Sunday, 21 December 2014

Alinacitta Jataka - The Elephant Who Saved a Kingdom

One day, while Buddha was staying at Jetavana, a bhikkhu came to him and confessed that he was weak-hearted. Buddha encouraged him, saying, "Monk, in bygone days you won the entire kingdom of Baranasi and presented it to a tiny baby boy. You did it by sheer determination. Now that you have embraced this great discipline leading to liberation, how could you possibly lose heart?" Then he told this story of the past.

Long, long ago, when Brahmadatta was king of Baranasi there was a village of carpenters who earned their livelihood by building houses. Every day they took a boat upriver and went into the forest. There they cut trees and shaped beams and timbers for houses. Then they numbered all the pieces to be put together into a frame. Taking all the lumber back to the river, they loaded it on the boat and returned to town. They were very skillful at their work and earned substantial wages.

One day, near their jungle workplace, an elephant stepped on a splinter of acacia wood. The splinter pierced the elephant's foot, which began to swell and fester, causing him terrible agony. When the elephant heard the carpenters cutting wood, he thought, "Perhaps those carpenters can cure my foot." Limping with pain, he approached them and lay down. At first, the carpenters were very surprised at this, but, noticing his swollen foot, they looked closely and discovered the splinter. With a sharp tool they made an incision around the splinter, fastened a string to it, and pulled it out. Then they lanced the wound, cleaned it thoroughly with warm water, and wrapped it in clean bandages. In a short time the elephant's foot had healed completely.

Grateful to the carpenters for having saved his life, the elephant decided to repay them by helping them with their work. From that time on, he pulled up trees and rolled logs for them. Whenever the carpenters needed tools, he picked them up with his trunk and took them to where they were working. At lunchtime, the carpenters brought food to the elephant, so that he didn't have to forage.

After some time, the elephant realized that he was getting old and would not be able to continue serving the carpenters much longer. One day he brought his son, a magnificent, well-bred white elephant. He said to the carpenters, "This young elephant is my son. Since you saved my life, I give him to you. From now on, he will work for you." After he had explained all his duties to his son, the old elephant returned alone to the forest.

The young elephant worked faithfully and obediently, the same as his father had done. The carpenters fed him as they had fed his father, and he thrived.  At the end of each work day, the elephant bathed in the river before returning to the forest. The carpenters' children enjoyed pulling him by the trunk and playing all sorts of games with him both in the water and on the riverbank.

Of course, noble creatures, be they elephants, horses, or men, never urinate or defecate in water. This elephant, being noble and pure white, was always careful never to do anything of the kind while he was in the river. He always waited until he came out.  One day, when it rained very heavily, flood waters caught a half-dry cake of the white elephant's dung and carried it down river. This piece of dung floated to Baranasi where it lodged in a bush, right at the spot where the king's elephant keepers brought the king's five hundred elephants to bathe. When these beasts caught the scent of the dung of the noble young elephant, they refused to enter the water. Instead, they extended their tails, fanned their ears, and ran from the river.

When the keepers explained what had happened to the elephant trainers, the trainers realized that there was something in the water. Orders were given to search the river, and the lump of dung was found in the bush. The trainers powdered the dung and mixed it with a little water. Then they sprinkled it over the backs of the other elephants. This caused the animals to smell very sweet, and they immediately went into the water to bathe. The trainers were sure the dung had come from a very noble elephant. They reported all this to the king and advised him to capture the elephant for himself.

The king ordered a raft prepared and set off upstream. When he reached the place where the carpenters had settled, he found the young elephant playing in the water. As soon as the elephant heard the sound of the king's drums, he came out of the water and drew near to the carpenters. They all went together to pay their respects to the king.

"Sire," the carpenters said, "if you wish us to do any work for you, you didn't need to come yourself. You could have sent for it, and we would have brought it to you."
"No, my friends," the king answered. "I've come not for wood, but for this elephant."
"He is yours, Sire!" they replied immediately, but the elephant refused to budge.
Addressing the elephant directly, the king asked, "What do you want me to do?"
"Order the carpenters paid for what they have spent on me, Sire," the elephant answered.
"Willingly, friend." The king ordered a hundred thousand coins to be piled by the elephant's trunk, by his tail, and beside each foot, but this was not enough for the elephant; he still refused to go. Each of the carpenters was given clothes for himself and his wife. Then the king provided money for all the children.

Satisfied that his friends would be able to manage without his help, the elephant bade farewell to the carpenters, their wives, and the children, and departed with the king.  The king took the elephant to his capital, which was beautifully decorated to mark the occasion. He led the elephant around the city in a solemn procession and gave him a beautifully furnished stable.

The elephant served as the king's comrade, and no one else was ever permitted to ride him. With the help of this elephant, the king won supremacy over all India.  After some time, the Queen Consort became pregnant. When it was almost time for her to give birth, the king died. Everyone realized that if the elephant were to learn of the death of the king, his heart would break, so he was cared for as usual, but not a word was said.

As soon the king of Kosala heard rumors of the king's death, however, he thought, "Surely Baranasi is at my mercy!" and he decided to attack the kingdom.

Marching at the head of a great army, he laid siege to the capital. The people of Baranasi closed the city gates and sent a message to the king of Kosala: "The Queen of Baranasi is near the time of her delivery, and the astrologers have predicted that she will bear a son in seven days. If, indeed, she bears a son, we will fight to protect the kingdom. Please grant us seven days." The king of Kosala agreed to their terms.
Just as predicted, on the seventh day, the baby boy was born. Since he was born to win the hearts of his people, the Queen named him Alinacitta, which means "Inspirer."  On that day, the army emerged to begin fighting the king of Kosala. Without a leader, however, the soldiers were driven back and began to waver.

Shortly after the battle began, messengers went to see the queen. "Our army is losing ground," they reported, "and we are afraid of defeat. The state elephant, our late king's loyal friend, has not been told that the king is dead, that a prince has just been born, and that we are besieged by the king of Kosala. Shall we tell him?"

"Yes, the time has come," answered the Queen. She quickly dressed her baby boy and wrapped him in a fine cloth. Then she went with all the court to the elephant's stable. There she laid the infant at the elephant's feet, saying, "Master, your comrade, the king, is dead, but we were afraid to tell it to you for fear your heart would break. This is your king's son. Now the king of Kosala is besieging our city, and is making war upon us. Our army is losing ground. Either kill your king's son yourself or win back his kingdom for him!"

The elephant stroked the child with his trunk and gently lifted him up to his own head. Then with lamentation for his dead master, he took the baby and laid him in his mother's arms. The elephant told the officers to dress him in his armor and to prepare for battle. They unlocked the city gate, and escorted him out. The great beast emerged trumpeting. His awe-inspiring demeanor so surprised and frightened the invaders that they panicked and fled in retreat.

During the rout, the elephant managed to seize the king of Kosala by his topknot. He carried his prisoner to the young prince and dropped him at the baby's feet. Soldiers sprang to kill the invader, but the elephant stopped them. "Be careful in the future," the noble elephant advised the captive king. "Never presume to take advantage of us because our Prince is young." Then he allowed the king to go.

Alinacitta was consecrated King at the age of seven. Like his father, he ruled all of India, and no foe dared rise up against him again. His reign was just, and, when he came to the end of his life, he went to swell the hosts of heaven.

To conclude his discourse, Buddha observed that any monk, strong in will and seeking a refuge in the Triple Gem, would prevail as did the determined elephant of yore. After Buddha had declared the Truths, the weak-hearted monk was established in Arahatship.

Identifying the birth, Buddha said, "Queen Mahamaya was then the mother; this monk was the elephant who won the kingdom and handed it over to the child; Sariputta was the father elephant; and I myself was the young prince."


Saturday, 20 December 2014

【佛典故事】欢喜心也是布施

在某个婆罗门道场里,有位修行者很有服务热忱,他任劳任怨地为五百位婆罗门修行者张罗饮食,并且将道场布置得很整洁,让这五百人无后顾之忧地专心修行。  

比丘们彼此讨论修行的方法时,听闻这个故事,都觉得这位修行者的精神,实在很令人敬佩。  


佛陀走近他们,问道:「你们在讨论什么啊?」大家向佛陀恭敬礼拜后,详细报告那位修行者如何为五百人服务。  
  
佛陀听了,微笑地说:「你们知道吗?那位修行者在过去生中也一样这么殷勤地付出,而且对一切众生都是如此。」  
  
佛陀缓缓述说 ── 在过去生中,这位修行者在山林里精进地修行.....  
  
有段时间非常干旱,溪沟里没有水,山林中的鸟兽没水喝,面临生存的危机。这位修行者运用智慧,每天下山到很远的溪流,以中间挖洞的大竹子取水,供众多鸟兽饮用。  
  
但是,他每天来来回回地取水,只剩下很少的时间能为自己找食物,体力渐渐衰弱了,但他仍然提起毅力,继续为鸟兽服务。  
  
鸟兽们对这位修行者非常感恩,也很担心他的健康状况;大家聚在一起讨论:如何才能回报他呢?  
  
兽王说:「虽然我们没有很大的力量,不过可以尽我们所能 ── 能爬树的就去摘水果;不会飞的就在地上找食物……」  
  
为了报恩,每只鸟兽都尽力到处找食物 ── 鸟儿衔来小果子、兔子找到萝卜、松鼠带来坚果,马儿收集了一堆可食的嫩叶……  
  
修行者看了,深受感动,他体会到 ── 众生本具佛性,即使是鸟兽,也有真诚的感恩心。  
  
佛陀告诉比丘们:「布施不只是布施物质,以『欢喜心』为众生服务,也是布施。」  
  
「这位修行者为这么多人及鸟兽服务,所凭借的,是诚恳的爱心和坚忍的毅力;这就是殊胜的修行。」  
  
慈济世界是喜舍布施的世界,有人布施「财物」,有人布施「力量」,接受帮助的人则是布施「机会」;就像慈济人到医院当志工,病人若欢喜地接受帮助,就会让志工很高兴、很有信心。所以,愿意接受帮助也是布施。  
  
人人抱持「感恩心」彼此付出,就是清净祥和的世界。社会上人人都能相互尊重、彼此关怀,这个社会才能充满光明与温馨。

原稿 :妙法佛音网m

Friday, 19 December 2014

Top 5 Common Misconceptions on Buddhism


#1. The more amulets i have, the more protection.

The Buddha taught us that the best way to protect ourselves is through the usage of the five precepts. i.e: 
1.   Abstain from killing 
2.   Abstain from stealing or taking things that are not given. 
3.   Abstain from adultery and sexual misconduct. 
4.   Abstain from false speech. 
5.   Abstain from any alcohol and addictive drugs that cause intoxication and heedlessness. 

These precepts are encouraged to be kept in order to cultivate wholesome qualities, free us from any harmful situations and create good conditions to develop a peaceful mind. 

Thus the fearless mudra (hand gesture as shown on the left) is often placed in temples to remind us of keeping the five precepts.

When one were to commit harmful deeds (example: killing of another being), the number of amulets he or she wears will not free him from undesired/unfavorable results. 

#2. Offerings are made so that the Buddha will be happy.

The Buddha is an enlightened being. He certainly does not need an incense stick to be happy! We make offerings to create positive energy and develop good qualities such as giving with a respectful attitude and gratitude.

There are different kinds of offerings made with different symbolism behind it:

1. Incense
Just like the fragrance of the incense when it is lit, the sweet teachings of the Buddha spreads far and wide. The fragrance too symbolize pure moral conduct.

2. Flowers
Just like a flower that will age and wither over time regardless of its beauty, we too are subject to the impermanent nature of things. This reminds us to live in the present.

3. Lotus 
The characteristics of the lotus rising above the muddy waters unsoiled reminds us to rise above our defilements and sufferings in life. 

4. Fruits
Fruit reminds us that all actions will have their effect (good or bad). It symoblizes the ultimate fruit of our Buddhist practice which is enlightenment. 

5. Water 
Water symbolizes purity and clarity of the mind. Just as light can pass through clear water, wisdom can arise if our mind is clear and still. This reminds us to constantly cultivate our minds. 

6. Light 
The candles represents light that dispel darkness, reminding us to cultivate a pure and bright heart filled with wisdom.   

#3. The Buddha looked like the statues we see today.

No representations of the Buddha were made for about four or five centuries until the time when Buddhism was spread to part of the Indo-Greek Empire, which is the present day Afghanistan and Pakistan. 

Prior to that, Buddhist would show their devotion and remind themselves of the teachings using objects such as Bodhi leaves, elephants, lotus, the "Great Wheel" etc. 

The first statue in a human form of the Buddha was believed to be created by the Greek King, King Minlinda due to his deep faith in the teachings.

The style in which the first statue was made was of Greek appearance, wavy hair of that of Apollo. This was subsequently adopted by other parts of the world with the appearance influenced by respective cultures.

#4. Buddha is a god. 

The Buddha was not a deity, and he never claimed to be one. Just like you and me, the Buddha was a normal man who, through his own efforts, attained enlightenment. 

When we bow down in front of the Buddha statue, we are showing our utmost reverence to him as a great teacher, his well-expounded teachings as well as the community of noble disciples who have practiced well. Bowing helps us to cultivate humility. By recollecting the virtues of the Buddha when we bow, it reminds us to strive to develop peace and love in our hearts.

#5. All Buddhists should be Vegetarian.  

Not all Buddhists are vegetarians. Some sects of Buddhism (example Mahayana Tradition) refrain from meat consumption out of compassion for all animals. 

In the Theravada Tradition, monks and nuns still follow the early day practice of going on alms round. The monastics are to have little possessions, and are prohibited from growing their own food, storing their own provisions or cooking their own meals. Hence, they depend on villagers to offer food to them to nourish their body for the practice.  They are not to be picky and to accept whatever food that was given. Whether the food is delicious or awful tasting, freshly made or from the left overs, it has to be accepted with gratitude and regarded as medicine (which is much harder than being a vegetarian).

The only exception is when a monk or nun finds out an animal has been killed specifically to feed him/her, or when he/she sees the killing of the animal. The Buddha also listed 10 forbidden meats: 
1.  Humans (because they are our own kind)
2.  Elephants (because it was the animal of the royal)
3.  Horses (because it was the animal of the royal)
4.  Dogs 
5.  Snakes 
6.  Lions 
7.  Tigers 
8.  Leopards
9.  Bears 
10. Hyenas

From no.4 - 10: the reason behind is because these animals can be provoked by the smell of the flesh of their own kind. For the safety of the monastics when they wander around the forest, it has been prohibited for consumption. 

Buddhism is never about rites and rituals, blind faith or prayers. Cultivating and developing wisdom has been the core emphasis of Buddhism. It is only with wisdom that one can see through the darkness, penetrate the truth and gain peace. May you be well and happy and wisdom grow in you each day. Sadhu! (rejoice)

Source : bfycommonmisconceptionsofbuddhism.instapage.com/
Photo #1 Photo credit: Big Buddha by the gingerboximages, Flickr
Phote #3 Photo credit: Wikimedia
Phote #4 Photo credit: Myanmar, monks and novices by Dietmar Temps, Flickr
Phote #5 Photo credit: Vectored Vegetables by Nancy Regan, Flickr

Thursday, 18 December 2014

佛之语密 (佛典故事)


一日,佛為大眾說法時,其微妙音聲令大眾都歡喜聽法,各得受用。目犍連尊者心想:「佛為大眾說法,法音遍布十方,一切眾生聞法得利,到底佛的聲音能傳到多遠的地方呢?」於是,尊者便以神足力尋著佛音一路飛行,一直到無量千萬億佛世界才稍作休息。此時,尊者再仔細聆聽佛的音聲,依然如同在佛身邊一樣,完全沒有差異。

他所暫時休息的世界,名為光明幡世界,其土有佛名光明王如來,佛身長四十里,諸菩薩身長二十里,而諸菩薩盛裝食物的缽器也有一里之高。此時,光明王佛與諸菩薩正在用齋,在缽沿休息的目犍連尊者,就像一隻小蟲一般。有一位菩薩看到目犍連,便問佛:「世尊,請問這個站在缽邊的人頭蟲是從哪裡來的?想不到他還身著袈裟呢!」光明王佛說:「大眾慎勿輕慢此人!東方過無量佛土有佛名釋迦牟尼,此人正是釋迦牟尼佛聲聞弟子中神足第一。」

這時,光明王佛問:「目犍連!我國土菩薩及聲聞弟子,見你身小而發輕慢之心,你應當承佛威德之力,顯現神通力。」

目犍連尊者稽首頂禮佛足,右繞七匝後止於佛前,白佛言:「我想在此結跏趺坐,請問此地能容納我嗎?」

佛回答:「如你之意。」於是,目犍連尊者踴上虛空,約億百諸仞餘高,在此寶域作一床座,結跏趺坐於其上。床座垂掛無量寶珠瓔珞,一一瓔珞寶珠中現百千光明,一一光明各有蓮花,每一朵蓮花上皆有釋迦如來坐於蓮上之相,每一尊釋迦如來所宣說的法音,等無有異。目犍連尊者顯神通後,回到佛前。

眾菩薩目覩皆歎未曾有,怪而問佛:「世尊!目犍連尊者為何來此國土呢?」光明王佛說:「他想測試釋迦如來的音聲能傳達到多遠,於是尋著佛的音聲,一路來到這裡。」

光明王佛轉而對目犍連尊者說:「你不應測試如來的音聲。因為佛的音聲無邊,無有遠近之限際。即使你以神足過江河沙劫西行,無有休息,也不能得知如來音聲界限。當知諸佛世尊音響曠遠超絕無限,巍巍無量,不可言喻。」

目犍連尊者聞佛所說,頂禮佛足,自懺悔過,表示:「如佛所說,我不聰敏,不知佛音無量無邊而妄生心,意欲妄知其遠近限量。」

接著,光明王佛說:「你已過九十九江河沙諸佛世界,遠到此土。」目犍連尊者答:「確實極遠,佛音有如天中之天。如今我身極為疲勞,無法再回到本國。」

光明王佛說:「假如你想以自己之神足力回到本來國土,即使經歷一劫也到不了;而且你還沒到達,釋迦如來就入滅了。因此,你不應自認以己神力來此世界,而是乘釋迦如來威德之力來於此地,現在你應當向釋迦如來遙自歸命、稽首作禮。」「目犍連,你從哪個方向來?東方、西方,還是南方、北方呢?」

尊者回答:「我已不知方位所在,現在感到非常迷惑,不知此國土是何所在,也不知本國方向為何?」

光明王佛告訴目犍連尊者:「釋迦如來現在東方。」於是,目犍連尊者向釋迦如來所在東方合掌自歸依言:「唯天人之尊,見垂力愍念;威德大巍巍,天人所恭敬;音響徹無量,其慧無邊際;願顯其國土,今欲還斯土。」恭謹一心,意念寂然。

此時,釋迦如來與諸弟子正在靈鷲山,舍利弗尊者聽到目犍連尊者所宣揚之大音,覺得很不可思議。阿難尊者請示佛陀:「是誰正在宣揚大音,於遙遠彼方歸命於佛?」佛告訴阿難尊者:「是長老目犍連,他正在西方距此九十九江河沙等國土,彼世界名光明幡,佛號光明王,現在正在說法。長老目犍連在彼佛國土,想要回到本國土,所以遙宣此大洪音。」

阿難尊者又問:「目犍連尊者為何會去到那個國土呢?」佛答:「等到他回來,你就可以問他了。」此時大眾都希望見到目犍連尊者所在的光明幡世界與光明王如來,世尊知道大眾的心意,即從眉間出大光明,名曰俱受,照九十九江河沙等諸佛世界,至光明幡佛土,其大光明普照與會大眾,在場之人皆得見之。

目犍連尊者見此景象,立即伏地稱宣大音。此時,釋迦如來告訴目犍連:「承此光明,回到此國土吧!」於是尊者依佛光明,在動念的剎那,就回到本國。

目犍連尊者稽首頂禮佛足,右繞七匝,在佛前懺悔,再次發露:「如來音聲不可限量,竟想驗試遠近。不論我到達多遠的地方,所聽到的佛聲都恰好適中,彷彿就在近處,一點也不覺得遠。如來音響巍巍,無有窮際!」

佛說:「是的,目犍連!就如同你所說的,如來音響徹遠,無以為喻。欲知如來音響遠近,就如同想在虛空找到邊際。如來音聲響徹無際,猶如虛空周遍無邊。」

典故摘自:《大寶積經‧卷十》

省思


佛陀是一切果德圓滿的聖人,因此三業皆具不可思議功德。佛的意業清淨,無所不照,身業清淨。戒行清淨,口業清淨,遠離四過。因此佛的聲音有智慧、有慈悲、有禪定,稱為「梵音」。宣說種種微妙法門,無遠弗屆,無有限量,能攝受眾生發起淨心,一音演說,隨類得解。

所有一切法不離當下這念心,世間人心中多是名利財色、是非人我,動之於心,發諸於口,透過口過而煩惱造業,音聲便是業障。佛的音聲功德,皆由口業清淨而得,學佛,在口業中反省檢討,淨化自己,遠離惡口、兩舌、妄言、綺語的過失,自能因清淨口業,產生清淨功德。


Wednesday, 17 December 2014

父转狗身的因果故事 (佛典故事)

佛陀在舍卫城中教化的时候,有一天,漫步走到鹦鹉摩纳都提子的家中来,真不巧,都提刚有事出去了。  
  
他的家里养了一只白狗,人人都很尊敬它,尤其是都提对它的爱护,像人一样的宠爱着,食必供以美味,卧必供以床铺。  
  
这时候,白狗正蜷伏在床上,吃着盘中的食物,见佛陀进来,便跳下床来对着佛陀大声狂吠,佛陀就怜悯地对白狗说道:“白狗!你过去因为爱财如命,不肯布施,所以堕落畜生为狗,你应该觉悟。”  
  
白狗听了佛陀的话,心中就难过起来,整天忧愁而卧着。都提自外归来,见自己的爱狗,异乎寻常,闷闷不乐,也不饮食游乐,便疑问家人道:“有什么人欺侮我的狗吗?”家人回答说:“刚才佛陀来过!”都提爱狗如掌上明珠,听说爱狗因佛陀来的原故而忧愁,不禁心中冒了火,立刻来到佛陀面前问道:“佛陀!你为什么无缘无故地到我家里来?我的爱狗都因为你而不吃不睡,到底怎么办?”  
  
佛陀静静地说道:“都提!我到你家里去是有苦心的,因为你的爱狗,就是你前世的父亲,如果你不相信的话,可以回家问狗!”  
  
都提听了惊疑不止,追问道:“佛陀!我过去的父亲为什么会转生为狗呢?”  
  
“因为你的父亲在生时悭贪爱财,不肯舍布施,把许多财宝埋在地下,到死时仍然没有一个人知道,你回家可以叫它指示你藏宝的所在。”  
  
都提的心中,即欢喜又悲伤,回到家中立刻问白狗说道:“如果你真是我前生的父亲,你应该起来吃饭,而且指示藏宝的地方!”  
  
白狗像听懂似的点点头,即刻走到藏宝的床下,用爪抓地,而且不断地吠着,像是说财宝就埋藏在床下。  
  
都提心中明白,立刻亲自掘地,果然从地中出现许多金银财宝。都提不禁目瞪口呆,心中有说不出的滋味!  
  
于是,大发善心,把所有的财宝供养给佛陀和诸比丘。并问佛陀说道:“请佛陀指示我因果罪报的因缘是怎样的情形?”  
  
佛陀含笑地慈悲回答道:“寿命极短的人,前生多杀生的原故;寿命极长的人,前生多放生的原故;贫穷的人,前生悭贪偷盗的原故;财富的人,前生多行布施的原故;有恶念的人,前生多近恶人的原故。有善智慧的人,前生多亲近善知识的原故。要说起因果报应的事,千年也说不完,我现在只有大概的说给你听,你必须也多慎重才是。”  
  
都提得到无上的法喜,拜别佛陀欢喜而去。  
  
从此,他不做守财奴,不再愚痴,他喜欢乐善好施了。

原稿 : 妙法佛音网 


Tuesday, 16 December 2014

The Buddhist Concept of Heaven and Hell

The wise man makes his own heaven while the foolish man creates his own hell here and hereafter.

The Buddhist concept of heaven and hell is entirely different from that in other religions. Buddhists do not accept that these places are eternal. It is unreasonable to condemn a man to eternal hell for his human weakness but quite reasonable to give him every chance to develop himself. From the Buddhist point of view, those who go to hell can work themselves upward by making use of the merit that they had acquired previously. There are no locks on the gates of hell. Hell is a temporary place and there is no reason for those beings to suffer there forever.

The Buddha's Teaching shows us that there are heavens and hells not only beyond this world, but in this very world itself. Thus the Buddhist conception of heaven and hell is very reasonable. For instance, the Buddha once said, 'When the average ignorant person makes an assertion to the effect that there is a Hell (patala) under the ocean he is making a statement which is false and without basis. The word 'Hell' is a term for painful sensations. 'The idea of one particular ready-made place or a place created by god as heaven and hell is not acceptable to the Buddhist concept.

The fire of hell in this world is hotter than that of the hell in the world-beyond. There is no fire equal to anger, lust or greed and ignorance. According to the Buddha, we are burning from eleven kinds of physical pain and mental agony: lust, hatred, illusion sickness, decay, death, worry, lamentation, pain(physical and mental), melancholy and grief. People can burn the entire world with some of these fires of mental discord. From a Buddhist point of view, the easiest way to define hell and heaven is that where ever there is more suffering, either in this world or any other plane, that place is a hell to those who suffer. And where there is more pleasure or happiness, either in this world or any other worldly existence, that place is a heaven to those who enjoy their worldly life in that particular place. However, as the human realm is a mixture of both pain and happiness, human beings experience both pain and happiness and will be able to realize the real nature of life. But in many other planes of existence inhabitants have less chance for this realization. In certain places there is more suffering than pleasure while in some other places there is more pleasure than suffering.

Buddhists believe that after death rebirth can take place in any one of a number of possible existences. This future existence is conditioned by the last thought-moment a person experiences at the point of death. This last thought which determines the next existence results from the past actions of a man either in this life or before that. Hence, if the predominant thought reflects meritorious action, then he will find his future existence in a happy state. But that state is temporary and when it is exhausted a new life must begin all over again, determined by another dominating 'kammic' energy. This repetitious process goes on endlessly unless one arrives at 'Right View' and makes a firm resolve to follow the Noble Path which produces the ultimate happiness of Nibbana.

Heaven is a temporary place where those who have done good deeds experience more sensual pleasures for a longer period. Hell is another temporary place where those evil doers experience more physical and mental suffering. It is not justifiable to believe that such places are permanent. There is no god behind the scene of heaven and hell. Each and every person experiences according to his good and bad kamma. Buddhist never try to introduce Buddhism by frightening people through hell-fire or enticing people by pointing to paradise. Their main idea is character building and mental training. Buddhists can practise their religion without aiming at heaven or without developing fear of hell. 

Source: ic.sunysb.edu