3:37min Here we retell the Dog Duty Ascetic Sutta from the Majjhima Nikāya, where an ascetic imitates a dog seeking heavenly rebirth. The Buddha reveals that such conduct only leads to rebirth among dogs. We conclude urging instead the cultivation of genuine virtue and the pursuit of Nibbāna. Transcript: There was a famous sutta in the Majjhima Nikāya called The Dog Duty Ascetic. There was an ascetic named Bhūna who came to the Buddha and asked, “Bhante, what would be the fruit of my practice?” This ascetic acted like a dog all the time—he walked like a dog, ate like a dog, and lived as a dog. That was his practice. He had been following it faithfully, believing it would bring him to the heavenly realms. The Buddha replied, “Don’t ask me this question.” The reason, the Buddha said, is that he only speaks what is true, beneficial, and timely. The Buddha always speaks the truth, but only when it is beneficial and at the right time. Sometimes the truth may not be sweet or pleasant—especially when speaking to someone whose practice may lead to unfortunate results. The Buddha told the ascetic, “If you do this practice perfectly, the best that can happen is that you will be reborn among dogs.” Now, in America, the dog’s life is quite different from the dog’s life in Asia. Some people even wish to be dogs! I have a friend who once said he wanted to be reborn as a dog because he has two dogs living on a nine-acre botanical garden estate in Kaua‘i. He said, “If I could come back as one of my dogs, that would be great!” But people don’t know what it’s like for dogs in India, Sri Lanka, Thailand, Myanmar, or Laos. In many parts of the world, the dog’s life is harsh. Even in America, where there are animal shelters, many dogs are still killed every year. The Buddha said that if one performs such a practice with the wrong view—believing that acting like a dog will bring heavenly rebirth—this wrong view and wrong action lead instead to the lower realms, even below the animal realms, into the hell realms. So my recommendation is this: live a good life every day. Embody wholesome character. Be a “goodie goodie.” Be a little angel in your mind. Always do the right thing. Don’t put on a costume—embody goodness from within. If you act like an angel, that is what you become. But be an angel who uses that goodness for the purpose of reaching Nibbāna. Always wish for the conditions to reach Nibbāna. Be good. Be kind. Be someone others naturally describe as “such an angel.” Whether it comes naturally or takes effort—make that effort.

Three Major Karmas for Next Life There are three major factors that contribute to the near-death moment — the moment just before death — which decide how you are born in the next life. The weight of the kamma The frequency of the kamma The proximity to death — how recent or fresh the kamma is in your mind These three conditions can determine how the results of one’s kamma will manifest in the next life, in the future khandhas (groups of existence). The reason I originally wrote about this was because of a terrible accident in Seoul, South Korea, in 2022. There was a kind of stampede — a massive crowd where the people in front couldn’t move while those behind continued to push forward. Many suffocated and were trampled to death. It was during a Halloween festival, and people were dressed in costumes — goblins, death zombies, or serial killers. Can you imagine dying in such a situation, dressed as one of those things? That proximity to death coming to fruition under such unpleasant conditions is very dangerous. It’s an unpleasant way to die — dressed up as a goblin or whatever. It’s very terrible. I remember in Na Uyana we had one lady who offered food to the monks. Just moments after she gave the meal, she passed away. She came to the monastery, gave the offering, and then died shortly after. It’s not something to laugh about — I was just thinking about cause and effect when smiling. She died just moments after her meritorious act of dāna (generosity). We never want anyone to die, of course. Please try to live as long as possible. But we might guess that there were favorable conditions for her next life.

Here we discuss why Is Halloween Bad According to Theravada Buddhism? We discuss the dangers of dressing up and \"acting\" where the five precepts are broken. We talk about kamma and future lives. The solution is to be a good person all of the time.

see https://americanmonk.org for the full written post Here we talk about the Dhammapada pali verse 109 which is famous in all Buddhist countries and usually said as a blessing after receiving the meal from donors.

Here we talk about how the Triple Gem can be explained to non-Buddhists in relation to Einstein. The second part explains why we might worship a Buddha in a similar manner as an Atheist Physicist might get inspiration from a poster of Einstein on his office wall.

Here we talk about Hiri (Moral Shame) and Ottappa (Fear of Wrong Doing) as it relates to meditation . It is indeed good for meditation and a comprehensive talk explains how this is so. 40 minutes long.

This is a video about how to pronounce \"The Buddha\" according to the authentic international Pāḷi pronunciation. It is different from the American way to pronounce. The focus is on aspirated consonants, like \"dha\". Most of you already know, but some of you do not. I was inspired to make this video a long time ago when my sister I discussed this and I finally got around to making it. You can share this video with your friends if you like it...And I do hope you enjoy this. Disclaimer.. as an American, I'm sure mispronounce things often and I probably will still make mistakes!

Is There A Creator In Buddhism? The creator is kamma. We will explore briefly this statement. We are born from kamma, created from kamma, whatever we do, good or bad, for that we will inherit. There is a small mention of the culakammavibhanga sutta and inferring about past lives.

In this video, we talk about the book, The Dhammapada. It is one of the most famous Buddhist books one can have on his bookshelf. I explain some points about the book, how it is structured and the importance of it as well as the stories that go with it. I hope you find this useful. You can find some translated versions of the original text here (as shown in the video): https://www.buddhanet.net/pdf_file/scrndhamma.pdf https://www.buddhistelibrary.org/buddhism-online/e-books/dhammapada-txt.pdf https://readingfaithfully.org/dhammapada-translated-by-ven-narada-pdf/# The stories can be found here (as shown in the video) https://ancient-buddhist-texts.net/English-Texts/Buddhist-Legends/index.htm

In this Dhammapada verse 118, I again discuss the benefits of giving again and again. Not only that, I tell the story of how food containers, and a cloth bag were donated to me for the purpose giving me more food to take back home. I hope you enjoy this story. I wonder if I will run out of stories to tell? But here they are. I'd like to document some of these touching stories mostly for my self, but to inspire others in the monk life.

Benefits of Alms (last 5 minutes of Giving alms again and again). In this talk, I explain the benefits of going for alms, often with the hardships one faces. Not that it is wished for, but how one deals with it. It is the hard times where growth can come. Further benefits, are appreciation of food, easy to support, meditation, gratitude, and making merit by being a prop for others to make merit as well as the opportunity to share with others from one's own bowl.

Alms stories from Sri Lanka and Kaua'i, Hawai'i. There is a focus on the joy the children have when they give, both in the East or in the West. Dhammapada verses 49 and 118 are referenced.

In this video, I speak about the determinations made during chanting to only follow the Triple Gem as a refuge and no other. This is a determination not only for life, but for the end of Samsara. In the end, I use the power of my own story as a Western Monk and how it is definitely likely that I have made such oaths before, using the power of logic. Notes: HOMAGE TO THE BUDDHA (Buddha-vandanā) Iti'pi so Bhagavā Arahaṁ, Sammā-sambuddho, Vijjā-caraṇa-sampanno, Sugato, Loka-vidū, Anuttaro purisa-damma-sārathi, Satthādeva-manussānam, Buddho, Bhagavā'ti. Thus indeed, is that Blessed One, an Arahant (entirely free from defilements, a worthy one), Fully enlightened [by his own effort], endowed with knowledge and [good] conduct, Who has fared well (i.e. gone the correct path), Knower of the worlds, Incomparable trainer of those who are tamable, Teacher of deities and men, Awakened [from the sleep of ignorance] and Blessed [with good fortune]. Buddhaṁ jīvita-pariyantaṁ saraṇaṁ gacchāmi. Until life's end, I go to the Buddha for refuge. Ye ca Buddhā atītā ca - ye ca Buddhā anāgatā, Paccuppannā ca ye Buddhā - ahaṁ vandāmi sabbadā. Daily I venerate (pay respects to) the Buddhas of the past, the Buddhas of the future and the Buddhas of the present. N'atthi me saraṇaṁ aññaṁ - Buddho me saraṇaṁ varaṁ, Etena sacca-vajjena - hotu me jaya-maṅgalaṁ. There is no other refuge for me, the Buddha is my supreme refuge, by this assertion (lit. speaking) of truth may there be victory and prosperity for me. Uttamaṅgena vande'haṁ - pāda-paṁsu-varuttamaṁ, Buddhe yo khalito doso - Buddho khamatu taṁ mamaṁ. I [bow and] pay respects with [my] head at the dust on the feet of the Supreme Great One. [If] I have [committed] any erring or wrongdoing towards the Buddha, may the Awakened One forgive me for that. HOMAGE TO THE DHAMMA (Dhamma-vandanā) Svākkhāto Bhagavatā Dhammo, Sandhiṭṭhiko, Akāliko, Ehi-passiko, Opanayiko, Paccattaṁ veditabbo viññūhī'ti. The Dhamma is well expounded by the Blessed One, to be realized in this [very] life, with immediate results, inviting investigation, leading to Nibbāna and to be experienced personally by the wise. Dhammaṁ jīvita-pariyantaṁ saraṇaṁ gacchāmi. Until life's end, I go to the Dhamma for refuge. Ye ca Dhammā atītā ca - ye ca Dhammā anāgatā, Paccuppannā ca ye Dhammā - ahaṁ vandāmi sabbadā. Daily I venerate (pay respects to) the Dhammas of the past, the Dhammas of the future and the Dhammas of the present. N'atthi me saraṇaṁ aññaṁ - Dhammo me saraṇaṁ varaṁ, Etena sacca-vajjena - hotu me jaya-maṅgalaṁ. There is no other refuge for me, the Dhamma is my supreme refuge, by this assertion of truth may there be victory and prosperity for me. Uttamaṅgena vande'ham - Dhammaṁ ca ti-vidhaṁ varaṁ, Dhamme yo khalito doso - Dhammo khamatu taṁ mamaṁ. I [bow and] pay respects with [my] head to the Dhamma, which is three-fold9 and supreme. [If] I have [committed] any erring or wrongdoing towards the Dhamma, may the Dhamma forgive me for that. HOMAGE TO THE SAṄGHA (Saṅgha-vandanā) Supaṭipanno Bhagavato sāvaka-saṅgho, Uju-paṭipanno Bhagavato sāvaka-saṅgho, Ñāya-paṭipanno Bhagavato sāvaka-saṅgho, Sāmīci-paṭipanno Bhagavato sāvaka- saṅgho, Yad-idaṁ cattāri purisa-yugāni aṭṭha purisa- puggalā, esa Bhagavato sāvaka-saṅgho, Āhuneyyo, Pāhuneyyo, Dakkhiṇeyyo, Añjali-karaṇīyo, Anuttaraṁ puññakkhettaṁ lokassā'ti. The order of the disciples of the Blessed One has practiced well, the order of the disciples of the Blessed One has practiced uprightly, the order of the disciples of the Blessed One has practised according to the right path, the order of the disciples of the Blessed One has practised in a suitable way [to attain nibbāna]; just this, i.e. the four pairs of men or the eight individuals, is the order of the disciples of the Blessed One, who are worthy to attend on, worthy to receive hospitality, worthy to receive offerings, worthy to receive salutation with palms placed together showing respect and are an unsurpassed field of merit for the world. Saṅghaṁ jīvita-pariyantaṁ saraṇaṁ gacchāmi. Until life's end, I go to the Saṅgha for refuge. Ye ca Saṅghā atītā ca - ye ca Saṅghā anāgatā, Paccuppannā ca ye Saṅghā - ahaṁ vandāmi sabbadā. Daily I venerate (pay respects to) the Saṅghas of the past, the Saṅghas of the future and the Saṅghas of the present. N'atthi me saraṇaṁ aññaṁ - Saṅgho me saraṇaṁ varaṁ, Etena sacca-vajjena - hotu me jaya-maṅgalaṁ. There is no other refuge for me, the Saṅgha is my supreme refuge, by this assertion of truth may there be victory and prosperity for me. Uttamaṅgena vande'ham - Saṅghaṁ ca ti-vidhottamaṁ, Sanghe yo khalito doso - Saṅgho khamatu taṁ mamaṁ. I [bow and] pay respects with [my] head to the Saṅgha, which is three-fold10 and supreme. [If] I have [committed] any erring or wrongdoing towards the Saṅgha, may the Saṅgha forgive me for that.

In this video we cover The Dhammapada Verse 165, Asibandhaka-putta-sutta, and Assaka-Jātaka with some personal stories. These show the basic teachings of Theravāda Buddhism regarding what can be done for someone after they die.

In this Dhamma Talk, I speak of some advice my grandmother told my mother long ago about how we should only create good memories for ourselves. I draw on how this advice relates to Theravāda Buddhism, The Deva-Dhamma-Jātaka, and The Dhammapada verses 67-68 along with a personal story about how I decided not to speak up about a vinaya (monk rule) issue regarding seeds while I was a guest at a monastery in England well over 10 years ago.

Exploring dhp 53 and the different aspects of making merit.

This video helps you memorize The Noble Eightfold Path. It has come to my attention that many people who are seasoned Buddhists cannot recall all 8 factors of The Noble Eightfold Path, or do with ease. Therefore, I have made a small video to help you memorize these ordered factors in English with ease.

Mahayana has a different definition of a Bodhisatva than the Theravada Bodhisatta (Pali Language). I explain this difference and I also emphasize that there is a Buddha Path in the Theravada School (also known as Hinayana). However, because it is so difficult, it is not often encouraged.

Part 3 of Sayadaw U Ukkamsa's Dhamma talk on Vesak Day 2017. Stories from the commentary related to the topic. Given in Maymyo Pa-Auk Center.

Part 2 of Sayadaw U Ukkamsa's Dhamma talk on Vesak Day 2017. The second part

Part 1 of Sayadaw U Ukkamsa's Dhamma talk on Vesak Day 2017. The first part speaks about the 10 types of Kusala and Akusala Dhammas.