A group of Samanera monks climbing down the Mihintale rock after participating in religious observances at the Mmihintale Raja Maha Viharaya.
Friday, June 29, 2007
A group of Samanera monks climbing down the Mihintale rock
A group of Samanera monks climbing down the Mihintale rock after participating in religious observances at the Mmihintale Raja Maha Viharaya.
Chulla Hatti Padopama Sutta: A discourse by Arahat Mahinda Thera
The elephant of one’s choice could be identified only by going to the place where it is lying, walking or standing. Likewise, in order to identify the Enlightened One, one should necessarily go to Him in person. The Buddha had preached the Dhamma clearly and manifestly. He explains what religious celibacy is. Whoever who goes to the Buddha to get his problems solved or with the intention of arguing with the Buddha, he or she would listen to the Buddha, as His words are pleasing, friendly and amicable.
Brahmin Janussoni, who met the ascetic Pilothika at Sravasti, inquired about the knowledge and wisdom of the Buddha. Ascetic Pilothika said the Buddha was eminent, exalted and unique among humans and celestial beings and that only a Buddha could assess the learnedness of another Buddha and hence he was not competent to comment on the achievements of the Buddha. He said however that the Buddha was the only one to show the way or path to total emancipation. The Buddha was fully enlightened. He had well promulgated His doctrine – the Dhamma, and that the Dhamma was well observed by the Sangha.
When Brahmin Janussoni inquired from the ascetic Pilothika how and why he came to that conclusion, Pilothika said he had gone to the Buddha like a person who identifies the elephant of his choice, by following the footprints. The criteria on which Pilothika had identified the Buddha as his saviour to find his way to total emancipation are four; the “gnanapada” or virtuous qualities of the Buddha, namely pundits of royal race, Brahmin pundits, householder pundits and ascetic pundits.
Those who had been arguing with others to defend their vision and belief had been ultimately enlightened by the Buddha who pacified them with pleasing words and directed them on the correct path, the Noble Eightfold Path.
Ascetic Pilothika told Brahmin Janussoni that from the day he observed the above virtues in the Buddha, he was convinced of the Buddha’s enlightenment, the truth of His Dhamma and the observances of the Sangha. Having listened to Pilothika, Brahmin Janussoni too realized the virtues of the Buddha’s words. He got down from his horse, paid obeisance thrice to the Enlightened One and on a later date paid homage to him. The Buddha explained to Brahmin Janussoni that the elephant of one’s choice cannot be identified from the footprints or marks on trees because similar marks are made by various species of elephants. The elephant of one’s choice could be identified only by going to the place where it is lying, walking or standing. Likewise, in order to identify the Enlightened One, one should necessarily go to Him in person. The Buddha had preached the Dhamma clearly and manifestly. He explains what religious celibacy is. Whoever who goes to the Buddha to get his problems solved or with the intention of arguing with the Buddha, he or she would listen to the Buddha, as His words are pleasing, friendly and amicable.
Religious faith will be generated in him or her. He or she will feel that the household life is full of misery, impediments, obstructions and constraints. He or she will realize the virtues of asceticism. He or she will contemplate on those who lead household lives and commit sinful acts due to desire, hatred and ignorance.
“It is difficult for laymen to observe complete asceticism. Therefore it is advisable for me to shave my hair and beard, wear yellow robes and be ordained as a Buddhist priest”. So thinking, he will leave all his household belongings including whatever movable and immovable property he possesses, and his relatives including family members and becomes a homeless ascetic.
He observes the religious precepts. He refrains from killing, steeling cohabitation and coition and observes celibacy. He speaks the truth. He does not mislead society by giving false information. He refrains from slandering and being a tale carrier and creating dissension among people. He does not use rough or empty words, but uses meaningful, pious, virtuous and well-disciplined words. He does not destroy what is germinated.
He takes only one meal a day. He refrains from watching scenes of dancing, music, comic etc. He avoids using ointments or colouring the skin and decorating the body. He avoids using high and large seats. He refrains from accepting gold, silver, money, raw cereals raw meat, women, damsels, servants, goats, sheep, poultry, swine, elephants, oxen and horses. He does not engage in business transactions using wrong weights and measures. He avoids bribery and corruption. He refrains from killing, cutting limbs, putting on fetters, shackles, engaging in highway robbery and other crimes. He is satisfied with a robe sufficient to cover the body and food received in the bowl. He takes the robe and bowl wherever he goes. He is true to his conscience.
He practises the ascetics of self-control closing the five senses; eyes, ears, nose, tongue and body to avoid worldly or evil affection or evil desire.
He observes religious precepts and meditates at a place away from habitation. He avoids “Pancha Neevarana” the five closings or barriers that close the way to Nirvana. “Kamaccanda” - the barrier of carnal desires, “Vyapada“ - the barrier of malice, “Thinamidha” - the barrier of apathy and sloth “Uddachcha/Kukuchcha” - the barrier of fickleness or instability and “Vichikichcha” the barrier of doubt about Buddha, His doctrine and priests.
The recluse continues to meditate and contemplate profoundly on the thought and purpose in order to attain Nirvana. He comes to the stage of intentness of mind that is supposed to exclude objects of sense so that they are unperceived or make no impression. As a result of profound meditation the recluse attains the first stage of “Dhyana” “Prathamadhyanaya” which is one of need, doubt or investigations, “Vitharka” as a result of the first, he attains the second stage “Dwetheeyadhanaya” which is one of seeking Viccaraya. As a result of the second stage he attains the third stage “Thruthiyadhanaya” which is one of finding or joy “Preethiya”. As a result of the third stage he attains the fourth stage “Chathuryadhyanaya” which is one of sound condition or satisfaction - “Sukhaya”. Lastly, as a result of the fourth stage the recluse attains the fifth stage of profound meditation - “Panchamadhanaya” which is one of perfect mental quietude and repose – “Ekaggatha”. In order to illustrate these five stages of meditation the Buddha said that the first stage could be compared to thirst, the second to the seeking of water, the third to the joy of finding water, the fourth to the benefit and satisfaction derived from drinking the water and the fifth to the quiet repose and rest in the shade after the want has been satisfied.
After meditation his mind will be cleansed and come to a stage in which he can read his previous lives. After developing further, he would be able to foresee his future lives too.
As a result of meditation and cleansing of the mind he finally realizes the Four Noble Truths – “Chathurarya Sathya”. The four higher or noble truths, viz. that existence involves suffering, the course of suffering, the extinction of suffering (Nirvana) and the way of the extinction of suffering which is the Eight-fold Path. “Samma Ditti” perfect view, orthodoxy, “Samma Sankappa” perfect volition or determination, “Samma Vaca” perfect speech, “Samma Kammantha” perfect action. “Samma Ajeewa” perfect livelihood, “Samma Vayama” perfect effort, “Samma Sathi” right remembrance or contemplation of the past and “Samma Samadhi” right meditation.
The Buddha explained to Brahmin Janussoni that when one realizes the Four Noble Truths and the Eightfold Path, the way to total emancipation or Nirvana as shown and illustrated by the Buddhas, one could come to the conclusion that the Buddha is enlightened and His Dhamma well discoursed and well observed by the Sangha.
(http://www.dailymirror.lk/2007/06/30/feat/3.asp)
Brahmin Janussoni, who met the ascetic Pilothika at Sravasti, inquired about the knowledge and wisdom of the Buddha. Ascetic Pilothika said the Buddha was eminent, exalted and unique among humans and celestial beings and that only a Buddha could assess the learnedness of another Buddha and hence he was not competent to comment on the achievements of the Buddha. He said however that the Buddha was the only one to show the way or path to total emancipation. The Buddha was fully enlightened. He had well promulgated His doctrine – the Dhamma, and that the Dhamma was well observed by the Sangha.
When Brahmin Janussoni inquired from the ascetic Pilothika how and why he came to that conclusion, Pilothika said he had gone to the Buddha like a person who identifies the elephant of his choice, by following the footprints. The criteria on which Pilothika had identified the Buddha as his saviour to find his way to total emancipation are four; the “gnanapada” or virtuous qualities of the Buddha, namely pundits of royal race, Brahmin pundits, householder pundits and ascetic pundits.
Those who had been arguing with others to defend their vision and belief had been ultimately enlightened by the Buddha who pacified them with pleasing words and directed them on the correct path, the Noble Eightfold Path.
Ascetic Pilothika told Brahmin Janussoni that from the day he observed the above virtues in the Buddha, he was convinced of the Buddha’s enlightenment, the truth of His Dhamma and the observances of the Sangha. Having listened to Pilothika, Brahmin Janussoni too realized the virtues of the Buddha’s words. He got down from his horse, paid obeisance thrice to the Enlightened One and on a later date paid homage to him. The Buddha explained to Brahmin Janussoni that the elephant of one’s choice cannot be identified from the footprints or marks on trees because similar marks are made by various species of elephants. The elephant of one’s choice could be identified only by going to the place where it is lying, walking or standing. Likewise, in order to identify the Enlightened One, one should necessarily go to Him in person. The Buddha had preached the Dhamma clearly and manifestly. He explains what religious celibacy is. Whoever who goes to the Buddha to get his problems solved or with the intention of arguing with the Buddha, he or she would listen to the Buddha, as His words are pleasing, friendly and amicable.
Religious faith will be generated in him or her. He or she will feel that the household life is full of misery, impediments, obstructions and constraints. He or she will realize the virtues of asceticism. He or she will contemplate on those who lead household lives and commit sinful acts due to desire, hatred and ignorance.
“It is difficult for laymen to observe complete asceticism. Therefore it is advisable for me to shave my hair and beard, wear yellow robes and be ordained as a Buddhist priest”. So thinking, he will leave all his household belongings including whatever movable and immovable property he possesses, and his relatives including family members and becomes a homeless ascetic.
He observes the religious precepts. He refrains from killing, steeling cohabitation and coition and observes celibacy. He speaks the truth. He does not mislead society by giving false information. He refrains from slandering and being a tale carrier and creating dissension among people. He does not use rough or empty words, but uses meaningful, pious, virtuous and well-disciplined words. He does not destroy what is germinated.
He takes only one meal a day. He refrains from watching scenes of dancing, music, comic etc. He avoids using ointments or colouring the skin and decorating the body. He avoids using high and large seats. He refrains from accepting gold, silver, money, raw cereals raw meat, women, damsels, servants, goats, sheep, poultry, swine, elephants, oxen and horses. He does not engage in business transactions using wrong weights and measures. He avoids bribery and corruption. He refrains from killing, cutting limbs, putting on fetters, shackles, engaging in highway robbery and other crimes. He is satisfied with a robe sufficient to cover the body and food received in the bowl. He takes the robe and bowl wherever he goes. He is true to his conscience.
He practises the ascetics of self-control closing the five senses; eyes, ears, nose, tongue and body to avoid worldly or evil affection or evil desire.
He observes religious precepts and meditates at a place away from habitation. He avoids “Pancha Neevarana” the five closings or barriers that close the way to Nirvana. “Kamaccanda” - the barrier of carnal desires, “Vyapada“ - the barrier of malice, “Thinamidha” - the barrier of apathy and sloth “Uddachcha/Kukuchcha” - the barrier of fickleness or instability and “Vichikichcha” the barrier of doubt about Buddha, His doctrine and priests.
The recluse continues to meditate and contemplate profoundly on the thought and purpose in order to attain Nirvana. He comes to the stage of intentness of mind that is supposed to exclude objects of sense so that they are unperceived or make no impression. As a result of profound meditation the recluse attains the first stage of “Dhyana” “Prathamadhyanaya” which is one of need, doubt or investigations, “Vitharka” as a result of the first, he attains the second stage “Dwetheeyadhanaya” which is one of seeking Viccaraya. As a result of the second stage he attains the third stage “Thruthiyadhanaya” which is one of finding or joy “Preethiya”. As a result of the third stage he attains the fourth stage “Chathuryadhyanaya” which is one of sound condition or satisfaction - “Sukhaya”. Lastly, as a result of the fourth stage the recluse attains the fifth stage of profound meditation - “Panchamadhanaya” which is one of perfect mental quietude and repose – “Ekaggatha”. In order to illustrate these five stages of meditation the Buddha said that the first stage could be compared to thirst, the second to the seeking of water, the third to the joy of finding water, the fourth to the benefit and satisfaction derived from drinking the water and the fifth to the quiet repose and rest in the shade after the want has been satisfied.
After meditation his mind will be cleansed and come to a stage in which he can read his previous lives. After developing further, he would be able to foresee his future lives too.
As a result of meditation and cleansing of the mind he finally realizes the Four Noble Truths – “Chathurarya Sathya”. The four higher or noble truths, viz. that existence involves suffering, the course of suffering, the extinction of suffering (Nirvana) and the way of the extinction of suffering which is the Eight-fold Path. “Samma Ditti” perfect view, orthodoxy, “Samma Sankappa” perfect volition or determination, “Samma Vaca” perfect speech, “Samma Kammantha” perfect action. “Samma Ajeewa” perfect livelihood, “Samma Vayama” perfect effort, “Samma Sathi” right remembrance or contemplation of the past and “Samma Samadhi” right meditation.
The Buddha explained to Brahmin Janussoni that when one realizes the Four Noble Truths and the Eightfold Path, the way to total emancipation or Nirvana as shown and illustrated by the Buddhas, one could come to the conclusion that the Buddha is enlightened and His Dhamma well discoursed and well observed by the Sangha.
(http://www.dailymirror.lk/2007/06/30/feat/3.asp)
Mahindagamanaya was more than a diplomatic mission
Buddhism was introduced to Lanka by Arahat Mahinda Thera due to the religious propaganda by Emperor Dharmasoka in Dambadiva or ancient India under the advice and guidance of Arahat Moggaliputtatissa Thera. Six others including Arahats Ittiya, Uttiya, Sambala and Bhaddasala, Neophyte (Samanera) Sumana and layman Bhanduka accompanied him.
In a way, Mahindagamanaya was a diplomatic mission from emperor Dharmasoka to king Devanampiyatissa in Lanka. However, when the composition of the mission is taken into consideration it is evident that it was more than an ordinary diplomatic mission. Arahat Mahinda Thera was Emperor Dharmasoka’s own son. For Sri Lankans he is an ‘Anu Budu’ or secondary Buddha. Arahat Sangamitta who came later with a sapling of Sri Maha Bodhi and accompanied by eleven bhikkunis, was the sister of Arahat Mahinda Thera and the daughter of Emperor Dharmasoka.
Sumana Samanera who possessed “Shadabhigna” (six-fold knowledge) viz. divine perception, supernatural knowledge and hearing, remembering of pre-existence, knowledge of the hearts of others and the various kinds of Riddhi or power of ascending and passing through the air, was Arahat Sangamitta’s son. The only layman, Bhanduka, was a nephew of Arahat Mahinda. He had attained Anagami – the non-incarnating path. The members of the mission were Arahats and exalted members of the royal family. This is sufficient evidence to appreciate Emperor Dharmasoka’s desire to establish Buddhism in Lanka.
It should be noted that the prevailing environment had been conducive to facilitate Arahat Mahinda Thera and his delegation to establish Buddhism in this country and to bring about a communal, social, cultural, economic and political revolution.
The history of Buddhist civilization in this country goes back to the days of the Buddha’s first visit within eight years after his Enlightenment. The Buddha visited Lanka on three occasions. He preached the Dhamma to the rulers and the ordinary people in the Northern, Western and Central region of the country. Hence, although there were false religionists, heretics and heathens who did not belong to any one of the main world religions, the environment was congenial for the religious, social, cultural and economic revolution as anticipated by Arahat Moggaliputtatissa Thera, Emperor Dharmasoka, Arahat Mahinda Thera and the delegates.
Arahat Mahinda Thera and the other members of the Dhamma mission stepped on Missaka Pawwa or Mihintale at a time when the king was chasing after a deer with his followers for sports. The king was terrified and dismayed to see the elegant figure of Arahat Mahinda Thera standing on the rock under the shade of a mango tree, shining brightly with circles of rays radiating from his body, appearing singly and supernaturally and calling him by his name.
“Tissa, come here”. The king thought that it was a demigod, a spirit, a ghost or a super natural being who was calling him by his name in spite of being the first citizen, head-of-state and the king of Lanka.
Presumably, Arahat Mahinda Thera did not want the king to remain exited. He introduced himself. “Samana mayan Maha Raja, Dhamma Rajassa Sawaka, tacheca anukampaya, Janbudeepan idhagatha”. “We are the disciples of Dharmaraja - the Buddha. We have come from Jambudeepa with loving kindness towards you”.
These were pleasing words for King Devanampiyatissa who was waiting for news from Emperor Dharmasoka.
According to legendary evidence, the two kings had become friends through diplomatic relations although they had not met personally. They had exchanged presents and in a letter, Emperor Dharmasoka had indicated that he had taken refuge in the Triple Gem -- the Buddha, the Dhamma – His doctrine, and the Sangha – his followers, and had requested King Devanampiyatissa too to do so. Further, it is the view of certain historians that before coming to Lanka, Arahat Mahinda Thera had stayed at Vedisagiri Viharaya in Vidisa area where he had studied the social environment, culture and the languages spoken in Lanka.
In any event, Arahat Mahinda Thera had introduced himself to the king during his first meeting and had told him about the purpose of his visit. Then he had asked certain questions about trees, including the Mango tree under which they were standing and about the king and his people, including his relatives. Presumably, these questions were to test the king’s intelligence quotient.
Realizing that the king was intelligent enough to understand the Dhamma, Arahat Mahinda Thera preached Chulla Hatti Padopama Sutta. Having comprehended the Dhamma, five hundred women including Queen Anula had attained Sowan – the first stage or path to Nirvana. He also preached Samacitta Pariyaa Sutta, Pethawattu Vimana Sutta and Succa Devadutha Sutta from time to time. One thousand people had attained Sowan after listening to Devadutha Sutta.
Undoubtedly, the objective of Arahat Mahinda Thera and the members of the Dhamma mission was to make King Devanampiyatissa and his people aware of the essence of Buddhism. Obviously, that objective had been achieved.
According to the Chulla Hatti Padopama Sutta, which Arahat Mahinda Thera preached, one should first find the way to the Buddha with the help of someone, like one following the footprints of an elephant to go to where that jumbo was. After finding the way to the Buddha, he should follow His Dhamma and refrain from Pancha Papa – the five great sins – killing, stealing, adultery, lying and drinking intoxicants. Thereafter he or she should improve his or her seela or observances and refrain from the ten demerits, viz. killing, stealing and adultery, lying, reveling in slander, vain talk, covetousness, malice and heterodoxy. One should also avoid “Pancha Nivarana” – the five closings or barriers that close the way to Nirvana – Kamachchanda - the barriers of carnal desire, Vyapada - the barriers of malice, Thinamidda – the barriers of apathy and sloth, Uddhacca kukkucca - the barriers of fickleness or instability, Vicikicca - the barriers of doubt about the Buddha, His doctrine, priests, precepts, past birth, future birth, both these births and dependant causation. He or she should then concentrate on meditation.
The society of Buddhist monks was established soon after Mahindagamanaya. After the arrival of Arahat Theri Sangamitta with a sapling of Sri Maha Bodhi, the society of Buddhist nuns was also established. The clergy preserved and developed Buddhism in this country. Action had been taken by the Maha Sangha to bring Saririka Dhathu (relics) and the Sri Maha Bodhi to the country. They played a leading role in the social, cultural and ethical development by teaching and preaching social values, laws of qualities, ethical conduct and virtues. All these had taken place after Mahindagamanaya.
Instead of believing in and worshipping Yakkas, Nagas, demons, goblins, the sun, trees, fire etc. people began to follow the principles of Buddhism and to observe Pansil - i.e. to abstain from killing, stealing, adultery, lying and drinking intoxicants.
After Mahindagamanaya, heathens and heretics had no place in society. People who earlier worshipped and offered sacrifices to the dead began to transfer merits to them in keeping with the words of the Buddha. When the people began to observe “Pansil” incidents of crime and robbery reduced and people began to live in peace and harmony.
Mahidnagamanaya had undoubtedly led to the progress in the field of education. In efforts to explain Buddhism to the people in Sinhala, the clergy had improved the language. The development of Sinhala literature is largely the result of the introduction of Buddhism. The theme of many ancient books in Sinhala is Buddhism. The Sinhala alphabet itself had been evolved from Brahmi scripture introduced to Lanka through Buddhist rock inscriptions and ola leaves of native books made from the talipot palm leaf.
There is sufficient evidence to conclude that building construction had been in a very poor condition before Mahindagamanaya. King Devanampiyatisssa did not have a suitable building other than the elephant kraal to accommodate Arahat Mahinda Thera and the other members of his mission who were visitors of the royal family.
However, within a short period after Mahindagamanaya, temples, monasteries and various buildings were constructed in every part of the country. Dagabas, shrine rooms, image houses, buildings set apart for poya days, monasteries etc. were necessary and various grades of builders and architects were brought from India. This led to the development of architecture and building construction in this country. Obviously, there was a parallel development in sculpture, painting and arts and craft.
According to Buddhism, agriculture is a virtuous means of livelihood and hence it was after the introduction of Buddhism that agriculture occupied a prominent place in the economy of this country. Construction of ancient major irrigation schemes had commenced after this period. National unity, which was extremely necessary in agricultural schemes, was based on the teachings of the Buddha.
It was because of this that ancient rulers located Wewa (tanks) Ketha (paddy fields) and Dagaba in close proximity to their palaces. Trade and commerce developed in keeping with the guidelines provided in the Singalowada and Vyaggapajja Sutras. According to the Badulu rock inscriptions, laws had been enacted to make commercial activities equitable. In the Thonigala inscriptions, there is mention of a reasonable banking system.
Consequent to the introduction of Buddhism, customs and observances of the people from birth to death had been adjusted according to Buddhist teachings. Poya days were holidays and people refrained from working on those days and attended to religious activities instead.
Rulers adjusted their systems of administration according to Buddhist teachings. Protection of Buddhism and looking after the people had been their main responsibilities. They observed those objectives by word and deed. Places and objectives of worship were protected and preserved by the rulers and they sought the advice of the clergy on important matters. The clergy, on the other hand, took serious interest in the administration of the country.
King Agbo VIII tendered aid to his mother himself before starting his day’s routine. King Parakramabahu II started his day’s work with ‘Thilakkhana Bhawana’ - meditations of three signs or characteristics of every living being, viz. impermanency, sorrow and unreality - and ended the day’s work with “Nawaguna Bhawana” or meditation on the nine virtues of the Buddha. King Parakramabahu I prohibited the slaughter of animals on poya days. The Maha Sangha mediated in the settlement of an impending war between Dutugemunu and Saddhatissa and also accompanied King Dutugemunu to the battlefield when he went for war with the enemy.
Thus, since Mahindagamanaya, close relations had been maintained between the rulers and the clergy, which affect the social, cultural, economic and political matters of the country.
(http://www.dailymirror.lk/2007/06/30/feat/2.asp)
In a way, Mahindagamanaya was a diplomatic mission from emperor Dharmasoka to king Devanampiyatissa in Lanka. However, when the composition of the mission is taken into consideration it is evident that it was more than an ordinary diplomatic mission. Arahat Mahinda Thera was Emperor Dharmasoka’s own son. For Sri Lankans he is an ‘Anu Budu’ or secondary Buddha. Arahat Sangamitta who came later with a sapling of Sri Maha Bodhi and accompanied by eleven bhikkunis, was the sister of Arahat Mahinda Thera and the daughter of Emperor Dharmasoka.
Sumana Samanera who possessed “Shadabhigna” (six-fold knowledge) viz. divine perception, supernatural knowledge and hearing, remembering of pre-existence, knowledge of the hearts of others and the various kinds of Riddhi or power of ascending and passing through the air, was Arahat Sangamitta’s son. The only layman, Bhanduka, was a nephew of Arahat Mahinda. He had attained Anagami – the non-incarnating path. The members of the mission were Arahats and exalted members of the royal family. This is sufficient evidence to appreciate Emperor Dharmasoka’s desire to establish Buddhism in Lanka.
It should be noted that the prevailing environment had been conducive to facilitate Arahat Mahinda Thera and his delegation to establish Buddhism in this country and to bring about a communal, social, cultural, economic and political revolution.
The history of Buddhist civilization in this country goes back to the days of the Buddha’s first visit within eight years after his Enlightenment. The Buddha visited Lanka on three occasions. He preached the Dhamma to the rulers and the ordinary people in the Northern, Western and Central region of the country. Hence, although there were false religionists, heretics and heathens who did not belong to any one of the main world religions, the environment was congenial for the religious, social, cultural and economic revolution as anticipated by Arahat Moggaliputtatissa Thera, Emperor Dharmasoka, Arahat Mahinda Thera and the delegates.
Arahat Mahinda Thera and the other members of the Dhamma mission stepped on Missaka Pawwa or Mihintale at a time when the king was chasing after a deer with his followers for sports. The king was terrified and dismayed to see the elegant figure of Arahat Mahinda Thera standing on the rock under the shade of a mango tree, shining brightly with circles of rays radiating from his body, appearing singly and supernaturally and calling him by his name.
“Tissa, come here”. The king thought that it was a demigod, a spirit, a ghost or a super natural being who was calling him by his name in spite of being the first citizen, head-of-state and the king of Lanka.
Presumably, Arahat Mahinda Thera did not want the king to remain exited. He introduced himself. “Samana mayan Maha Raja, Dhamma Rajassa Sawaka, tacheca anukampaya, Janbudeepan idhagatha”. “We are the disciples of Dharmaraja - the Buddha. We have come from Jambudeepa with loving kindness towards you”.
These were pleasing words for King Devanampiyatissa who was waiting for news from Emperor Dharmasoka.
According to legendary evidence, the two kings had become friends through diplomatic relations although they had not met personally. They had exchanged presents and in a letter, Emperor Dharmasoka had indicated that he had taken refuge in the Triple Gem -- the Buddha, the Dhamma – His doctrine, and the Sangha – his followers, and had requested King Devanampiyatissa too to do so. Further, it is the view of certain historians that before coming to Lanka, Arahat Mahinda Thera had stayed at Vedisagiri Viharaya in Vidisa area where he had studied the social environment, culture and the languages spoken in Lanka.
In any event, Arahat Mahinda Thera had introduced himself to the king during his first meeting and had told him about the purpose of his visit. Then he had asked certain questions about trees, including the Mango tree under which they were standing and about the king and his people, including his relatives. Presumably, these questions were to test the king’s intelligence quotient.
Realizing that the king was intelligent enough to understand the Dhamma, Arahat Mahinda Thera preached Chulla Hatti Padopama Sutta. Having comprehended the Dhamma, five hundred women including Queen Anula had attained Sowan – the first stage or path to Nirvana. He also preached Samacitta Pariyaa Sutta, Pethawattu Vimana Sutta and Succa Devadutha Sutta from time to time. One thousand people had attained Sowan after listening to Devadutha Sutta.
Undoubtedly, the objective of Arahat Mahinda Thera and the members of the Dhamma mission was to make King Devanampiyatissa and his people aware of the essence of Buddhism. Obviously, that objective had been achieved.
According to the Chulla Hatti Padopama Sutta, which Arahat Mahinda Thera preached, one should first find the way to the Buddha with the help of someone, like one following the footprints of an elephant to go to where that jumbo was. After finding the way to the Buddha, he should follow His Dhamma and refrain from Pancha Papa – the five great sins – killing, stealing, adultery, lying and drinking intoxicants. Thereafter he or she should improve his or her seela or observances and refrain from the ten demerits, viz. killing, stealing and adultery, lying, reveling in slander, vain talk, covetousness, malice and heterodoxy. One should also avoid “Pancha Nivarana” – the five closings or barriers that close the way to Nirvana – Kamachchanda - the barriers of carnal desire, Vyapada - the barriers of malice, Thinamidda – the barriers of apathy and sloth, Uddhacca kukkucca - the barriers of fickleness or instability, Vicikicca - the barriers of doubt about the Buddha, His doctrine, priests, precepts, past birth, future birth, both these births and dependant causation. He or she should then concentrate on meditation.
The society of Buddhist monks was established soon after Mahindagamanaya. After the arrival of Arahat Theri Sangamitta with a sapling of Sri Maha Bodhi, the society of Buddhist nuns was also established. The clergy preserved and developed Buddhism in this country. Action had been taken by the Maha Sangha to bring Saririka Dhathu (relics) and the Sri Maha Bodhi to the country. They played a leading role in the social, cultural and ethical development by teaching and preaching social values, laws of qualities, ethical conduct and virtues. All these had taken place after Mahindagamanaya.
Instead of believing in and worshipping Yakkas, Nagas, demons, goblins, the sun, trees, fire etc. people began to follow the principles of Buddhism and to observe Pansil - i.e. to abstain from killing, stealing, adultery, lying and drinking intoxicants.
After Mahindagamanaya, heathens and heretics had no place in society. People who earlier worshipped and offered sacrifices to the dead began to transfer merits to them in keeping with the words of the Buddha. When the people began to observe “Pansil” incidents of crime and robbery reduced and people began to live in peace and harmony.
Mahidnagamanaya had undoubtedly led to the progress in the field of education. In efforts to explain Buddhism to the people in Sinhala, the clergy had improved the language. The development of Sinhala literature is largely the result of the introduction of Buddhism. The theme of many ancient books in Sinhala is Buddhism. The Sinhala alphabet itself had been evolved from Brahmi scripture introduced to Lanka through Buddhist rock inscriptions and ola leaves of native books made from the talipot palm leaf.
There is sufficient evidence to conclude that building construction had been in a very poor condition before Mahindagamanaya. King Devanampiyatisssa did not have a suitable building other than the elephant kraal to accommodate Arahat Mahinda Thera and the other members of his mission who were visitors of the royal family.
However, within a short period after Mahindagamanaya, temples, monasteries and various buildings were constructed in every part of the country. Dagabas, shrine rooms, image houses, buildings set apart for poya days, monasteries etc. were necessary and various grades of builders and architects were brought from India. This led to the development of architecture and building construction in this country. Obviously, there was a parallel development in sculpture, painting and arts and craft.
According to Buddhism, agriculture is a virtuous means of livelihood and hence it was after the introduction of Buddhism that agriculture occupied a prominent place in the economy of this country. Construction of ancient major irrigation schemes had commenced after this period. National unity, which was extremely necessary in agricultural schemes, was based on the teachings of the Buddha.
It was because of this that ancient rulers located Wewa (tanks) Ketha (paddy fields) and Dagaba in close proximity to their palaces. Trade and commerce developed in keeping with the guidelines provided in the Singalowada and Vyaggapajja Sutras. According to the Badulu rock inscriptions, laws had been enacted to make commercial activities equitable. In the Thonigala inscriptions, there is mention of a reasonable banking system.
Consequent to the introduction of Buddhism, customs and observances of the people from birth to death had been adjusted according to Buddhist teachings. Poya days were holidays and people refrained from working on those days and attended to religious activities instead.
Rulers adjusted their systems of administration according to Buddhist teachings. Protection of Buddhism and looking after the people had been their main responsibilities. They observed those objectives by word and deed. Places and objectives of worship were protected and preserved by the rulers and they sought the advice of the clergy on important matters. The clergy, on the other hand, took serious interest in the administration of the country.
King Agbo VIII tendered aid to his mother himself before starting his day’s routine. King Parakramabahu II started his day’s work with ‘Thilakkhana Bhawana’ - meditations of three signs or characteristics of every living being, viz. impermanency, sorrow and unreality - and ended the day’s work with “Nawaguna Bhawana” or meditation on the nine virtues of the Buddha. King Parakramabahu I prohibited the slaughter of animals on poya days. The Maha Sangha mediated in the settlement of an impending war between Dutugemunu and Saddhatissa and also accompanied King Dutugemunu to the battlefield when he went for war with the enemy.
Thus, since Mahindagamanaya, close relations had been maintained between the rulers and the clergy, which affect the social, cultural, economic and political matters of the country.
(http://www.dailymirror.lk/2007/06/30/feat/2.asp)
Financial constraints threaten the archaeological wonder of Abhayagiriya
It is one of the most wonderful creations in the world, in certain aspects even surpassing the pyramids in Egypt. Yet, the government does not seem to have paid sufficient attention to restore its religious, architectural and engineering grandeur during these trying times.
The Central Cultural Fund (CCF) which coordinates and conducts the conservation of ancient sites has plunged into a severe financial crisis as a result of the drop in tourist arrivals. Tourism is the major income source for the Fund to perform its duties throughout the country. But, the industry drew a setback against the backdrop of the tsunami and the escalation of violence during the last few years. Amidst growing financial constraints, the local authorities have limited water supply to the site hindering the ongoing conservation efforts. Similarly, the project is also in dire straits, given the curtailment of fuel supply. Now, CCF officials in Anuradhapura have to depend solely on the meager resources available to them.
By Kelum Bandara
Little drops of water make a mighty ocean. The small contribution of a brick could eventually help make a large edifice, the principle followed by ancient kings in building huge dagobas and vast reservoirs, proudly displaying the grandeur of a morally self-sufficient nation.
In the past, people were eager to donate labour, especially for a religious cause led by the kings. Historians believe that great stupas such as Ruwanweliseya, Jethawanaramaya and Abhayagiriya have all been built with great public participation, seeking spiritual happiness of Nirvana at the end of Sansara.
This glorious history based on the collective responsibility of society, is being now recreated by people in their voluntary participation to carry out conservation work at ancient 'Abhayagiriya Dagoba' in Anuradhapura.
According to the Central Cultural Fund (CCF), the original construction of the Stupa of Abhayagiri Vihara belongs to the 2nd century BC and was enlarged in the 2nd century AD. Being 300 feet in height, it was considered the second tallest brick-built monument of the time. The monastery of Abhaygiri is well known as the institution which encouraged heterodox teachings leading to the dissemination of Mahayanism in Sri Lanka. Fa-hsien, the traveller Chinese monk of the 5th Century lived here for two years. There had been over 5000 monks living at Abhayagiri Viharaya as against the 3000 monks at the Mahaviharaya.
The dagoba was in ruins due to invasions at certain periods of history. Now, it is being conserved by the CCF using the proceeds from tourism as the main source.
The Central Cultural Fund (CCF) which coordinates and conducts the conservation of ancient sites has plunged into a severe financial crisis as a result of the drop in tourist arrivals. Tourism is the major income source for the Fund to perform its duties throughout the country. But, the industry drew a setback against the backdrop of the tsunami and the escalation of violence during the last few years. During this trying times, the Fund requested voluntary labour from people through media advertisements to continue the conservation of ancient monuments as there was no other option left.
The public response was overwhelming. People began to flock to the ancient archaeological site from different parts of the country. The compound of the dagoba, paved with stones cut into the shape of bricks, became a buzz with volunteer labourers - males, females, children, youth and adults alike - who lined up on the scaffoldings - passing bricks and cement mixture to the upper section of the 'Chaittya'.
The sky was dotted with tufts of white clouds. Yet, rays of the scorching sun were beating on the workers. People's faces glistened with sweat, but there was team spirit kindled by religious devotion to conserve the 'dagoba' for future generations.
A middle-aged woman, J.A. Ranmenike was among the well over 2000 volunteers who came for the conservation work recently along with a group of fifty others representing 'Vishaka Women's Organization of Eppawala.
Wearing a cap to protect her from the merciless sun, Ranmenike was at the bottom of the scaffolding, passing buckets of cement mixture from hand to hand, a scene speaking volumes about the value of teamwork in fulfilling a gigantic task. In a trice, she wiped off her sweat from her forehead, and shared her sentiments with the Daily Mirror.
"I am extremely happy to make a contribution to this meritorious task. We, as adults, should conserve our national heritage for posterity," she said.
A few yards away, there was another scaffolding used to send up bricks to be laid at the pinnacle. Bricks were piled up around the dagoba; labourers with their dusty brown clothes were actively engaged in work, braving the terrible heat. At the entrance to the dagoba, a loudspeaker blares requesting for financial donations from people while thanking those who had already volunteered to conserve the site. Donations are made mostly by purchasing a ticket valued at Rs. 20 to Rs. 50 or even more. With the influx of labour donors, officials in charge of the Abhayagiriya project were grappling with yet another problem- the lack of physical resources to coordinate volunteers for a fruitful service. Amidst growing financial constraints, the local authorities have limited water supply to the site hindering the ongoing conservation efforts. Similarly, the project is also in dire straits, given the curtailment of fuel supply. Now, CCF officials in Anuradhapura have to depend solely on the meager resources available to them.
Hundreds of people have volunteered to work, but there is no adequate logistic support for them. So they are disappointed, and even turn abusive against officials for not creating the ground situation to make their labour contributions satisfactorily.
The Daily Mirror spoke to a team of youth who had come all the way from Horana to Anuradhapura for the historic mission. But their yearning for the meritorious gains did not last because officials did not provide adequate logistics to fulfill their undertaking. They were even disappointed because there were no officials to guide them in the conservation efforts.
"After seeing media advertisements, we came here to work voluntarily. But, there is no sufficient water for the mixture of soil and sand used for laying bricks. So, we are compelled to go back," they said woefully. These were only a few among the many others disillusioned due to the poor coordination of work. For this lapse, the finger is pointed at officials overlooking the project. Angry crowds sometimes mob them to be followed by heated arguments within a few seconds. Officials admit that the complaints are genuine. The project overseers are helpless as necessary facilities are curtailed everyday by higher government authorities. In this context, they request people not to come for voluntary work without prior information. An official who insisted on anonymity said even a pay cut had been imposed on them by the CCF.
"We have only one vehicle to be used when a worker meets with an accident. For that too, diesel has been limited. Now, the water supply has also been limited. So, people are sometimes compelled to hang around without water and other essential facilities," he said. The transportation of bricks too has been hampered due to the lack of vehicles like tractors.
During the weekend, 1500 to 2000 persons come for the conservation mission. If the system is properly managed and coordinated, the project could be completed within two years, as pointed out by the people.
The official noted that the CCF had not even paid overtime payment for permanent employees engaged in conservation and excavation work in the project for months.
"They are working without overtime payment since last year. With the deduction of all these facilities, how can we tackle the problem?" he asked.
All these problems are a result of the financial crisis that the CCF is under at in present circumstances.
The Abhayagiri Dagaba is one of the most sacred objects of Buddhist veneration. The term "Abhayagiri Viharaya" means not only a complex of monastic buildings, but it is also a fraternity of Buddhist monks, or Sanga which maintains its own historical records, traditions and way of life.
It is one of the most wonderful creations in the world, in certain aspects even surpassing the pyramids in Egypt. Yet, the government does not seem to have paid sufficient attention to restore its religious, architectural and engineering grandeur during these trying times.
Today, Buddhists celebrate Poson Poya with religious observations at temples throughout the country. Thousands of devotees are expected to visit the Atamasthana in Anuradhapura today for religious activities with prominence being given to Dana, Seela and Bhavana.
Undoubtedly, they will be happy to see the progress of Abhayagiriya, which is another place of veneration under the Atamasthana - being restored to its original grandeur by volunteers who toiled for the sacred mission. But the responsibility lies squarely on the government to ensure the completion of the operation.
(http://www.dailymirror.lk/2007/06/30/feat/1.asp)
The Central Cultural Fund (CCF) which coordinates and conducts the conservation of ancient sites has plunged into a severe financial crisis as a result of the drop in tourist arrivals. Tourism is the major income source for the Fund to perform its duties throughout the country. But, the industry drew a setback against the backdrop of the tsunami and the escalation of violence during the last few years. Amidst growing financial constraints, the local authorities have limited water supply to the site hindering the ongoing conservation efforts. Similarly, the project is also in dire straits, given the curtailment of fuel supply. Now, CCF officials in Anuradhapura have to depend solely on the meager resources available to them.
By Kelum Bandara
Little drops of water make a mighty ocean. The small contribution of a brick could eventually help make a large edifice, the principle followed by ancient kings in building huge dagobas and vast reservoirs, proudly displaying the grandeur of a morally self-sufficient nation.
In the past, people were eager to donate labour, especially for a religious cause led by the kings. Historians believe that great stupas such as Ruwanweliseya, Jethawanaramaya and Abhayagiriya have all been built with great public participation, seeking spiritual happiness of Nirvana at the end of Sansara.
This glorious history based on the collective responsibility of society, is being now recreated by people in their voluntary participation to carry out conservation work at ancient 'Abhayagiriya Dagoba' in Anuradhapura.
According to the Central Cultural Fund (CCF), the original construction of the Stupa of Abhayagiri Vihara belongs to the 2nd century BC and was enlarged in the 2nd century AD. Being 300 feet in height, it was considered the second tallest brick-built monument of the time. The monastery of Abhaygiri is well known as the institution which encouraged heterodox teachings leading to the dissemination of Mahayanism in Sri Lanka. Fa-hsien, the traveller Chinese monk of the 5th Century lived here for two years. There had been over 5000 monks living at Abhayagiri Viharaya as against the 3000 monks at the Mahaviharaya.
The dagoba was in ruins due to invasions at certain periods of history. Now, it is being conserved by the CCF using the proceeds from tourism as the main source.
The Central Cultural Fund (CCF) which coordinates and conducts the conservation of ancient sites has plunged into a severe financial crisis as a result of the drop in tourist arrivals. Tourism is the major income source for the Fund to perform its duties throughout the country. But, the industry drew a setback against the backdrop of the tsunami and the escalation of violence during the last few years. During this trying times, the Fund requested voluntary labour from people through media advertisements to continue the conservation of ancient monuments as there was no other option left.
The public response was overwhelming. People began to flock to the ancient archaeological site from different parts of the country. The compound of the dagoba, paved with stones cut into the shape of bricks, became a buzz with volunteer labourers - males, females, children, youth and adults alike - who lined up on the scaffoldings - passing bricks and cement mixture to the upper section of the 'Chaittya'.
The sky was dotted with tufts of white clouds. Yet, rays of the scorching sun were beating on the workers. People's faces glistened with sweat, but there was team spirit kindled by religious devotion to conserve the 'dagoba' for future generations.
A middle-aged woman, J.A. Ranmenike was among the well over 2000 volunteers who came for the conservation work recently along with a group of fifty others representing 'Vishaka Women's Organization of Eppawala.
Wearing a cap to protect her from the merciless sun, Ranmenike was at the bottom of the scaffolding, passing buckets of cement mixture from hand to hand, a scene speaking volumes about the value of teamwork in fulfilling a gigantic task. In a trice, she wiped off her sweat from her forehead, and shared her sentiments with the Daily Mirror.
"I am extremely happy to make a contribution to this meritorious task. We, as adults, should conserve our national heritage for posterity," she said.
A few yards away, there was another scaffolding used to send up bricks to be laid at the pinnacle. Bricks were piled up around the dagoba; labourers with their dusty brown clothes were actively engaged in work, braving the terrible heat. At the entrance to the dagoba, a loudspeaker blares requesting for financial donations from people while thanking those who had already volunteered to conserve the site. Donations are made mostly by purchasing a ticket valued at Rs. 20 to Rs. 50 or even more. With the influx of labour donors, officials in charge of the Abhayagiriya project were grappling with yet another problem- the lack of physical resources to coordinate volunteers for a fruitful service. Amidst growing financial constraints, the local authorities have limited water supply to the site hindering the ongoing conservation efforts. Similarly, the project is also in dire straits, given the curtailment of fuel supply. Now, CCF officials in Anuradhapura have to depend solely on the meager resources available to them.
Hundreds of people have volunteered to work, but there is no adequate logistic support for them. So they are disappointed, and even turn abusive against officials for not creating the ground situation to make their labour contributions satisfactorily.
The Daily Mirror spoke to a team of youth who had come all the way from Horana to Anuradhapura for the historic mission. But their yearning for the meritorious gains did not last because officials did not provide adequate logistics to fulfill their undertaking. They were even disappointed because there were no officials to guide them in the conservation efforts.
"After seeing media advertisements, we came here to work voluntarily. But, there is no sufficient water for the mixture of soil and sand used for laying bricks. So, we are compelled to go back," they said woefully. These were only a few among the many others disillusioned due to the poor coordination of work. For this lapse, the finger is pointed at officials overlooking the project. Angry crowds sometimes mob them to be followed by heated arguments within a few seconds. Officials admit that the complaints are genuine. The project overseers are helpless as necessary facilities are curtailed everyday by higher government authorities. In this context, they request people not to come for voluntary work without prior information. An official who insisted on anonymity said even a pay cut had been imposed on them by the CCF.
"We have only one vehicle to be used when a worker meets with an accident. For that too, diesel has been limited. Now, the water supply has also been limited. So, people are sometimes compelled to hang around without water and other essential facilities," he said. The transportation of bricks too has been hampered due to the lack of vehicles like tractors.
During the weekend, 1500 to 2000 persons come for the conservation mission. If the system is properly managed and coordinated, the project could be completed within two years, as pointed out by the people.
The official noted that the CCF had not even paid overtime payment for permanent employees engaged in conservation and excavation work in the project for months.
"They are working without overtime payment since last year. With the deduction of all these facilities, how can we tackle the problem?" he asked.
All these problems are a result of the financial crisis that the CCF is under at in present circumstances.
The Abhayagiri Dagaba is one of the most sacred objects of Buddhist veneration. The term "Abhayagiri Viharaya" means not only a complex of monastic buildings, but it is also a fraternity of Buddhist monks, or Sanga which maintains its own historical records, traditions and way of life.
It is one of the most wonderful creations in the world, in certain aspects even surpassing the pyramids in Egypt. Yet, the government does not seem to have paid sufficient attention to restore its religious, architectural and engineering grandeur during these trying times.
Today, Buddhists celebrate Poson Poya with religious observations at temples throughout the country. Thousands of devotees are expected to visit the Atamasthana in Anuradhapura today for religious activities with prominence being given to Dana, Seela and Bhavana.
Undoubtedly, they will be happy to see the progress of Abhayagiriya, which is another place of veneration under the Atamasthana - being restored to its original grandeur by volunteers who toiled for the sacred mission. But the responsibility lies squarely on the government to ensure the completion of the operation.
(http://www.dailymirror.lk/2007/06/30/feat/1.asp)
Is Buddhism against the way of nature?
According to Buddhist teaching, existence (bhava) is suffering (dukka). As Buddhists, we have learnt that there are 33 planes of existence; some heavenly, while others are woeful states. We have also learnt that existence in certain abodes is in the form of very subtle and refined bodies. But we, in this world, can see existence only in human and animal forms, comprised of mind and body or material and mental factors, which can be separately identified as the five aggregates i.e. form, feelings, perceptions, mental formations and consciousness. However, the Buddha in his very first sermon, Dhamma Chakka Pavattana sutta, has said: ‘In short, the five aggregates (grasping) is suffering’ (sankittena panchupadanakandha dukka).
The journey of a being through these abodes is the ‘sansara’ which we Buddhists believe in. It is a journey of births and deaths in which all worldlings are caught. It is because of the craving for existence. Worldlings are totally and happily immersed in sansaric journey so much so, even if one is born in a woeful state, say as an animal, still it would desire to be in such a state. This urge or the craving for existence seems to be most fundamental to nature. It is in perfect harmony with what Charles Darwin postulated. Yet, according to Buddhist thinking it amounts to suffering –dukka. This is the first Noble Truth. Now, a question might arise: when it is the characteristic of nature for beings to crave for existence rather than strive for annihilation, how would existence be understood as suffering?
The basis for this assertion that existence is suffering is our inability to control situations in the way we would like. In other words, we fall sick, grow old and become feeble, and eventually depart from this world leaving the loved ones; in addition we meet with sorrow and disappointments. But, still one might say these are vicissitudes of life one has to accept and live with, instead of seeing them in a negative way as ‘suffering’. It is indeed so, unless one looks at this situation from the point of view of one’s escape from it as taught by the Buddha. If there was no escape from such a situation, then to consider existence as suffering would be utterly meaningless. And, it is plain logic that if existence is suffering, escape from it would be a state of non-existence.
The Buddha found such a state before he declared that existence is suffering. The Buddha said: “There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks, there were no unborn, unbecome, unmade, unconditioned, no escape would be discerned from what is born, become, made, conditioned…..”
Dependent Origination
Buddhism also teaches us that every thing arises due to causes. This is the Law of Dependent Origination (patichcha samuppada). Extension of this principle is: Whatever is in the nature of arising has also the nature of cessation (yan kinchi samudhaya dhammam sabbanthan nirodha dhammam). The validity of this immutable principle is realized initially by the stream winner (sothapanna). It is recorded in Dhammachakkapawattana sutta that Ven. Kondagngna, the first disciple of the Buddha, to have become a stream winner realized this principle of causality. This phenomenon is set out in many suttas as follows: “This being-this comes to be; with the arising of this – this arises. This not being – this does not come to be; with the cessation of this-this ceases” (imasmin sati idam hoti, imassauppada idam uppajjati.imasmim asati idan na hoti, imassa nirodha idam nirujjati) (Bahudhatukasutta -MN).
This is a universal law (paticcasamuppada) which operates in whatever the existence, i.e in all 33 abodes; be it in the human, brahma or the deva world. That is why the stream winner steadily strives towards arahat-hood; for he has seen for himself (paccattan veditabbo), with the arising of the ‘vision of dhamma’ the futility of craving for existence in whatever form. Previously he may have through ignorance (avijja) craved for eternal existence, in the brahmathma or in universal consciousness.
Applying this principle, the Buddha has explained that craving (thanha) is the cause for birth and existence. And, craving is generated due to wrong view, which is caused by delusion. Thus worldlings see an abiding ‘self’ (atta) in non-self (anatta); permanence (nicca) in the impermanent (anicca) and happiness (suka) in suffering (dukka).Due to the projection of an abiding self one would crave to be wrapped up in it which is called ‘Bhava thanha’.And when one is weary of being in a certain situation one would crave to be out of it, which is vibhava thanha. This is brought about due to lack of true understanding or ignorance (avijja). Therefore escape from suffering can only be achieved by getting rid of its cause i.e. ignorance (avijja).
Ignorance? Is it in accordance with nature for one to be ignorant of reality? Yes, it is so. Worldlings are ignorantly drifted in the samsaric flow due to craving for existence. The urge for existence is manifested through one’s attachment to sensual pleasures. To explain the point much quoted example of the honey ant that has fallen into the pot of honey can be cited. The ant would crave to be inside it, blissfully ignorant that soon it would be buried to death in the honey itself, due to its insatiable desire to enjoy the tasty food. Nature would not drive the ant away to save it from its own disaster. And, in certain situations we are not much different from the honey ant either!
In this situation how could we ever escape from suffering? Fortunately, the Buddha has shown us the way. It is the Noble Eightfold Path; no other way. It consists of essential practices an aspirant striving to escape from samsaric suffering must undertake, which can be broadly divided into (a) moral conduct –sila which has to be cultivated and adhered to through out one’s life, (b) concentration –samadhi which has to be developed, and (c) wisdom –pagngna which has to be gained and realized.
Knowledge of Dhamma
On this point I shall refer to an interesting discussion found in Chuladukkhakhanda sutta (MN). It is between the Buddha and Sakyan Mahanama. He tells the Buddha that he has long understood the Dhamma taught by the blessed one. That is greed, hate, and delusion (loba, dosa, moha) as defilements; yet, he confesses, at times greed, hate and delusion ‘invade his mind and remain’. The Buddha explains to him that there is ‘still a state unabandoned by him internally’ owing to which there is attraction for sensual pleasures.
The Buddha then goes on to say: “ Before my enlightenment, while I was only an unenlightened Bodhisatta, I too clearly saw as it actually is with proper wisdom how sensual pleasures provide little gratification, much suffering and much despair, and how great is the danger in them, but as long as I did not attain to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, I recognized that I still could be attracted to sensual pleasures.”
With reference to those who become complacent because they do no harm to any one, even an infant could claim the same. I would cite an instance where the Buddha himself had raised a similar question with the Bhikkus; and asked as to how they would answer it. It is recorded in Maha Malunkya putta sutta (MN): “ Malunkyaputta, ……Would not the wonderers of other sects confute you with the simile of the infant ? For a young tender infant lying prone does not even have the notion ‘personality’, so how could personality view arise in him ?” The Buddha used the same argument relating to ‘doubt’ with regard to the Noble Teachings, ‘adherence to rules and observances’, ‘sensual pleasures’ notion of ‘beings’. The Buddha then went on to explain that even though the young infant does not have such notions, yet the underlying tendency to indulge in them lies within him.
Against the flow
Now, there can also be a question: Isn’t the Bhuddha’s teaching going against the way of nature? In fact the Noble Eightfold Path is said to be against the flow (patisothagami).The sansaric flow is to keep worldlings bound to it by fetters. So the only way to liberate oneself from the sansaric bondage is by breaking the fetters. And the task is similar to swimming against the current. One comes across a sutta in Anguttara Nikaya in which the Buddha has referred to this simile: “These four persons, O monks, are found to be in the world. What four? The person who goes with the stream; he who goes against the stream…. etc.” The reference to the person who ‘goes against the current’ is to the one who treads the Noble Eightfold Path.
Often we hear even Buddhists asking the question: If craving has to be got rid of for deliverance, then the desire for deliverance itself is craving. How can one reconcile this contradictory situation? This is semantics. The word ‘craving’ has to be understood in the proper context. A person might have the ‘craving’ to be in the sansara; and later, he might develop a ‘craving’ to escape from ‘sansaric dukka’ due to wise consideration (yoniso manasikara) which is the gateway to the Path of Dhamma. Venerable Ananda in a discourse given to a bhikkuni has said: “This body has come into being by craving; and based on craving, craving should be abandoned” (AN). His reference was to a monk who, on hearing that another bhikku had become an arahant, craves to become an arahant himself. So, through craving he develops energy and strives towards that end.
To come back to the theme of this article, it can be said that Buddhist Teaching is not out of step with nature; it is indeed the highest vantage point from which the most important phenomenon of nature, i.e. Dependent Origination is seen and understood. To reach this point one has to take the Noble Eightfold Path. This is the Ancient Path which is traversed by every Buddha.
(http://www.dailymirror.lk/2007/06/30/opinion/2.asp)
The journey of a being through these abodes is the ‘sansara’ which we Buddhists believe in. It is a journey of births and deaths in which all worldlings are caught. It is because of the craving for existence. Worldlings are totally and happily immersed in sansaric journey so much so, even if one is born in a woeful state, say as an animal, still it would desire to be in such a state. This urge or the craving for existence seems to be most fundamental to nature. It is in perfect harmony with what Charles Darwin postulated. Yet, according to Buddhist thinking it amounts to suffering –dukka. This is the first Noble Truth. Now, a question might arise: when it is the characteristic of nature for beings to crave for existence rather than strive for annihilation, how would existence be understood as suffering?
The basis for this assertion that existence is suffering is our inability to control situations in the way we would like. In other words, we fall sick, grow old and become feeble, and eventually depart from this world leaving the loved ones; in addition we meet with sorrow and disappointments. But, still one might say these are vicissitudes of life one has to accept and live with, instead of seeing them in a negative way as ‘suffering’. It is indeed so, unless one looks at this situation from the point of view of one’s escape from it as taught by the Buddha. If there was no escape from such a situation, then to consider existence as suffering would be utterly meaningless. And, it is plain logic that if existence is suffering, escape from it would be a state of non-existence.
The Buddha found such a state before he declared that existence is suffering. The Buddha said: “There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks, there were no unborn, unbecome, unmade, unconditioned, no escape would be discerned from what is born, become, made, conditioned…..”
Dependent Origination
Buddhism also teaches us that every thing arises due to causes. This is the Law of Dependent Origination (patichcha samuppada). Extension of this principle is: Whatever is in the nature of arising has also the nature of cessation (yan kinchi samudhaya dhammam sabbanthan nirodha dhammam). The validity of this immutable principle is realized initially by the stream winner (sothapanna). It is recorded in Dhammachakkapawattana sutta that Ven. Kondagngna, the first disciple of the Buddha, to have become a stream winner realized this principle of causality. This phenomenon is set out in many suttas as follows: “This being-this comes to be; with the arising of this – this arises. This not being – this does not come to be; with the cessation of this-this ceases” (imasmin sati idam hoti, imassauppada idam uppajjati.imasmim asati idan na hoti, imassa nirodha idam nirujjati) (Bahudhatukasutta -MN).
This is a universal law (paticcasamuppada) which operates in whatever the existence, i.e in all 33 abodes; be it in the human, brahma or the deva world. That is why the stream winner steadily strives towards arahat-hood; for he has seen for himself (paccattan veditabbo), with the arising of the ‘vision of dhamma’ the futility of craving for existence in whatever form. Previously he may have through ignorance (avijja) craved for eternal existence, in the brahmathma or in universal consciousness.
Applying this principle, the Buddha has explained that craving (thanha) is the cause for birth and existence. And, craving is generated due to wrong view, which is caused by delusion. Thus worldlings see an abiding ‘self’ (atta) in non-self (anatta); permanence (nicca) in the impermanent (anicca) and happiness (suka) in suffering (dukka).Due to the projection of an abiding self one would crave to be wrapped up in it which is called ‘Bhava thanha’.And when one is weary of being in a certain situation one would crave to be out of it, which is vibhava thanha. This is brought about due to lack of true understanding or ignorance (avijja). Therefore escape from suffering can only be achieved by getting rid of its cause i.e. ignorance (avijja).
Ignorance? Is it in accordance with nature for one to be ignorant of reality? Yes, it is so. Worldlings are ignorantly drifted in the samsaric flow due to craving for existence. The urge for existence is manifested through one’s attachment to sensual pleasures. To explain the point much quoted example of the honey ant that has fallen into the pot of honey can be cited. The ant would crave to be inside it, blissfully ignorant that soon it would be buried to death in the honey itself, due to its insatiable desire to enjoy the tasty food. Nature would not drive the ant away to save it from its own disaster. And, in certain situations we are not much different from the honey ant either!
In this situation how could we ever escape from suffering? Fortunately, the Buddha has shown us the way. It is the Noble Eightfold Path; no other way. It consists of essential practices an aspirant striving to escape from samsaric suffering must undertake, which can be broadly divided into (a) moral conduct –sila which has to be cultivated and adhered to through out one’s life, (b) concentration –samadhi which has to be developed, and (c) wisdom –pagngna which has to be gained and realized.
Knowledge of Dhamma
On this point I shall refer to an interesting discussion found in Chuladukkhakhanda sutta (MN). It is between the Buddha and Sakyan Mahanama. He tells the Buddha that he has long understood the Dhamma taught by the blessed one. That is greed, hate, and delusion (loba, dosa, moha) as defilements; yet, he confesses, at times greed, hate and delusion ‘invade his mind and remain’. The Buddha explains to him that there is ‘still a state unabandoned by him internally’ owing to which there is attraction for sensual pleasures.
The Buddha then goes on to say: “ Before my enlightenment, while I was only an unenlightened Bodhisatta, I too clearly saw as it actually is with proper wisdom how sensual pleasures provide little gratification, much suffering and much despair, and how great is the danger in them, but as long as I did not attain to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, I recognized that I still could be attracted to sensual pleasures.”
With reference to those who become complacent because they do no harm to any one, even an infant could claim the same. I would cite an instance where the Buddha himself had raised a similar question with the Bhikkus; and asked as to how they would answer it. It is recorded in Maha Malunkya putta sutta (MN): “ Malunkyaputta, ……Would not the wonderers of other sects confute you with the simile of the infant ? For a young tender infant lying prone does not even have the notion ‘personality’, so how could personality view arise in him ?” The Buddha used the same argument relating to ‘doubt’ with regard to the Noble Teachings, ‘adherence to rules and observances’, ‘sensual pleasures’ notion of ‘beings’. The Buddha then went on to explain that even though the young infant does not have such notions, yet the underlying tendency to indulge in them lies within him.
Against the flow
Now, there can also be a question: Isn’t the Bhuddha’s teaching going against the way of nature? In fact the Noble Eightfold Path is said to be against the flow (patisothagami).The sansaric flow is to keep worldlings bound to it by fetters. So the only way to liberate oneself from the sansaric bondage is by breaking the fetters. And the task is similar to swimming against the current. One comes across a sutta in Anguttara Nikaya in which the Buddha has referred to this simile: “These four persons, O monks, are found to be in the world. What four? The person who goes with the stream; he who goes against the stream…. etc.” The reference to the person who ‘goes against the current’ is to the one who treads the Noble Eightfold Path.
Often we hear even Buddhists asking the question: If craving has to be got rid of for deliverance, then the desire for deliverance itself is craving. How can one reconcile this contradictory situation? This is semantics. The word ‘craving’ has to be understood in the proper context. A person might have the ‘craving’ to be in the sansara; and later, he might develop a ‘craving’ to escape from ‘sansaric dukka’ due to wise consideration (yoniso manasikara) which is the gateway to the Path of Dhamma. Venerable Ananda in a discourse given to a bhikkuni has said: “This body has come into being by craving; and based on craving, craving should be abandoned” (AN). His reference was to a monk who, on hearing that another bhikku had become an arahant, craves to become an arahant himself. So, through craving he develops energy and strives towards that end.
To come back to the theme of this article, it can be said that Buddhist Teaching is not out of step with nature; it is indeed the highest vantage point from which the most important phenomenon of nature, i.e. Dependent Origination is seen and understood. To reach this point one has to take the Noble Eightfold Path. This is the Ancient Path which is traversed by every Buddha.
(http://www.dailymirror.lk/2007/06/30/opinion/2.asp)
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