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31/12/2020

24/08/2020

“We are shaped by our thoughts;
we become what we think.
When the mind is pure,
joy follows like a shadow that never leaves.”

19/07/2020

Meditation Or Mental Culture.....

Introduction________

We are living in a world community where people think they can find happiness, inner peace and harmony through wealth, power and social status. They also seek happiness through family relationships, jobs, partners, friends and sensual pleasure. They try to change the external conditions of their physical, social and political environment in various ways, because they believe that when these conditions are developed, they can become happy and peaceful. But they forget that at no time will conditions stop changing. Even before the fulfilment of their dreams,things will change and the promise of happiness fades away like the morning mist at daybreak. The harder they try to reach out for happiness, the more elusive it becomes, like catching a fluttering butterfly wich is so enticingly near.

People waste a lot of their mental energy when they do not know how to harness it. Energy is like a water fall. Almost everyday, water pours from the waterfall. An innovative engineer, after studying this phenomenon, builds a dam to harness this power. The water so accumulated, is converted into hydro-electric power which lights up streets and houses and keeps the factories running. In the same way, we can accumulate our mental energy, harness it, and use it well to serve others, besides enabling ourselves to experience peace and happiness. The Buddha developed his mental energy to a supreme level which as a result enabled him to finally agin enlightenment.

According to Albert Einstein,even atomic energy which has shaken the whole world cannot train a man's mind. Such is the nature of the mind. Without religious guidance,it is difficult to trian the mind.

Man has turned the whole world into a time bomb because of his ego, hatred, selfishness and cunningness. The life of every living being is in danger, by the various invention clever people have made but which are misused been by those in power. Atomic energy, for example, has been discovered by a human mind, and can be utilised for constructive or destructive purposes. But today politicians seem to be using this energy as a thereat to their neighbours and the whole world. Unless they control their mental energy and channel it for productive ends,great destruction can result..¡¡¡


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>---------(Insecurity of mankind)

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28/05/2020

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28/05/2020

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26/05/2020

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2,000 years old ancient Buddha and Bodhisattva Buddhist sculptures found in Gandhara, Pakistan.

21/05/2020

Mindfulness

“Bhikkhus, when mindfulness of breathing is developed and cultivated,
it is of great fruit and great benefit.
When mindfulness of breathing is developed and cultivated,
it fulfils the four foundations of mindfulness.
When the four foundations of mindfulness are developed and cultivated, they fulfil the seven enlightenment factors.
When the seven enlightenment factors are developed and cultivated, they fulfil true knowledge and deliverance.

“And how, bhikkhus, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit?

“Here a bhikkhu,
gone to the forest
or to the root of a tree
or to an empty hut,
sits down; having folded his legs crosswise,
set his body erect,
and established mindfulness in front of him,
ever mindful he breathes in,
mindful he breathes out.

“Breathing in long, he understands: ‘I breathe in long’;
or breathing out long, he understands: ‘I breathe out long.’
Breathing in short, he understands: ‘I breathe in short’;
or breathing out short, he understands: ‘I breathe out short.’
He trains thus: ‘I shall breathe in experiencing the whole body of breath’;
he trains thus: ‘I shall breathe out experiencing the whole body of breath.’
He trains thus: ‘I shall breathe in tranquillising the bodily formation’;
he trains thus: ‘I shall breathe out tranquillising the bodily formation.’

“He trains thus: ‘I shall breathe in experiencing rapture’;
he trains thus: ‘I shall breathe out experiencing rapture.’
He trains thus: ‘I shall breathe in experiencing pleasure’;
he trains thus: ‘I shall breathe out experiencing pleasure.’
He trains thus: ‘I shall breathe in experiencing the mental formation’;
he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’;
he trains thus: ‘I shall breathe out tranquillising the mental formation.’

“He trains thus: ‘I shall breathe in experiencing the mind’;
he trains thus: ‘I shall breathe out experiencing the mind.’
He trains thus: ‘I shall breathe in gladdening the mind’;
he trains thus: ‘I shall breathe out gladdening the mind.’
He trains thus: ‘I shall breathe in concentrating the mind’;
he trains thus: ‘I shall breathe out concentrating the mind.’
He trains thus: ‘I shall breathe in liberating the mind’;
he trains thus: ‘I shall breathe out liberating the mind.’

“He trains thus: ‘I shall breathe in contemplating impermanence’;
he trains thus: ‘I shall breathe out contemplating impermanence. ’
He trains thus: ‘I shall breathe in contemplating fading away’;
he trains thus: ‘I shall breathe out contemplating fading away.’
He trains thus: ‘I shall breathe in contemplating cessation’;
he trains thus: ‘I shall breathe out contemplating cessation.’
He trains thus: ‘I shall breathe in contemplating relinquishment’;
he trains thus: ‘I shall breathe out contemplating relinquishment. ’

“Bhikkhus, that is how mindfulness of breathing is developed and cultivated, so that it is of great fruit and great benefit.

Translated from the Pali, majjhima nikāya

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21/05/2020

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11/05/2020

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Vesak Day Speech of Indian PM Narendra Modi Mind TV Live Source : https://www.youtube.com/watch?feature=youtu.be&v=9gH5iW1zwaE&fbclid=IwAR1UNyTFXPEmo2dPW6pCZ...

31/01/2020

HOW LONG DOES IT TAKES TO ATTAIN ENLIGHTENMENT AND WHY ?

"How long does the Thus Gone One train bhikkhus, to attain the noble end of the holy life.?'"
Then the Blessed One said, I will cross question you on this and reply it as it pleases you. `Royal prince, are you clever in riding elephants and handling the elephant hook?' `Yes venerable sir, I'm clever in riding elephants and handling the elephant hook,' `A man comes, saying prince Bodhiraja is clever in riding elephants, and handling the elephant hook. I will learn the art of riding elephants and handling the elephant hookfrom the prince.
He has no faith, and whatever could be attained through faith that he does not attain.

He has many ailments, and whatever attained, by one with few ailments, he does not attain.

He is crafty and fraudulent and whatever attained by one not, crafty and fraudulent, that he does not attain
He is lazy and whatever attained by one, with aroused effort, he does not attain.

He is without wisdom, and whatever attained by a wise one, he does not attain.

What do you think prince, would that man learn the art of riding elephants and handling the elephant hook?'
Venerable sir a man with even one of those qualities would not learn the art of riding elephants or the art of handling the elephant hook. How could he learn it with five of those qualities?
Royal prince, A man comes saying. `Prince Bodhiraja is clever in riding elephants, and handling the elephant hook. I will learn the art of riding elephants and handling the elephant hook from the prince,' He has faith, and whatever attained through faith, he attains. He is with few ailments, and whatever attained by one with few ailments, heattains. He is not, crafty nor fraudulent and whatever attained by one not crafty andfraudulent, that heattains. He is not lazy and whatever attained by one with aroused effort he attains. He is wise, and whatever attained by a wise one, he attains. What do you think prince, would that man, learn the art of riding elephants and handling the elephant hook.
“Venerable sir a man with even one of those qualities would learn, the art of riding elephants and the art of handling the elephant hook, with five of those qualities there wouldn't be any questions about it.'

“In the same manner, royal prince, establishing on these five factors, effort is made. What five?

Here the bhikkhu takes faith about the enlightnment of the Thus Gone One:That Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knows of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed.

He has few ailments and few disorders, promoting a good digestive system, not too cold and not too hot.

He is not crafty nor fraudulent, shows his real self to the Teacher or to the wise co-associates in the holy life.

Abides with aroused effort, for the dispelling of demerit and the accumulation of merit. Becomes firm not giving up the yoke for things of merit.

Becomes wise endowed with the noble ones pe*******on of the rising and falling of the five holding masses, for the rightful destruction of unpleasantness.

Royal prince, these are the five factors on which effort is established. Royal prince, a bhikkhu endowed withthese five factors gaining the training from the Thus Gone One, for whatever cause sons of clansmen rightfully go forth homeless that highest end of the holy life,

he here and now, knowing, realizing, will attain in seven years. Let alone seven years, six years, five years, four years, three years, two years, one year. Royal prince, let alone one year,

a bhikkhu endowed with these five factors gaining the training from the Thus Gone One, for whatever cause sons of clansmen rightfully go forth homeless, that highest end of the holy life, he here and now, knowing, realizing, will attain, in seven months. Let alone seven months, six months, five months, four months, three months, two months, one month. Royal prince, let alone one month, a bhikkhu endowed with these five factors gaining the training from the Thus Gone One, for whatever cause sons of clansmen rightfully go forth homeless ones that highest end of the holy life, he here and now, knowing, realizing, will attain in seven nights and days. Let alone seven nights and days, six nights and days, five nights and days, four nights and days, three nights and days, two nights and days, one night and day.

A bhikkhu endowed with these five factors gaining the training from the Thus Gone One in the morning, for whatever cause sons of clansmen rightfully go forth homeless that highest end of the holy life, he here and now, knowing, realizing, will attain in the evening, or advised in the evening would realise the next morning.

When this was said, prince Bodhiraja said thus to the Blessed One. `O! The excellence of the enlightenment! The excellence of the well declared Teaching! Instructed in the evening it's attained in the morning and instructed in the morning it's attained in the evening.'

When this was said, the young man Sanjikaputta said thus to the royal prince Bodhiraja: Good Bodhi says

"O! The excellence of the enlightenment, and excellence of the well declared Teaching, but does not say I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. Friend, Sanjikaputta do not say that, I have heard from my mother and accept it. When I was in her womb, she had approached the Bessed One, worshipped sat on a side and had said. `Venerable sir, this boy or girl in my womb takes refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May the Blessed One remember as taken refuge until the end of life."

At one time the Blessed One was living in this same deer park in the Bhesakala forest among the Sunsumara hills in the Bhagga country, then my wet nurse had carried me on her hip and approached the Blessed One. She had worshipped the Blessed One and had said, venerāble sir, this is the royal prince Bodhiraja and he takes refuge in the Blessed One, in the Teaching and the Community of bhikkhus. and had said Venerable sir, remember prince Bodhi as a lay disciple from today until life lasts. Friend Sanjikaputta, now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus for the third time until life lasts.......

(World Buddhist Association)

14/01/2020

Buddha's concept of God.

The Buddha did have a concept of God though the definition of God was not theistic but humanistic. For the Buddha, God is only a human concept. It is the concept of perfection, in knowledge, power, and goodness; symbolized in monotheistic religion as omniscience, omnipotence, and omni-benevolence. These are the ultimate values that human beings seek, because they are born ignorant, powerless, and with a tendency to selfishness, which is evil.

Although these values are attributed to the Creator in monotheistic religion, humanistic philosophers have always questioned how such a Good Creator could create a world full of suffering and evil, or allow such things to remain in this world. Biblical religions do provide a reason for this, however, by turning the blame on the disobedience of Adam and Eve, the first humans. Yet that does not answer why there is death for other animals, or even plants and inanimate matter.

Buddhists of course do not believe in the Creation of an all-loving God. Yet Buddhists do have the concept of an “All- powerful Killer” (Vasavatti Māra). The Pali term vasavatti means all-powerful, and the term Māra means “Killer.” The term Māra also symbolizes evil, in Buddhism. Therefore Mara represents the Devil, in Buddhism. “God” and “Devil” in Buddhism refers to the “good” and “evil” within human nature. This means, power, in Buddhism, belongs to the Devil, rather than to God. God, for the Buddhist, is the personification of goodness and Wisdom, but not power. This is why the Buddhist takes refuge in the wisdom and goodness of the Buddha, rather than his power. The term “Buddha” refers to man become God (Brahmabhūto) which the actualization of the human potential to gain perfection.

Common man seeks Supernatural power to change his natural unpleasant circumstances, but the enlightened Buddhist seeks wisdom of the Buddha to change himself. The teaching of the Buddha is about changing our selves and not about changing our circumstances. Even biological evolution progressed by adapting to the environment, rather than attempting to change the environment.

“God,” for the Buddhist, is the human ideal of perfection that human beings conceive and struggle to realize through the practice of religion. Religion, therefore for the Buddhist, is the human effort to solve the problem of existence (which is death). The human being is able to transcend all human weaknesses (ignorance, powerlessness and the tendency to selfishness). From this Buddhist humanistic perspective, it was man who created God, in his own image, not vice versa.

Buddhists believe that this state of perfection is a human potential that is actualized from time to time when the human being becomes an Awakened One (a Buddha), or God become (Brahma bhūto). This actualization of the human potential is the union with God, which all religions aspire to accomplish. To unite with God, for the Buddhist, is to become God. Just as a river enters the ocean and loses its identity, so a human being loses his identity in becoming God. This is not the deification of a human being, but the evolution of the human being to a Superhuman Divine level. Such a person who has realized the ideal of perfection becomes the Anthropomorphic God of the Buddhist.

07/01/2020

SECOND STAGE OF SAMADHI

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption,

which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind,

without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. That too is how a mendicant develops mindfulness of the body.

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25/12/2019

Bahiya Sutta: About Bahiya

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. At that time Bahiya of the Bark-cloth was living by the seashore at Supparaka. He was respected, revered, honored, venerated, and given homage, and was one who obtained the requisites of robes, almsfood, lodging, and medicines.

Now while he was in seclusion, this reflection arose in the mind of Bahiya of the Bark-cloth: "Am I one of those in the world who are arahats or who have entered the path to arahatship?"

Then a devata who was a former blood-relation of Bahiya of the Bark-cloth understood that reflection in his mind. Being compassionate and wishing to benefit him, he approached Bahiya and said: "You, Bahiya, are neither an arahant nor have you entered the path to arahatship. You do not follow that practice whereby you could be an arahant or enter the path to arahatship."

"Then, in the world including the devas, who are arahats or have entered the path to arahatship?"

"There is, Bahiya, in a far country a town called Savatthi. There the Lord now lives who is the Arahant, the Fully Enlightened One. That Lord, Bahiya, is indeed an arahant and he teaches Dhamma for the realization of arahatship."

Then Bahiya of the Bark-cloth, profoundly stirred by the words of that devata, then and there departed from Supparaka. Stopping only for one night everywhere (along the way), he went to Savatthi where the Lord was staying in the Jeta Wood at Anathapindika's monastery. At that time a number of bhikkhus were walking up and down in the open air. Then Bahiya of the Bark-cloth approached those bhikkhus and said: "Where, revered sirs, is the Lord now living, the Arahant, the Fully Enlightened One? We wish to see that Lord who is the Arahant, the Fully Enlightened One."

"The Lord, Bahiya, has gone for almsfood among the houses."

Then Bahiya hurriedly left the Jeta Wood. Entering Savatthi, he saw the Lord walking for almsfood in Savatthi — pleasing, lovely to see, with calmed senses and tranquil mind, attained to perfect poise and calm, controlled, a perfected one, watchful with restrained senses. On seeing the Lord he approached, fell down with his head at the Lord's feet, and said: "Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

Upon being spoken to thus, the Lord said to Bahiya of the Bark-cloth: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."

A second time Bahiya said to the Lord: "It is difficult to know for certain, revered sir, how long the Lord will live or how long I will live. Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time." A second time the Lord said to Bahiya: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."

A third time Bahiya said to the Lord: "It is difficult to know for certain... Teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.

"When, Bahiya, for you in the seen is merely what is seen... in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

Now through this brief Dhamma teaching of the Lord the mind of Bahiya of the Bark-cloth was immediately freed from the taints without grasping. Then the Lord, having instructed Bahiya with this brief instruction, went away.

Not long after the Lord's departure a cow with a young calf attacked Bahiya of the Bark-cloth and killed him. When the Lord, having walked for almsfood in Savatthi, was returning from the alms round with a number of bhikkhus, on departing from the town he saw that Bahiya of the Bark-cloth had died.

Seeing this he said to the bhikkhus: "Bhikkhus, take Bahiya's body, put it on a litter, carry it away and burn it, and make a stupa for it. Your companion in the holy life has died."

"Very well, revered sir," those bhikkhus replied to the Lord.

Taking Bahiya's body, they put it upon a litter, carried it away and burnt it, and made a stupa for it. Then they went to the Lord, prostrated themselves, and sat down to one side. Sitting there those bhikkhus said to the Lord: "Bahiya's body has been burnt revered sir, and a stupa has been made for it. What is his destiny, what is his future birth?"

"Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana."

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

Where neither water nor yet earth
Nor fire nor air gain a foothold,
There gleam no stars, no sun sheds light,
There shines no moon, yet there no darkness reigns.

When a sage, a brahman, has come to know this
For himself through his own wisdom,
Then he is freed from form and formless.
Freed from pleasure and from pain.
This inspired utterance was spoken by the Lord also, so I did hear.

(world Buddhist Association)

20/11/2019

*FORGIVENESS AND LOVING-KINDNESS*

Teachers of meditation suggested that we ask forgiveness from those whom we may have offended by deed, speech or thought; forgiving others and ourselves also clears our minds of ill-will. The practice of loving-kindness is also beneficial in that it calms our minds down so that we can go into Vipassana meditation smoothly. So, before we practice Vipassana meditation, we will practice forgiveness (which consists of asking forgiveness from others, forgiving others and forgiving ourselves), and loving-kindness meditation.

We practice forgiveness to remove any guilt feelings. Sometimes you did something wrong to somebody by body, speech or in mind and then you have this feeling of guilt. Especially, when you are meditating, you want to keep your mind pure but these thoughts come to you again and again and spoil your meditation. Like cleaning the slate, you first ask forgiveness from others. This is one aspect. The other aspect is to forgive others. There may be somebody who has done something wrong to you and you have some anger or grudge against that person. You have to get rid of this anger or grudge, too. In order to practice loving kindness fully, you must be able to send thoughts of loving-kindness to all beings without exception. But if you cannot forgive some people (including yourself), you will not be able to practice loving-kindness meditation fully. So, loving-kindness and forgiveness go together. And thirdly, you forgive yourself. Sometimes, you find it more difficult to forgive yourself than to forgive others. If you cannot forgive yourself, you will not be able to practice loving-kindness to yourself; and if you cannot practice loving-kindness to yourself, it is very unlikely that you can practice it to other beings.

Therefore, before entering Vipassana meditation, you have to practice forgiveness; after that you practice loving-kindness meditation.

Loving-kindness is a kind of love, i.e., love without attachment, craving or lust. It is a wholesome and genuine desire for the well-being of all beings including ourselves. So when you practice loving-kindness and wish for your own happiness, saying, "May I be well, happy and peaceful", thisshould not be interpreted as selfishness because, in order to send out thoughts of loving-kindness to others, we have to generate these thoughts first in ourselves. Also, when you send thoughts to yourself, you can take yourself as an example. That means, when you say, "May I be well, happy, and peaceful," you think, "Just as I want to be well, happy and peaceful, so do all other beings. So may they also be well, happy and peaceful." To be able to practice loving-kindness towards other beings, you first have to practice loving kindness towards yourself. Then you send your thoughts to other beings. You can send these thoughts in different ways. You can send thoughts to all beings by location. You can send loving-kindness to all beings in this house. By "all beings" we mean not only human beings, but also animals, insects, etc. Then you send loving-kindness to all beings in this area, in this city, in this county, in this state, in this country, in this world, in this universe, and last, to all beings in general. When you say the sentences to yourself, please, mean them and try to see and visualize the beings you mention as really well, happy, and peaceful, and your thoughts of loving-kindness reaching them, touching them, embracing them and making them really well, happy, and peaceful. It will take about fifteen minutes.

When practicing forgiveness, fold your hands up, and say:
"If by deed, speech or thought, Foolishly I have done wrong, May all forgive me honored ones, Who are in wisdom and compassion strong. I freely forgive anyone who may have hurt or injured me. I freely forgive myself. "

Now you can practice loving-kindness meditation. When practicing loving-kindness meditation, repeat the following sentences silently to yourself, about ten times each.

May I be well, happy, and peaceful.
May all beings in this house be well, happy, and peaceful.
May all beings in this area be well, happy, and peaceful.
May all beings in this city be well, happy, and peaceful.
May all beings in this county be well, happy, and peaceful.
May all beings in this state be well, happy, and peaceful.
May all beings in this country be well, happy, and peaceful.
May all beings in this world be well, happy, and peaceful.
May all beings in this universe be well, happy, and peaceful.
May all beings be well, happy, and peaceful.

May suffering ones be suffering free and the fear-struck fearless be. May the grieving shed all grief, and all beings find relief.

Loving-kindness can also be practiced by way of persons, as follows:

May I be well, happy, and peaceful.
May my teachers be well, happy, and peaceful.
May my parents be well, happy, and peaceful.
May my relatives be well, happy, and peaceful.
May my friends be well, happy, and peaceful.
May the indifferent persons be well, happy, and peaceful.
May the unfriendly persons be well, happy, and peaceful.
May all meditators be well, happy, and peaceful.
May all beings be well, happy, and peaceful.

May suffering ones be suffering free and the fear-struck fearless be. May the grieving shed all grief, and all beings find relief.

After you have sent thoughts of loving-kindness to the whole world and all beings, you practice Vipassana meditation.

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01/11/2019

*The Story of the Companions of Visakha*

While residing at the Jetavana monastery, the Buddha uttered Verse (146) of this book, with reference to companions of Visakha.

Five hundred men from Savatthi, wishing to make their wives to be generous, kind-hearted and virtuous like Visakha, sent them to Visakha to be her constant companions. During a bacchanalian festival which lasted for seven days, the wives of those men took all the drinks left by their husbands and got drunk in the absence of Visakha. For this misbehaviour they were beaten by their husbands. On another occasion, saying that they wished to listen to the Buddha's discourse, they asked Visakha to take them to the Buddha and secretly took small bottles of liquor hidden in their clothes.

On arrival at the monastery, they drank all the liquor they had brought and threw away the bottles. Visakha requested the Buddha to teach them the Dhamma. By that time, the women were getting intoxicated and felt like singing and dancing. Mara, taking this opportunity made them bold and shameless, and soon they were boisterously singing, dancing, clapping and jumping about in the monastery. The Buddha saw the hand of Mara in the shameless behaviour of these women and said to himself, "Mara must not be given the opportunity." So, the Buddha sent forth dark-blue rays from his body and the whole room was darkened; the women were frightened and began to get sober. Then, the Buddha vanished from his seat and stood on top of Mount Meru, and from there he sent forth white rays and the sky was lit up as if by a thousand moons. After thus manifesting his powers, the Buddha said to those five hundred women, "You ladies should not have come to my monastery in this unmindful state. Because you have been negligent Mara has had the opportunity to make you behave shamelessly, laughing and singing loudly, in my monastery. Now, strive to put out the fire of passion (raga) which is in you".

Then the Buddha spoke in verse as follows:

Verse 146: *Why is there laughter? Why is there joy although (the world) is always burning? Shrouded in darkness why not seek the light?*
At the end of the discourse those five hundred women attained Sotapatti Fruition.

(World Buddhist Association)