes will see snakes. If we see these, we will have great suffering. We may tremble with intense fear, and lose our minds. In fact, the pigs, goats and other animals that have been killed would have been reborn according to their own karma. However, those who did the killing will tend to continue to act in an evil way. They will accumulate more evil karma. Thus, at the moment of death the karmic action (cows, snakes, pigs, or goats etc. requesting recompense of life for lives taken) will appear in front of us and we will receive retribution according to our karma. There is a story about a person who robbed and murdered a rich man in the middle of the night. After the incident, he felt that the rich man was always following him asking for his money and life. In time the murderer was frightened to death. Later, it was found that the rich man was only injured and was still alive. This anecdote illustrates that evil ghosts do not come to ask for one’s life. The Buddha’s explanation of karmic action explains the result perfectly. Those who did evil will see suffering at the last moment before death overtakes them, and those who behaved well will be peaceful and happy at that last moment. So we should be careful about the habitual karma that we generate daily! c) The Last Thought Some people may not have accomplished great things; perpetrated particularly evil deeds; nor established distinct habitual actions. During the last moment of their lives such people may suddenly think of something. This last thought, whether good or evil, will influence their next rebirth. The Buddha’s teachings encourage those who are seriously ill to remember and to recite the merits of the Buddha, Dharma and Sangha and the merits of Dana and of following the precepts. This will help us to have good thoughts. Relying on the energy of these good thoughts, we may have a good rebirth. Some may generate a lot of good karma during normal times, but may be nervous or sad during their last breath. This may cause evil thoughts to arise and hence result in a poor rebirth. This is analogous to a merchant who has done good business throughout the year but who does not manage his business affairs well during the closing period of the financial year and thus causes the whole year’s effort to be wasted. When someone is about to die, whether they are young or old, we should try not to cry, as this may affect the dying person’s emotional state and cause them suffering. We should advise the person to let everything go and to think about the Buddha, Dharma, Sangha, good acts of Dana, and other meritorious deeds that they may have done. It is as if our business was not very good during the year, but because of skilful management during the crucial end of year period, we may nevertheless have a happy new year. However, we should remember that our daily effort is still important. It is not rendered insignificant compared to the last minute’s effort. If we habitually commit evil deeds it is hardly to be expected that we will have good thoughts at our death. If we habitually accumulate great merits, or have more modest tendency to do good, then with the assistance of others in recalling these merits during the moment of our last breath, we may have a better rebirth. Other Defilements Necessary for Rebirth How does rebirth occur after our death? Normally death refers to the moment when one’s breathing and mental activities have stopped, and the body temperature drops. On the other hand, birth refers to the time when the baby is born. However, according to the teachings of the Buddha, our past karma is the main cause of the new life which comes about when the father’s sperm cell combines with an egg from the mother. This is referred to as conception: the initiation of the birth process. Thus, those who carry out abortions are in fact committing the evil deed of killing. Why are we reborn after death? It is not inevitable that everyone will be reborn. Some may be reborn and others may not. Rebirth is caused by one’s karma. With good karma we will produce good fruit. With evil karma we will suffer evil results. If we generate good and evil karma all the time, does this mean that our cycle of life and death will continue endlessly? In fact, karma alone may not cause us to be reborn. Besides karma, defilements are needed as the secondary cause of rebirth. The major defilement is the ‘love’ of life. Thoughts of greed and attachment to this illusory world, with the foolish wish to live forever, plant in our deluded minds the seeds for continuous life and death. A practicing Buddhist who wishes to end the cycle of life and death needs to let go of self-centered love and attachment to self-destructive living. This is similar to planting crops. Although we may have seeds, without water and fertilizer, the seeds will not sprout. Thus, even though we may have generated a lot of good or bad karma, without the fertile conditions provided by defilements (i.e. love and attachments), the seeds of our sufferings will not sprout. If we crave for comfort, luxury and wealth, and cling to our life, we will never break the cycle of life and death. In order to end the cycle of life and death, we must let go of our attachments thoroughly, then new life will not emerge. To achieve this we should remember not to do evil, but to do more good. We should accumulate our merits in order to gain a good repay in the future. We should not attach ourselves to the process of life and death, but to strengthen our determination to leave this deluded, suffering world.

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Triple Gems praying of the Thailand kids

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in a few sentences... by the Monk Dhamma Sāmi

Before all, we should know that this bhikkhu Gotama's teaching (alias Buddha) is totally contradictory with all our spiritual fantasies and that it is not always pleasant to hear. But let us make up our mind well about what we actually want; do effective medicines always have a pleasant taste? En tout cas, le dhamma est une chose totalement incolore, inodore, dépourvue de goût, insonore et intactile. Which purpose does it serve? Buddha's teaching has only one goal and the whole of that which constitutes it are only elements which lead to this point: Leading one's fellow beings to the ultimate aim by inciting them to perform what ought to be performed so that they understand by themselves the benefits yielded by this path while explaining them how to follow and handle it. In pali language, the ultimate goal is named: nibbāna. As Buddha has imparted his teachings in pāḷi language, let us use this dialect whose words sometimes have very different definitions from the Sanskrit ones supposedly corresponding to them as their equivalents. For instance, the use of the word "nirvana" calls for a definition that some other schools ascribe to it, which is in contradiction with the meaning conveyed by the word nibbāna. All that which is known now a day under the name " Buddhism ", is a mere huge salad into which anyone adds his or her own ingredients. This is done to the uttermost extent that we totally forget at last what has to be done in order to everlastingly put an end to all sorrow, to reach the understanding of reality, mental peace or else at the worst even: We are not aware that something has to be fulfilled. These are the four questions that everybody can ask as follows: Does life give us a perfect, unswerving and endless happiness? Why do we inevitably come across problems, dissatisfaction or any other hassles? Does an alternative to suffering exist, hence means to irreversibly emancipate ourselves from it? What should be done in order to escape from this hellish circle, of an unsteady and endless nature, which entangles the life of each of us? What is the practice that leads to the final eradication of all sorrows and all defilement (impurities). Answering to these questions is the raison d'être of Buddha's teaching. In the big salad of Buddhism and religions, some so-called great masters will assert that to succeed in dressing the choicest salad, one must pour a very large quantity of tomatoes. Hence, their disciples will strive to put in their salad as many tomatoes as they can, without even knowing the reason why they are doing it. Moreover, the master with whom we presently deal doesn't himself know why he advised so. In order to concoct the perfect salad, others will claim that we should emphasize on large quantities of olives and onions. For some others too, the success of the concoction will lie in pouring into the salad bowl everything that is at reach of our hands. On the other hand, others will stress out the importance of pouring into it a strict minimum of food in order to enhance its quality. Whereas another fellow will explain that the perfect salad is obtained owing to having put into it all the ingredients in their fairest proportional quantities. However, according to Buddha, the contents of the salad ... do not have the slightest importance. The only worthy thing is to know it, while observing it mindfully in order to find out and understand what it is made of, whatever its nature may be. No matter if it is small, nourishing, fresh, shrivelled, soft, spicy, varied, tasteless, light, fat... There is no perfect salad. Only our skill to take the highest benefit from its concoction is essential, and this former can be of a high or low range. The best thing we could do is to utilize all the groundwork we have at disposal, without ceaselessly trying to modify everything. The one who goes around in circles, if he speeds up the pace, if he changes the direction or if he transforms his outlook, will nevertheless always keep on going around in circles. Let's well understand that by adding some lettuce leaves in order to conceal the ingredients whose sights displease us, we won't solve the problem.

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