It is impossible to know the future. Life is uncertain, death is certain. If any person, with that attitude does such things and then dies in an accident, they will surely suffer. All want to be happy, therefore, there mustn't be a minute wasted in unwholesome pursuits, only good must be thought, spoken and acted upon, from moment to moment. The Mangala Sutta explains this nicely.

It's hard enough to undo the bad Kamma that we already have without purposely making more! My opinion: the person lacks an understanding of the way of the world, ie. Kamma-vipaka.

Questions: When a doctor prescribe antibiotics and drugs to help patients to get rid of harmful bacteria , does he create bad Kamma?

Answer: Bacteria in human's body may not be considered a life in Buddhism. Life, in Buddhism, has three factors: karma (kamma), consciousness and physical body. The physical body is maintained by four forces: Karma, consciousness, food and inorganic environment. As a result the physical body is categorised into four according the forces that support and maintain it.

A physical body like bacteria, that is supported and maintained only by food and an inorganic environment, may not be considered a life because it is not a produce of Karma and Citta (consciousness).

So, there should not be anything wrong with a doctor prescribing antibiotics to a patient. Nevertheless, I still want to confirm my view with scientific finding as to what bacteria is. Another point to keep in mind is intention. If a doctor has the will to save his patient rather than to kill other being ( if you consider it to be so) like bacteria.

There are bacteria that die when we eat vegetables. There is no innocent food even if you are a perfect vegetarian. The thing is that you do not intend to kill but you eat mainly for your survival. A surgeon performing an operation with the intention to save life does not accrue demerit when the operation goes wrong and the patient lost his life.

Questions: Is it possible to know someone else's future? If so, is it possible to change the fate of a person by active intervention (e.g. by the Arahants by active preaching) before that person dies?

Answer: From what I've heard and read, this is true. Kamma is changeable. Arahants are very rare! Don't put faith in others to change your Kamma or another's, change your own! Chanting, preaching and/or listening to Dhamma at any time is excellent. For a dying person it can be very helpful indeed.

Questions: I am going to weekly classes of 2 hours on dhamma talks by C. Nima Rinpoche at Kathmandu. Only recently I have discovered this website. All pictures of Buddha or any one in robes attract me like a magnet. Is there a possibility that I would be committing a crime against my present master if I do any reading or study of other literature on Buddhism or should I stick to only one MASTER?

Answer: The Buddha encouraged free inquiry of all religions, teachers and practices. You're free to explore and experiment, you gain a broader view and wider understanding. However some teachers are very particular about this and don't like "their" students to "stray", you must ask your teacher too. Advice: Be 100% with the ANY teacher in the present moment.

Questions: What is it that determines our present situation in this life? Is it kamma? Or is it a mix of kamma, cultural environment, genetic make-up and so on?

Answer: Kamma determines our present situation in this life. Here, Kamma means past Kamma as well as present Kamma. Because of past good or bad Kamma, beings are born in good or bad environment or situation. But they, especially men, can change their situation by present Kamma. There are many stories in Buddhist texts telling us about this. Some people were born in rich families by the power of their past good Kamma but some of them became poor and foolish because they did not take advantage the privilege for educating themselves and were lazy. Some people were born in poor families because of their past Kamma, but some of them became rich and educated because of present good Kamma. Getting better situation in this life depends on both past Kamma and present Effort (Kamma).

Questions: I understand the Buddha was a man, a human being. Then why do we have to pray to him? Do we have to pray or not?

Answer: We don't pray to or worship the Buddha, we pay homage respects, we reflect upon his excellent qualities and aspire to do the same in our lifetime. Praying to any teacher, dead or alive, doesn't repay them for their kindness and patience but practicing and sharing what they have taught you, does.

Questions: How does a Buddhist feel about Euthanasia? Is it all right to assist in a suicide or is it considered bad?

Answer:There is no question of Euthanasia in Buddhism because there is no mercy killing accepted in Buddhist ethics. Unable to accept Dukkha, suffering which is a factor of life, one attempts to end one's own life. Being unable to accept suffering as it is means to be in mentally unwholesome state. Through advanced mental training, especially meditation, one does not create mental suffering out of physical suffering. Philosophically speaking, when one does not identify oneself with pain, the physical suffering is tolerable. To identify oneself with pain is basically seen as false view in Buddhism. Instead of Euthanasia, Buddhism would prefer using pain killers

To help end some one's life may involve "Dosa" destructive force such as anger, irritation, agitation, impatience etc., which is necessarily unwholesome mental formation. Even if the doctor is free from it, the patient may not be. Buddhism is therefore opposed to using euthanasia. (and also capital punishment.) Suicide, euthanasia and capital punishment belong to the same category in Buddhist psychology.

Questions: Is there a type of Buddhism that also believes in the Christian God and in Jesus Christ?

Answer: NO. But there are types of Buddhism that are more sympathetic and even similar to Christianity but Buddhists don't believe in a creator God. We acknowledge that Jesus Christ was a great man and did much good in the world but we don't "believe" in him as such.

Questions: I am researching the Buddhist religion for a project. I was just wondering if you could tell me some ceremonies that Buddhists have. One on birth or death or marriage would be helpful. Thank you.

17th January 1999
Question No. 10: by Blake

Questions: I wish to convert. Please tell me what I need to do so.

Venerable Dhammarakkhita,
South Africa

Answer: Well done friend, however, there's no need to convert as such, just start practising the five precepts and some meditation. You may visit our website for basic instructions and email us so we can direct you to a competent teacher in your area.

Questions: What do I get if I practise Buddhism? Some say that if you were good in this life, then you end up as a better person. But what if there were a World War III and everybody dies. And what do you think about Jesus who actually performed miracles. He can do miracles, then isn't He God?

Answer: What do I get if I practise Buddhism? Oh! you can get great happiness through contentment and optimistic views about the world. "Some say that if you were good in this life, then you end up as a better person." It is correct. If there were a World War III and everybody dies apart from those who are good. You should not think the world war can destroy all people, but it will happen when the entire world is destroyed by fire or flood or air. If it happens good people will be reborn in heaven (higher abodes) after they pass away.

And what do you think about Jesus who actually performed miracles? Yes every body who got concentration power by practising meditation can do miracles. As far as I know, Jesus went to India via Tibet and practised meditation and got power to show miracles. That is why he could do miracles. Then, isn't He God? No, absolutely he is not. Some people can do miracles, you can see it if you watch some TV programs.

Questions: I would like Ven. Dr. Rewata Dhamma to answer my question, as I am familiar with his writings and admire them very much.

My question: As a Buddhist, what should I do if all of the sudden - having read so many books and not meditated as much as I should have - I feel as though I might be losing faith in the Triple Gem as well as my devotion and enthusiasm and interest in the Path, since I've read so many books and am now doubting negatively and feeling indifferent? This is very distressing to me and I am not certain about what I can do to counteract this lapse. Please help! Many thanks!

Answer: It is natural for you to be experiencing doubt and perplexity when you have yet to understand things clearly as they are. Buddhism has two levels of teaching, conventional and ultimate. One who is not able to distinguish between these two levels may have doubt and be perplexed. I, therefore would like to ask you, to try to understand whatever you read according to that level.

There are many teachings or discourses and other writings which are not all suitable for all people. Their suitability depends upon the individual's temperament and needs. Therefore, any teaching, discourse or writing which you understand yourself, use that one alone and leave the rest. In some cases if you need any sort of clarification or explanation you should contact the relevant or right person directly as he or she would be best able to help you.

Meditation is an essential tool for a deeper understand or insight, therefore, I would like to suggest that you meditate regularly and as much as you can. And then gradually things will become clear to you.

Questions: I'm doing a project and I was wondering if you could answer my questions.

Answer: Thanks Brandi for your interest in Buddhism but to answer these broad questions briefly would not do them justice so we would like to refer you to some websites that will furnish you with the information you need. May you be successful.

Questions: A man has instructed his children or his Estate how to use the large sum of his money he is leaving when he dies.

What sort of benefit he can get under those situations in his next existence according to the Buddhist Teachings?

Answer: Both options have merits and disadvantages. In offering Dana it is important to consider some points.

Whatever is given it must be given in good faith, so that maximum good can come out of the Dana. This means we must give Dana to people who really need it. This entails understanding of how Dana is going to be used.

In the example you have given the amount of money is the same whether it is given all in a lump sum or spread over some time. So is the Dana the same whatever cause it is given to? The answer is No.

Example 1: If at the same time of the man's death a disaster hit the village and the village hospital was destroyed and the people and the monks had no healthcare, what are you going to do? Then the second option is not so good as a large sum is needed to build the hospital which will help the villagers and the Dana will last as long as the hospital is present.

Example 2: There are some young people who have no family, they want to study but have no money. Here the second option is good as they need small amounts over regular periods and a sum needs to be kept as we do not know when more children will need help.

So how do we know, "what is good Dana?" This is difficult to answer as in many circumstances we only know that a good outcome has been reached retrospectively. What is a good cause? Do we have to search for good causes? What is important is that we must aim to get the most good for the greatest number who need it . But we can only have good faith that we are doing this.

Questions: I have studied Buddhism for 4 years without a teacher. Some times (every 6 or 7 weeks) when I was having a good meditation (very quite mind), I got very warm and this snapped me out of meditation. After stopping for 1 or 2 minutes, my body went back to normal temperature. I have asked many people about this. One person from Thailand said I should ask a monk about this.

Answer:It is not unusual to feel very warm at a certain stage of meditation. Yogis may notice the unusual feeling and sensation, depending on the particular type of Four Elements which prevails at that time ( either Pathavi, Apo, Tejo or Vayo). Feeling very hot means the Tejo Element was dominant in you.

All you need to do now is to continue noting what is happening in you. If you feel hot, note by saying in your mind, "hot" "hot". You must not be scared. This heat will not burn you. It will eventually disappear and take you to the next stage if you follow the right method. This is the time when a good instructor is essential. Some yogis may abandon meditation at this stage, feeling very frightened and disappointed. Some yogis may think, they have advanced to higher stages, leading to delusion of grandeur, as they do not have good instructors to guide them through.

Questions: According to Theravada Buddhism, when a person dies, the consciousness move to a new host IMMEDIATELY for rebirth (like the sun set at a place will rise at another place). Tibetan tradition believes an individual when accomplished a high degree of meditation can use his or her actual death to gain great spiritual realization OR will move to AN INTERMEDIATE STATE between death and rebirth (BARDO). Is this intermediate state contradictory with the former idea of TherevadaBuddhism?

Answer: I should think that in this question there is no real doctrinal difference but interpretational one. The Tibetans regards so-called Bardoas intermediate stage, which is also the case in many Burmese minds. The Theravada says that the so-called Bardo is a full life in itself, not a half life or intermediate one. One whose meditation is very developed may be able to experience death consciously. A real Bodhisattaknows or experiences it consciously of death, entering into another new life (womb) and the time he is being reborn. The Chief Disciple (Aggasavaka) knows the death and entering into a new womb, but not the experience that he is being reborn. A highly meditator knows or consciously experiences (if does not belong to the above two categories) death. Taung-Pu-Lu Sayadaw knew when he was to go. He predicted it what the Tibetans say as intermediate stage, means for us another full life.

Answer: Only if one already has latent wisdom from previous meditation practices. To attain to Nibbana, one must practise one of the four foundations of mindfulness.

Generosity (dana) and morality (sila) are only enough for a rebirth in "lower" heavens (deva loka). Only meditation (bhavana) leads to the godly realms (Brahma loka) or formless realms (arupa loka) where, provided one is an noble one (ariya), one may go on to Nibbana without returning to the human realm.

Questions: I would like to read more about Buddhist views of euthanasia. I read the answer on this page that talks about it. But are there any official Buddhist texts that would explain the thinking behind this view?

Answer: There is no book belonging to early Buddhist literature, talking specifically about euthanasia directly. But there are no shortage of books from which one can draw some wisdom and come to a safe conclusion on the matter. I would suggest that one reads any authentic book on the "Four Noble Truth" first. It is important to understand the Four Noble Truth clearly in order to understand any Buddhist attitude towards any issue. Killing is discussed under the "Right Action" in the Noble Eightfold Path, which is the fourth Noble Truth. One can also read the Third Major Ruleof the monk (Vinaya) where it says that encouraging someone to take his own life or describing indirectly a method leading to an abortion is considered to be 'killing'. One should also analyse the six roots (hetu) of actions. There are plenty of books on them. I wish to recommend at least the followings:

Questions: I am from a Christian background and recently celebrated my first Vesak this year after taking the Triple Refuge on my own a few months before the Vesak Day. I have to say that the Buddha Dharma has somehow always found a way to come to me though I was a Christian and finally I took the courage to study it ( my family forbids me to embrace this faith ) and I became so wonderfully peaceful and that I was made whole again.

I have a question which I ask in all humility before the Venerables : I am a gay person and have always strive for an understanding of myself and others and try to live according to my best of abilities without involving myself in unmindfulness as not all gays are perverts or paedophiles.

My Question is : Can the Triple Gem accept me as a faithful follower ? * Sabbe Sa

The main teaching in Buddhism is the Four Noble Truth, the fourth item of it is the Noble Eightfold Path. The Eightfold Path is practically known as Middle Path. If you examine the eight constituents of the Path, you will see that it bears no discrimination between different types of people, life style, sexual orientation, colour, nationality, social and education status. The Path teaches us to understand suffering and the way to overcome suffering. It talks not about persons or their background. It is impersonal teaching. We should follow it in an impersonal way. Every body will benefit from it, if practised correctly.

Questions: While meditating one feels intense pain only to be gone after serious noting, (sometimes it lasts an eternity). My question is: "Are we experiencing the bad effects of Akusala Kamma from previous lives?"

Answer:Pain experienced during meditation can be explained by (1) variation in physical make-up of the body of the yogis, (2) pre-existing medical conditions and (3) inability to achieve samadhi to overcome nivaranas(hindrances).

Many yogis could meditate for several hours. There is no reference in Buddhism Texts regarding akusala kammaof the previous existences causing pain during meditation in this life.

Questions: Did the Buddha actually teach the mantras and tantras to his advance followers as claimed by some modern day authors?Are these mantras and tantras part of Theravada Buddhism?

Answer: According to ancient literary sources there is no evidence of Mantrayana ever having existed in early Buddhist teaching. Mantras, however, are found in the Vedas. the oldest of the Hindu Scriptures which pre-date the Buddha's teachings by some two thousand years. Evidence of the use of Mantras by the people of ancient Egypt also exists, and is found in their early religious texts. People used mantras in order to acquire magical powers. The Buddha only did not teach mantras, but he also strongly condemned the use of mantras for mundane gain, and emphatically stated that to do so constituted wrong-livelihood.

The Vetulyavada sect existed during the reign of the Emperor Asoka. Its adherents professed the following beliefs:

2. There is no merit in making offerings to the Buddha, because the Buddha never existed, and never taught.

These doctrines caused great controversy, and became the subject of much debate. Although the adherents of this sect rejected the existence of an historical Buddha, they did accept the doctrine of Sunyavada. These beliefs and doctrines became the fundamental doctrines of both Vajrayana, and Tantrayana Buddhism. These teachings were introduced to people of Sri Lanka in the first century A.D. during the reign of King Balagamabahu I.

Mantrayana sprang from the Mahayana Buddhist Tradition, specifically from the Mahayana sect known as the, Vetulyavada. The centre of this sect was situated at Sri Dhanyakata in the South India, after 2^nd century AD, not far from Sri Parbat, the place where Nagarjuna (1^stcentury BC). the great Mahayana scholar and expounder of the Mahayana Doctrine was born and lived.

Historically speaking, Mantrayana Buddhism was practised from 4OO-7OO A.D.. and Vajirayana Buddhism from 800-1200A.D. Tilopa and Naropa were the Great teachers of the Vajrayana lived during l0^th and 11^th century AD. Nonetheless, substantial historical and linguistic evidence exists which supports the existence of Mantrayana Buddhism before the year 400 A.D.

Questions: Could someone please explain the Five Precepts in relation to using alcohol? Specifically is Buddhist teaching that alcohol and other intoxicants are forbidden or is it that they should not be taken to excess or in such quantities that they prevent mindfulness?

Answer: First we should be clear that the Buddha did not forbid lay people from doing anything. However, in the book of fives in the gradual sayings, he said that one who kills living beings, steals, commits adultery, tells lies, or takes intoxicants, is cast into hell as surely as if he were taken and thrown there.

Unlike monks, lay people are not subject to the Buddha's command. The Buddha did forbid monks from taking Intoxicants, for them it is an offence (pacittiya) against the Buddha's command. Medicine (or food) containing alcohol may be taken, provided the medicine does not smell or taste of alcohol.

For a lay Buddhist who has undertaken the five precepts, the answer is similar to that for monks. The fifth precept says, "I undertake to abstain from intoxicating drinks and drugs that cause heedlessness." Having undertaken the five precepts, a lay person should abstain completely from alcohol, otherwise the five precepts are broken and must be taken again, even if one takes only a small glass of wine,

Some may say, "Taking intoxicants is not immoral like breaking the other precepts, since although it harms one's own health and well-being, it does not harm others." Nevertheless, intoxicated people invariably do disturb the peace of others, though they are not usually sufficiently aware to realise it. Even a small amount of alcohol is sufficient to affect one's judgement, and may cause a fatal accident at work or on the road.

Referring to the sights that had made him leave the palace, the Buddha later said, "On seeing an old man, all intoxication with youth vanished from me. On seeing a sick man, all intoxication with health vanished from me. On seeing a dead man, all intoxication with life vanished from me."

All ordinary human beings are intoxicated, even without taking alcohol or drugs. They are intoxicated wit the pride of youth, health, wealth, success, life, etc. To escape from this delusion is not easy, even for a teetotaller. To take even a little alcohol is indicative of a degree of heedlessness that is unsuitable in a disciple of the Buddha. With only five precepts to observe, a lay person should be looking for ways to refine the precepts, not for ways to evade them. For example, it is traditional to observe the eight precepts at a monastery twice a month on the full-moon and new-moon days, spending the day in meditation, but very few lay Buddhists do this nowadays.

In western society there is no stigma attached to 'social drinking.' If Buddhists adopt a liberal attitude to alcohol they will very soon adopt the same attitude to sexual morals, and to basic honesty and Integrity. The use of alcohol is one of the most significant factors in the moral decline of western society. It has done more damage than hard drugs because it is 'acceptable.'

In the books of fives in the gradual sayings the Buddha says that a lay disciple should not follow five trades: trade in weapons, trade in human beings, trade in livestock, trade in alcohol, and trade in poisons. Therefore, making one's living by selling alcohol is condemned by the Buddha as a wrong means of livelihood. It should be obvious that a publican has to endure all manner of risks to his or her health and personal safety, and cannot make merit by encouraging a customer to drink more, only by telling him to stop. On the other hand, someone growing, preparing, cooking, or sewing wholesome food could make much merit by improving the health, happiness, and well-being of his or her customers.

Drinking alcohol is also mentioned as one of the four ways of dissipating wealth in the Buddha's advice to Singala. So we can be sure that a good disciple of the Buddha should abstain completely from alcohol at all times.

Questions: I'd like to take refuge in the triple gem but at the moment I haven't met a suitable teacher yet. Will it be okay for someone like me to practice Buddhism, especially Buddhist meditations?

Answer: Yes, of course you can practice Buddhism and meditations, they're for anyone. It is best to have a teacher but one may practice without. If you let us know where you are we can guide you to a responsible teacher. Your on your way!

14^th September 1999
Question No. 24: by K.S.Quah

Questions: Euthanasia or mercy killing is not acceptable in Buddhism. But would it be against buddhist ethics if a person, knowing that he is suffering from a grave illness, chooses to face the outcome (his "vipaka") bravely and mindfully? He thinks that by subjecting himself to further treatment will merely prolong survival especially by aritificial means like being hooked to a respirator and probably in a semi-conscious state. Could the choice be considered suicide?

By Venerable Weiponla, London

Answer: It is not appropriate for a Buddhist monk to answer a question on euthanasia. It may be a problem regarding my observance of Vinaya, if I inadvertently give you the wrong impression.

     In order to kill someone, or to commit suicide, and thereby eventually receiving the kammic consequences of it, all of the following five factors must be present
     1. Pana .. The victim of the killing must be a being.
     2. Panasannita .. The killer must know the victim is a being.
     3. Sanciccan .. The killer must have the volition to kill the victim.
     4. Payagam .. The action of killing must be performed.
     5. Marana .. The victim must die. In the situation you describe factors 3 & 4 are not present. At the time of Kassapa Buddha, there were once seven monks in a deep forest, who climbed to the top of a mountain using a ladder. When they had all reached the top the ladder broke. They realised that they could not get down and would starve, as they had no food. They agreed together to practice meditation. On the fifth day, the oldest monk attained full enlightenment. Using the divine power that he then had, he offered to get food for the others. The other monks did not want the food. They agreed to continue with the meditation practice. They realised the greater benefits they could get through the meditation. On the sixth day, a second monk reached the Anagami stage of enlightenment. The others continued with the practice of meditation and eventually they died of hunger, which they did mindfully. Because of their practice, they were reborn alternately in human and celestial worlds until the time of Gotama Buddha, when they attained final liberation.
     In my view, anyone who is suffering a grave illness should continue to live as long as possible, so that he may practise mindfulness. The suffering that he endures in this life is nothing when compared to the suffering in a woeful state. He should continue to be mindful until he reaches the final moment.

Questions: On the subject of reincarnation, what types of kammic actions in this life could lead to one's return as a non-human in the next life, and is it possible to understand a kind of hierarchy in terms of the gravity of a bad deed in this life and one's next return as an animal, such as a pigeon? Or an insect? In other words, what correlation is there between deed in this life and destiny for the next life?

Answer: Intellectualising about Kamma (Karma) only boggles the brain, my answer is practical. Kamma has many variables and is not as clearly defined as we'd like it to be. The main thing is that we develop clarity with honesty and sincerity with ourselves and others in the present in order that we may undo any past unwholesome kamma and that we don't create any future negative effect.

BUDDHISM QUESTIONS AND ANSWERS