ARIYAN TEACHINGS - to create a better life

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i was forwarded this message from a friend and i have benelfed much.

so i hope to share this message with all of you so that you can

create a better life for yourself. These came from the teachings of

the Buddha but it reflect the law of nature, cause and effect and

can be practice by people of all religion.

 

 

ARIYAN TEACHINGS - to create a better life

 

 

 

 

EVERY ACTION HAS ITS CONSEQUENCE

 

5 Basic Virtues

 

1. I undertake to abide by the precept to abstain from killing.

2. I undertake to abide by the precept to abstain from stealing.

3. I undertake to abide by the precept to abstain from sexual

misconduct.

4. I undertake to abide by the precept to abstain from lying.

5. I undertake to abide by the precept to abstain from liquor that

causes intoxication and heedlessness.

 

The Consequences of Breaking or Observing the Five Precepts

 

The Consequences of Killing Sentient Beings

Whosoever kills any living being will be reborn in one of the four

lower abodes after death. Even when he is freed from there and is

again reborn as a man, he will encounter the following

evil consequences:

1. Having physical deformities and disfigurements,

2. Being ugly,

3. Being pale and feeble,

4. Being dull and inactive,

5. Being easily frightened when confronted with danger,

6. Being killed by other or facing death in youth,

7. Suffering from many diseases,

8. Having few friends, and

9. Being separated from beloved ones.

On the other hand the one who abstains from killing sentient beings

will enjoy the benefits

which are the opposite of the above consequences.

 

Consequences of Stealing

Stealing includes taking other's things without asking for the

permission of the owner, and taking other's properties by force or

by cheating or by trick. Whosoever commits stealing will be reborn

in one of the four lower abodes when he dies. Even when he is freed

from there and is again reborn as a man, he encounter the following

evil consequences:

1. Being poor,

2. Having the bodily and mental suffering,

3. Being tortured by hunger and starvation,

4. Having unfulfilled wishes,

5. Having unstable and easily perishable fortune.

6. Having properties destroyed by five the enemies, namely flood,

fire, thieves, bad inheritors and bad rulers. On the other hand the

one who from stealing will enjoy the benefits which are the opposite

of the above consequences.

 

The Consequences of Sexual Misconduct

Whosoever has sexual relation with person other than one's spouse is

said to have committed sexual misconduct. That person will be reborn

in one of the lower abodes when dies. Even if he is freed from there

and again reborn as a human being, he will encounter the following

evil consequences:

1. Being disgusted by others.

2. Having many enemies.

3. Lacking of wealth and prosperity,

4. Being deprived of happiness,

5. Being reborn as a woman,

6. Being reborn as a sexual pervert,

7. Being reborn in the inferior lineage,

8. Encountering disgrace,

9. Having physical deformities,

10. Being separated from beloved ones,

11. Being inflicted with the loss of wealth.

On the other hand, the one who abstains from sexual misconduct, will

enjoy the benefits which are the opposite of the above consequences.

 

The Consequences of Telling Lies

Telling what is not true by gesture or by words with malicious

intention is committing the action of falsehood. The gravity of that

offence corresponds to the amount of harm done on others. The liar

will have to suffer in the miserable realms after his death. If he

were to be reborn in the human world he will be afflicted with the

following defects:

1. poor pronunciation,

2. uneven teeth,

3. foul breath.,

4. unhealthy complexion,

5. poor eyesight and poor hearing,

6. defective appearance,

7. lack of influence on others,

8. harshness of speech, and

9. restlessness of the mind.

On the other hand the one who abstains from telling lies will enjoy

the benefits which are the oppsite of the above consequences.

 

The Consequences of Indulging in Intoxicants

Intoxicants and narcotic drugs such as alcoholic, liquors, opium,

cocaine and heroin are addictive. Consuming any of these leads to

the drunkeness, forgetfulness and lack of common sense. These in

turn lead to murder, lying and adultery, etc. Moreover the user of

intoxicants or narcotic drugs will enjoy poor health, die young and

will be reborn in woeful abodes.Even when he is freed from there and

is again reborn as a human being, he will encounter the following

evil consequences;

1. lack of intelligence.

2. being lazy,

3. lack of mindfulness.

4. being ungrateful.

5. lack of moral shame and moral dread;

6. insanity, and

7. tendency to commit all evil deeds.

On the other hand he who abstains from consuming intoxicants will

enjoy the benefits which are the opposite of the above evil

consequences.

 

 

 

Extra 5 Virtues for Laymen, Holy men, Nuns, Monks

 

6. I undertake to abide by the precept to abstain from untimely

eating.

7. I undertake to abide by the precept to abstain from dancing,

singing, music, and visiting unseemly shows.

8. I undertake to abide by the precept to abstain from the use of

garlands, perfumes, cosmetics, and embellishments.

9. I undertake to abide by the precept to abstain from the use of

high and luxurious beds.

10. I undertake to abide by the precept to abstain from accepting

gold and silver.

 

Good deeds that produces Happiness

 

Not to associate with the foolish, but to associate with the wise,

and to honor those worthy of honor -- this is the highest blessing.

 

To reside in a suitable locality, to have performed meritorious

actions in the past, and to set oneself in the right direction --

this is the highest blessing.

 

Vast learning, skill in handicrafts, well grounded in discipline,

and pleasant speech -- this is the highest blessing.

 

To support one's father and mother; to cherish one's wife and

children, and to be engaged in peaceful occupations -- this is the

highest blessing.

 

Liberality, righteous conduct, rendering assistance to relatives,

and performance of blameless deeds -- this is the highest blessing.

 

To cease and abstain from evil, to abstain from intoxicating drinks,

and diligent in performing righteous acts -- this is the highest

blessing.

 

Reverence, humility, contentment, gratitude, and the timely hearing

of the Dhamma (Cosmic Law), the teaching of the Buddha, -- this is

the highest blessing.

 

Patience, obedience, meeting the Samanas (holy men), and timely

discussions on the Dhamma -- this is the highest blessing.

 

Self-control, chastity, comprehension of the Noble Truths, and the

realization of Nibbana -- this is the highest blessing.

 

The mind that is not touched by the vicissitudes of life (ups and

downs in life), the mind that is free from sorrow, stainless, and

secure -- this is the highest blessing.

 

Those who have fulfilled the conditions (for such blessings) are

victorious everywhere, and attain happiness everywhere -- To them

these are the highest blessings.

 

 

 

Causes of Downfall and Unhappiness

 

Easily known is the progressive one, easily known is the declining

one. The lover of the Dhamma prospers. The hater of the Dhamma

declines.

 

The vicious are dear to him. He likes not the virtuous; he approves

the teachings of the ill-natured -- this is the cause of his

downfall.

 

The man who is fond of sleep and company, inactive and lazy, and

manifesting anger- this is the cause of his downfall.

 

Whoever being affluent, does not support his mother and father who

are old, and past their prime -- this is the cause of his downfall.

 

Whoever by falsehood deceives either a brahmana, or a samana (a holy

man), or any other mendicant -- this is the cause of his downfall.

 

The person who is possessed of much wealth, who has gold, and who

has an abundance of food, but enjoys his delicacies all by himself --

this is the cause of his downfall.

 

The man who, proud of his birth, of his wealth, and of his clan,

despises his relations -- this is the cause of his downfall.

 

The man who is addicted to women (given to a life of debauchery), is

a drunkard, a gambler, and a squanderer of his earnings -- this is

the cause of his downfall.

 

Not satisfied with one's own wives, he is seen among the whores and

the wives of others -- this is the cause of his downfall.

 

A person past his youth takes as wife, a girl in her teens, and

sleeps not being jealous of her-- this is the cause of his downfall.

 

He who places in authority a woman given to drink and squandering,

or a man of similar nature -- this is the cause of his downfall.

 

He who having but little possessions but great ambition (greed), is

of warrior birth and aspires selfishly to (an unattainable)

sovereignty -- this is the cause of his downfall.

 

 

Evil Deeds that considered Outcast by Saints and Holy Men

 

Whosoever is angry, harbors hatred, and is reluctant to speak well

of others (discredits the good of others), perverted in views,

deceitful -- know him as an outcast.

 

Whosoever in this world kills living beings, once born or twice

born, in whom there is no sympathy for living beings -- know him as

an outcast.

 

Whosoever destroys and besieges villages and hamlets and becomes

notorious as an oppressor -- know him as an outcast.

 

Be it in the village, or in the forest, whosoever steals what

belongs to others, what is not given to him -- know him as an

outcast.

 

Whosoever having actually incurred a debt runs away when he is

pressed to pay, saying, 'I owe no debt to you' -- know him as an

outcast.

 

Whosoever coveting anything, kills a person going along the road,

and grabs whatever that person has -- know him as an outcast.

 

He who for his own sake or for the sake of others or for the sake of

wealth, utters lies when questioned as a witness -- know him as an

outcast.

 

Whosoever by force or with consent associates with the wives of

relatives or friends -- know him as an outcast.

 

Whosoever being wealthy supports not his mother and father who have

grown old -- know him as an outcast.

 

Whosoever strikes and annoys by (harsh) speech, mother, father,

brother, sister or mother-in-law or father-in-law -- know him as an

outcast.

 

Whosoever when questioned about what is good, says what is

detrimental, and talks in an evasive manner- know him as an outcast.

 

Whosoever having committed an evil deed, wishes that it may not be

known to others, and commits evil in secret -- know him as an

outcast.

 

Whosoever having gone to another's house, and partaken of choice

food, does not honor that host by offering food when he repays the

visit -- know him as an outcast.

 

Whosoever deceives by uttering lies, a brahman or an ascetic, or any

other mendicant -- know him as an outcast.

 

Whosoever when a brahman or ascetic appears during mealtime angers

him by harsh speech, and does not offer him (any alms) -- know him

as an outcast.

 

Whosoever in this world, shrouded in ignorance, speaks harsh words

or falsehood expecting to gain something -- know him as an outcast.

 

Whosoever debased by his pride, exalts himself and belittles other --

know him as an outcast.

 

Whosoever is given to anger, is miserly, has base desires, and is

selfish, deceitful, shameless and fearless (in doing evil) -- know

him as an outcast.

 

Whosoever reviles the Enlightened One (the Buddha; Omniscience

Saint), or a disciple of the Buddha, recluse or a householder --

know him as an outcast.

 

Whosoever not being an Arahant (Saint), a Consummate One, pretends

to be so, is a thief in the whole universe -- he is the lowest of

outcasts.

 

 

Unwholesome course of action should be avoided

 

A: Bodily action

1. Killing or destruction of life

2. Stealing or taking what is not given

3. Sexual misconduct or all kinds of bodily harm

 

B: Verbal action

4. False speech

5. Malicious speech

6. Harsh speech

7. Frivolous talk or gossip

 

C: Mental action

8. Covetousness

9. Ill will

10. Wrong views

 

10 Moral Deeds that produces Good Effects

 

i. Charity (dana) is giving, or generosity. It is the volition of

giving one's possessions to others, or sharing them liberally. The

intention is more important than the value of the gift.

To get the best results one should give respectfully, while aspiring

to attain Nibbana. When giving food to a monk, one should approach

within arms-reach, putting the offering into his hands or onto

something held by him. If it is after midday or before dawn, food

should not be given into his hands, but it can be put down near him

to be offered later. Money should never be given to a monk, nor put

down near him, but it may be given to a lay person such as a temple

attendant or trustee, with instructions to provide whatever the monk

needs, or to provide whatever suitable things one wants to give.

Alcohol, weapons, foolish entertainments, bribes, or anything else

that corrupts morality should not be given to anyone, as this is

unwholesome kamma (adhamma dana). The beneficial effects of giving

are wealth, the fulfilment of one's wishes, long-life, beauty,

happiness and strength.

 

ii. Morality (sila) is the volition of refraining from evil. It is

the volition of right speech, right action, and right livelihood.

The beneficial effects of morality are rebirth in noble families or

in heavenly planes, beauty, fame, and having many friends.

 

iii. Mental Culture (bhavana) is the volition when one practises

tranquillity meditation (samatha); or it is the development of

insight by repeatedly contemplating mental and physical phenomena.

Learning to recite suttas and gathas by heart is also included in

mental culture. The beneficial effects of mental culture are

development of wisdom, good reputation, and rebirth in higher planes.

 

iv. Reverence (apacayana) is the volition of paying respect to

Saints like the Buddha, Dhamma, and Sangha; to one's parents and

elders, to teachers, to others who lead virtuous lives,

holy men or to shrines, images, and pagodas. The beneficial effects

of reverence are noble parentage, commanding respect, and

influential positions.

 

v. Service (veyyavacca) is the volition of helping virtuous people,

those about to set out on a journey; the sick, the old, and the

feeble. The beneficial effects of service are having a

large following and many friends.

 

vi. Transference of Merit (pattidana) is the volition of asking

others to participate in wholesome deeds and thereby to share in the

resultant merit. When doing any wholesome deeds such as giving alms,

listening to Dhamma, or practising meditation, one can multiply the

benefits by urging family and friends to participate. The beneficial

effects of transference of merit is the ability to give in abundance.

 

vii. Rejoicing in Other's Merit (pattanumodana) is the volition of

rejoicing in the good deeds or virtue of others. When friends or

family members do wholesome deeds, even if one cannot

participate, one can make wholesome actions by giving them

encouragement. The beneficial effect of rejoicing in others' merit

is finding joy wherever one is born.

 

viii. Listening to the Dhamma (dhammassavana) is the volition of

listening to or reading Dhamma (Ariyan Teachings) with a pure

intention to gain morality, concentration, or insight;

or to learn the Dhamma to teach others. The traditional way to

listen to Dhamma is to sit on a lower seat than the speaker, with

eyes downcast and hands held together, with one's feet

pointing away from the speaker. Shoes, head coverings, and weapons

should be removed. If the speaker is standing, then one should also

stand. The essential point is to be attentive and respectful. The

beneficial effect of listening to the Dhamma is the development of

wisdom.

 

ix. Teaching the Dhamma (Cosmic Law, the Truth, Law of Nature,

Ariyan teachings) is the volition of teaching Dhamma motivated by

compassion, without any ulterior motive to get offerings, honour,

praise, or fame. The beneficial effects of teaching the Dhamma are a

pleasing voice and the development of wisdom.

 

x. Straightening One's Views (ditthijjukamma) is the volition to

establish right understanding (samma ditthi). If one does not

understand what a monk says, or disagrees, one should ask

pertinent questions. When buying gold or gems people question the

seller about their purity. The beneficial effect of straightening

one's views is intelligence and the attainment of nibbana (End of

Suffering)

 

Right view is of two kinds: mundane and supramundane. Mundane right

view means belief in kamma; or the belief that as we sow, so shall

we reap. This right view is found in all religions. An educated

Buddhist will also believe in the tenfold mundane right view as

follows: 1) there is a benefit in giving alms, 2) there is a benefit

of grand offerings, 3) there is a benefit of trivial gifts, 4) there

is a result of good and evil deeds, 5) there is special significance

of deeds done to one's mother, 6) there is special significance of

deeds done to one's father, 7) there are spontaneously arisen beings

such as deities, ghosts, and brahmas, 8) there is this human world,

9) there are other worlds, such as heaven and hell, 10) there are

some people who, by the power of concentration, can see beings

reborn in other worlds.

 

Supramundane right view means right understanding of the four noble

truths, which includes the realisation of nibbana, eradication of

self-view or ego, attaining permanent stability in morality and

unshakeable confidence in the Triple Gem.

 

 

Those interested can go to.......

http://accesstoinsight.org/

http://web.ukonline.co.uk/buddhism/

...........to seek more knowledge.