JOURNAL - Page
19| JOURNAL | NEWS | LETTERS | BOOKS | PERSONS | HISTORY | SLIDES |
News Ticker
 JOURNAL INDEX :
Page 19 |
| J19.01 Is Buddhism a Religion or Philosophy? - excellent articles which attempt to demystify Buddhism... |
| J19.02 Afterlife: Resurrection, Reincarnation, Rebirth or what? - We, humans, are never content... |
| J19.03 Intentional misrepresentation of the Buddha by his disciples - Sri Lanka has the Pali tradition... |
| J19.04 Overcome Pain In Buddhist Way - Pain is considered as bodily and mental... |
| J19.05 An objective analysis of Buddhism and science - Buddhism has been described... |
| J19.06 Case of a modern day ‘Arahant’ II - Disparagement or what appeared to be attempted desacralization... |
| J19.07 Another perspective to the Jesus-lived-in-India controversy - The general tenor of writings... |
| J19.08 Venerable Ananda Thera – the Buddha’s Upatthaka - Buddha’s personal assistant... |
| J19.09 Sotapanna - The Entrant To The Stream - Sotapanna is the initial stage of the achievement... |
| J19.10 How to earn wealth - Some scholars who have read little of Buddhist literature... |
| J19.11 The four omens that inspired Siddhartha’s search for truth - What made the Prince leave his palace |
| J19.12 Magandiya Sutra: The Discourse to Magandiya - Buddha was residing in a village... |
| J19.13 Rebirth and near death experiences - An age-old question that has been debated... |
| J19.14 Buddha’s teachings and lessons on state-craft and diplomacy for rulers and diplomats |
| J19.15 Vijja - Ignorance, where are we now? - The need to correlate science as we know... |
| J19.16 The critical difference between Early Buddhism, Theravada and other Buddhist Schools |
| J19.17 Maithri Buddha: Fact or fiction? - Though I belong to the tiny minority of followers... |
| J19.18 Human design, Neuroscience and Samadi - Samadi is a heightened sense of awareness... |
| J19.19 Refuge in the Buddha - The first step in entering the Buddhist path... |
| J19.20 A Legendary Friendship - Lord Buddha once addressed Ananda Thero... |
J19.01
Is Buddhism a Religion or Philosophy?
Nihal Kiriella
Dr. Upul Wijewardena’s excellent articles which attempt to demystify Buddhism and give it a scientific orientation, which were published in The Island, prompted me to write this short essay. The learned doctor in his letters more or less contends that Buddhism is a philosophy and the basis of his argument is the fact that ritual, faith and mystic elements were introduced to Buddhism in Sri Lanka by Buddhagosa Thera, long after the original introduction of Buddhism by Arahath Mahinda, which did not have those components. Dr. Wijewardena seems to be of the opinion that ritual, faith and mystic elements are essential features of a religion and that early Buddhism did not have these features. Further, early Buddhism had a profound philosophy which attempted to explain the nature of life and the world. Its author the Buddha had the ability to probe deeply into the human mind and develop a method of meditation which could be used to get rid of impurities like greed, hatred and ignorance. Hence Dr. Wijewardena is of the opinion that early Buddhism was not a religion but a philosophy.
We could agree that a religion must teach us the moral life, what is good and bad, how to improve our spiritual aspect of life, and more importantly it must have a religious goal. The need for the religious goal is due to the fact that man is ignorant of the human condition, doesn’t know why he is here, why he has to die, what happens after death and especially why does he have to suffer. The religious goal must attempt to provide answers to this riddle and a method of salvation for the suffering human being. A pure philosophy may not have such a goal, though it may show us what is good and bad as ethical and moral philosophies of ancient Greece did.
It is clear that early Buddhism has most of the features that a religion must have. It has a comprehensive set of morals applicable both to the layman as well as the monk. It shows how our spiritual side of life could be improved without resorting to faith and ritual. For instance, one could observe the five precepts (pancha seela) without offering flowers, incense etc. at an altar which the Buddha as a matter of fact did not advocate. One need not have faith in the Buddha to observe these five precepts. The five precepts could purify the mind to some extent and bring some contentment in lay life. More comforts could be renounced when one observes ‘atasil’, ‘dasasil’ and so forth. At a more advanced level, one could follow the ‘Eightfold Path’ that leads to Nibbana, which is the final religious goal in Buddhism. This path was also known as the ‘Gnana Marga’ (‘Path of Wisdom’). Nibbana provides the salvation for the suffering human being.
Therefore, Buddhism is a religion and not a philosophy, as such. And it is a religion that does not demand faith and ritual, and there is no mystery in it. These elements were later introduced mainly due to the influence of Mahayana. This was done surreptitiously by bringing in ‘Bakthi Marga’ (Path of Faith) in place of ‘Gnana Marga’ as the path to Nibbana. Buddhagosa Thera may have been influenced by Mahayana.
Buddhism, however, has a philosophy that is much deeper than in any other religion. The absence of faith, mystery and ritual and the depth of its philosophy, perhaps, may have led writers to say that Buddhism is not a religion but is a philosophy. The five precepts, for instance, are based on the philosophy that these must be observed not because they bring merit, but as a preparation to undertake the greater task of the Eight Fold Path. Alms should be given not to acquire merit, but to get rid of the attachment to material things. Attachment to material things must be got rid of because material things are impermanent (‘Anithya’) and therefore could finally bring suffering (‘Dukha’). Same could be said about attachment to people, theories, concepts etc. Thus one arrives at two of the philosophical pillars of Buddhism, ‘Anithya’ and ‘Dukha’. The third philosophical pillar ‘Anathma’ enables the rejection of the two extreme viewpoints that were prevalent during Buddha’s time; eternalism (which says everything exists) and nihilism (which says nothing exists), and to develop the middle path characterized by the theory of Dependent Co-origination (‘Paticca Smuppadaya’) which is the core philosophy of Buddhism, and which explains the causation of all phenomena (vide Kachayana sutta). These philosophical theories of Buddhism provide the basis for the moral principles it propounds which make it a unique religion.
Prof. N.A. de S. Amaratunga DSc
20 09 2016 – The Island
J19.02
Afterlife: Resurrection, Reincarnation, Rebirth or what?
Dr. Upul Wijayawardhana
We, humans, are never content and may be because this life is not enough to satisfy our greed that we invented an afterlife. Perhaps, I am guilty of starting a serious discussion with a cynical point of view, but it has to be admitted that most of us, unfortunately, are more concerned with the afterlife than this life and, to a great extent, our important actions are dictated by the likely outcomes in the afterlife. Rationalists will argue that afterlife is merely a concept introduced by religions to fear us into doing ‘good’ and what is good is better defined by consensus than by religious dictates. Death is the only certainty of life and as no one returns from the dead, it is difficult to prove that there is an afterlife though, those who believe in it, cite recollections of past lives by children, out of body experiences of some during grave illnesses or cardiac arrests and contacts made via ‘mediums’ with the dead, as proof of an afterlife.
The concept of an afterlife, what happens after death and its connection with how life is lived on earth, is a part of all religions; be it as resurrection, reincarnation or rebirth. The details may differ between religions, but belief in an afterlife is supposed to:
1. Help make sense of life especially at times of suffering and when things seem unfair.
2. Give support and comfort at times of distress, loss and bereavement.
3. Provide a purpose for life.
However, there is a distinct difference among the major religions in that while some believe in a cycle of birth and death, others believe in an eternal afterlife.
Resurrection
According to the Oxford English Dictionary (OED), resurrection refers to (in Christian belief) Christ’s rising from the dead as well as rising of the dead at the Last Judgement. What most Christians believe in, perhaps, is as summarised in ‘discover.mormon.org’:
"Mortal birth and death are steps along the eternal path. So is physical resurrection. This reunion of spirit and body was made possible by our Saviour, Jesus Christ. Because of His Resurrection, all who have lived on this earth can reclaim their physical bodies in perfected, immortal form. Never again will we experience pain, sickness, or death. All people will be resurrected, and all people will be judged "according to their works" (Revelation 20:13) during this life. Those who have shown obedience to God’s commandments, followed Jesus Christ, and accepted the grace of His Atonement will be rewarded as "heirs of God, and joint-heirs with Christ" (Romans 8:17)."
Interestingly, not all Christians accept this view, some clergy too being among them. Reporting the death of a dissenting bishop, an ITV report states: ‘A cleric and theologian, the Rt. Rev. Dr. David Jenkins was dubbed the "unbelieving bishop" after voicing doubts that God would have arranged the Virgin Birth and the resurrection. He was appointed Bishop of Durham in 1984. Just days after his consecration, York Minster was struck by lightning and burst into flames - leading some to believe the fire was a sign of divine wrath at his appointment.’ However, he continued in post for 10 years and lived to a ripe old age of 91 years.
Islam also believes in resurrection and what happens after death is described in great detail. In an interesting post in the website ‘islamicinformation.net’ titled "The souls journey after death in Islam", Huma Ahmed states: "This life in the grave or Interspace is the next part of our journey. An 'interspace' is something that separates two things: heaven and earth, this world and the Next World or the period between death and resurrection. The bliss or punishment of the Interspace is not the same as that of the Hereafter, but rather something that happens between the two worlds. In death, the body remains in the ground while the soul is in the interspace or Barzakh between the two worlds. However, the two are still connected and so the bliss or punishment happens to both of them. When Allah desires bliss or punishment for the soul, He connects it to the body. This is dependent on the will of Allah and dependent on a person's own actions."
According to a ‘GCSE-Bitesize’ article in ‘bbc.co.uk: "Muslims (followers of Islam) believe that on a day decided by Allah, and known only to Allah, life on earth will come to an end and Allah will destroy everything. On this day all the people who have ever lived will be raised from the dead and will face judgement by Allah. Muslims believe that they will remain in their graves until this day. This day is called by several names: the Day of Resurrection, the Day of Judgement, the Last Hour."
The other Abrahamic religion, Judaism is less dogmatic and according to ‘jewfaq.org’: "Traditional Judaism firmly believes that death is not the end of human existence. However, because Judaism is primarily focused on life here and now, rather than on the afterlife, Judaism does not have much dogma about the afterlife, and leaves a great deal of room for personal opinion. It is possible for an Orthodox Jew to believe that the souls of the righteous dead go to a place similar to the Christian heaven, or that they are reincarnated through many lifetimes, or that they simply wait until the coming of the messiah, when they will be resurrected. Likewise, Orthodox Jews can believe that the souls of the wicked are tormented by demons of their own creation, or that wicked souls are simply destroyed at death, ceasing to exist."
It is very interesting to note that Judaism allows both views; resurrection and eternity as well as a cycle of birth and death. This, perhaps, explains why so many followers of the Jewish faith are attracted to Buddhism, so called "Ju-Bu"s. The piece titled ‘Jubu’ by Rabbi Julian Sinclair, dated March 6, 2009, appearing in the website ‘thejc.com’ starts with the following: "Jubu is a neologism coined within the last 10 years. It’s short for Jewish Buddhist. The need for a new word reflects the explosion of interest in Buddhism among Jews. At one end of the spectrum, a Jubu may be a Buddhist guru who grew up Jewish and left the community. (This is true of a staggeringly high percentage of American Buddhist leaders; well over half by most counts.) One such Jubu journey is recounted by Sylvia Boorstein in her autobiographical memoir, ‘That’s funny, you don’t look Buddhist’. At the other extreme, a Jubu may be a practising Jew who eclectically incorporates some Buddhist meditation exercises into his or her spiritual practice, sometimes using them to rediscover the spiritual depth in Jewish prayer.’
Reincarnation and rebirth; same difference?
According to OED, reincarnation is the rebirth of a soul in a new body and, interestingly, rebirth is defined as reincarnation or a revival. This shows that there is no clear definition separating the two phenomena though, for most of us, reincarnation is associated with Hinduism and rebirth with Buddhism. I checked many sources to find a suitable explanation and this response, to the question ‘What are the differences between reincarnation and rebirth?’ posted by ‘deepbluehum’ in the website ‘dharmawheel.net’, to be the most informative:
"From a Western standpoint the two words are probably synonymous, but one could elucidate a doctrinal distinction. Reincarnation implies a soul-body duality, as in Hinduism, the atma is eternal, and when the incarnation of that soul dies, the soul then can reincarnate, in the sense of re-enter the carnal realm from the spiritual realm. From the Buddhist standpoint, there is no soul, anatma, to incarnate. What has happened is simply birth according to the 12-links of dependent origination, fundamentally speaking there is no mind-body dualism here, although subsequent scholars dissent. When the body dies there is simply death. The mind doesn't go anywhere. These twelve links then will be reborn until there is a delinking that happens via the path. In other words, there is simply a causal continuum whereby a body is born with mental qualities connected to a previous death." I am not sure whether the comment ‘The mind doesn’t go anywhere’ is accurate.
Reincarnation
Hindus believe that a person's atman (spirit) is permanent and cannot change while the physical body is not permanent and can change. The atman is reborn many times in Samsara and this is what Bagavad Gita states:
"As a man casts off his worn-out clothes and takes on other new ones, so does the embodied soul cast off his worn-out bodies and enters other new.
For sure is the death of all that comes to birth, sure is the birth of all that dies. So in a matter that no one can prevent thou hast no cause to grieve."
Further explanation is given in the website ‘hinduismtoday.com’:
"As the physical forces wane, all the gross and subtle energy goes into the mental and emotional astral body. If the person was prepared for death, sudden or otherwise, his mental and emotional astral body would have already been well schooled in readiness. Sudden death to such a soul is a boon and a blessing. At death, the soul slowly becomes totally aware in its astral/mental bodies, and it predominantly lives through those bodies in the astral dimension. The soul functions with complete continuity in its astral/mental bodies. It is with these sensitive vehicles that we experience dream or "astral" worlds during sleep every night. When the physical body dies, this automatically severs the subtle silver cord that connects the astral and physical bodies. This cord is an astral-pranic thread that connects the astral body through the navel to the physical body. It is a little like an umbilical cord. During out-of-the-body experiences, this silver cord is often seen as a cord of light connecting the physical, astral and spiritual bodies. When the cord is cut at the death of the physical body, the process of reincarnation and rebirth begins."
Rebirth
In a post attributed to, V.F. Gunaratna & K.N. Jayatilleke in ‘buddhanet.net’, rebirth is explained as follows:
"Buddhism teaches that when a person dies they are reborn and that this process of death and rebirth will continue until Nirvana is attained. This raises the question: "What is the person?" Most religions believe that the core of the person, the real person, is the soul, a non-material and eternal entity that survives in the afterlife. Buddhism on the other hand says that the person is made up of thoughts, feelings and perceptions interacting with the body in a dynamic and constantly changing way. At death this stream of mental energy is re-established in a new body. Thus Buddhism is able to explain the continuity of the individual without recourse to the belief in an "eternal soul", an idea which contradicts the universal truth of impermanence. Different Buddhist traditions explain the process of rebirth differently. Some say that rebirth takes place immediately, others that it takes 49 days. Some say that there is an intermediate state (antarabhava) and others that there is not. All agree however that the circumstances into which one is reborn is conditioned by the sum total of the kamma created in the previous life."
Evidence for rebirth
Venerable Narada Maha Thera, in his monumental work ‘The Buddha and His Teachings’ devotes an entire chapter to ‘Reasons to Believe in Rebirth’ (c24:p233-239) and makes a strong case for rebirth. In modern times, it was the late Prof. Ian Stevenson who did most amount of work on rebirth and in his book entitled ‘Twenty Cases Suggestive of Reincarnation’ (1967), he provides exhaustive scientific reasoning and concludes that reincarnation is the only viable explanation that fits the facts of his study. He considers every possible alternative explanation for his twenty cases of young children who were spontaneously able to describe a previous lifetime as soon as they learned to talk. He was able to rule out alternative explanations using one or more of his cases. It is interesting he used reincarnation in his title than rebirth. Reincarnation is considered by some to be the greatest "unknown" scientific discovery of modern times.
Near death experiences are the other source supporting the concept of rebirth but I will not go into it, as I have written in detail about it, in the article, ‘Near death experience: Is it brain playing tricks?’ printed in ‘The Island’ on Wednesday October 28, 2015.
Buddhists with a scientific interest, who call themselves ‘Secular Buddhists’ or ‘Gautamists’ interpret rebirth as purely a mental phenomenon, not physical. Some go to the extent of labelling Buddhism a Psychology than a Philosophy, definitely not a Religion.
Working towards an afterlife is, itself, a craving. Therefore, is it not better to live this life righteously, helping others and preserving Mother Earth, forgetting the yonder? If there is an afterlife you, surely, will be rewarded; if there is nothing beyond, you lose nothing!
14 09 2016 – The Island
J19.03
Intentional misrepresentation of the Buddha by his disciples
Prof. M.M.J. Marasinghe
The Sri Lanka has the Pali tradition of Buddhism preserved by the Theravada school and was agreed to at the third Buddhist Council held under the patronage of Emperor Asoka. After the conclusion of the Council, several missions took the purified teaching to several regions of the then known world. It was brought here by the mission headed by Venerable Mahinda. It must be noted here that the Mahindian mission is said to have brought here only the canonical texts of the tradition. In order to assist those who were keen to study the Pali texts, a set of commentaries were written in the language of the people under the supervision of Venerable Mahinda Thera. The facilities provided for the study of the Buddhist texts and for the practice of the Dhamma during the period is recorded to have produced experts in the Buddhist texts as well as many arahants, both of which have ceased to exist with the replacement of the Sinhala commentaries with the Pali translations, as they were claimed to be. It must be pointed here that it is these Pali commentaries which show clear evidence of misinterpreting and also misrepresenting the Buddha as we will see.
The Buddha is recorded to have taken prompt action whenever his disciples were known to misrepresent or misinterpret him and taken effective action to correct them for their own good and for the good of the teaching itself, during his life time. The Alagaddupama Sutta of the Majjhima Nikaya (M.1.130f.) records one such incident when a certain disciple was known to have been under a misunderstanding that those things shown to be obstructions (antarayika dhamma, MLSB, Bodhi, 224) by the Buddha are not obstructions to those who engage in them.
The Buddha compared this misrepresentation to the taking hold of a serpent by its tail which would result in deadly sting by the serpent. Not only did the Buddha correct such disciples when such misrepresentations were brought to his attention, he also made provision to safeguard the Dhamma Vinaya from such assaults from within the order of his own disciples. It may be noted here that the quite irritating misinterpretations of the Dhamma by certain Devadattas of the Buddha’s time have been collected by Venerable Yakkaduwe Pragnarama in the introduction (Samannesana) to the Sinhala translation of the Majjhima Nikaya.
According to the Mahaparinibbana Sutta of the Digha Nikaya (D.11.120), when the Buddha announced that he would pass away into parinibbana in three months, the disciples were sad that they would lose a teacher and guide. The Buddha advised them that it was wrong to think that they would lose a teacher and a guide after his parinibbana. Instead, the Dhamma which he had expounded and the Vinaya which he had promulgated must be regarded as their teacher and guide after his parinibbana. It was to give teeth to this admonition to the concerned disciples that the Buddha made the declaration of the Cattaro Mahapadesa (wrongly translated by Rhys Davids as the Four Great Authorities). The four categories of disciples described in the Cattaro Mahapadesas are in fact those, whose claim to authority which shall be totally disregarded in preference to the authority of the Dhamma or the Vinaya as relevant.
Whenever a proposal for a new rule of discipline or an amendment to the existing is brought up it must be compared with the existing rules of the Vinaya and accepted only if agreeable but rejected if not. Whenever a question regarding an interpretation of a doctrinal concept or the approval of a practice derived from a doctrinal interpretation comes up, the idea must be immersed in the suttas and accepted if only agreeable with the core values emerging from the suttas but rejected if not.
The failure to adhere to these stipulations of the Buddha has resulted not only in the division of the original Sangha into many sects but also in the acceptance of many wrong views and practices which are not compatible with the teaching of the Buddha. The following instances show how the disciples of the Buddha have claimed that the following doctrinal concepts and the ritual practices were part of the Buddha’s own acceptance in spite of the fact that these are several centuries post Buddha’s time in their origin.
1. Kamma Niyama - A Universal law of Kamma
According to the Buddha’s teaching on Kamma, although like most other contemporary religious teachers, he, too, accepted that the individual can have a rich inheritance of past kamma. But, as different from all other religious teachers, the Buddha was quite clear that the individual is not at all under the mercy of his past kamma. It is the individual who can decide the way in which his kamma operates for himself. The many examples available from the Pali texts support the position that it is the individual who alone can stop the operation of the kammic process for himself by attaining emancipation.
The idea of kamma as one of five universal laws has been dishonestly claimed to be a teaching of the Buddha. The way in which it has been appropriated to the Buddha’s teaching is itself not without interest. It is in Buddhaghosa’s commentary on the Dhammasangani which is Atthasalini that we come across the idea of the Five Universal Laws for the first time. After explaining the working of the mental process beginning with bhavanga (subconscious continuum), avajjana, dassana, sampaticcana, etc. Buddhaghosa starts with the five universal laws into which he has included his Kamma Niyama, nullifying the validity of individual human effort, making him a helpless onlooker at the operation of the Law of Karma, (Atthasalini, 240).
It is a clear, stark misrepresentation of the Buddha, claiming, a teaching which is not a teaching of the Buddha to be one. It is a clear violation under the Buddha’s declaration of the authority of the Dhamma and the Vinaya, according to the Mahaparinibbana Sutta.
2. The concept of Kamma Sarikkhata - Correpondence between action and its result
The Buddha’s teaching on Kamma does not show evidence of the idea of correspondence between action and its result. The first evidence of the theory is come across in the stories of the Petavatthu and the Vimanavatthu which are post canonical texts written by Buddhaghosa. The idea of an invisible world infested with souls of the dead yearning for their sustenance from their living relatives, seems to have been a belief current among the Brahmanic religious circles of the Buddha’s day, but not powerful and important enough to draw attention from Buddhism. While the Petas were not the only class of lower non-human beings not recognized by the Buddha, he did not accept rukkha devatas (tree deities), forest deities (vana devatas) and vimana devatas, etc. either. The Buddha is recorded to have been visited by many gods belonging to many classes, but the hordes of non-human beings like tree deities, forest deities, vimana deities, Pisacas and Petas to mention only a few, have not been among these visitors. Obviously, the Buddha could be visited and or the Buddha could see with his Buddha vision, only those who do exist, and not those who live only in the belief systems of people. Likeness between action and its result with reference to Kamma is never found referred to or discussed in any canonical discourse, although it has become a topic of high popular acceptance and belief. Here again we have another misrepresentation of the Buddha by the disciples toying with a set of popular beliefs not found in the canonical texts, but claimed to be teachings of the Buddha.
3. Acceptance and donation of merit - Pattanuppadana and Pattanumodana
The third intentional misrepresentation of the Buddha is in the explanation of the Buddhist teaching on Kamma, erasing another distinctive feature of the Buddha’s teaching on Kamma as different from the Brahmanic view.
It is with reference to the donation and acceptance of merit. The law of Kamma is a self operating law and therefore does not allow the doer of a Kammic action to operate on its result, whether it is a kusala or an akusala action. The ideas of merit donation and merit acceptance like all other misinterpretations of the Buddha’s teaching are damaging to the distinctive identity of the Buddha’s teaching on Kamma. According to the Kathavatthu the proposal put forward by the two Mahayana sects, the Rajagiriyas and the Siddhatthikas that merit donation and acceptance is approvable according to the Buddha, was rejected by the Third Buddhist Council. In spite of this rejection by the Theravadins in the third century B.C., Buddhaghosa was able to include merit donation and acceptance as a teaching approved by the Buddha himself. This instance shows the extent of dishonesty to which certain disciples of the Buddha were prepared to maneuver the Sasana for their own advantage ,violating the provisions laid down to avoid such obstinacies.
4. The adoption of Paritta as a healing and blessing rite
The adoption of Paritta as a healing or blessing rite is one more instance of misrepresenting the Buddha by claiming that the Buddha himself authored the Ratana Sutta and got Venerable Ananda to parade the streets of Vesali chanting the sutta with him, while sprinkling the blessed water from his alms bowl. This made the frightened non-humans (amanussa) to flee the city and the epidemic to disappear.
According to Buddhaghosa who was writing about one thousand years after the time of the Buddha, the capital city of Vesali of the Vajjian tribal state was under the grip of a devastating epidemic and affliction by non-humans. The cleverly woven story has been more than a successful stage setting for introducing the Paritta rite to the Sri Lankan Buddhists. However, the many untruths and inaccuracies make it sadly unbecoming for an acceptable disciple of the Buddha.
According to the Mahaparinibbana Sutta of the Digha Nikaya, the Buddha is recorded to have passed through Pataligrama, on his way to Kusinara for his parinibbana. Pataligama, then was still an important village which was at the time being fortified for the Magadhan Emperor’s intended war on the Vajjians. When Ajatasatthu the Magadhan Emperor heard of the Buddha’s visit to Pataligama, he sent his Prime Minister Vassakara to see the Buddeha. The purpose of the visit was not only a courtesy call on the great teacher but was intended to elicit from the Buddha’s answer to his question whether he would succeed in his intended war on the Vajjian territory. When Vassakara visited the Buddha and asked him whether his king would succeed in his war on the Vajjians, the Buddha did not answer the question, but turning to Venerable Ananda asked him whether the Vajjians were respecting the seven conditions of welfare given them by him. When Venerable Ananda replied in the affirmative, the Buddha replied that so long as they respect the seven conditions of welfare taught to them, they will prosper and not decline. This of course gave the answer which Ajatasatthu and Vassakara wanted and they were able to bring the Vajjians under Magadhan rule sometime after the Parinibbana of the Buddha. The Mahaparinibbana Sutta story confirms that the Vajjians whose capital was the Visalamahanuwara of Buddhaghosa was accepted as too powerful even for the neighbouring Magadhan Empire to wage war upon. Vesali was a very important commercial centre of Buddhist India. According to historical evidence, it is not possible to give any credibility to Buddhaghosa’s fairy tale about the epidemic and the affliction by the amanussas.
According to the Samannaphala Sutta of the Digha Nikaya, the Buddha has clearly stated his position with regard to popular acceptances like Astrology, Palmistry, blessing and healing rites, etc. He has classed all such beliefs and acceptances as animal sciences. It is pathetic to witness the great teacher who has so clearly stated his views with regard to a multitude of beliefs and acceptances being alleged to have himself authored the Ratana Sutta of the Sutta Nipata, as the first Paritta, and he himself participated with Venerable Ananda in frightening away the amanussas and caused the affliction of the city recovered from. Thus, the misrepresentation of the Buddha as the author of a ritual which he has described as an animal science is the worst of such misrepresentations of the Buddha detected.
The above examples are a few of the instances of misrepresenting and misinterpreting the Buddha after his parinibbana violating the instructions laid down by the Buddha. The result has been the distortion of the Buddha’s teaching, erasing his distinctive contribution for benefits other than those for the benefit of the Buddha’s dispensation.
To be Continued.07 09 2016 - The Island
J19.04
Over come Pain In Buddhist Way
Rajah Kuruppu
Pain is considered as bodily and mental suffering from a Buddhist stand point. Mental and physical pain influence each other. Physical pain leads to mental pain and vice versa. Mental situations, which include anxiety and worry, lead to physical ailments and psychosomatic diseases. On the other hand, physical pain ads to mental distress. In Buddhism greater emphasis is placed on mental pain over which, one has greater control than physical pain.
Pain like death is common to all. While one faces death only once pain is experienced throughout life from birth to death or even from womb to death. It is a daily occurrence and there is no day when pain, mental and physical, is totally absent, both in good times and bad times.
Although the cause for physical pain is in the body, pain is also experienced in the mind. When there is a physical injury, the nervous system ensures that the mind is made aware of it leading to mental pain. Similarly, pangs of hunger originating in the stomach is felt in the mind.
In Myanmar (Burma) a meditation Master underwent an operation for hernia without an anaesthetic, similarly, there are elderly meditating monks who have their teeth extracted without pain killers. Is also said that one could have relief from physical pain by engaging in anapanasati, the meditation, on in and out breathing, which calms the mind.
OVERCOMING PAIN
Buddhism deals with dukkha, the unsatisfactory nature of life. Pain is included under dukkha which is explained as old age, disease, decay, death, suffering, lamentation, pain, grief, not getting what one wants, parting from loved ones and being compelled to associate with the disliked. So pain is a part of life. One cannot do away with pain but one could wisely understand pain, accept it as a part of life and fully or partially relieve the pain by wise attention and meditative concentration of the mind.
Pain includes defilements of the mind such as hatred, anger, and jealousy. These evil emotions lead to agitation and cause pain of mind. The Buddhist counter for hatred is the development of metta or loving kindness, the sincere wish for the happiness and welfare of all living beings; for anger, mindfulness and being alive to the liabilities of anger; and of jealousy, the development of the noble quality of muditha, which is sympathetic joy or joy in the happiness and welfare of others.
In accepting and understanding pain a Buddhist should be constantly aware of the eight vicissititudes of life atta-locka dhamma. They come in pairs, namely, pleasure and pain, praise and blame, repute and ill-repute, and gain and loss. Life is a package of pleasant, painful and neutral experience. One cannot experience only a part of the package.
POSITIVE ASPECTS
While no one is happy with pain, the positive aspects of pain should not be overlooked. Physical pain is a warning that there is something wrong with the physical system. Chest pain called angina is a warning of cardiovascular disease. This warning is helpful to take early remedial action to cure the main ailment.
Pain is also helpful for the development of patience, a noble quality of the mind advocated in Buddhism. It provides an opportunity to understand and learn from the normal reactions to pain which includes repulsion, impatience, frustration, anger, restlessness, disappointment and confusion. None of these reactions are helpful to face pain but would only aggravate the unpleasant experience. Patience and impatience are two mental factors that exclude each other. Mindfulness of impatience lead to a knowledge of impatience which is helpful to uproot it.
Another positive aspect of pain from a Buddhist standpoint is that it is an opportunity to think of dukkha. Happiness is also included in dukkha since it is a temporary and ephemeral and therefore unsatisfactory. Yet, when one is happy there is no inclination to think of dukkha. It is experiencing the unpleasant, including pain, that one is more inclined to think and reflect on dukkha.
Pain is also a subject for meditation or bhavana. When one is in a meditation posture with the least possible movement of the body and the mind deeply concentrated, pain could arise. When one is engaged in anapanasati meditation, observing the in and out breathing, pain arises perhaps due to being in the same posture for a considerable period; then, one should observe the pain, and then direct the mind back to the meditation subject. If five or four times and back again to the subject of meditation. The Idea is to observe the pain objectively and it would be good if one could stand the pain, work through it and maintain one’s stability, peace and reason.
WHY PAIN?
A Buddhist should never raise the question in one’s mind as why one has to experience substantial pain while others are comparatively free from such pain. No one is completely free from pain for any reasonable length of time. The reason for experiencing ere pain than others is the law of kamma, the law of cause and one’s own unwholesome actions, both in this life and previous life would be the main cause of exceptional pain. The remedy is to engage oneself in wholesome actions.
MEASURES TO REDUCE PAIN
Pain, mental and physical, like all other aspects of dukkha a not only due to kammic actions of the past. By taking positive on to take care of one’s constitution, bodily pains could be stantially reduced. Buddhist literature indicate measures that be adopted for this purpose. One is, moderate eating habits.
Buddha said that eating too much was bad for health. Another measure for good- physical health advocated in Buddhism, is exercise To be active and not lazy. Monks are advised to physically exert themselves and maintain,-the temple and its premises clean and in good condition. They should walk the streets on Pindapatha.
The purification of the mind is another factor for healthy living which would prevent the arising of psychosomatic diseases. Related to the purification of the mind, is the development of the great quality of equanimity or balance of mind which would enable one not to be too happy with the unpleasant, to control anxieties and worries that are adverse to good health. To the extent that equanimity is developed energies dissipated by mental disturbances would be saved and could be utilized for the effort to proceed on the path to liberation.
Courtesy: Valued Old Reprints from Vesak Lipi Buddhist Digest
J19.05
An objective analysis of Buddhism and science
K.H.J. Wijayadasa
Buddhism has been described by Buddhist Scholar S.N. Goenka as “a pure science of mind and matter”. He substantiates this on the basis that Buddhism uses precise, analytical, philosophical and psychological terminology and reasoning. The Buddha explained the reality of things in terms of cause and effect. Buddhism is firmly founded on the principle that effects arise from causation. The existence of misery and suffering in any given individual is due to the presence of causes.
Buddhism is undoubtedly the most profound and wholesome educational path available to mankind. It explains the true nature of life and the universe. In the Buddhist doctrine “life” refers to ourselves and the “universe” refers to the environment in which we live. Buddhism begins with mindfulness. One has to be mindful of the moment that is now, connected with what one is doing outside and what one is thinking and feeling inside. Thus, Buddhism is not only about withdrawal or detachment from this world but is also about living each moment meaningfully.
Buddhism is essentially a teaching for the intelligentsia. It is based on a systematic and rational analysis of the problems of life and the way to their solution. The Buddha emphatically admonished everyone to “come and see”; not to “come and believe”. Buddhism does not rely on blind faith. On the contrary one is encouraged to probe and verify personally what the Buddha preached.Buddhism is undoubtedly the most profound and wholesome educational path available to mankind. It explains the true nature of life and the universe. In the Buddhist doctrine “life” refers to ourselves and the “universe” refers to the environment in which we live.
Buddhism has totally rejected belief by faith while encouraging personal conviction by investigation. Buddhism stands out singularly alone as the only system of thought that can be accepted by strict rationalization and comparison with already known phenomena. Every other religious system can be scientifically and rationally doubted. Buddhism is unique as in that not a single facet of its teaching can be disproved or even rationally doubted. On an intellectual basis, Buddhism has only one real contender to convince and that is the materialist. One does not need Buddhism to obviate the sparse rationalism of most religious systems. In fact most religions other than Buddhism are engaged in a desperate and pathetic struggle to keep up with the concepts of modern Science; so much so that with every new scientific discovery they have to adjust their sequence of thought and at times even the dogma.
Buddhism today is a hot topic in the science and religion dialogue. There is a basic understanding between Buddhist scholars and eminent scientists regarding the compatibility of Buddhism and science. The case is made that the philosophical and psychological teachings contained in Buddhism share commonalities with modern scientific and philosophical thought. For example Buddhism encourages the impartial investigation of nature or Dhamma Vicaya; the principal object of such study being oneself. In fact some popular conceptions of Buddhism connect it to discourses regarding evolution, quantum theory and cosmology. Moreover, Buddhism has been described as rational and non – dogmatic. There is ample evidence to prove that it has been so from the earliest period of history. Among the common philosophical principles shared between Buddhism and science are causality, empiricism and suspicion of absolutes.
Great scientist Albert Einstein has spelt out the common thread that binds Buddhism and science as follows. “The religion of the future will be cosmic religion. It should transcend a personal god and avoid dogmas and theology. Covering both the natural and spiritual it should be based on a religious sense arising from the experience of all things natural and spiritual and a meaningful unity. Buddhism answers to this description. If there is any religion that would cope with modern scientific needs it would be Buddhism”. Likewise, many scientists have observed similarities between science and Buddhism. The American physicist Robert Oppenheimer saw in Buddhism a scientific parallel to the puzzling riddles of modern physics.
Science; The product of observations and experiments
Science is as old as man. It is also universal in the sense that the subjects of study, the methods employed and results obtained have been similar throughout history and across all civilizations. Science from its humble beginnings has come a long way. It has been successful in solving many human problems and making life ever more comfortable. Advances in medical science and new scientific inventions have contributed to relieving pain, eradicating disease, lengthening the life span and also made life healthier and more comfortable. But science up to date except in a few areas of human activity apparently has been oblivious to the damaging effect of fuelling the fires of human greed for more and more comforts and better quality of life.
Science is an understanding of matter whereas spiritualism is related to the consciousness of the individual. Usually we analyse them as separate entities. However in reality they are interdependent and inalienable parts of each other. In the west spiritualism is defined as a philosophical doctrine which perceives all reality as spiritual and not material. On the other hand science is knowledge gained by the study of the physical and natural world. The scientific method we use today in modern science is based on building up a hypothesis using data obtained through observations and arriving at a conclusion through experiments.
Science is defined as systematic observation of natural events and conditions in order to discover facts about them and to formulate laws and principles based on these facts. Modern science relies on inductive reasoning from multiple observations of nature; thus working up from basic observation or experiment to generalization. However, the entire body of knowledge generated by scientists is not true. Thus, most scientists test theories knowing that future evidence may cause refinement, revision or even rejection of today’s theories that are held as true.
Experimentation in science is indispensable for it helps establish causal relationships. It is said that the ultimate purpose of science is to make sense of human beings and our nature. Science has discovered that all matter including human beings consist of particles. Further, it has been found that matter could be converted to energy and vice versa. Thus we are nothing but aggregates of energy. More than 2600 years ago the Buddha said that the “atom” is not the ultimate particle of matter; but that ultimate of matter exists in the form of energies. Modern science discovered the same about a three quarter of century ago. Likewise, there are many aspects of the teachings of the Buddha which we are unable to comprehend.
Science has not found an answer to the question why are we here? What is the meaning of life? May be before long science will find out the origin of life and the universe. However, science may not be able to solve the problem of human suffering. Also, science has not found a solution to the malaise of insatiable greed and acquisitive craving. The whole world and it’s economy and all policies of governments are driven by human greed. The Buddha has shown us that the cause of suffering is greed. Apart from that ignorance of the true nature of the world keeps human beings in bondage. The Buddha has said that bondage could be severed by getting rid of ignorance.
The development of modern science paved the way for a deep spiritual crisis in the West which resulted in an irrevocable split between the established the monotheistic religious faith and scientific reason. Buddhism being an atheistic philosophy has the ability to bridge the worlds of matter and spirit estranged due to certain findings of modern science. Buddhists do understand that objects and individuals are comprised of an ever changing composite of elements of reality called “dharmas”. Even though Darwinism met with great resistance in the West; Buddhists ingrained in the transient nature of things found no difficulty in accepting that humans evolved from lesser forms of life. Thus, Buddhism has the potential to satisfy post Darwinian needs of religious beliefs grounded in new scientific findings.
Similarities between science and Buddhism
There are many similarities between Science and Buddhism. Both agree that there is no creator. Buddhism rejects accepting things merely on a teacher’s authority. Buddhism emphasizes personal verification. One of the cardinal doctrines of Buddhismis that of dependent or conditioned co-production (patitya samutpada) according to which no being or event arises without a conditioning factor. One of the principles on which science operates is universal causation, which means that all material things are caused. According to Buddhism the cosmos consists of thousands of spherical worlds (chakkavatas). In each world system there are thousands of suns, moons, earths etc. This bears a close resemblance to the modern scientific understanding of the universe with its galaxies. Science states that matter and energy can neither be created nor destroyed but only transformed. Buddhism says the same thing and extends this principle to the mind.
In Buddhism mind means awareness of phenomena either conscious or unconscious and awareness of phenomena can neither be created nor destroyed but only be transformed. Thus, reincarnation is simply a transformation in the ongoing continuity of an individual’s awareness of phenomena, but now with the physical basis of another body. There are two types of wisdom in Buddhism namely conventional wisdom and ultimate wisdom. Conventional wisdom relates to the understanding of the conventional world and how it functions including science. Ultimate wisdom refers to a direct realization which is non dualistic and contradicts the way in which we ordinarily perceive the world. There are two methods available to the human being to acquire knowledge. They are left brain centred intuition method and the left brain centred scientific method. The Buddha had used the intuition method while modern science uses the scientific method.
Buddhism is more consistent with the scientific method than traditional faith based religion. Accordingly the Kalama Sutta insists on a proper assessment of evidence, rather than a reliance on faith, hearsay or speculation. The general tenor of the Sutta is take no one’s word for it. The following is a gist of the Kalama Sutta. “If you have a doubt do not be led by reports, or tradition or hearsay. Do not be led by authority of religious texts, not by mere logic or inference, nor by considering appearances nor by delight in speculative opinions, nor by seeming possibilities, nor by the idea this is our teacher. But when you know that certain things are unwholesome (Akusala) and wrong and bad then give them up. When you know that certain things are wholesome (Kusala) and good then accept them and follow them”. Up to about the 1960’s even though the super normal non materialistic knowledge flourished with one’s spiritual development described in Buddhism as “Panca Abihinna”; those attainments did not receive scientific acceptance. However today with the advancement of Metaphysics and Parapsychology the five Abhinna’s are now being accepted under the same classification given in Buddhism but with new names namely;
1) Iddhivida nana or magical powers now called psycho kinesis
2) Dibba Sota Nana or divine ear now called clairaudience
3) Ceto Pariya Nana or penetration of mind now called telepathy
4) Dibba Chakkhu Nana or divine eye now called clairvoyance and
5) Pubba Nivasanussati nana or remembering of former existences now called post cognition.During the 1970’s several experimental studies suggested that Buddhist meditation could produce insights into a wide range of psychological states. Interest in the use of meditation as a means of providing insight into mind states has recently been revived, following the availability of brain scanning technologies etc. It is worthy of note that in recent times Buddhist concepts have made most inroads into the psychological sciences. Some modern scientific theories such as Rogerian psychology show strong parallels with Buddhist thought. Some of the most interesting work on the relationship between Buddhism and science is being done in the area of comparison between Yogacara theories regarding the store consciousness and modern evolutionary biology especially DNA. It has been scientifically established that there is a co-relationship between Buddhist meditation and improved quality of life. It has been substantially proved that meditation thickens the brain tissues thus increasing attention and sensory processing. Also, it has been found that Pirith chanting not only has a sobering influence on the listener but also a beneficial impact on the heart function.
Buddhism and science can coexist harmoniouslyScience works on the basis that nature fixes laws. But on the other hand Buddhism strives to solve the problem of human suffering which arises from both internal or mental and external or physical conditions, with an emphasis on human behaviour. At the same time Buddhism sees this as a natural process. Thus Buddhism has faith in nature as well as human beings. Science ignores human values; hence it has an incomplete or faulty view of nature. Science’s search for knowledge is both inadequate and incomplete because it ignores the internal nature of man. Science pays little attention to the development of the human being, whereas Buddhism pins great faith in the human potential and its full exploitation. Buddhist teachings rely on the ability of human potential to develop wisdom and realize the truth of the laws of nature.
In Buddhism, real insight or right view has the capacity to liberate and bring about peace and happiness. The findings of science are also typical insight; for they can be applied in technology as well as in our daily behaviour to improve the quality of life and happiness. Thus, Buddhists and scientists can share with each other the ways of studying and practice and can profit from each one’s insights and experiences. The practice of mindfulness and concentration always brings insight. It can help both Buddhists and Scientists. Thus Buddhism and science can go hand in hand to promote more insight and bring greater liberation leading to a reduction of discrimination, separation, fear, anger and despair in the world.
The trend to link Buddhism and science has continued unabated so much so that today Buddhism and science are considered to be rivers leading to the same sea. Hence, the dire need for greater dialogue between Buddhist scholars and scientists to realize the importance of Buddhist wisdom to advance scientific wisdom.07 08 2017 - Daily Mirror
J19.06
Case of a modern day ‘Arahant’ - II
Rohana R. Wasala
Incidentally, disparagement or what appeared to be attempted desacralization of the Tooth Relic by various individuals is not new. The famous Colonel Olcott (1832-1907), who greatly contributed to the revival of Buddhism in Sri Lanka and who initiated a school system for the education of the children of Sinhalese Buddhists (something denied them under the British), showed little respect for the Tooth Relic. When Anagarika Dharmapala, Olcott’s junior colleague in his Buddhist work, quarreled with him over this, Olcott abandoned his longstanding friendship with the other. A well known Buddhist teacher of the time associated with the activities of Buddhist Theosophical Society, who probably shared Olcott’s skepticism regarding the authenticity of the Tooth Relic, caused great displeasure and consternation among the Buddhist public when he used the same comparison that Ven. Samanthabhadra Thera used a few weeks ago to describe the Tooth Relic.
The American’s knowledge of Buddhism and his practice had so impressed Anagarika Dharmapala that he claimed that Olcott was an Arahant! Besides, Olcott had a clear conception of the inestimable importance of the Tooth Relic for the Sinhalese as a historical and cultural symbol, something which has not changed. The Dalada Maligawa or the Temple of the Tooth Relic is regarded as the palladium of, particularly, the Theravada Buddhist world. There was also the time-honoured royal tradition that the Sinhalese monarch had to have the custodianship of the Tooth Relic to gain legitimacy as sovereign over the country. Authentic or not, the Tooth Relic has not lost its symbolic value for the Sinhalese Buddhists. (There is an interesting account of the opposing views of the genuineness of the Tooth Relic during that period on pp. 192-5 of senior politician Dr. Sarath Amunugama’s book titled "THE LION’S ROAR Anagarika Dharmapala & the Making of Modern Buddhism" [Vijitha Yapa, 2016]; but the bit about the sacred relic being dishonoured by a Buddhist teacher of the Anagarika’s day is not from that source.)
Ordinary Buddhists know the symbolism involved in Buddhist ritual worship. Objects of veneration such as sacred relics, the Bodhi tree, dagabas enshrining relics or things believed to have been used by the Buddha, statues of the Buddha hewn out of rock or sculpted using other materials symbolize the Buddha. Buddhists express devotion to the Buddha, who resides in their hearts. In fact, their veneration extends to the Dhamma and Sangha as well, all three together known as the Triple Gem. Buddhist worship does not include praying to the Triple Gem. Whereas devotees of theistic religions pray to the god they believe in, particularly in times of distress, Buddhists turn to the Triple Gem. ‘May the Triple Gem Protect You’ corresponds to similar formulas in theistic religions. But Buddhists only pay homage to the Buddha, Dhamma and Sangha, reflecting on their virtues and express their devotion to them; this is in order to morally strengthen themselves through the power of the Triple Gem. So, when Buddhists worship at the Temple of the Tooth Relic, or at a dagaba enshrining the Frontal Bone Relic, or other sacred relics, they are not indulging in superstition; they are not committing an akusala kamma or an unwholesome volitional activity that will lead to birth in a distressful plane of existence, as Ven. Samanthabhadra Thera warns.
Buddhists know that the essence of Buddhism is expressed as the Four Noble Truths. Mere worship of something considered sacred is not central to Buddhism. However, this knowledge is not necessarily apparent when Buddhists engage in normal devotional observances. Of course, in ritual worship the (actually extraneous) liturgical aspect is given prominence. But, with regard to offerings or puja, Buddhists are regularly reminded that offerings in Buddhism are of two types: amisha puja and pratipatti puja. The first means showing respect to the Buddha by offering flowers, lighting lamps or burning incense before a Buddha statue, a sacred relic, or some object believed to have been sanctified by physical association with him. The better way to show respect to the Buddha, however, is the second, which involves cultivating sila (virtue or morality), Samadhi (concentration achieved through mental discipline) and panna (wisdom). The Buddha’s teaching went ‘against the current’ (patisotagami) in that it deviated from the normal religious traditions of the day, which, he explained, were designed to feed the egoistic desires of human beings (e.g., imagining a supreme power that is supposed to protect one like a father perhaps, and believing in an eternal soul, that ensures one’s preservation for eternity). According to the Buddha’s teaching, emancipation from the unsatisfactoriness of samsaric existence cannot be secured by praying to and propitiating some external divine agency; those who profess Buddhism turn inside instead, and engage in mental culture or meditation. The Fourth Noble Truth is that of the Path. There are eight steps which are collectively known as the Noble Eightfold Path. These eight steps are divided into the aforementioned three categories.
If there is anything wrong with his interpretation of the Dhamma, monks and lay Buddhists who are well versed in it, ought to point it out to him in a suitable way. He challenges those who disagree with him to come and argue. Probably, they will find that what he is saying is true. However, considering the fact that the Buddhasasana (meaning the Buddhist religious establishment comprising the bhikkhus, laity, Buddhist places of worship, temporalities, educational institutes, rituals such as peraheras, and everything else connected with Buddhism professed by 70% of the Lankan population) is under threat, this is a time when all Buddhists must remain united and strong, and powerful enough to fend off attacks in the ideological field as well as in the socio-political interface where we have to peacefully interact with persons of other faiths. The way Ven. Samanthabhadra Thera behaves himself belies his Arahanthood claim, and is not supportive of the aforementioned crucial aims of Buddhism.
His preaching seems to have its popular appeal, but his actions generally do not seem to match his words (i.e., there is a mismatch between his talk and his walk: simply, he talks the talk, but doesn’t walk the walk). While claiming to have attained Arahanthood, Ven. Samanthabhadra Thera sometimes implicitly refers to himself in the third person, as when he talks about "those noble ones who have become Arahants, anagamis or non-returners", etc. There is no re-becoming for him, he claims. When asked about the suitability of making such claims, he answered that the Buddha himself did that! Isn’t he comparing himself with the supreme Buddha? His renaming himself as Ven. Samanthabhadra is significant in this connection. In Mahayana Buddhism, Ven. Samanthabhadra (Sanskrit name meaning ‘Universal Worthy’) is a Bodhisatva, especially connected with practice and meditation. Incidentally, one definition of ‘Arahant’ is "one who is worthy" (having eliminated the roots of suffering). In Mahayana Buddhism, together with Gautama Buddha and his fellow Bodhisatva Manjusri, he is a part of the Shakyamuni trinity. Doesn’t the change of name suggest that this monk has an exaggerated notion of his spiritual attainment?
When he is shown quietly descending the stairs of his palatial residence like a consciously holy man, one feels he cares too much about his public image. Once he was heard praising his own imposing looks. He gives the impression that he imagined that he was one like a ‘prophet’ (he didn’t explicitly use this word, though) expressly sent to this world for the benefit of ordinary worldlings. The video recently posted by his Siri Sadaham Ashramaya, in which he is shown insulting the sacred relics, he is in a robe that is stitched in a way that is entirely new. A Buddhist monk’s robe is not pleated, but his is pleated as seen in the video mentioned. I imagine that if someone drew attention to this he would at once say something like "Don’t look at my robe; see whether my words are true"! Of course, he is right. But can he deviate from the hallowed traditions that give legitimacy to his identity as a Buddhist monk in the first place? In the same video one can see that he seats himself in a throne-like chair as he has been normally doing after his alleged ascension to Arahanthood. What is the point of this showing off? It is not only a showing off, but a way off distancing himself from others he considers to be lower than he, something that leads to delusion? How can an Arahat be so preoccupied with self? An Arahant is supposed to have overcome the illusion of self.
In almost all the videos I watched on the internet, he refers to Buddhists he judges to lack the level of intellect that he thinks a rational thinking Buddhist should have, using very derogatory terms such as fools, donkeys, animals, etc. He has no empathy with people with perceived weaknesses. He also betrays an inability to listen to others even when they agree with his point of view. Often, he puts a question to the audience (usually, he adopts an intimidating tone, and most listeners, on their part, seem hopelessly uncomprehending and confused), and if a rare soul boldly offers to answer, Ven. Samanthabhadra Thera interrupts that person, and takes over even before the answerer has had enough time to make a proper start, and completes the answer for him, which apparently sounds incomprehensible even to the person who offered to answer!
They also have a penchant for constant adulation and recognition for their achievements. It looks like this monk is making a special effort to make himself acceptable to and popular among the young. He has even appeared in a song video of a popular young singer where a disillusioned young man previously given to a hedonistic lifestyle comes to the great sage Ven. Samanthabhadra seeking ultimate solace. The sage waits with calm smiling face to admit the young rake into the ambit of his spiritual grace. He also defended another controversial video of the same singer. The monk’s argument was, as I remember, that one should concentrate on the central artistic merit of a work of art, but not on peripheral factors. Both seem to have reached the acme of unconventionality while promoting themselves in their respective fields.18 09 2017 - The Island
J19.07
Another perspective to the Jesus-lived-in-India controversy
Rohana R. Wasala
The Island published in two installments an essay by Bhante S. Dhammika of Australia under the title ‘Did Jesus live in India?’ on Saturday 2nd and Wednesday 6th January, 2016. He dismissed the idea as baseless fiction. Though his arguments were unconvincing to me, I felt his intentions were laudable. The following was written as a contribution to the general exchange of views that Bhante Dhammika’s article provoked. But the discussion was closed before my article got a chance to be published. The general tenor of Bhante Dhammika’s writings published in The Island since (i.e., over the past one and a half years) suggests that the subject cannot be considered as having been exhausted. Therefore I decided to get my response (completed January 21, 2016) made available to readers interested in this kind of thing, but sans the introductory paragraphs in which I summarized the debate up to that date. Better late than never as they say. What follows is that article:
Ideas similar to those taught in Buddhism, which predated Christianity at least by five centuries, are found in the Bible. Of course, this doesn’t by itself mean that Jesus borrowed these ideas from Buddhism, much less that he lived in India, unless it is supported by irrefutable evidence. Correspondences between the Bible and Buddhist texts have been noted by many local and foreign scholars. Sri Lankan Buddhist scholar and author Egerton C. Baptist’s well researched book ‘Nibbana or the Kingdom?’ (M.D. Gunasena, 1964) is a good book to read in this connection. But his authority might not appeal to all, for most people still succumb to the influence of biased Western conceptions of the Orient that Edward W. Said delineates as ‘orientalism’ in his 1978 book of the same name. All the same, the much more controversial theory that Jesus lived in India as a Buddhist monk originated among Western intellectuals.
A controversy which has continued to rage for nearly one and a half centuries cannot be expected to be settled conclusively just like that. We are yet to know for sure whether the extraordinary Jesus-lived-in-India hypothesis is pure fiction, proven fact, or a mixture of the two. However, no one can fail to see the significance as well as the sensitivity of the debate: The claim is that Jesus went to India as a young person, studied Buddhism there, returned to Palestine, survived the crucifixion, and went back again to live and die in India. It threatens seriously undermining the authenticity of the most fundamental belief on which Christianity is based.
Since Jesus lived some five hundred years after the Buddha, what he is claimed to have learned as Buddhist teachings was probably an adulterated form of the original doctrine that had been subjected to the influence of other religious ideologies. We are told that it was a Mahayana sect, which no doubt, had doctrinal premises and ritual practices (peripheral to the central Buddhist philosophy) that appealed to a person who came from a theistic background. Supporters of the Jesus-lived-in-India proposition point to numerous examples of Buddhist influence on the biblical scriptures. They argue that the universal message of love and goodness that is at the core of Christianity is anticipated in Buddhism, and must be due to the latter’s influence; it could not be a natural refinement of the primitive concept of the wrathful, vindictive deity of the Old Testament. But the proposition that Jesus survived his crucifixion and lived in India learning and practicing Buddhism contradicts the most basic article of faith in Christianity: Resurrection.
The powerful Western economic, political and cultural establishment that dominates the world today is primarily based on Christianity (with, of course, religion being always made subservient to politics). It is natural that devoted adherents of that religion would love to see the unorthodox theory (that Jesus lived at different times and finally died in Kashmir in India) debunked. To the believers, nothing can be more preposterous or outrageous even, than that idea. Their hostility to it is understandable. Christianity’s struggle down the ages to protect its central dogmas against the onslaught of rival religions and advancing scientific knowledge is well known. This struggle involved the Crusades, Inquisitions, blasphemy and apostasy laws, secret societies such as the Priory of Scion (from French Prieuré de Sion) founded in 1099, and the more recent Vatican prelature known as the Opus Dei, etc. In some instances, the Christian church has applied force to overcome challenges, such as punishing dissent through blasphemy laws, excommunication, etc.; in some other cases, where further resistance to scientific ideas was found futile, it has peacefully acknowledged them as in the case of its accommodation of the theories of the Big Bang and biological evolution (which are today generally accepted by scientists and scholars as proven scientific facts).
Theravada Buddhism, on its part, has tried to preserve its pristine purity through occasional Dhamma Sangayanas (Buddhist Councils in which senior monks well versed in the dhamma recite the voluminous scriptures of the Tri Pitaka or the Three Baskets); there is no need to resort to coercive tactics to prevent adulteration from extraneous ideologies. The Buddha advised the bhikkhus to be guided by the dhamma, which is not to be accepted on mere faith, but only after investigation; he wanted his disciples to question the truth of his own teachings with a free, open mind.
This vital dimension of free inquiry that distinguishes Buddhism is best known to Bhante S. Dhammika of Australia, the writer of the article titled ‘Did Jesus live in India?’. This is evident from his excellent 1987 booklet on Buddhism ‘Good Question, Good Answer’, currently available as a free ebook on the buddhanet netwebsite. The catechismal tone of the article title, however, seems to suggest a certain browbeating of opposing views. Whether Bhante Dhammika is right or wrong to completely repudiate the Jesus-lived-in India hypothesis, he is still an ordinary human being (a pratujjana) and hence not infallible. And he is not the sort of person likely to claim infallibility.
Bhante Shravasti Dhammika was born in 1951 in Australia to Christian parents. At the age of 18, he embraced Buddhism. He has spent most of his time in Sri Lanka and Singapore. From his personal website dhamma musings we learn that he has been a bhikkhu for 32 years and at present serves as advisor to the Buddha Dhamma Mandala Society of Singapore. He sounds comfortable being a Buddhist monk. He claims no special spiritual attainments, but is apparently contented with being what he is. He does not sound like a dissembler.In his article, Bhante Dhammika tries to debunk much literature about the idea that Jesus lived in India, beginning with the book by French lawyer Louis Jacolliot entitled La Bible dans l’Inde, Vie de Iezeus Christna (The Bible in India, or the Life of Jezeus Christna) published in 1869, and a plethora of other sources relating to the same theme. He does this in order to counter the Jesus-lived-in-India contention. A special target of Bhante’s attack is the Russian journalist Nicolas Notovitch, who claimed that he had found a Tibetan book in the Hemis Monastery in Ladakh, about Isa (Arabic form of the name Jesus) having been in India; but Notovitch was said to have later confessed that it was only a made-up story. So the book he published in French in 1894 was a hoax according to his critics. Bhante Dhammika says he himself stayed in this monastery in 1989, and that a senior monk there whom he consulted about the Jesus story scoffed at it. Though Bhante Dhammika says that this monastery was founded in 1672, it seems to be of greater antiquity. It had actually existed even before the 11th century according to the Wikipedia. So it is possible that the monastery was only re-established or renovated in 1672, not built in its entirety for the first time. (Information fed into the Wikipedia usually has a bias against the Jesus-lived-in-India theory being taken seriously for obvious reasons, though, as here, any information that assigns an earlier date to the building mentioned can be used to add more credence to the Jesus-lived-in-in-India story.)
Now, a conspicuous near omission from Bhante Dhammika’s bibliography of literary sources in this connection – found scattered in the body of the text of his article – is German theologian and scholarly researcher in religious history Holger Kersten. His book ‘Jesus Lived in India – His Unknown Life before and after the Crucifixion’ (sanGral Foundation, 1981, Penguin India 2001) is a result of many years of research, and is the most authentic work that I have ever read on this subject. True, Bhante Dhammika casually mentions this book, but misspells the first name of the author as ‘Halgen’. Though apparently it is an accidental oversight, yet it could be taken to betray his possible unfamiliarity with that important treatise dealing with the subject at hand in a painstaking scientific manner. Unlike many other sources mentioned by him, Kersten’s book contains indisputable evidence that Jesus indeed lived in India. He argues convincingly that Notovitch was not fabricating a lie.
Kersten explains why Jesus’ true message derived from his Buddhist training was suppressed and misinterpreted by others after his death. He writes:
‘…what is today called Christianity is in any case is not so much the Word of Christ but something else: Paulinism – for the doctrine as we know it rests in all its main points not on the message of Jesus, but on the totally different teaching of Paul. Modern Christianity only developed when Paulinism was promulgated as the state religion.’ (p.4)
(Paul the Apostle [c.5 – c.67], not one of the Twelve Apostles, was the one who preached that Jesus was the Jewish Messiah, and that he was the Son of God; it was Paul who taught the first century Jewish and Roman audiences the Gospel of Christ. Paul in his writings carefully expurgated elements that betrayed signs of Indian influence, according to Kersten.)Widely read as well as well travelled (in the countries that have a direct connection with the story – Israel, the Middle East. Afghanistan and India), theologian and historian Kersten draws upon his vast knowledge of Judeo-Christian religious traditions, history and culture supported by his in situ researches in the areas concerned. Holger Kersten’s book cannot be easily dismissed as a product of myth-making. Kersten’s extraordinary conclusions (namely, that Jesus in his youth travelled with a trade caravan along the Silk Route to India, studied Buddhism and adopted its principles, travelled back to Palestine and led a contemplative life as a Nazarene, preached an unorthodox doctrine that emphasized love and forgiveness, was persecuted, survived the crucifixion, returned to India, and eventually died there as an old man revered as a bodhisattva) needless to say, are extremely unsettling to conservative adherents of Christianity, as they undermine its most fundamental dogmas. Doctrinal borrowings from Indian religious traditions can be easily accounted for without having Jesus travel to India. Travelling religious scholars who came after Christ could have done what secular scholars did in the case of Indian knowledge in other fields such as science, astronomy, mathematics, etc. being taken to Europe; equally likely, Indians must have benefited through transfer of knowledge in the other direction. But the story of Jesus surviving his sacrificial death on the Cross in another way than it is depicted in the Bible is an entirely different matter.
A second book entitled The Original Jesus (1994) co-authored with parapsychologist Elmar R. Gruber substantiates his claim of considerable Buddhist influence on the life and teachings of Jesus. Of course, on my first reading of ‘Jesus lived in India’, I thought the story of the Turin Shroud (p.137-140) was the fly in the ointment, a weak point in his excellently built up argument, because by then I was familiar with media reports of the allegedly scientific debunking in 1988 by the Vatican of the theory that the Turin Shroud was the actual burial cloth of Jesus. However, Kersten claims in a third book written in 1998 titled ‘The Jesus Conspiracy: The Turin Shroud and the Truth about the Resurrection’ that the Vatican interfered in the Radiocarbon 14 dating of the Shroud in a conspiracy to conceal the truth from the world (reminiscent of something familiar in church history).
As a theologian and student of religious history, Kersten reminds us of the central truth of Christ’s message, explaining the true purpose of his work. He writes in the Foreword to his Jesus Lived in India:
It has never been part of my purpose to undermine anyone’s outlook on Christianity, much less to leave any reader glumly surrounded by shards of shattered faith. It is simply a matter of the greatest importance today to find a way back again to the origins – to the universal and central truth of Christ’s message, which has been distorted almost beyond recognition by the profane ambitions of more or less secular institutions that have arrogated to themselves a religious authority ever since the early centuries of the so-called Christian Era.It is difficult to assume that Bhante Dhammika has not come across Kersten’s book. In any case, his concern is to dismantle the Jesus-lived-in-India idea; according to him, it is pure fiction. Obviously, Kersten recognizes the many comparable ethical teachings found in Buddhism and Christianity. Though Bhante Dhammika implicitly includes Kersten also in the group of historicist fiction writers he has in mind in this case, he may agree with the latter’s opinion that:
‘Western man must now reorient himself in the most literal sense of the word – turn towards the eastern dawn. The Orient is the origin and source of our experience of the inner realm.’Bhante S. Dhammika rejects the Jesus-lived-in-India theory propounded by religious historians including Holger Kersten; yet he could still be seen as one among those Westerners who are already embarked on that reorientation process. Bhante Dhammika knows that, in the final analysis, there is no point in endlessly arguing about such matters (which have no prospect of being settled for good – for example, where will be Christianity with its over two billion followers, if it is proved categorically that Christ did not die on the Cross, but physically survived the Crucifixion, and lived on earth for another so many years before he finally died a natural death?) As a compassionate bhikkhu, he is averse to hurting the feelings of devout Christians who see no need to question their faith, by encouraging the ultimately meaningless debate to go on.
In conclusion, may I add: From whichever side we look at it (i.e., supporting whichever side we believe is true), the Jesus-lived-in-India controversy finally boils down to a futile never ending contest based on the illusory notion of self between those who love to believe in a fiction and others who care for the truth to emerge at any cost. I think that Bhante Dhammika knows this, and strategically brushes it aside in order to focus on a better goal as a Buddhist monk, that of relieving suffering in the world through compassion and wisdom. However, to be in denial of the truth is not in the spirit of Buddhism. If there is such a denial of the truth in this case, what could be its motive? This is by no means an insignificant question at a time when the big superstition of theistic religion is rising only to die like poet Alfred Lord Tennyson’s twisted sea monster Kraken in his sonnet The Kraken” (1830).
Concluded.
26 08 2017 - The Island
J19.08
Venerable Ananda Thera – the Buddha’s Upatthaka
Nan
I am certain many a Buddhist like me, has special veneration for the Buddha’s personal assistant (or him who gave Him all upasthana) - Ven Ananda. Helmuth Hecker, co-author of Great Disciples of the Buddha with Nyanaponika Thera, edited with an introduction by Bhikkhu Bodhi (1997, 2007), titles his chapter: ANANDA Guardian of the Dhamma. His first line is: Among all the great monks in the Buddha’s retinue, the Venerable Ananda occupied a unique position and this in many respects.
Life of Ven. Ananda
Ananda was the son of Amitodana, brother of Gautama Siddhartha’s father, Suddhodana, and was born on the very day as Siddhartha. They grew up together in the Sakyan capital city of Kapilavatthu. Ananda’s step-brother Anuruddha, became another great disciple.
Ananda entered the order of monks when he was 37, along with Anuruddha, Devadattha and other Sakyan nobles. This would have been two years after Siddhartha Gautama attained enlightenment at age 35. He left home and family when 29 and led a severe ascetic life in search of the truth of samsaric existence, until he became the Buddha at dawn of the full moon day of May - c483 or c400 BC. The Sangha would have been a growing entity when Ananda renounced lay life and came together with his cousin. The Buddha had many personal attendants; all not completely satisfactory as Helmuth Hecker writes. At age 55, the Buddha announced he needed an assistant. Many volunteered. Ananda Thera kept silent, being modest and unobtrusive, until the Buddha invited him to be his constant companion, helper and attendant. He served the Buddha in this position for 25 years until the Buddha’s Parinibbana at age 80. He said:For twenty five years I served the Blessed One
I served him well with loving deeds, like a shadow that does not depart
For twenty five years I served the Blessed One
I served him well with loving speech, like a shadow …
For twenty five years I served the Blessed One
I served him well with loving thoughts like a shadow …
This is recorded in the Theragatha as recited by Ananda Thera.
What the suttas tell
Many are the delightful stories from the suttas – the verses of the Pali Canon – the Dhamma, about Ananda Thera’s devotion to the Buddha. One of great importance and also of poignancy and an attestation to Ananda Thera’s kindness and humanity was his pleading with the Buddha to ordain the Buddha’s foster mother Prajapati Gotama and many Sakyan women who had left their homes, donned white robes and followed the Buddha after his visit to Kapilawatu. The women walked many hundred miles to Vesali where the Buddha was in residence. Controversy swirls around His denial of nunhood to the women. The most acceptable to me is that the Buddha was busy constituting his Sangha and also his recognition that being a nun was physically demanding. In those days most favoured was living in forests in meditation. Ananda Thera after three refusals from the Buddha, probably reproachfully, reminded the Buddha that the requester was his foster mother, who relegating her own son to a wet nurse cared for Prince Siddhartha whose mother Mahamaya died seven days after his birth. The Buddha then agreed to ordain the women on condition they accepted eight extra rules – in addition to the 200 plus decreed to the Sangha. Prajapathi Gotami agreed gladly and thus the institution of the Order of Nuns or Bhikkhuni Sasana completing the four ‘foundations’ of Buddhism – monks, nuns, laymen, laywomen.
A story I find puzzling is how the Buddha implied to Ven Ananda that he need not die but could live on for an aeon. The junior monk did not invite the Buddha to live longer. Hellmuth Hecker deals with this as Ven. Ananda being confused in mind and also overtaken by Mara the evil one and thus not exhorting the Buddha not to die. The Buddha had earlier told Mara when he appeared soon after He attained enlightenment that he would not do as Mara bid, dying then with his aim fulfilled. He had work to do, he said, to spread the Dhamma ‘perfect in the beginning, perfect in the middle and perfect in the end.’ Then Mara said he could live to old age but would surely die at 80 years of age. We could believe this talking Mara as symbolic of temptation and the dialogue as one within the Buddha at Gaya when he realized the Truth. He chose to be a Samma Sambuddha, preaching his realized Dhamma to others to help them overcome samsaric existences of unsatisfactoriness. Helmuth Hecker writes:
Ananda had been despondent over the Buddha’s illness, so dejected that he could not think properly. He told the Buddha that he had found consolation in the fact that surely the Awakened One would not attain final Nibbana without having given some regulation about the Order to the monks. But the Buddha rejected this. "What more does the Sangha expect of me, Ananda? I have taught the Dhamma… There is nothing the Tathagata holds back with the closed fist of a teacher. Whoever thinks that it is he who should lead the Sangha of bhikkhus or that the Sangha depends upon him, such a one would have to give last instructions." "Each of you should be an island unto yourself, dwell within yourself as a refuge... dwell with the Dhamma as your refuge and with no other as your refuge." Both chief disciples, Sariputta and Mahamoggallana having pre-deceased the Buddha, it was Ven. Kassayapa who led the Sangha subsequently, with Ven. Ananda.
I still vividly remember listening many years ago to Ven. Madihe Pannaseeha Thera basing his bana eloquently on the Parinibbana Sutta – the last journey of the Buddha; Cunda’s meal (of mushroom or pork); his fatal dysentery; preaching along the way to arrive at Kusinara where he had decided to die. All through Ven. Ananda was close at hand, concerned, grieving yet pragmatic. En route, the Buddha wanted a drink of water. Ananda went to a stream close by and found the water muddy. He returned empty handed. The Buddha told him to return to the steam which he did, to find the water clear.
When the Buddha lay direly ill in the bed prepared for him between two sal trees, Ven. Ananda could not bear his grief. He went aside and wept. The Buddha summoned him. Do not sorrow Ananda. Have I not told you many times that everything changes and vanishes? How could something that has come into being not be destroyed? For a long time, Ananda, you have attended on the Tathagatha, gladly, sensitively, sincerely and without reserve, with deeds, speech and thoughts of loving kindness. You have made great merit, Ananda; keep on striving and soon you will be free from all cankers. Ven. Ananda had reached three stages on the Path to Nibbana but was not as yet an arahant. This fact was attributed to his full time service to the Buddha. Subhadda, a layman, approached to ask the Buddha a question. Ananda turned him away, but the Buddha summoned Subhadda and answered his query. He then said: Now, monks, I declare this to you. It is the nature of all conditioned things to vanish. Strive for the goal with diligence. (Aniccavata sankhara, uppada vaya dhammini). Attaining the jhanas, the Buddha died with complete serenity.
Soon after, there appeared signs of dissention among the Sangha with one monk declaring that they would henceforth have freedom with no strict rules to follow now that the Buddha was no more. Thus Ven. Kassayappa’s proposal to meet in a council to refine and re-define what the Buddha had taught. Ven. Ananda was considered the repository of all that the Buddha had preached, he himself having said Ananda was the ‘Guardian of the Dhamma’. But Ananda was debarred from attending the council as he was not an arahant. Ven. Ananda strove hard in his meditation and the night before the council, fatigued, he decided to go to sleep. While leaning sideways to lie down, he attained Arahatship. And so his knowing the Dhamma best, made an invaluable contribution to the First Council.
The beauty and significance of the life of Ven. Ananda who is said to have died at age 120, is that here was a man who grew old in the service of his Master, gladly and with full giving. It is said they conversed and laughed together. When the Buddha had a backache which troubled him immensely, he would cut short his preaching, which in those days continued for hours, and ask Ananda to continue the preaching. Of all his fellow monks, Ven. Ananda emerges the most humane to whom we ordinaries can relate to.
29 04 2018 - Sunday Island
J19.09
Sotapanna - The Entrant To The Stream
R.S. Jayaratne
As well known by all Buddhists, Sotapanna is the initial stage of the achievement of the Fruits of the Path, Magga phala, the higher states being Sakudagami Anagami, and the Aahantship in that order.
The word "Sotapanna" literally means "the one who has entered the stream" which implies as having successfully commenced the process of achieving the supreme state of Arahantship. As specified in the Dhamma, entry into the stream, ie. to be a Sotapanna, requires the eradication of the three initial fetters Sanyojana, namely "Sakkayaditti", the belief in an Athma, "Vicikichcha", traditionally described as skeptical doubts, and "Silabbataparamasa" generally described as clinging to mere rules and rituals.
A large number of Suttas, refer to thousands of Bhikkus and Bhikkunis attaining Arahantship, and additionally, many lay devotees, Upasaka-Upasikas attaining Sotapanna, Sakrudagami and Anagami states during Buddha’s time. Furthermore, as pointed out by Buddhist scholars such as Dr. E.W. Adikaram, in his book on the Early History of Buddhism in Ceylon, number of Atthakathas confirm that in ancient Srilanka, Arahants lived up to the 1st Century AD and quite a large number of Bhikkus, Bhikkunis and lay devotees, both male and female have attained the state of Sotapanna.
As explained by Dr. Paranavitana, Dr. Adikaram, Rev. Dr. Walpola Rahula etc., Buddhism faced serious threats after the periods of kings Duttagamini and Saddhatissa. Although it was revived during king Vattagamini Abhaya’s reign, Buddhism suffered many intermittent periods of crisis. As explained by them in detail, during the first century BC, after a protracted debate, there had been a collective decision by the Mahasangha to place greater emphasis on the preservation and the learning of the texts ie. "pariyatti," rather than on the meditative practice of the Dhamma ie "patipatti." Those scholars have further explained that, due to a number of factors including the neglect and eventual disappearance of the Arannavasi community of monks who had been engaged in deep meditation "patipatti", resulted in the eventual extinction of the generations of Arahants. The general perception is that any one attaining the status of Sotapanna, let alone Arahantship was not heard of, after the 2nd Century AD.
Dutiya Sariputta Sutta in the Samyutta Nikaya clearly indicates the vital need for the intelligent contemplation "yoniso-msaanasikara", followed by the meditative process on the Dhamma "Dhammanu-dhamma patipatti", to achieve the state of Sotapanna. It is quite clear that such a process is possible only if one possesses a clear and a comprehensive understanding of the nature of the three Sanyojanas, ie Sakkayaditthi, Vicikiccha and Silabbata paramasa. Such a clear understanding is considered essential, before any devotee could make a concerted and determined meditative effort towards their eventual eradication. My sincere effort below is to discuss certain perspectives which I consider relevant towards the acquisition of such a comprehensive understanding "yoniso-manasikara" of each of the three Sanyojanas.
It is considered relevant to recognize and consider two important factors In any determined effort to obtain a comprehensive understanding of Buddha’s teachings, including the three Sayojanas. Firstly, as emphasized by many eminent scholars such as Rev. Kotahene Pannakitti Thera, Rev. Polwatte Buddhadatta Thera and Professor D.J. Kalupahana etc., one has to acquire a comprehensive understanding of the nature of various contemporary religious faiths and practices which prevailed prior to, and during the time of the Buddha. Secondly, as clearly explained by Buddha himself in the Arana Vibhanga Sutta in Majjhima nikaya, one should not allow the precise meanings of certain words and concepts of the Dhamma to be distorted due to the regional variations of the meanings of such words. On this vital need, Buddha sites as an example, that the begging bowl "patta" is called by various names such as "cittha", "sara", "dhara", "pona" etc., in different areas, and that one should not be confused and lose the exact features of the referred object, and likewise, not to misinterpret the Dhamma based on regional variations of the meanings of certain words.
With regard to the first, ie. a comprehensive knowledge of the contemporary religious faiths, it is quite natural for the Sakya prince Siddhartha who had received the traditional education under the Brahmana teachers, to have been familiar with the contemporary religious concepts in the Vedas, Brahmanas, Aranyakas and the pre-Buddhist Upanishads, which would have been further enhanced due to his experiences during his six year long ascetic life. As explained in the Brahmajala Sutta, all the sixty two faiths of the contemporary ascetics have been based on the mythical belief in the existence of an invisible Athma. Professor D.J. Kalupahana has explained that the two ascetics Alarakalama and Udakaramaputta under whom ascetic Siddhartha meditated at one stage, too were Upanishad traditionalists who strongly believed in an Athma.
The Panchvaggiya Bhikkus with whom ascetic Siddhatha practiced the rigid penance of self-mortification "atthakhila-matanuyoga" on one occasion, too have been firm believers in an Athma. The extent to which this belief had been deeply ingrained in their minds is clearly evident in Buddha’s explanation in the Ariyapariyesana sutta, that despite a week long effort, he could not get the Pancavaggiya Bhikkus to fully comprehend the contents of his sermon Dhamma cakkapavattana sutta, and that it was only after the Anatta lakkhana sutta with an emphasis on the futility of the Athma concept, was preached to them, they attaind Arahantship. Hence, quite justifiably, Buddha specified the riddance of the "sakkaya ditthi" ie. the false belief of an Athma as the very first Sanyojana to attain the state of Sotapanna the initial step towards supreme Arahantship.
As defined in the Cula Vedalla Sutta in Majjhima Nikaya, Sakkayaditti is the belief of the dominance of the Athma over the five groups of clinging "panca upadanakkhanda". Ie. the form "rupa", the feelings "vedana", the perceptions "sanna" the formations "sankhara" and the consciousness "vinnana". As known, "vedana" arise due to the contact of the six senses with the six corresponding objects. That means a person has absolutely no control of his six faculties ie. "salayatana" since they are being controlled by his/her Athma. This is clearly the key Brahmanic concept as evident in a number of Upanishads. For example, the pre- Buddhist Chandogya Upanishad (Chapter 8.12.4) states "when eye gazes upon space, it is the Person- Athma in the eye (who actually sees,) the eye is only the instrument of sight. When a man is conscious of smelling, it is the Athma (that smells) the nose is only the instrument of smell. When a man is conscious of speaking, it is the Athma which is so conscious, the voice is only the instrument of speech. When a man is conscious of hearing, it is the Athma (that hears), the ears are only the instrument of hearing. When a man is conscious of thinking it is the Athma (that thinks) the mind is its divine eye. With this divine eye the Athma sees these (objects of) desire and rejoices." (Translation by R.C. Zaehner - Hindu Scriptures.)
Hence, It is most likely that the fundamental reason for Brahmanism to avoid contemplating on Rupa jhanas is due to their conviction that, one has no power to control his/her six faculties. Ie. " salayatana". On the contrary, Buddha insisted on the practice of the four Rupa jhanas based on the contemplation on the Tilakkhana ie. Anicca, Dukkha and Anatta of the six sense faculties as the only way "ekayano maggo" to achieve Arahantship, as explained in the Maha Satipatthana Suttaa.
The seond Sanyojana "vicikiccha" is generally being interpreted as skeptical doubt. However, as explained by the great scholar Rev. Maditiyawela Sri Sumangala Thera in his Pali Dictionary, the exact meaning of "vicikicca" is the "rigid practices in search of wisdom". This is confirmed by the use of the word "akichcha" in the Venagapura Sutta in the Samyutta Nikaya to mean "without stress". Obviously Buddha has referred to rigorous ascetic penances and practices such as self mortification "atthakhilamatanuyoga" practiced by some contemporary ascetics.
The third Sanyojana "Silabbataparamasa" is usually translated as "clinging to faiths and rituals" which only provides a general idea of the term. However, when examined more carefully, the term consists of three components, "Sila," "vruta" and "paramasa". As explained in the Pali dictionary by Rev. Maditiyawela Sumangala Thera, the word "sila" has two meanings. One meaning is morality, while the other is trepidation. The word "vata" is the same as "vruta" in Sanskrit, used to mean various rigid penances such as immersion in water, being naked, behaving as cattle etc. Buddha used the word "paramassa" in the Bodhirajakumara Sutta in Majjhima Nikaya to explain his own experience of really touching his spinal bone when he touched his abdomen, "udaracchavin pramasissamiti pitthikantakan yewa pariganhami" while practicing rigid penances. Hence the phrase "silabbataparamasa" refers to the rigid ascetic penances and practices including the total abstinence or partial abstinence from taking food, or eating scraps of food, eating grass, cow dung etc. as explained in Maha Sihanada Sutta and Bodhirajakumara Sutta in Majjima Nikaya etc.
Accordingly, it becomes manifestly clear that in the first three Sanyojanas, Buddha was directing the attention of the devotees to the futility of false beliefs and rigid practices of the contemporary misguided ascetic community including the Pancavaggiya Bhikkus, who had hitherto been deeply immersed in the false belief in an Athma, and practicing various rigid penances and practices such as self-mortification. This message is reflected in the Buddha’s words in the Ariyapariyesana Sutta in Majjhima Nikaya, that he has e opened the doors of the stream leading to the termination of death, ie. to reach immortality, and, anyone who wants to get in may shed their usual beliefs, "aparuta tesam amatassa dvara, ye sotavanto pamuncantu saddham".
Hence, it is most likely that, despite the availability of clear and unambiguous guidance for the achievement of Sotapanna in the Buddha Dhamma, the general presumption that no one is able to attain the state of Sotapanna in the present times is linked to two major reasons. Firstly, the absence of a clear perception of the exact nature of the three Sanyojanas, elimination of which will lead to the realization of such a state. Secondly, even if someone succeeds in the acquisition of such a comprehensive understanding of the nature of the three Sanyojanas, whether one could actually overcome certain deeply inbred myths such as the belief in an Athma, and for one’s Athma to be reborn rich or in heaven, dependence on various Gods for material benefits, beliefs in prayers, rituals, sorcery, witchcraft, etc.
However, if anyone having secured a comprehensive understanding of the three Sanyojanas and through a deep and conscientious meditational process, get them completely eradicated, such a person would be able to feel and be contended in solitude, as having reached the state of Sotapanna. As discussed earlier, such an accomplishment, would certainly elevate a person’s perceptions "sanna" to feel an experience similar to that of a person who has entered a flowing stream "Sotavanto" facilitating the eventual possibility of reaching higher levels of attainment.
(The writer is a former Secretary, Ministry of Public Administration and Home Affairs)29 04 2018 - Sunday Island
J19.10
How to earn wealth
Ven. Aggamaha Pandita Dr. Walpola Piyananda
Chief Sangha Nayake of America
Some scholars who have read very little of Buddhist literature have stated that Buddhism is a religion meant only for persons who have renounced household life. Others have tried to show it as a kind of pessimistic religion or, due to their prejudice or lack of knowledge of Buddhism, have tried to prove that Buddhism is a kind of religion hostile to world progress.
But unprejudiced and broadminded scholars have honestly and openly praised it declaring its greatness and practicality for every time. One of the great Pali scholars, the late Mrs. Rhys Davids, said in the introduction to the English translation of Sigalovadasuttanta in Digha-nikaya:
"This Suttanta is called the Vinaya of the Houseman. Hence, in one who practices what he has been taught in it, growth is to be looked for, and not decay.’ And truly we may say even now of this Vinaya, or the code of discipline, so fundamental are the human interests involved, so sane and wide is the wisdom that envisages them, that the utterances are as fresh and practically as binding today and here as they were then at Rajagaha." (p. 169 Dial. iii)
This world is like a school in which there are beings of varied mental levels. A teacher uses toys and pictures and the like when he teaches the children in kindergarten. The pupils of the middle forms are taught lessons suitable to their level. The students of the highest forms are taught lessons dealing with higher subjects like higher mathematics etc. The Lord Buddha saw the world as a school of many forms and gave instruction suitable to the mental level of his listeners.
One day a poor Brahmin came to the Lord Buddha and said, "Master Gautama, I am a poor person and am going to a distant city to seek a job with a view to earning some wealth. Will you kindly give me some instruction in order to be successful in my job?" The Lord agreed and instructed him on the way to be successful. Some time passed and the Brahmin returned a rich man.
On one occasion the Lord arrived at a village called Veludvaragama. The villagers said to him, "Lord, we are householders working to maintain our families, and have many responsibilities. We do not have any time to devote to higher religious practices. We would like you to instruct us on these two things, to live our present life peacefully and to be born into a happy state after our death." The Lord knowing their mentality gave instructions to meet their needs.
Concerning the accumulation of wealth Anathapindika, one of His lay devotees, was told that there were five benefits to earning wealth. First, a person can use his wealth to supply all his needs in order to live a healthy, happy and long life. Secondly, a person’s wealth can be used to look after his parents when they are sick, old or in need of his support. Thirdly, a person can support his wife and children, supplying all their needs. A person can help his relatives, friends, servants and others; this is the fourth merit of wealth.
The recluses and priests who have given up household life devote their time for higher religious practices. They depend on the support of the laity which a wealthy person could easily do for them and share in their virtues to be born into a happy state after death. This is the fifth merit of the wealth.
The Buddha taught that it was easier for a rich man to enter heaven, if he properly spent his wealth and fulfilled his duties. It is not wealth but miserliness and other wrong actions that obstruct the way to heaven. He said, "Certainly the miserly cannot go to heaven (whether they are rich or poor)." (Samyutta, Devata)
He praised the generosity of the wealthy saying, "The rich man who gives or helps others and also enjoys himself will be praised here and will go to heaven after death." (Samyutta, Devata)
Now to answer the question of how can one earn wealth, the Lord taught many discourses like Ujjaya-Sutta, Vyagghapajja-Sutta, Sigalovada-sutta with instructions for successfully earning wealth. His instructions were that a person should be endowed with four things. The first one is to be skilled, earnest and energetic. One should not let slight cold, slight heat, slight rain and the like prevent one from working. Although some times obstacles may cause failure, one should not give up. One should persevere and eventually become successful. At every step, the Lord said, one should be mindful, far-seeing and cautious.
The second thing a businessperson should have is ‘arakkha-sampada,’ which means ‘the ability to protect their wealth.’ This implies being careful in keeping what one earns from being dissipated. The Lord said there were many ways this may happen and therefore one should be careful and vigilant. Sometimes a natural disaster like fire or flood might consume one’s wealth. Sometimes ill-disposed heirs would try to take away one’s wealth. Falling into bad habits like gambling, debauchery and drunkenness drags one down into poverty. One should be on good terms with the government; otherwise one’s wealth could possibly be confiscated. As there are so many ways that could lead to a person’s degradation, one must be vigilant and very careful in keeping one’s wealth from being wasted.
The third thing an earner should be possessed of is ‘Kalyanamittata’ which means ‘having good companions who instruct, help and encourage in carrying out one’s business. A person’s kind parents, relatives, teachers, monks, recluses or priests, whosoever are wise and compassionate hoping for one’s success are good friends or companions. Not finding good companions, one should avoid association with persons who follow evil ways. It is better to keep oneself to oneself carrying out working alone.'
The fourth point is ‘sama-jivikata’ which means a balanced or simple way of living. A person in business should spend their money very carefully. Expenditures should not exceed income. If a person with a small income imitates the ways of the rich, before long they fall into insolvency and will become a failure. Therefore the Lord advised every earner to live his life as simply as possible. This does not mean that he should live meanly. If one’s income is great but they live meanly as a stingy person, their effort in earning wealth is useless.
In Sigalovada-sutta, the Lord advised the youth Sigalaka to divide his income into four parts: one portion to be spent for daily expenses; two portions to be used for the advancement of his business; the last part to be deposited carefully for use in the future in case of emergencies.
The Lord said, "Poverty is an ordeal for the person living a household life." Therefore the Lord Buddha’s advice to householders was to try to earn wealth and to spend it properly to be able to live a useful life.
The Lord speaking about the merchant who would be successful in his business said: "A salesman should know the quality of the goods he buys; know their price; the amount of the profit he will gain; be skilled in the art of buying and selling; be honest and trustworthy so that wealthy would deposit their money under his care." (Ang. I p. 116)
On another occasion the Lord said that a trader should be active during the day: morning, noon and afternoon. If not, he would not be successful. (pp.114, 115 Ang. i)
Some people live simply, contented with a small amount of income. But if a person expects to do a great service by helping people who are in need, he should try to earn much wealth. If such a person expects to earn much wealth, he must be virtuous, vigilant and energetic. One will never be poor vigilantly following the Lord’s instructions.
At this point one might ask: Isn’t poverty a result of an unwholesome karma from a past life? Poverty may be a result either of a past karma or of a present karma or of both. But most of such karmas can be suppressed and overcome by wise and far seeing steps taken in this life.
Most often it is according to the actions taken in the present life that a past karma, good or bad, rises up and finds the opportunity to give its result. Therefore the effort that is made at present is the preeminent cause of a person’s progress or failure in the case of the majority of people. "Utthahatha, ma pamadattha," "Get up, loiter not." Is the Buddha’s frequent advice to the world.
Let us see further what the Buddha has said about wealth and other necessities of life, "these ten things are desirable, pleasing and charming, but hard to achieve in the world. They are Wealth, Beauty, Health, Virtue, Life of holy celibacy, Real friends, Erudition, Wisdom, Genuine teaching, and To be born in heavens. These are all desirable, pleasing and charming, but hard to achieve. (p. 134 Ang. v)
Then there are ten things that are obstacles: Laziness and lack of activity are obstacles to wealth; Lack of finery and lack of adornment are obstacles to beauty; Following unhygienic ways, an obstacle to health. Keeping company with people of foul character is an obstacle to virtue. Unrestraint of senses is an obstacle to life of holy celibacy. Deceit is an obstacle to friends. Lack of recitation and re-reading are obstacles to erudition. Not to listen and not to ask questions are obstacles to wisdom. Lack of practice and lack of contemplation are obstacles to Dhamma. Habitually following evil ways is the obstacle to birth in the heavens. (p. 135 Ang. v)
A person who expects to achieve success both in worldly or religious life should avoid these obstacles and follow the way of growth to success. The Buddha expounded the way to growth and progress as follows: "by increasing in the ten growths, the noble disciple (i.e. a lay follower of a Buddha) grows by taking hold of the essential; taking hold of the best for his progress. One grows in landed property; in wealth and granary; in children and wife; in servants and workers; in four-footed beasts (i.e. cattle and sheep); in faith and virtue; in erudition, and in generosity and wisdom." (p. 136 Ang. v)
From these words of the Buddha, it is very clear that he valued the growth in wealth and family life as a noble endeavor.
28 04 2018 - The Island
J19.11
The four omens that inspired Siddhartha’s search for truth Manu Gunasena
ON THIS THRICE BLESSED DAY OF VESAK, ‘MAY ALL BEINGS BE HAPPY’ - What made the Prince leave his palace pleasures and embark on an unknown journey, in an unknown quest to find an unknown treasure.
Nine months before Siddhartha’s birth, his mother Queen Mahamaya Devi, who had long been childless, has a strange dream. She dreams being carried forth by the four world deities to the tableland of the Himalayas where the wives of the four guardians welcome her and take her to the lake Mansarovar. They bathe her in its cool waters and then dress her in robes of exquisite beauty. They deck her with gold ornaments and garland her with heaven scented flowers.Then through the mist that engulfs the Himalayan plateau, she sees a white silvery elephant of magnificent countenance, approaching her. It walks with measured steps and with noble bearing. It circles her thrice, and, then, with a salutation with its raised trunk, enters the very core of her being. She awakes from her dream and, mystified by what she had just dreamt, shakes her husband, the king, to stir him from his royal sleep; and she relates her dream to him. Mystified as she is by the unknown import of this strange dream, he summons the royal astrologers at the break of morn’s dawn to interpret its import and explain to him, their king, the true significance of the dream.
The royal astrologers’ predict the Queen is destined to give birth to a son who will do his father proud. “He will be,” they proclaim, “a ruler not only of this province, but of the world, an emperor whose empire will last forever.” The Queen, steeped as she is in the knowledge of ancient India, asks them: “But will not death steal the spoils of any empire?”
And, they in turn, give her reply. “Nay, whilst death will indeed rob the accumulation of wealth and power, it is impotent in the face of the eternal. Your son will not rule with arms which are but fleeting but will conquer with his philosophical doctrine which is eternal, one that will outlast empires built on shifting sands.”
King Suddhodana will have none of this rubbish. He flares in rage and says: “What, my son another wandering fakir, babbling stanzas from the Upanishads when he has a kingdom to overlord, defend and administer as any noble Kshatriyan of the warrior caste would be duty bound to do, irrespective of his private predilections?”
“Religion is for the Brahmins,” he declares in an outburst of anger and tells the Brahmin soothsayers. “You can use the monopoly you enjoy having, as you profess to have, sole access to God. But no son of mine is going to be a hermit, a beggar, parroting lines from the Rig Veda in return for a measly bowl of alms. My son is a Kshatriyan, a warrior, born of noble blood, born to rule in the self same way of his ancestors, in the manner his caste dictates and Kshatriyan honour demands.”
“But Your Majesty,” the royal astrologers interrupt to pacify the ire of their king, “there is, however, hope your son will follow the blood line. Two paths lie before your son. One will take him to worldly power. The other will condemn him to the life of an ascetic. But if you can ensure that he does not see the helplessness of the tottering aged, the anguish of the suffering sick, the inertness of inevitable death and the sublime radiance of the unfettered ascetic, then the chances are he will indeed be the Chakravarthi, the emperor of the world.”
The sages are asking the impossible but the king is defiant.
“Leave that to me,” the king replies with confidence, his ire more calmed now with the way out presented to him by the sages, “I will ensure he will see none of these sights you mentioned. From the day he is born, the old, the sick, the dead and the ascetics will be banished from these royal walls. I will ensure that he will not be exposed to those four bad omens. I will see that my son will follow the path of his ancestors,” and he dismisses his royal astrologers with contempt from his sight.
Little does the king know that the path of Siddhartha’s ancestors lie in the way 27 others have trod before. And that though a king can ban, by royal edict, unseemly sights from his royal capital, no royal fiat can exile fate. And that if the omens are barred from visiting the Prince, then Siddhartha will leave his palace walls to visit them.
THE FIRST OMEN: OLD AGE
Prince Siddhartha, now 29 years old, is in a contemplative mood as he rests on his bed in his royal palace. He has been educated in the Vedas, been trained in the art of warfare and is known for his skills in archery: The classical education of a prince destined to succeed his sire as king. He is also married, married at the age of sixteen to his beautiful cousin, the Princess Yasodhara. And as he turns towards his wife of thirteen years, and sees her sleeping in beauty by his side in marital bliss, he wonders what more can a man want in this earthly life?
Pleasure palaces to live in, royal tanks with blue, red and white lotuses blooming to bathe in; royal gardens to stroll and breathe the scented air of flowers blossoming all around him; the evenings filled with royal banquets with eyes feasted upon the twirling hips and swaying breasts of courtesans as they perform their sensuous dances before the king and his royal court; and the return to the royal chamber and bed to embrace the love that awaits him there - the love of his beautiful wife, Yasodhara. What more, indeed, can a man want in this earthly life?
He ponders tonight in melancholic thought, that blessed as he is with all these riches his royal station has lavished upon him through birth, bequeathed as he is with Yasodhara’s love, love his own loving heart has earned by deed, yes, what more can a man want or need to be happy in this best of all Kapilawastu world?
But yet, something nags him tonight, even as the same thought had troubled him these last few moons. Something’s amiss. He tells himself, “I am delicate, extremely delicate. In my father’s palace three lotus ponds have been made exclusively for me. He has built three palaces for me. One for winter, one for summer and one for me to dwell when the rains set in. Night and day, a white parasol is held over me so that I will not be touched by heat or cold, rain or sun, dust, leaves or even the indiscernible falling dew.”
Siddhartha harbours a troubled mind. In the midst of earthly bliss, he discerns a void. And he determines that night to flout his father’s orders not to leave the city gates and to explore the outer skirts of the city walls and discover whether there is something more to this life than that which he has found within the prison of his palace bars.
Waking early just ere the dawn, he summons his favourite charioteer and orders him to ready horse and chariot to adventure beyond the city gates; and to keep the mission confidential, especially from his sire, the king.
The guards at the gates are hesitant to open it for the prince to pass, for the king has given them strict orders not to let Siddhartha out but at the Prince’s urging, they allow him exit. After all, he is to be their future king. Dare they oppose him?
And, with the gates open, so they ride. Far into the countryside, through farmlands and terraced fields where Siddhartha sees for the first time in his adult life men toiling in their fields and tilling the lands. They ride on, through crowded little villages, through crowded narrow streets. Over narrow makeshift bridges hardly able to bear the weight of the royal chariot. The Prince is overjoyed to see the outer world, to discover the vibrancy of life pulsating in the broad acres of the land. To discover that there was more to life than the staid monotony he had known to exist within the cloistered walls of his kingly palace. This was a revelation and it exhilarates him.
Then suddenly the chariot screeches to a halt. Siddhartha lost in his own world of thoughts, is awoken from his reverie. “What is it?” he asks his charioteer, “Why have we stopped?”
The charioteer points to an old man with a crutch, struggling to cross the road.
"Who is he?” Siddhartha asks. “And why is he crossing the road so blindly?” Didn’t he see us coming? Didn’t he hear us coming?
“He is an old man my lord,” the charioteer replies. “Once he was like us. But with age one loses one’s faculties. He can neither see nor hear and he can barely walk. This is the price time inflicts upon us all. One to which each one is heir to. And those who in the prime of life mock the aged do so without realising that they too will end up aged and decrepit.”
Something in the sight of the old man tottering with his crutch and something in what the charioteer said strikes a chord in Siddhartha’s troubled heart. Of course, he has seen old age before. His own sire was old. But he had never realised it. And for the first time he becomes aware that old age awaits all. “That which you are, I once was,” as the old man said to a mocking youth, “and that which I am you will one day be.” The iron law of nature was that. There was no getting away from it. It is tattooed on every foetus born. And it surprises Siddhartha that, until now, he had not realised this simple truth.
The dam indeed was breached that. - morn and doubts did trickle in,
To reveal to him that all life born - contained a curse within;
How hour by hour, life trickled away, - How time’s ravage no force could flay,
Not even that of a king; - As he pondered the first truth dawned:
Realised sorrow shadowed the born
THE SECOND OMEN: ILL HEALTH
Siddhartha’s mind is disturbed. He has seen that morning how all life is but heir to inevitable decay and doom. And he realises that he, too, will lose his present vigour and majesty of perpetual youth; and, will in time, end up old and decrepit, perhaps blind and hard of hearing as the old man he had witnessed tottering with a crutch to simply cross the road.
And as he ponders over the event he witnessed that day, he realises again that all life born on earth grow old, that all life forms decay and that youth however so bold, succumb to karma’s sway. That from the womb unto the tomb there’s naught but doom, that all life has a toll to pay.
But even though the seeds of strife now lay siege to storm his heart and his beliefs breach, he is not turned off by what he has seen that day. Instead he decides he must learn more of what mysteries life further hold; find them, not within his palace walls but in the broad acres of life in the open air far beyond the citadel gates. Though his mind is shaken, his curiosity is stirred. And he issues orders to his charioteer to have horse and carriage to adventure again in the light of the rising sun. For the moment, it’s an escape from his boredom. He is fleeing the palace monotony. He little realises that he is merely answering the summons previous births had ordained for him to keep his final tryst with his karmic destiny.
Come morn, the royal prince and the charioteer are off again. They pass through fields and arrive at a small village. It’s market day and the street is full of people. Vendors with their produce giving full throat to advertise their wares and a host of buyers busy haggling madly over the prices demanded. A cacophonic din rends the day’s market air and the hustle and bustle of activity can not only be seen but can also be felt, even if one had passed through the street blindfolded.
Siddhartha is all eyes and ears to the unfolding scene; and imbibes it in full measure for such exhilarating draughts of life, he had never experienced in the quiet regimented halls within his castle walls. He watches in fascination, intoxicated by the spectacle enacted before him, and orders the charioteer to halt so he can gulp more of the scene when a young man, approximately the Prince’s own age, walking the street suddenly drops to the ground and starts to go into spasms with foamy saliva emitting from his mouth.
Siddhartha’s fascination now turns to horror, when he sees the young man’s seizure in the midst of life and robust activity.
“What is that, “he asks his charioteer,” why is that young man on the ground shaking and spouting vomit? Is there nothing we can do to help?”
“No, my prince,” the charioteer calmly but firmly replies, “the people who have gathered around him will do the needful. If we stop here now and the people will recognise you, they will forget the patient and will follow you. And thus for his sake, it’s best we leave as fast possible”.
As the chariot speeds away from the scene, Siddhartha asks the charioteer, “What made him suddenly take ill? He looked a virile youth, perhaps even younger than I. What made him suddenly collapse?”
“Ah, there lies the mystery of life, my lord, “replies the charioteer.” For it’s not only old age that strikes one down but the bloom can be nipped in the bud by the sudden onslaught of sickness. One never knows when or where it will strike. One moment you are walking tall, on top of the world, the next moment you are down and out gasping for life. That’s the way of the world. “
Hearing these words from his humble charioteer, Siddhartha is stricken with silence. And as the chariot makes a hasty return to the city gates, the Prince ponders over the scene he had just witnessed and further realises, the fragile nature of existence.
The fruits that grow on the apple bough - some ripen and then doth fall,
But some perish before their hour - when worms decree to call;
No slow decay when ill health’s knife - Stabs one down in the prime of life.
And wraps in a purple pall - The sick, the lame, the blind the plagued.
All crystallised, life was depraved
THE THIRD OMEN: THE REAPER
Siddhartha’s heart hangs heavy with melancholy. And his once radiant face manifests the degree of turmoil brewing within. Already sorrow seems to have cast its shadow on his countenance. He makes his way to his royal confines to reflect on the mournful day. The day before he’d seen old age, how remorseless time did ravage the beautiful and fair. He had understood then that ageing was a natural process and neither to bliss nor wealth but to decay was all his flesh was heir.
But this morning had been different. As he reminisces over the picture of the young man collapsing to the ground without notice and shaking and foaming saliva from his mouth, he feels even more and more unnerved what the morrow may hold for him. For he had seen how sickness sans delay can dash the dreams of youth and flay the flight of life midair. And Siddhartha realises that, with the Damocles sword overhead arrayed, all life danced on a razor blade.
Isn’t there a way out of this, the Prince ponders and determines to continue his voyage of discovery in the morning.
He wakes before the dawn and after his ablutions proceeds to the royal courtyard to inform his charioteer that he will be in need of his services this morning too. To his surprise, he finds the charioteer waiting for him with horse groomed and carriage spruced.
The Prince steps into the chariot and they proceed to the city gates. No questions are asked by the guards. The gates open and, as the chariot enters the outer field, the charioteer turns round and asks the Prince, “Where to, today, my lord?”
“Take me where the roads lead,” Siddhartha replies. “For I have realised the uncertainty of life. We think we make the decisions. We think we can dictate terms and forge the future in our own fashion. But we are wrong. Some higher being or some other higher force is at work to displace our fond hopes and spoil our dreams. Thus it’s futile for me to say where to go but to say: take me, wherever the road of fate wills to take me. We are nothing but puppets dangling on fate’s strings. “
So they ride through the open countryside where men are tilling the land, through crowded bazaars where goods are sold and bought, pass hundreds of hamlets where children are often seen playing their childish games. And then they come to a park where the charioteer stops the carriage to rest the horse and drink from the stream that flows nearby.
Whilst waiting for the horse to quench its thirst, Siddhartha wistfully stares at the tranquil splendour of the park and finds in its serene beauty, an inner peace. Long time ago, he had been told by his father that he had been born in a park whilst his mother was on her way to her father’s palace for her confinement. Was this the park where he had first seen the light of day, he wonders.
Soon the chariot wheels turn and they ride further and further away from the city. At one point the chariot turns the corner and they come to a clearing. The chariot comes to a halt for there is a procession in front, made of both men and women, with some of the women wailing.
Siddhartha hears the sound and inquires from the charioteer, “What is this? And why are those women wailing?
“It’s a funeral procession, my Lord,” the charioteer says. “They have lost a loved one. Maybe a father, mother, son or daughter who has died. That’s why they are crying.”
As they pass the funeral procession, Siddhartha sees men carrying a body wrapped in a shroud aloft their shoulders.
“Why is he dead,” asks Siddhartha.“Who can say, my lord,’ the charioteer replies. “It maybe he died of old age, of sickness or perhaps even due to an accident. But whatever the cause, death comes to all, even to kings and princes.”
“And what happens after death?” The Prince asks.
“One is reborn. The cycle goes on and on and on”
“Is there no way out of this endless cycle of birth, death and rebirth?”
“No, my lord.”
Siddhartha is distraught. He tells the charioteer, “I have seen enough. Take me home.”
For then came death, the reaper’s scythe - which sans remorse does fall,
To mow the old and young alike - enact life’s curtain call.
Birth, decay, suffering and death - Stalk the living each hour by stealth,
The common lot of all: - The shroud that wrapped the dead now showed:
The reaper mowed whatever one sowed
THE FINAL OMEN: THE ASCETIC
Siddhartha returns to his palace home and enters his bedroom. He sees his wife Yasodhara asleep, resting heavy with child. The baby’s birth is imminent and is eagerly awaited by not only the royal household led by King Suddhodana but also by the masses living in the land. Already he sees the signs of celebrations taking place in the city to herald the birth of a royal prince, the next in line to the throne after him. The royal astrologers had already determined it would be a boy. Gaiety runs through the royal corridors and anticipation of the baby’s arrival has risen to fever pitch.
But tonight Siddhartha is draped in gloom. Joy incarnate, found in every niche of the palace rooms, finds no room to reside in his heart. Its barred entry. Not even the happy prospect of the imminent birth of his son and heir, can force open the doors. The lock is jammed. And the key is missing, still to be found. But it will not be found tonight.
He ponders over the trilogy of omens he had been fortunate to have seen these last three days. His three sojourns abroad had made him realise that each one born grows old, that the promise of life can be flayed by sickness or even by an accident and that death is the inexorable fate of all. Is this the inheritance, his son will receive at birth? Is it for this that people celebrate the birth of a child? Does none know that sorrow shadows the born?
Now he wonders, having realised the condemned state of all life, whether there is no way out? Is that the reality of life, is there no solution to transcend life’s ordained curse? And he determines to find it. But he hasn’t the foggiest how to do it.
At daybreak Siddhartha is in the chariot again. When the charioteer asks him whether to let the roads lead them on, he says, no, take me to that park we visited yesterday, where we stopped to let the horse quench his thirst.”
They travel in silence. And they arrive at the park. The prince alights from the carriage, walks in the direction of the park, and enters it. He sits under a sal tree and begins to reflect upon the three momentous events he had experienced in these last three days. And then he concentrates his mind on how to overcome the evil three. But answer comes there none. The more he concentrates, the more it eludes him.
But yet he does not give up. Sorrow had held the world to ransom for far too long and this, he realises, is no time to surrender.
He continues to dwell under the tree and ponders over what the trilogy revealed when suddenly a surge of love for man compels him to seek without pause the truths concealed. But is life’s riddle, he wonders, wrapped in lore, does the answer lie beyond faith’s shore to fathom through ordeal? And as he faces the gathering gloom, the rose of hope does suddenly bloom.
For then he sees the vision. A flash of saffron. A sudden movement in the distance alerts him. He focuses his eyes towards the park’s foliage brushed boundaries. He sees a man dressed in saffron robes, the uniform of the ascetic, the wanderer in search of truth. His head is shaved and he is carrying a bowl. And he disappears into the woodlands. But not before giving Siddhartha the answer to his quest to free mankind from eternal woe.
For before him passed a wandering soul - with life’s flag draped full mast,
Whose placid presence served console - Siddhartha’s sorrowed heart.
The ascetic monk portrayed Truth’s role, - Brought Siddhartha nearer his goal,
Revealed from whence to start; - The Royal Prince bewitched did watch,
The path ablaze with the pauper’s torch - His quest he knew with rising hopes.
Lay in the steps of the one in robes29 04 2018 - Sunday Times
J19.12
Magandiya Sutra: The Discourse to Magandiya
Based on a Dhamma discourse by Ven. Alawwe Anomadassi Thero
On one occasion the Buddha was residing in a village named Kammāsadhamma in the Kuru country. A Brahmin called Bhāradvāja has prepared a grass-spread as resting-place for the Buddha in his fire-house. While the Blessed one had his day rest in a nearby forest grove, the wanderer Māgandiya who visited Bhāradvāja learnt about Buddha’s visit and remarked that he would avoid Gauthama as he preaches to destroy births which he thought was detrimental to the existence of the world.
His claim was that the beings who travel on Samsara ends the continuation of their existence when they listen to Buddha’s teachings and follow his Dhamma. As these people are not born again, he accused the Buddha, calling him a Destroyer of Births.
That evening the Buddha retired to the fire-house, where Bhāradvāja met him. The Buddha, knowing through his divine hearing what has happened earlier, asked Bhāradvāja about it, to his great surprise. They were interrupted by Māgandiya’s arrival.
The Buddha asked Māgandiya, “the sense faculties delight on their respective sense-objects, the eye on visible form, the ear on the sound, the nose on odours, the tongue on flavours, the body on tangibles and the mind on mind-objects. Tathagahatha was able to tame them all, having guarded, protected, and restrained them and therefore teaches the world the Dhamma for its restraint, was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?”
“It was with reference to this, Master Gotama that I said: ‘The recluse Gotama is a ‘destroyer of growth.’ As what you preach is not how it is recorded in our scriptures.”
“Māgandiya, the visible object is pleasurable and delightful hence people are attracted to it. Having listened to my teachings a person who is attached to the visible form comprehends its origin, the disappearance, the gratification, the danger, and the escape from it through insight and discards craving on visible form and sensual pleasures. He discards any bondage to the form and lives experiencing the inward stillness and tranquillity, what do you say about it?”
Māgandiya said he has nothing to say. His answer was the same when Buddha asked him the question in relation to other sense faculties, ear, nose, tongue, and body as well. The Blessed One stressed that he did not preach to destroy birth but taught the way one can restrain the senses by knowing its origin, the disappearance, the gratification, the danger, and the escape from it, to detach from sense faculties and achieve inward stillness.
“Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. I had three palaces, one for the rainy season, one for the winter, and one for the summer. I lived in the rains’ palace for the four months of the rainy season, enjoying myself with musicians, none of whom were men, and I did not go down to the lower palace.”
“On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein.” (suttacentral.net)
Think of a rich householder with great wealth who enjoys sensual pleasures (delighting in forms, sounds, odours, flavours and tangibles) but lives righteously guarding and restraining his thought, speech and action and after his death he is born in heaven. ”Māgandiya, do you think this person who now enjoys divine pleasures surrounded by a group of nymphs in the Nandana Grove, provided and endowed with the five cords of divine sensual pleasure, will be interested in worldly pleasures anymore?“
“No, Master Gotama, divine sensual pleasures are more excellent and sublime than human sensual pleasures.”
“A person who has subdued sensual pleasures and depravities enjoys and dwells in pure bliss and joy of detachment (niramisapiti) will never think of the mundane pleasures experienced in sensual worlds. I who have reached far beyond, the super mundane (lokottara), sees the misery of the worldly beings who are indulged in sensual pleasures and thus preaches them about their suffering, cause for that and the way out of that. “Do you still have concerns about that?”
“Yes, I still do, it is not how it is recorded in our scriptures,” said Māgandiya.
Parable of the leper
“Māgandiya, suppose there was a leper covered with sores and infections, devoured by worms, scratching his wounds with his nails, cauterizing his body over a charcoal pit with glowing embers. His friends, companions, and relatives would take him to a doctor for treatment where he would be cured of his leprosy. Now Māgandiya, if this man who is fully cured sees another person with a wound seeking relief in scratching and cauterizing, would he still wish that he could do that again?”
“No Gautama, cauterizing and scratching is always painful but, earlier while suffering with the wounds he sought temporary relief through that.”
“Yes Māgandiya, his sense perception was distorted due to his wounds and it was pleasurable to him then as he was ignorant of the reality.”
The man when he had the wounds sought such temporary relief, but after being cured, his perception became clear and he realized the danger in cauterizing and scratching of the skin, therefore, he is not deceived by temporary relief anymore. Now even if two strong men attempt to drag him to the charcoal burner, with force, he will do whatever he can to escape from them. Earlier, he went to the charcoal burner on his own will and won’t do it now even when he is forced to do so. “Why is that Māgandiya, didn’t he feel the pain earlier?” asked the Buddha.
Māgandiya replied, “The pain felt by the body from the charcoal heater is always the same, just that the man did not feel it due to the wound that covered his skin.”
“Similarly Māgandiya, due to ignorance of the reality in sense pleasures, beings develop distorted perceptions of permanence, happiness and self whereby they attach to the eye, ear, nose, tongue and body. When one is detached and free from sensual pleasures he will not crave just like that person who would not be willing to scratch or cauterize the skin after the wound is cured.
The suffering the beings are subjected to now, was the same in the past, and will be in the future, but our wrongful conceptions deceive us from the reality. The man experienced a scintilla of relief when he cauterized the wound; sensual pleasures are identical to that as there is a touch of pleasure. Only a Buddha sees this and reveal to the world.”
“Do you think that any person, whether a man, king or anyone indulged in pleasures will abandon those and seek relief?, no Māgandiya, not until one begins to observe arising ceasing of the five clinging aggregates and see with wisdom the origin, the disappearance, the gratification, the danger, and the escape from sensual pleasures. As long as one is attached to the eye, ear, nose, tongue and body, he will be attracted to visible form, sound, odour, taste and tangibles”
The Buddha then exulted as follows,
Arogya paramalabha “The greatest of all gains is health
nibbana paramansukhan Nibbāna is the greatest bliss,
ashtangikochamaggan The eightfold path is the best of paths
khemanamathagamini For it leads safely to the Deathless.”“This is so great and its rightly said acclaimed Māgandiya, as it is said exactly like that in our books.”
The Buddha asked, “How is it said in your books Māgandiya, can you explain?”
While running his fingers over his hands and the body Māgandiya replied, “as I hear from my teachers that stanza confirms that physical health is the supreme gain.”
“This solemn utterance was pronounced by the previous Arahaths (perfectly enlightened ones)” the Buddha Remarked; “but now it has come down to worldlings and misconstrued by different teachers through generations. They believe that Arogya Parama Labha (greatest of all gains is health) means physical wellbeing is the supreme gain.”
Parable of the blind man
“I will explain this to you with another parable, A blind person hears about cleanliness and purity in wearing white clothes. He goes to a tailor and asks him to make a white dress. The tailor tricks him by making a dress with dirty and oily cloth which the blind person wore with pride not being able to see what he is wearing. However much his friends tried to convince him that he was wearing a dirty dress he did not believe.”
The belief of the wrong interpretation is like the blind person’s belief that he is wearing a white dress. Mere physical wellbeing does not receive attention of the Noble eye, but of the worldly beings. It’s not what the noble ones consider as being healthy.
“Master, Gauthama, I am so impressed please teach me your Dhamma”, pleaded Magandiya.
The Buddha explained, “There is a blind person and his relatives take him to a good eye doctor who examines him and prescribes treatments he should follow. If the blind person fails to follow the doctor’s instructions he won’t be cured and it would only be a stress to the Doctor. Similarly Māgandiya, I am inconvenienced by your responses, even though I was trying to explain Dhamma to you all this time, you did not agree with me.”
Māgandiya looked helpless and begged again to Buddha to preach to him.
“Māgandiya, friends and relatives of that blind person take him to a good eye doctor; he follows the instructions this time and gains his eyesight. Now he realizes that his dress is not white as he thought and would throw it away with disgust. Moreover, he will become so angry with the tailor who deceived him.”
Similarly by gaining the clear vision in Dhamma, one realizes what good health means and that it is experienced only by attaining Nibbana.
Blindness is the ignorance or delusion. Gaining the eye sight is seeing the truth. The dirty dress is five clinging aggregates; consciousness is the tailor who deceives the blind man. Worldly beings are deceived until an enlightened person comes along to cure their blindness and show them the truth.
Worldly beings should understand how they create suffering by clinging onto five clinging aggregates. Until one sees the truth he or she won’t see five clinging aggregates. The Blessed one has preached that Five Clinging Aggregates are suffering or Dukkha, identifying them as diseases, tumours, and darts. Therefore, he preached that by cessation of these one becomes truly healthy which he hailed as the supreme gain.
What gets discarded by following Buddhist teachings is the falseness or delusion and craving, not what Māgandiya believed as the Truth. His view was in accordance with the worldly belief of one extreme, that there is a person who goes from one life to another, the eternalist view.
The other extreme is the belief that there is no life after death, the nihilist view. The Buddha rejected both these views and preached the Middle Path, the Noble Eightfold Path[1] or ashtangi-kochamaggan, as referred in the stanza above with the Right View as the forerunner.
“When one is blind he tries to fit everything to his frame of mind. Teachings of the Buddha are beyond worldly beliefs,” the Buddha concluded.
“I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I might rise up from this seat cured of my blindness.’”
“Then Māgandiya, you should associate with true men. When you associate with true men, you will hear the true Dhamma. When you hear the true Dhamma, you will practise in accordance with the true Dhamma. When you practise in accordance with the true Dhamma, you will know and see for yourself thus: ‘These are diseases, tumours, and darts; but here these diseases, tumours, and darts cease without remainder. With the cessation of clinging (as me, mine and myself) comes cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.’”
When this was said, the wanderer Māgandiya said: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama. I would receive the full admission.” (suttacentral.net)
Māgandiya who hated to see Buddha before, rejoiced in Buddha’s teaching and requested to join the order as he saw the truth through Dhamma and developed faith on the Buddha.
Buddha advised that Māgandiya will have to become a novice first and undergo four months’ of probation period before he can be ordained as a monk to which he agreed exclaiming, “Master, the Blessed one, I am ready to be on probation even for four years.” Then not long after going into solitary retreat, Māgandiya attained Arhathood.
Lalith Mallawarachchi, Sydney
29 04 2018 - Sunday Observer
J19.13
Rebirth and near death experiences
Dr. V.J.M. de Silva
The subject of life after death is an age-old question that has been debated for centuries. Of late, the subject has been extensively covered by mainstream media. Several articles have appeared in The Island recently, to which I also contributed (30.09.17). So, it is with much interest that I read Dr. Upul Wijayawardhana (UW)’s article ‘Rebirth - Fact or Fiction’ in the SatMag of 28.04.2018.
In his articles of 28.10.15 and 28.04.18, UW has brought in a new aspect of rebirth and afterlife – i.e. out of body experiences (O.B.E.) and near death experiences (N.D.E.). These two are not quite the same. An O.B.E. can occur under extreme physical stress, following anaesthesia, drugs etc. In both his articles, UW mentions the case of Dr. Eben Alexander, neurosurgeon, who had a N.D.E. He seems to be rather sceptical about the case. I too have read about Dr. Alexander’s experience, but I think it merits some attention. So, I will discuss it in little more detail.
An interesting case of NDE - Dr. Eben Alexander MD, FACS (b. 1953) is one person who had such an experience. He is a distinguished academic neurologist who has spent decades as a neurosurgeon at some of the most prestigious medical institutions in the US. As Dr. Alexander (EA) says, in November 2008, he developed a severe headache and fever with other neurological symptoms. He was admitted to Lynchburg General Hospital in Virginia, a hospital where he worked as a neurosurgeon. The doctors there determined that he had somehow contracted a very rare bacterial meningitis that mostly attacks newborns – (a chance of one in 10 million per annum). This was confirmed by CT scan and examination of CSF. His CSF glucose was extremely low (1.0 mg/dl – normal 60-80, even in meningitis about 20). The E.coli bacteria had penetrated his cerebrospinal fluid and were eating into his brain. He was comatose. At the time of admission, on the Glasgow Coma Scale (GCS), used to measure level of consciousness, he scored 8 – [on this scale, less than 8 is Severe, 9 – 12 Moderate, and 13 – 15 Mild. (3 is deep coma, 15 is normal)]. He was given IV antibiotics and put in a ventilator machine.
As EA says, he was in a coma for seven days, during which a part of his brain, the neocortex, was inactivated. During this time, he was also sedated in order to control the seizures he was subjected to. Then, on the morning of the seventh day in the hospital, as his doctors weighed whether to discontinue treatment - they never expected him to recover - his eyes opened. He experienced something so profound that it gave him a scientific reason to believe in consciousness after death. EA said that he discovered that "consciousness exists beyond the body." As EA, who was a nominal Christian, says in the Newsweek of October 15, 2012, in an article titled PROOF OF HEAVEN: A DOCTOR’S EXPERIENCE WITH THE AFTERLIFE, "As a neurosurgeon, I did not believe in the phenomenon of near-death experiences. I grew up in a scientific world, the son of a neurosurgeon. I followed my father’s path and became an academic neurosurgeon, teaching at Harvard Medical School and other universities. I understand what happens to the brain when people are near death, and I had always believed there were good scientific explanations for the heavenly out-of-body journeys described by those who narrowly escaped death."In the Newsweek article he describes his journey in detail. As he says, "There is no scientific explanation for the fact that while my body lay in coma, my mind—my conscious, inner self—was alive and well... my brain-free consciousness journeyed to another, larger dimension of the universe: a dimension I’d never dreamed existed. But that dimension—in rough outline, the same one described by countless subjects of near-death experiences and other mystical states—is there. It exists, and what I saw and learned there has placed me quite literally in a new world... I know that many of my peers hold—as I myself did—to the theory that the brain, and in particular the neocortex, generates consciousness... What happened to me destroyed it, and I intend to spend the rest of my life investigating the true nature of consciousness and making the fact that we are more, much more, than our physical brains, as clear as I can, both to my fellow scientists and to people at large... I’m still a doctor, and still a man of science every bit as much as I was before I had my experience. But on a deep level I’m very different from the person I was before, because I’ve caught a glimpse of this emerging picture of reality. And you can believe me when I tell you that it will be worth every bit of the work it will take us, and those who come after us, to get it right".
In his writings EA has also said: "Today, many believe that the living spiritual truths of religion have lost their power, and that science, not faith, is the road to truth. Before my experience I strongly suspected that this was the case myself. But I now understand that such a view is far too simple. The plain fact is that the materialist picture of the body and brain as the producers, rather than the vehicles, of human consciousness is doomed. In its place a new view of mind and body will emerge, and in fact is emerging already. This view is scientific and spiritual in equal measure and will value what the greatest scientists of history themselves always valued above all: truth". [emphasis added]
As Dr. Michael Egnor, professor and vice-chairman of neurosurgery at the State University of New York at Stony Brook, stated in the Evolution News website, "NDE’s are varied and complex things, and my take on them is that they most likely represent a spectrum of experiences — fraud, delusion, dreaming, drug effects and a real core of actual experiences of the afterlife. In a way, they’re like religion, broadly understood. Lots of chaff around a core of wheat. I take them seriously and give the NDEer respect. As to the veracity of the actual content of these reports, the issue is very complex. It is very hard to say scientific things about massively anecdotal, non-reproducible, unpredictable, experiences of millions of people".
The case of Dr. Alexander cannot be dismissed summarily as any other case. In 2012, he published his book, ‘Proof of Heaven: A Neurosurgeon’s Journey into the Afterlife’. Until September 21, 2014, Proof of Heaven had been on The New York Times Best Seller list for 97 weeks. His book created a quite a storm. A journalist, Luke Dittrich, in the Esquire magazine of 2nd July 2013, attacked his book. Based on a few supposed discrepancies, he tried to build a case that Alexander's story was a complete fabrication, a hallucination, a fantasy – (shoddy journalism as shown later). A commentary by NDE researcher Robert Mays has debunked all that Dittrich has said – Dr. Alexander’s response to the attack was - "I wrote a truthful account of my experiences in Proof of Heaven and have acknowledged in the book both my professional and personal accomplishments and my setbacks. I stand by every word in this book and have made its message the purpose of my life. Esquire's cynical article distorts the facts of my 25-year career as a neurosurgeon and is a textbook example of how unsupported assertions and cherry-picked information can be assembled at the expense of the truth". Jerry Coyne, biologist, was another who attacked and ridiculed Dr. Alexander.
Summarizing his medical condition, Dr. Alexander later said, "Going from symptom onset to coma within 3 hours is a very dire prognostic sign, conferring 90% mortality at the very beginning, which only worsened over the week. No physician who knows anything about meningitis will just blow off the fact that I was deathly ill in every sense of the word, and that my neocortex was absolutely hammered. Anyone who simply concludes that 'since I did so well I could not have been that sick' is begging the question, and knows nothing whatsoever about severe bacterial meningitis". I invite the sceptical doctors to show me a case remotely similar to mine. My physicians were astonished that I recovered".
On May 10, 2013, His Holiness the Dalai Lama invited two distinguished scholars to speak at a symposium on "Life and After Life" as part of the Buddhist Maitripa College convocation in Portland, Oregon. Dr. Alexander spoke briefly about his near-death experience and how his view of past and future lives and the mind’s potential were transformed. Dr. José Cabezon, a Buddhist scholar, then spoke about reincarnation from an academic perspective.
This shows that Dr. Alexander is a man whom the Dalai Lama holds in esteem. He did use the word "marvelous" in describing Dr. Alexander’s work.
Dr. Upul says that Dr. Alexander did not publish his findings in any peer-reviewed journal. As a matter of fact he did. Apart from the Newsweek article and ‘Extraordinary Cases of Miraculous Healing’- Explore, Vol.13, No.4, p.257, July/August 2017, his findings were published in two medical journals – both peer-reviewed. These are:1. ‘My Experience in Coma’. AANS Neurosurgeon 21(2), 2012
2. ‘Near-Death Experiences, the Mind Body Debate & the Nature of Reality’. Missouri Medicine 112:1, 17-21, Jan/Feb 2015.
3. ‘Near-Death Experiences: The Last Word’. Missouri Medicine 112:4, 275-282, July/August 2015.Some further thoughts - Since this forum is only to exchange ideas, not prove or disprove anything, I would like to make a few observations. Now, rebirth (a new birth after death), is a term used by Buddhists since Buddhism doesn't support a concept of a Soul (or anything permanent that can escape Death). Reincarnation is rebirth of a soul (atman) in another body. This is the Hindu belief. From what I have gathered, the basic law in Buddhism is the law of Kamma (action & reaction). If you do an action (volitional or motivated), with good intention, it will reap good results – kusala. Bad actions lead to akusala. At the end of your life, it is the net effect of kusala and akusala that determines your next birth. According to karma, there is no forgiveness for the "sins" of the past, but only accumulation of karmic debt, followed by paying the consequences in further lives.
As G.A.D. Sirimal (The Island, 11.04.18) points out, if everyone is reborn how can populations increase? May I make a few more points? The law of kamma has no relationship to a lawgiver. At what point in evolution did it start operating? If every birth is a rebirth, and if every life pays for the previous life, then what were you paying for in the first place? One enigma in rebirth is - who decides what personality you are going to be born as in the next birth? It cannot be a random process. The mechanism of one person accumulating karma and another bearing the consequences, seems to be rather unfair. You reap what others have sown. Can natural disasters, plagues and accidents that affect innocent people collectively, be explained away as being generated by karma? This is not to debunk any religion, and I hope that I won’t be taken amiss. Such questions can be raised against all religions; and no religion can give answers to all questions.
Conclusion – Finally, may I again quote Dr. Michael Egnor, "Materialists hate these accounts, because they (especially the corroborated ones) are very difficult to square with a materialist picture of reality... NDE’s show fellows like Coyne at their sneering unscientific irrational worst. Somebody finds a crushed fragment of a fossil and its earth-shaking evidence. Millions of people have life-changing spiritual experiences and it’s all a big yawn". As Dr. Alexander says, "It’s very unlikely we’ll know the answer to all these questions in our lifetimes, but that doesn’t mean we won’t keep asking".12 05 2018 - The Island
J19.14
Buddha’s teachings and lessons on state-craft and diplomacy for rulers and diplomats
Satharathilaka Banda Atugoda
The epistemology of Buddhism is so vast that the varied realms of knowledge which existed from ancient times in the world, flourished with drawing from the teachings of the Thathagatha. The sea of knowledge in his teachings has been categorised into pitakas, by his pupils, during sangayanas (buddhist councils) and has been organised into three baskets.
Abhidhamma Pitaka - the deeper essence of Buddha’s teachings;
Sutta Pitaka - the doctrine propounded in the form of stories, to ease comprehension, by bhikku, bhikkuni, upasaka, upasika, and other prathagjanas.
Vinaya Pitaka - the code of conduct and compendium of rules of the pupilage, as mentioned above.These epistemological baskets contain knowledge relevant, to statecraft, kingship, administration, relations between, and among states, how they could be nurtured, and enhanced, and techniques in enhancement of ties, and resolution of conflict situations. The branch of knowledge dealing with this inter-state segment of relations came to be known as diplomacy. The word ‘diplomacy’ is derived from the Greek word ‘diploma’ which means folded into two, referring to old documents such as passports and passes; the people studying these documents to advise the rulers were called ‘diplomatists’. A synonym to this word in Sinhala is ‘the lekam mitiya’, a collection of files used by Sinhala ‘purohithas’ in the process of advising the kings.
An eminent authority on diplomacy Sir Ernest Satow (1843-1929), in his unique work ‘Satow’s guide to diplomatic practice defines diplomacy as follows: ‘Diplomacy is the application of knowledge and tact to the conduct of official relations, between the governments of independent states, extending sometimes also to their vassal states, or more briefly still, the conduct of business between states by peaceful means’. This definition is more British and contemporary.
This segment of knowledge has been filled heavily with succeeding civilizations, Greek, Roman, and Arabic. In modern times it has been fed by French, British, German and other European practices. They did influence the growth of diplomacy. In Jambudhweepa however, inter-state relations were influenced by Vedic teachings and of course, by the teachings of the Buddha. When assessing the sea of contributions made by the Buddha to this segment, it can be described as colossal, and it was known as the discipline of ‘Rashtra Palanaya.’ In effect Buddhist teachings contain more a wealth of knowledge in the field of modern diplomacy, than other civilizational contributions.
Buddha’s teachings however, did not interfere in the administration of States, but the spiritual and material content of the knowledge imparted by him gave effective advice to rulers to resolve the issues emanating in their realms. The rulers drew inspiration from the doctrine and venerated the blessed one and sought advice on crisis situations. King Kosala, who was a ruler during the Buddha’s time was one example of a king who imbibed the Buddha’s teachings, in a spiritual and a material sense, while implementing welfare measures based on the teachings of the buddha. Apart from other references, in the Samyuththa Nikaya, there is a special compendium called ‘Kosala Samyuththa’, dealing with King Kosala’s counselling of the Thathagatha for advice. Three vaggas, Bandhana, Apuththaka and Kosala describe in detail the advice of the Thathagatha to King Kosala. The segments of advice drawn by the rulers in State-craft became the code for diplomacy, defining it as ‘the art and skill in handling intra and interstate relations, without hostility’. There are a large number of instances in the Tripitaka, where the Thathagatha, had taught statecraft, the emergence of rulers, and the methodology of conflict resolution. Most quoted examples are Chakkavaththi Sihanada Sutta, Agganna Sutta, and Saptha Aparihana Dhamma. While discussing the ‘contribution of the doctrine to the discipline of diplomacy’ I hope to touch on some of them.
The Buddha - a born emperor versed in diplomacy
Prince Siddhartha was born a prince in the Sakya clan of the Kshatriyas, and was trained to be the Chakravarthi, of all four domains of Jambudhweepa. He learnt statecraft and diplomacy, known as ‘Rajya Shilpa’ of a prospective king. Attaining the Buddhahood, he excelled in worldly matters, although his teachings were in the domain of spirituality. Naturally the kings, emperors and diplomats approached the Buddha for resolution of individual and collective problems concerning the state. In the Jataka stories of the Pansiya Panas Jataka, the Buddha took examples from his past lives born to royalty, signifying that the diplomacy was a natural inheritance to him throughout his sojourn in Samsara. The Buddha himself was born as a Purohitha to many kings and rulers, as witnessed by Mahaushada Panditha or in the Ummagga Jataka and Maha Vijitha in Kutadanta Sutta where he advised the king against a sacrificial ceremony to be held, and saved many a life of an animal. A very moving example of his human touch, was the Angulimala story, during his life-time. Papanca Sudani, mentions that Angulimala’s father, Gargy himself was a purohitha to King Kosala, or a chaplain to the king, as Miss. Horner likes to call him, a chief diplomat of the courts. He as a faithful adviser does not intervene, even when, the king orders Angulimala to be arrested and killed, while his wife Mantani, the mother of Angulimala, with motherly love decides to meet her son on that fateful day when Angulimala had waited for the last victim to complete his vow. It is to avert this, ‘mathru gathana’ and end this crisis that the Buddha goes to tame this brigand, who of course, later became an Arahant. The rest of the conversation is seeped in diplomatic language, which could be emulated by the modern diplomats. The Buddha used the language of possibilism, and not the language of determinism, especially when speaking to rulers. He advised them that, ‘the disputes could lead to anarchy, so it is possible that it would be detrimental to the kingdom and society’. (Dhammapada). The advice to his disciples, when making sermons is relevant to diplomacy; for example the approach to speak on crisis situations, is ‘alapana’, ‘speaking not before invitation’, ‘lapana’, explain connections, and ‘sallapana’ ‘speaking to parties concerned, to motivate them to resolution’. The Buddha used his clairvoyance and skills both in this life as well as past lives, when making his sermons. It was already stated how the Buddha stood for human rights, animal-rights, and preservation of the environment which are issues, the present day diplomat is called upon to protect in United Nations organisations and also nationally.
Resolution of conflicts - emergence of rulers
The Buddha expounded on the origin of the universe, in the Agganna autta to samaneras Vasistha and Bharadvaja, described in the Digha nikaya. It is a sutta dealing with the greed and ignorance of humans, as evolution continued, and its relevance to this essay is the theory on emergence of the state, and state-craft and diplomacy. He explains how in the concept of ‘Mahasammatha’, the ruler was chosen to settle disputes which emanated. Firstly, he was responsible for distributing the produce gathered among the prathagjana, (worldly beings) Mahasammatha, in the course of time became all powerful and ruling structures were established by him, namely, administrators, diplomats, armed forces, farmers and artisans and service personnel to serve the community; categorisation of the society to castes, Kshatriya, Brahmana, Vaishya and Shudra, was in fact a result of these functional structures. The Buddha explains lucidly the functionality of these systems, in state craft. The people chosen to perform varied duties were meant to deal with them without fear or fervour to society. The Kshatriyas were the ruling caste from whom, officials dealing with inter-state and intra-state relations were chosen who were designated as ‘diplomats’. (This term is used in this essay for convenience, although they were called ‘purohithas’.) They established, nurtured and developed relations with states, and also resolved conflictual situations in inter-state affairs. They were called ‘rajya-purohithas’. At the early stages these officials performed administrative functions in the state as well as in affairs between states. This institutional base as taught by the buddha became the foundation on which diplomacy and state craft was built. The buddha himself resolved a war which emerged between the Sakyas and the Koliyas on the distribution of water of the river Rohini.
The doctrinal training of the sangha influenced statecraft
The buddha structured his disciples to four main categories, bhikkhu, bhikkhuni, upasaka and upasika and taught the worldly and spiritual knowledge relevant to bring discipline and order to society. The rulers who became buddha’s disciples infused the structures of the buddhist society to administration structures under different names and the varied professional bodies were based on the buddha’s functional-oriented societal divisions. The advisors, security chiefs, diplomats, educationists and cultural leaders, agriculturists, artisans, and other service personnel were appointed by rulers learning buddhist methods. The buddha trained his bhikkhu fraternity in patience, understanding the psychological status of beings receiving the message of truth, and simple ways of conveying a new body of knowledge. Then he requested they teach his message travelling far and wide in compassion to humans.
‘Caharatha Bhikkawe, Charikam Buhujana hithaya
Bahu jana sukhaya Aththaya hithaya Deva manuassanam’
This method was also infused into the code of diplomats, as they too had to travel to lands unknown to develop relations between states. The code of conduct based on patience required, was learnt from the Buddhist teachings through the sermons of bhikkhus. Since the time of the buddha the rulers approached him for advice in sending emissaries to neighbouring states. Most quoted is the Mahaparinibbana sutta in Digha nikaya when the buddha advises Brahman Vassakara the chief minister of Magadha, that King Ajatasattu’s desire to annex Vajji would fail as long as discussion, debate, conciliation, consensus, reconciliation, and decision and sticking to action, based on decisions, was followed by them. Ven. Ananda conveys this piece of advice from the buddha to the king and his failure is averted. These tenets became the epitome of inter-state negotiations by diplomats. These teachings preceded the theories propounded by Greeks and Romans in the field of diplomacy.
Sutta pitaka and knowledge of state-craft and diplomacy
Another sutta - the Chakkavatthi-Sihanada sutta, teaches how the wheel of counselling in diplomacy should be based on the high morality of rulers. The rulers of neighbouring states respect rulers who possess high morals making it easy for diplomats to negotiate issues. It states the basic elements of good-governance, of King Dalhanemi, comparing them to seven treasures; wheel treasure (authority), horse treasure (assa ratana), elephant treasure (haththi ratana), jewel treasure (mani ratana), woman treasure (iththiratana), householder treasure (gahapathi ratana) and the counsellor treasure (pathinayaka ratana). These personify the power, military strength, wealth, people-power, women power, and diplomatic power which rulers should possess. These teachings were imbibed into the ethics of governance and intra-state and inter-state relations. The latter duty was entrusted to the purohitas or diplomats, making good governance successful. The great nikayas, Digha, Majjhima, Samyuththa, Anguttara and Khuddaka contain a vast amount of teachings relevant to modern day diplomacy. The buddha taught the abhidhamma and vinaya to make the universe a better place for beings. While teaching the suttas, the contents of Abhidhamma and Vinaya were thus included for humans to understand them easily. The Kutadanta sutta outlined the methods of developing the economy through agriculture, animal husbandry, commerce, and developing friendly relations between and among neighbouring states. The role of the purohithas in implementing the plans are enumerated, for example even the distribution of seeds among farmers and obtaining the support of neighbouring janapadas. This enhances the ability of the king to rule under ‘dasaraja-dharma.’ The Sigalovada sutta explained the methods of inculcating ethics in humans to prevent vices, like debauchery, indulging in liquor and drugs, and wrong methods of livelihood. The advisors had to implement these ethical codes taught as explained in Chakkavaththi Sihanada sutta. In Maha Govinda sutta a minister of King Renu was given the task of delimiting his kingdom into seven regions for ease of administration. As a professional purohitha, a diplomat, he did it consensually getting the consent of the Kalingas, Assakas, Avantis, Seviras, Videhas, Angas and Kasis. Perhaps these constituted the seven Janapadas. The ministers of that era were similar to the present day diplomats and they performed the tasks of both bi-lateral and multi-lateral diplomacy as seen from these examples.
Lessons from Abhidamma: The Buddha propounded the deeper essence of his teachings to Mathru Divya Puthra in Thusitha Devlova as he knew that they could easily be comprehended by persons of high intellectual attainments. This segment of knowledge taught the greater doctrine of Metta, Karuna, Muditha, Upekkha, the Sathara Brahma Viharana, the four noble truths, the paticca samuppada, anicca, dukkha, anathma and other deeper teachings which corrected the wrong behavioural patterns of worldlings; they contain the inner attainments required of rulers and purohitas. The buddha himself demonstrated by practice how to resolve conflicts, Yakshas and Nagas in Lanka, tame ones in the animal kingdom like Nalagiri who were sent to harm him by Devadatta, through Metta and Karuna.
It is indeed a tall order for present day diplomats, to follow the seven treatises of Abhidhamma Pitaka, Dhammasangini, (classification of Dhammas), Vibhanga, (Divisions) Dathukatha, (teachings on natural elements), Puggal Pannatththi, (designation of individuals), Kathavaththu, (points of controversy), Yamaka, (book of pairs), Patthana, (book of causal relations), dealing with the mind and psychology of beings. However, it is interesting to read that scholar, E.J. Thomas stating as far back as 1947, that Abhidahamma should be taught in Ceylon schools, in his work, “History of buddhist thought”. Kings of Sri Lanka like Kassapa committed the Dhammasangani of Abhidhamma into gold plates for usage in his Royal Courts, in the 10th century. King Vijayabahu 1 too used Dhammasangani in courts according to the most venerable Nyanaponika Thera. It is probable that study of issues in the courts and law were carried out according to the theories expounded in the Dhamma. Indian emperor Asoka used the knowledge in analysing state issues while they were committed to writing. It is a he who gave up Dig Vijaya propounded by Kautilya and absorbed Dhamma Vijaya when he found that the former was the cause of his annihilation of a generation of human beings in his wars to expand his domains. The Buddhist Nyaya tracts, like Vada, Vada-Adhishtana, Vada-Alankara, Vada Nigraha, Vada Bahukara, used by Vasu Bandhu, in his state crafts led to discussion, debate and conciliation. Milinda-pannha is another example of debate which ensued between the Greek King Menander and Venerable Nagasena, on the deeper aspects of the dhamma where the king accepted that the intellectual possessions in the doctrine were relevant to statecraft and diplomacy. Venerable Buddhaghosha’s Visuddhi Magga is a great example of the buddha’s analytical teachings, on ‘cause and effect’, collation of facts, their interpretation, and synthesizing them for debate, discussion, conciliation, and decision. This methodology could be used in international diplomacy. In fact, eminent Sri Lankan justice C. G. Weeramantry who adorned the seats of the International Court of Justice gave a dissenting judgement on weapons of mass destruction, even against powerful world powers, due partly to his being versed in the doctrine in all its facets though he may not have been born a Buddhist. The pronouncements by the United Nations and its representatives and the relevance of the doctrine when the day of Vesak was as accepted as a ‘day of observance’ demonstrates further the significance to world peace.
Lessons from Vinaya Pitaka
The Vianaya Pitaka is the first set of codified moral rules for the sangha, consisting a code for conduct for mind, body and word, in a spiritual sense. It has been used in varied organisations from ancient times. The major teachings contain nirodha, and elimination of dukkha. This segment has been relevant for spirituality but in a material world, the elimination of people’s suffering is the duty of rulers and diplomats. It was taught that attainment of nirodha is possible, by sila, sikkha and sikkhapada. They are equal to codified conduct like Dasaraja-Dharma, to rulers assisted by diplomats. The sangha was monitored in their adherence to rules by sanghadikarana, similar to the judiciary for lay-persons. Vinaya rules for the sangha are similar to the penal code for lay persons and corrective measures. These vinaya teachings have been imbibed to laws of the land and world bodies like the United Nations and other regional organisations.
Thus it is seen that kings and emperors from Ashoka to the rulers of the present day Buddhist world, independent India in fact, chose the dharma chakra and the Ashoka lion symbol of saranath as the national and state symbols, in the national flag and its insignia. In Sri Lanka and all other Theravada buddhist countries the buddhist doctrine is the key fountain from which knowledge flows to statecraft and diplomacy. The United Nations recognised Vesak day as a day of religious observance signifying the contribution of the doctrine of the buddha, to international peace and international diplomacy.
The contents of this essay are an excerpt from the writer’s dissertation for his masters degree at the faculty of Pali and Buddhist Studies at the Kelaniya University.
(The writer was an ambassador at the Sri Lanka Foreign Service.)02 05 2018 - Sunday Times
J19.15
Vijja – Ignorance, where are we now?
Dr. Channa Ratnatunga
The need to correlate science as we know it today and Buddhism has become mandatory. In a society where Buddhism, its tribalistic rituals are increasingly sponsored by politicians and the media at the expense of an emphasis on understanding the essential elements of Buddhist philosophy. An attempt is made to realise the inherent validity of what was preached 2500 years ago.
Can we interpolate science as we know it now to Buddhist philosophy? Would it provide the link that would provide it ‘the evidence base’ that would enhance its acceptance? Avijja, ignorance, a key component of the Doctrine of Dependent Origination, deals with a lack of understanding of absolute reality both in the physical and mental spheres. Understanding reality leads to right thought, speech and action which the Buddhist philosophy contends helps in the cessation of rebirth and an end to sansara.
The Physical Reality
We humans discern the external world with our limited senses. What we observe can be described as a conventional reality. Some animals and birds see/hear a larger reality with their sophisticate senses. We humans have managed to expand our knowledge of a wider physical reality with technology i.e. telescopes, electron microscopes, scanners and other instruments and are now able to perceive and comprehend some of the larger dimensions of physical reality we were unable to fathom and hence were ignorant of a few decades ago. If we change our paradigm of thought and contemplate at a subatomic level the surreal quantum world, where quarks, particles and energy waves ‘exist’, it seems that we may be able to gauge the absolute physical reality, possibly much closer to what it actually is, in the not too distant future. The awareness of energy-matter relationship in the physical world with no creation or destruction of energy, dubbed by the law of conservation of energy as described in Einstein’s constant, E=MC2 ,adds to our current insight. Some like Dark energy which is thought to be causing the expansion of the universe is still an unknown. A theory of everything for the physical world has however remained elusive.
The Mental Reality
The mental sphere too is being explored. Researchers in psychology, neuroscience, psychiatry, neuro-imaging have now developed a body of information that have made significant inroads into how we think, respond to stimuli and the like. The path is not easy as the very organ we are studying with - the brain - is the very target of our research. This mental frontier has hurdles as we are studying with our own conditioned minds. Help to unravel the mental sphere, is being provided by meditating Buddhist monks from Nepal, Tibet, Thailand and even westerners who have spent many years meditating in these countries. Their brains are being studied as to their function during meditation, in centres in Western Universities. What has come of these studies?
Hunger and thirst need to be satisfied for survival and the centres in the brain related to them are located also in the basal brain, namely the hypothalamus Trying to correlate primary survival instincts causing anger, hatred, a desire for violence against adversaries, envy, jealousy, avarice, etc. have found a basis in the anatomical location in the basal brain, in the limbic system.
Another instinct that dominates the human psyche, the proclivity to all things related to procreation has also been similarly installed in the primitive basal brain. The scientist is well aware that to survive in a herd, it is incumbent that the being develops an ego for seeking recognition by peers and for sexual dominance so that he could fulfil his designed role of survival and procreation to ensure transmission of his genes following on Darwinian Natural Selection. These are selectively inbuilt in us.
Survival also entails empathy with other members of the herd, the nervous tracts helping to achieve the requisite empathy has also been located to the lower frontal cortex of the brain. Hence the basal brain, also referred to as the ‘primitive brain’ is wired for survival and holds the key to get control, as made out as being mandatory by four of the five precepts of Buddhism.
The absolute reality in the mental sphere, as expected, seems at present a far out frontier as we scientifically grapple with the basis and nuances of such mental complexities as consciousness, intuition, ability, thoughts of kindness and compassion, altruism and the like. Current neuroscience is in a quandary both to give answers as to how such traits arose and their location in the ‘brain map’. Further, we ask, are there forces in this mental sphere too? If they do occur, they are not researched as yet. Speculatively if there be a basis for prayer, pansakula where it is alleged that 'one with focused minds' could transmit merit to a departed loved one and in like manner ‘Bodhi puja’ in Buddhist ritualistic practice, there must exist, if this be true, such forces, but in another dimension. Karma as an energy stream as hypothesized may be another. We are rather chary of investigating these hypothetical forces, with as much zeal as the energy in the physical world.
Buddhist ‘Hypothesis’
Buddhist (abhidhamma) hypothesis as propounded by the Buddha was revealed to him in a deep meditative state. It makes out that man is an energised husk of matter. The energy pulse (jivitha indraya) moves through his frame, it is speculated, in "nano" seconds (my words) so that he feels himself continuously alive. The pulse sequentially energises each organ system and the senses stops when the matter it energises is unable to sustain its reception, because of "death". What is this energy they postulate?
Birth sequence
At such a ‘birth’ moment it is said the last thought of a being i.e. the "cuthi citta" determines and modulates the frequency of this energy stream and in consequence his next incarnation. The energy source seeks another conception it can vitalise. As an energy stream it persists and seems to need to reincarnate thus seeking a procreation. If this is true for man, it must be true for all animate organisms including plants. Is this the karmic force? It is a medical reality that several fertilized ova without conception are discharged in the vaginal discharges of a menstruating female. Was this a defect in the priming of the organs of conception or the absence of a ‘jivitha indraya‘.
Speculative Questions
Does consciousness arise at birth? Is it a transmission received by the brain which acts as the receiving set? Is the brain developed by the transmission? Or consciousness, is it a function generated by the brain? It is described as being ‘like a mirror’, an awareness, on which the input from the five senses, mind sense continue to reflect without actually damaging it. When thought and sense input does not evoke a turbulence as in deep meditation, it is clear of reflections and still. The lack of evocation and reaction to mental reality, according to the Buddha, volition ceases, so thought, word and deed carry no Karmic generation and leads to the end of Sansara (rebirth). If as the Buddha preached, if Karmic force causes rebirth, with its cessation in Nibbana, an energy is supposed to cease, which certainly not possible if physical laws apply. Maybe it does not apply to non physical energy.
Another question that arises in my mind is if as it seems the karmic force is individualised in its action, even though it keeps changing all the time, how can a being created by such individualised force be called ‘non self’? Was it the creation of an ego, as the misconception of the ‘soul’? The concept of ‘ego-lessness’ (that it is a mental creation for survival and procreation, but does not exist as an entity) is what ‘anatta’ really means.01 07 2018 - Sunday Island
J19.16
The critical difference between Early Buddhism,
Theravada and other Buddhist Schools
Prof. N.A. de S. Amaratunga
Sri Lankans and people in other Buddhist countries may be interested in understanding the essential difference between Early Buddhism, Theravada and other Buddhist schools. The best way to compare these Buddhist schools is to see how far they tally with Buddha's preaching and also how they originated. Soon after Buddha's "Parinirvana," there were voices of dissent and to sort out matters and iron out the differences of opinion the First Dhamma Sangayanava was held and the oral tradition of preserving the Buddha word was started by the senior monks. The oral tradition was created, organized and maintained in the most rigorous and methodical manner by these monks. What was thus preserved by word of mouth was known as Elders' Views. These Views collectively are known as Early Buddhism and were written down three centuries after the Buddha's demise. Early Buddhism, therefore, is to be found in the Pali Thripitaka and Chinese Agama texts. These texts have included within their cannon later additions such as the Ven Moggaliputta-tissa's Kathavattu, Thera and Theri gatha, etc. However, strictly speaking, Buddha's words are believed to be found in the Vinaya-pitakaya and the four major Nikayas in the Sutta-pitakaya: Dighanikaya, Majjhimanikaaya, Samyuttanikaya and Anguttaranikaya. These were the Nikayas originally assigned to the groups of Bhanakas, the reciters of the Buddha's preaching, who at the First Dhamma Sangayanawa, were given the responsibility of learning and remembering the preaching and carrying it down to the next generation of Bhanakas by word of mouth.
Though it is said that the common feature among the different Buddhist Schools is that they all have the doctrine of the Four Nobel Truths this is only partly correct because the fourth truth which describes the method to achieve Nirvana may be different in the different schools. The main features in which the Buddhist schools differ are the nature of Nirvana, Buddha-hood, Arahath-hood and the method of achieving Nirvana. There may be other minor differences. It is necessary, therefore, to first find out the description of these aspects in Early Buddhism. The nature of Nirvana in Early Buddhism is described in the Samannaphala-sutta in the Dighanikaya. A careful scrutiny of the description shows that there is no transcendentalism or mysticism in the phenomenon of Nirvana. In the final stage in the Arya Astanghika Marga the total elimination of the three defilement Loba, Dvesha, Moha is achieved and there is no suffering thereafter which was the goal Buddha was looking for. Buddha's main interest was finding a solution to the human predicament which for him was suffering. He was not looking for a transcendental existence. Therefore, the person who achieves Nirvana such as Buddha and Arahath is not a transcendental metaphysical being. This is borne out by the fact that in the Aggivacchagotta-sutta Buddha categorically says that Thathagatha is not eternal. In contrast transcendental beings such as gods are eternal.
Regarding the nature of Buddha and Arahath, in Early Buddhism there is no qualitative difference between the two. Buddha found the path to Nirvana by his own effort while Arahath follows that path to achieve Nirvana. The method of achieving Nirvana in Early Buddhism is the "Gnana-marga" (Path of Wisdom) as elaborated in the Arya Astanghika Marga comprising "Dana, Seela, Bhavana". There is nothing metaphysical or mystic in the eight steps of the path and it is aimed at getting rid of the three main defilement "Loba, Dvesha, Moha" which are entrenched in the mind and which cause suffering. Intense training of the mind and concentration are the key requirements. There is no reference to any other method in the four major suttas mentioned above. There is no alternative to this method involving any mystic practices or faith and rituals. Early Buddhism very clearly rejects mysticism and transcendentalism. Buddha in Brahmmajala Sutta methodically refutes all metaphysical theories that were prevalent at that time. The path to Nirvana as described in Ariyapariyesana Sutta is devoid of mysticism. In fact it describes Buddha's own method of attaining Nirvana and rejects the methods practiced by the two Indian yogis Alara Kalama and Uddaka Ramaputta. Here it may be necessary to briefly explain what is meant by transcendental. The word transcendental means beyond the realm of this world and there could be an element of ineffability (unexplainable) in transcendental phenomena.
It must be said that soon after Buddha's demise there were attempts to introduce transcendental features into Buddhahood by younger monks. Saddened by his death the younger monks started a campaign to make Buddha a larger than life being who is eternal. This may have been the beginnings of Mahayana thought and the creation of the line of separation of Buddhism into two main sects, one which believed in the historical Buddha who was born, lived and died naturally and the other which created a super natural being from birth to death and ever afterwards. The older monks objected to this trend but could not prevent a permanent rupture. The main differences that could be seen in the different schools of Buddhism today could be traced back to this early breach caused more by an emotional reaction of immature monks rather than a difference in the interpretation of Buddha's words. The various Buddhist schools have adopted to a varying degree these transcendental metaphysical features. Some have been forced to adopt features from other religions like Hinduism as well.
The Pali word Theravada means "the school of the elder monks" which could mean that it is traceable to the "Elders" who were the authors of Early Buddhism. However, subsequently there had been several additions and modifications though may not be in the main doctrines. The Buddhism that was brought to Sri Lanka by Mahinda Thera 236 years after Buddha's "Parinirvana" was cleansed of all metaphysical and transcendental elements in the Third Dhamma Sangayana conducted by Ven. Moggaliputta-tissa who preached "Kathavatthu" on that occasion which removed all those impurities. "Kathavatthu" was considered important enough to be included in the Tripitaka. This is believed to be the version of Buddhism that was written down at Aluvihare. In the 5th Century AD, however, Ven. Buddhagosa who came to Sri Lanka and wrote "Visuddimagga" had tried and succeeded in introducing mystical elements to Buddhism. Ven. Buddhagosa had lived in South India and may have been influenced by Mahayana. Advent of rituals which are not mentioned in Early Buddhism could largely be attributed to Ven. Buddhagosa. Mystic elements, yanthra, manthra, yaga, exorcism etc arrived in the wake of rituals. Mahayana which was the main religion in Sri Lanka during the period 5th to the 10th Century also contributed to the development of transcendentalism and mystic elements in Theravada Buddhism some of which have remained to the present times.
Thus the main difference between Theravada, Mahayana and Tanthrayana is that Theravada, though it has some elements of Mahayana introduced in the 5th Century AD which happened mainly in Sri Lanka, is largely free of the mysticism and metaphysical concepts that pervade the main doctrines of the other two schools. Nature of Buddha, Buddha-hood, and Nirvana are categorically considered as transcendental phenomena in Mahayana and Tanthrayana whereas it is not so in Theravada.
Mahayana came into being in the 1st Century BC with the publication of Mahayana ideas and concepts. The first important suthra that spelt out Mahayana tenets, particularly those pertaining to the nature of Buddha-hood and Arahath-hood was "Saddharmapundarika-suthra". This suthra makes the historical Buddha a transcendental eternal being who cannot be understood even by an Arahath but only by another Buddha. On the contrary Buddha had said in the Vimamsaka Sutta that he could be thoroughly examined by his disciples to find out his nature. In order to elevate Buddha to a transcendental state Mahayanists devalued the nature of the Arahath who in Early Buddhism and also Theravada is qualitatively equal to Buddha. Further all texts of Theravada were condemned as fodder for the foolish. In Theravada the Arahath is a person who has attained Nirvana and there is no qualitative difference between Arahath and Buddha. In Mahayana, however, Arahath is not the final status and there is a further distance to travel to attain Buddha-hood which is the final goal. The Bodhisattva in Mahayana is a status between Arahath-hood and Buddha-hood and is a concept borrowed from Hinduism.
Later several Hindu concepts were introduced into Mahayana due to pressure from the politically powerful Brahamans. One such concept that had far reaching effect was the introduction of "Bhakthi Marga" as an alternate to "Gnana Marga" as the path to Nirvana. Buddha had discovered the latter and had never spoken about a "Bhakthi Marga" which is derived from the "Bhagavath Geetha" a foremost Hindu text. It was "Bhakthi Marga" that introduced rituals into Buddhism which were followed by yaga, puja, yanthra, manthra, etc. Rituals are not mentioned in Early Buddhist Texts which carry Buddha's word. These yanthra, manthra found its way into Vajrayana and were further developed and incorporated into its doctrines.
Vajrayana advocates the practice of these manthra etc. as a means of attaining enlightenment. Further even sense pleasures like sexual act are to be practiced by Bodisattva in the path to enlightenment which may be considered as an insult to Buddha. Tibetan Buddhism which is a mixture of Mahayana and Vajrayana claims to teach methods for achieving Buddha-hood more quickly perhaps by engaging in sexual act. Further the version of Mahayana that spread in the East including Sri Lanka has several concepts and tenets such as Bodhisattva, "Thrikaya" etc. which were derived from Hinduism. These were forced into Mahayana by the politically powerful Brahmans. These developments finally almost made Buddha an avatar of Vishnu. Further it was Mahayana and Vajrayana that has destroyed the uniqueness of Buddhism, its empiricism, and made it into a religion with mysticism and transcendental features, making it not different from any other religion.
Buddha in Mahayana and Tanthrayana is an eternal, omniscient, supernatural being. In contrast Early Buddhism clearly rejects eternalism, omniscience and transcendentalism as shown in Cula-Malunkya-sutta, Aggivacchagotta-sutta and Tevijja-Vacchagotta-sutta. Theravada which has retained certain features of Mahayana nevertheless doesn't make Buddha eternal or supernatural. Theravada may have allowed the depiction of Buddha as supernatural in size as in the temple statues and also borrowed from Mahayana the rituals, the Bodhisathva concept to some degree, and even some aspects of "Bhakthi Marga" but the nature of Nirvana, Buddha and Arahath and the Arya Astangika Marga which constitutes the essence of Buddhism has remained largely faithful to the doctrine as found in Early Buddhism.
15 08 2018 - The Island
J19.17
Maithri Buddha: Fact or fiction?
Dr. Upul Wijayawardhana
Though I belong to the tiny minority of followers of Gautama Buddha who believe that He is unique, most subscribing to the view that He is but one of the Buddhas to grace this worldin a recurring cycle over eons, the concept of a future Buddha intrigues me. If rebirth is a possibility, yet another Buddha in the future is not an impossibility. However, with my scientific background I have no choice but to discard the stories about past Buddhas. I may be accused of bias; looking at things with the ‘tinted-glasses’ of science. But at present, science is the best tool, if not the only reliable one, available for authentication. Scientists have worked out in great detail the origin of the universe and, more importantly, the evolution of life on earth. Geological and paleontological studies have established which life forms flourished in what eras on earth. Perhaps, if not for that 10km-diameter asteroid that smashed on to earth at a speed of 64000km an hour, in the present-day Yucatan peninsula of Mexico, sixty six million years ago we would not be here; dinosaurs may still be ruling the world. Recent finds in the impact crater, Chicxulub, discovered in 1991 support the theory of dinosaur extinction proposed in 1980. That catastrophic episode wiped out over 80% of life on earth but it was our fortune: we evolved, painfully slowly, from that tragedy.
Compared to most other animals, we are relative newcomers to earth and fossil data does not indicate any human presence before our time. Homo sapiens ‘wise men’ have lived for only about 250,000 years though bipedalism, walking on two feet, corner-stone for our evolution, started around six million years ago. Therefore, if there were previous Buddhas it has to be somewhere else. When you look at the vast expanse of the universe it is hard to imagine that we are alone, but are yet to establish that life like ours flourishes elsewhere. May be there are other worlds where the lifespan may be equal to 80,000 years of ours. Who knows!
MAITHRI BUDDHA
Gautama Buddha, according to scriptures, had spoken of a future time in which his Dhamma is entirely forgotten when, eventually, another Buddha Metteyya (Maitreya in Sanskrit and Maithri in Sinhala) will gain Awakening (Cakkavatti Sutta of Digha Nikaya 26). However, it is noteworthy that this is the one single reference in the multitude of Suttas. Buddha's sermons are presented in a context, often as an answer to a question raised, but this Sutta is considered to be totally different in structure, so much so that the Oxford Buddhist scholar Richard Gombrich has questioned whether the Sutta has been tampered with or is not genuine. It is well known that all Suttas are not Buddha’s sermons, more so in the Mahayana tradition.
I have been often wondering who could be, if there is one, the future Maithri Buddha. Surely, it should be King Asoka; if not for him Buddhism would not have been what it is today. It would have had a natural death in the land of the birth of Gautama Buddha. At most, it would have been a local religion confined to North-Eastern India. His efforts not only spread the message of the Buddha throughout large parts of the ancient world but also gave historical authenticity to the existence of the Buddha through the inscription he left in stone. What about Anagarika Dharmapala? If not for his efforts, Buddhists would not have had the opportunity of visiting places of Buddhist interest in India. But then, they may already be enlightened.
TRADITIONAL VIEW
My hopes were dashed when I listened to a Bana preaching on the internet. The Venerable Thero mentioned that Maithri Bodhisatta is already in Thushita heaven awaiting the invitation of gods to become the Buddha. He mentioned the name of his father king, mother queen and his wife and child, all mirroring the life of Prince Siddhartha. However there are striking differences; Maithri Buddha will attain enlightenment at the age of 18000 years and live to be 80000. In spite of this he will have only a week of hardships, which he will endure in the upper floor of the palace itself. I felt sorry for my Buddha, Gautama, who was hard done by having to spend six of his eighty years enduring great hardships. Why this discrepancy? Is this not pre-determination? Are these also just illusions as most things are, as Gautama Buddha pointed out?
Apparently, according to the Venerable Thero, Maittri was scheduled to be Buddha before Gautama Buddha but a particular incident changed the chain events. In a previous birth Maithri Bodhisatta was the teacher of Gautama Bodhisatta and when they were travelling together in the jungle they noticed a hungry tigress attempting to rescue it’s litter fallen into a pit to satisfy her burning hunger. Realizing the danger Maithri Bodhisatta, after requesting Gautama Bodhisatta to keep a watch, had gone in search of food for the tigress. However, as she was getting increasingly agitated and about to devour her own, Gautama Bodhisatta had jumped in front and offered himself. On his return, when he realized what has happened, Maithri Bodhisatta had resolved to allow Gautama Bodhisatta to be Buddha first. What a lovely story and only a story it is.
EVOLUTION OF THE CONCEPT AND IMPOSTERS
The concept of Maithri Buddha has given rise to many a speculation and created many imposters. Mahayana Buddhism developed Maitreya further, giving him a history and specific attributes. Maitreya has metaphorical significance in several Mahayana sutras. The Japanese reformer monk, Nichiren, who considered the Lotus Sutra to contain all the teachings of the Buddha gave a special place to Maitreya. The Indian scholar Asanga, who lived in 4th century CE, a co-founder of the Yogacara school of Buddhism, is also associated with Maitreya teachings. Some scholars are of the opinion that attributes assigned to Maitreya were borrowed from Mithra, the Persian god of light and truth.
Though one of the central teachings of the Buddha is that we liberate ourselves by our own efforts, the human craving for someone to liberate is powerfully strong, unfortunately. Using this weakness, over the centuries many have made Maitreya into a messianic figure who will change the world.
Faqing, a sixth century Chinese monk claimed himself to be Maitreya drawing many followers but later turned out to be a psychopath. He persuaded his followers to be Bodhisattas by killing people!
Empress Wu Zetian, who became the first Empress of China thanks to the equality of women in Buddhism, built a huge statue of Maitreya but with her face.
In China Maitreya is identified as ‘the Laughing Buddha’ Pu-tai, the fat, jolly fellow with a big-belly who is supposed to bring good fortune.
Theosophists, especially those who were based in Adyar in South India, in the late nineteenth century believed Maitreya, the world teacher will appear to redeem the world of darkness. They identified JidduKrishnamurti as the probable ‘vehicle’, groomed him and formed the Order of the Star in the East (OSE). However in 1929 Krishnamurti repudiated the messianic status conferred on him and dissolved the OSE but established a worldwide reputation as a free thinker, philosopher and a great speaker.
L. Ron Hubbard, the founder of Scientology, claimed to be an incarnation of Maitreya and even managed to patch together some bogus scripture to ‘prove’ that he indeed is Maitreya.
If you do a Google search, you will find many peddling the Maitreya name, the most interesting I found being Buddha Maitreya the Christ who runs a Monastery, Soul Therapy Retreat & Wellness Centre in Northern California. According to the website "He is the living incarnated Buddha and reincarnation of Christ, the Planetary Logos, and was born in Oregon in 1951". It invites you to experience Soul Therpy, Planetary Healing, OM Meditation, Shambala Healing Tools and Brainwave Optimization!
Till I did research for this article I did not realize Maitreyais living just 20km from us in Pure Land Meditation Centre and Japanese Garden. According to the website "Maitreya (Koji Takeuchi) was born and brought up in Handa, Japan, near Nagoya. During the difficult teens he began a desperate search for truth, turning to meditation with the hope of personal contact with the truth. And so it was that he found himself on a week's meditation course for lay people at a monastery one summer where he had the experience 'Enlightenment' through his total sacrifice and dedication that was to firmly lay down the foundations for his life as a meditation teacher. In the moment of 'Enlightenment', he saw the absolute perfection and beauty intrinsic in all things and all beings, the essence of Life."
Well, now that there are so many Maitreyas all over the place, perhaps, there is no need to speculate about the future. As for me, there is still only one Buddha, Gautama; the unique Homo sapiens who turned the search-light inwards and explored the mind far better and more exhaustively than any scientist has done thus far.
03 06 2017 - The Island
J19.18
Human design, Neuroscience and Samadi
Dr. Channa Ratnatunga
Samadi is a heightened sense of awareness that is a prerequisite, according to the Buddhist philosophy, as the first step in the arduous path that leads to taming the mind. Like the ripples in a pond that blur the reality below, it is mandatory to still the mind to let wisdom unfold.
This essay attempts to understand the background biology that is relevant to quell the impediments or fetters that lie ahead for one seeking this first step to Samadi. I believe that the Samadi state of mind is what is described as the "flow state" of mind, often reached by high performers who reach that pitch where everything outside the performance is erased. Like a violinist playing a concerto by ear, an Olympic athlete, or surgeon operating on a complex case when one is unaware of time passing by. It may be even an absorbing book or something as mundane as sweeping the compound, an act that acolytes are asked to do when they meet the meditation master.
A PURPOSE BUILT HUMAN
It would be fair and biologically correct to say man must survive to procreate. I think that procreation is his sole purpose on planet Earth (as much it seems, it is true for all animate organisms, including plants). He is designed to hunt to survive, and made attractive to the opposite sex for purposes of procreation. His mindset has been constructed to survive, procreate and live as a social animal.
He is weak in as far as the animal kingdom is concerned. To compensate, he lives as a member of a tribe. Like a pride of lions that is far more successful during a hunt, when they get together i.e. an evolutionary selected advantage. Women are of slightly different design, in that they are additionally endowed to bear children. The child needs to be protected and fed during his early years, obviously till he is fit to hunt, for which he has to be instructed. There is a need for social living. Human design is structurally and psychologically is focused to basically fulfil these needs. A tribal identity is so built.
OF HUMAN DESIGN
The human structure - "the RUPA" is built for survival
To survive he fulfils the needs of the hunt, his physique is adapted in that four of his five sense organs in the order of dominance - vision, hearing, smell and taste, the receptors are located in the front of the head close to the brain. The head, a structure which is akin to a probe as it could be rotated 180 degrees. A barn owl or a pigeon can rotate it 270 degrees. Though he can’t emulate this feat, man is designed to further enhance this rotation of the "probe" by the mobility of our torso working on the mobile lumbar spine. His visual range therefore is close to 360 degrees. Stereoscopic vision that is conferred by the frontal location of both his eyes can permit man to assess the danger three dimensionally giving him not only a depth of vision but gives him an inkling time-wise as to be able to gauge in a hunt how soon the "threat" may be upon him.
This ability to turn the probe containing his senses has entailed the need for the presence of a neck, which perforce therefore has to transmit the vessels of his circulation to the brain. Further it has to also give access to a longer food pipe and an airway whose organs of supply - namely the stomach, intestines and the lungs respectively are situated below.
All the input structures, the mouth to eat and the airway to breathe have been organised at this the head end. Maybe, as most animals including man, eat with their mouths located at the head end where the senses for taste and smell are sited; both these senses are complementary as they are supplementary as far as sensations go; an admixture of both senses is quicker if the commonality of passages exists. Animals, because they are by necessity quadrupeds other than a few squirrels, marmots and monkeys have not evolved to prepare their food for consumption and to first visualize the food by bringing it before their eyes with their hands, a facility we share with our simian ancestry.
The upper limbs (arms, forearm and hands) are beautifully designed - a work of art! We can rotate the upper limbs through two orbs in front of us, denoting a reach of almost 180 degrees in either direction and to take power of a prehensile grip to any site within.
The lower limbs are less mobile than the upper limbs. They are basically designed to bear weight. The bones are heavy, strong and their internal structure designed also to bear weight. The joints are large, of a hinge type except the hip, which is a ball and socket joint conferring stability. The muscles are mostly large and powerful. It can be used to run towards or away from what it perceives as a threat in the hunt. Hurdling and jumping makes him able to overcome rough terrain. Allowing the torso to carry the brain whose transport permits us to make the "mind" more mobile.
The Mind - "the Nama"- the mindset is also for survival
Is designed and endowed by nature to survive. A brain that goes into rapid attention through the Cingulate gyrus of the brain, (see diagram) the Amygdala (Basal ganglia), the limbic system reacts promptly by rage - a reflex action which is coordinated by the associated areas of the basal brain. The "primitive brain" we are endowed with is protective and in that we are akin to other animals. An associated discharge of hormones, from our adrenal glands, both adrenaline and nor-adrenaline primes his heart, circulation, breathing and musculature for the fight or flight reaction.
The metabolism is also similarly altered by the steroid hormonal cascade for the rapid release of easily metabolisable substrates like glucose. The emotional centres, in the limbic system of the brain are stimulated by certain specific areas of the visual cortex which through the amygdale are in communication with the dominant prefrontal cortex. Together they are known to make a quick decision at a sight of a potential threat, to be pragmatic and weigh the odds of flight or fight response and decide the most appropriate response to the perceived threat. They are more prompt, "reaction- wise" than the cerebral hemispheric centres of reason. This gives added value for survival.
Primitive man is easily aroused and can fly into a rage which also helps him to survive. Anger, hatred, jealousy, and his acquisitive instincts are functions of his basal brain activity; they are or were part of his survival kit and probably stood him in good stead in ancestral times.
We take "pansil" to negate these desires i.e. to kill, steal, promiscuously procreate and to lie with advantage. They are a natural part of man’s survival kit. No doubt survival in current society is not facilitated by these "primal virtues". It would be societal benefit to suppress these primal responses. Most religions propound transcendental laws to cast aside these primal responses and encourage to accept those anti-primal responses as is to "turn the other cheek." They should be taken merely as a advocacy of convenience, but in Samadi such primal actions need to be suppressed simply to clear one’s mind.
THE SOCIAL ANIMAL
Man is a social being. Primitively he is intensely tribal and hence protective of his kind, his family, his associates or his race. This is a survival response and his brain, the frontal lobe of his dominant side of his brain is wired for empathy a feature which permits his survival as a social being. One can see this intense tribal response at race riots where his language or his culture is under threat or in competitive events such as sports matches.
Tribal survival necessitated those beings with social instincts to naturally select those who could inhibit such anti-social behaviour. This probably encouraged the cerebral hemispheres to grow i.e. the need to socialise. But on being provoked and threatened, man will revert to his primal responses which are reflexed in his basal brain, though ugly they are, or should be forgivable.
An innate love of offspring becomes reinforced by their dependence. This is also linked with empathic responses and maybe associated with the ability to respond altruistically to circumstances. Smiling, laughter, joking, crying, at one end of the spectrum and anger, jealousy, craving, lying, telling tales are a part of this social being ever seeking "the bubble of reputation even in the canon’s mouth". The current social demand to develop ones CV i.e. enhance one’s self image, (the ‘I’) is as man seeks identity, respect and recognition in the tribe. They are for survival.
Samadi
In Samadi , these primal instincts that have been enumerated, inherent in all of us at birth, a part of our survival kit has to be negated. That "pansil" helps in this respect, if adhered to by quelling the primal urges is a step in the correct direction. Seeking tribal recognition, the scheduled life be it personal or societal leads to the day to day turmoil and leads to stress, effectively blocking tranquillity and a Samadi state of mind.
A householder life needs time to get away from the demands on ourselves to reach Samadi state to begin our long trek. The seductive western technology and culture must be seen in the proper perspective lest it entices us into a blind alley. In conclusion I hope I have laid bare the natural or inborn fetters, a part of our survival kit that we need to overcome, as we step up on the road to ‘Panna’ or wisdom.
04 06 2017 - The Island
J19.19
Refuge in the Buddha
Bhikkhu Bodhi
The first step in entering the Buddhist path is going for refuge to the Triple Gem, and the first of the three gems that we approach as refuge is the Buddha, the Enlightened One. Because the act of going for refuge to the Buddha marks the beginning of a new chapter in our life, it is worth our while to repeatedly pause and reflect upon the significance of this momentous step. Too often we are prone to take our first steps for granted. Yet it is only if we review these steps from time to time in a deepening awareness of their implications that we can be sure the following steps we take will bring us closer to our desired destination.
The going for refuge to the Buddha is not a single action which occurs only once and is then completed with absolute finality. It is, or should be, a continually evolving process which matures in tandem with our practice and understanding of the Dhamma. To go for refuge does not imply that at the outset we already possess a clear grasp of the dangers that make a refuge necessary or of the goal towards which we aspire. Comprehension of these matters grows gradually over time. But to the extent that we have actually gone for refuge with sincere intent, we should make an earnest effort to sharpen and deepen our understanding of the objects to which we have turned as the basis for our deliverance.
In going for refuge to the Buddha it is most essential at the outset to clarify our conception of what a Buddha is and how he functions as a refuge. If such clarification is lacking, our sense of refuge can easily become tainted by erroneous views. We may ascribe to the Buddha a status he never claimed for himself, as when we regard him as the incarnation of a god, as the emanation of the Absolute, or as a personal savior. On the other hand, we may detract from the exalted status to which the Buddha is properly entitled, as when we regard him simply as a benevolent sage, as an unusually astute Asiatic philosopher, or as a genius of meditative technology.
A correct view of the Buddha's nature would see him in terms of the title he assigned to himself: as a Fully Self-Enlightened One (samma sambuddha). He is self-enlightened because he has awakened to the essential truths of existence entirely on his own, without a teacher or guide. He is fully enlightened because he has comprehended these truths completely, in all their ramifications and implications. And as a Buddha he has not only fathomed these truths himself, but has also taught them to the world so that others may awaken from the long sleep of ignorance and attain the fruits of liberation.
Taking refuge in the Buddha is an act anchored in a particular historical individual: the recluse Gotama, the scion of the Sakyan clan, who lived and taught in the Ganges valley in the fifth century B.C. When we take refuge in the Buddha, we rely upon this historical individual and the body of instruction that stems from him. It is important to stress this point in view of the fashionable notion that taking refuge in the Buddha means that we take refuge in "the Buddha-mind within ourselves" or in "the universal principle of enlightenment." Such ideas, allowed to go unchecked, can lead to the belief that anything we contrive in the flights of our imagination can qualify as true Dhamma. To the contrary, the Buddhist tradition insists that when we go for refuge to the Buddha, we place ourselves under the guidance of one who is distinctly different from ourselves, one who has scaled heights that we have barely begun to glimpse.
But when we rely upon the recluse Gotama as our refuge, we do not apprehend him merely as a particular individual, a wise and sensible sage. We apprehend him rather as a Buddha. It is his Buddhahood -- his possession of the full range of excellent qualities that come with perfect enlightenment -- that makes the recluse Gotama a refuge. In any cosmic epoch, a Buddha is that being who first breaks through the dark mass of ignorance encompassing the world and rediscovers the lost path to Nibbana, the cessation of suffering. He is the pioneer, the trailblazer, who discovers the path and proclaims the path so that others, by following his tracks, may extinguish their ignorance, arrive at true wisdom, and break the fetters that tie them to the round of repeated birth and death.
For the refuge in the Buddha to be genuine, it must be accompanied by a commitment to the Buddha as an incomparable teacher, as unexcelled and unsurpassed. Strictly speaking, the historical Buddha is not unique since there have been earlier Fully Enlightened Ones who have arisen in past epochs and there will be others who will arise in future epochs as well. But in any one world system it is impossible for a second Buddha to arise while the teaching of another Buddha is still extant, and thus in terms of human history we are justified in regarding the Buddha as a unique teacher, unequalled by any other spiritual teacher known to humanity. It is this readiness to recognize the Buddha as "the unsurpassed trainer of persons to be tamed, the teacher of gods and humans" that is the hallmark of an authentic act of taking refuge in the Buddha.
The Buddha serves as a refuge by teaching the Dhamma. The actual and final refuge, embedded within the Dhamma as refuge, is Nibbana, "the deathless element free from clinging, the sorrowless state that is void of stain" (Itiv. 51). The Dhamma as refuge comprises the final goal, the path that leads to that goal, and the body of teachings that explain the practice of the path. The Buddha as refuge has no capacity to grant us liberation by an act of will. He proclaims the path to be traveled and the principles to be understood. The actual work of walking the path is then left to us, his disciples.
The proper response to the Buddha as refuge is trust and confidence. Trust is required because the doctrine taught by the Buddha runs counter to our innate understanding of ourselves and our natural orientation towards the world. To accept this teaching thus tends to arouse an inner resistance, even to provoke a rebellion against the changes it requires us to make in the way we lead our lives. But when we place trust in the Buddha we open ourselves to his guidance. By going to him for refuge we show that we are prepared to recognize that our inherent tendencies to self-affirmation and grasping are in truth the cause of our suffering. And we are ready to accept his counsel that to become free from suffering, these tendencies must be controlled and eliminated.
Confidence in the Buddha as our refuge is initially awakened when we contemplate his sublime virtues and his excellent teaching. It grows through our undertaking of the training. At first our confidence in the Buddha may be hesitant, punctured by doubts and perplexity. But as we apply ourselves to the practice of his path, we find that our defilements gradually lessen, that wholesome qualities increase, and with this comes a growing sense of freedom, peace and joy. This experience confirms our initial trust, disposing us to advance a few steps further. When at last we see the truth of the Dhamma for ourselves, the refuge in the Buddha becomes inviolable. Confidence then becomes conviction, the conviction that the Blessed One is "the speaker, the proclaimer, the bringer of the good, the giver of the Deathless, the lord of the Dhamma, the Tathagata."
(Courtesy: Buddhist Publication Society)
08 06 2017 - The Island
J19.20
A Legendary Friendship
Mervyn Samarakoon
Lord Buddha once addressed Ananda Thero, "Ananda, beings subject to birth, old age, death, sorrow, weeping, lamentation, pain, grief and utter despair come to me, a good friend and rid themselves of all their miseries", ‘Kalyana Mitta’ or ‘Good Friend’ is the pivotal factor, the very substratum of success in life, here and hereafter. It remains no less an element in the case of a Bodhisatta too, as most fascinatingly demonstrated in Ghatikara Sutta which also stands as an outstanding example of the sheer vagaries of samsaric existence.
The Blessed One was on a wandering mission through the state of Kosala with a large group of bhikkhus when he stepped off the road and expressed a smile. Thathagathas do not smile for nothing, and when they do an immense column of brilliant light emanates from the four teeth, perambulates their sacred body thrice and disappears from where it arose. Questioned by Ananda Thero, the Blessed One declared that a prosperous township by the name of Vehalinga once existed there, where Kashyapa Buddha had his monastery, where he advised bhikkhus and defined the Four Noble Truths. Ven. Ananda Thero thought if the Blessed One too remains there a short while, people would offer flowers and venerate the ground consecrated by two Samma Sambuddhas and become heaven-bound, so he folded his patched robe in four and made a seat for Him.
Seated on it the Blessed One said "Ananda, there was a benefactor of Kashyapa Buddha, a potter named Ghatikara who suggested to his young Brahmin friend Jothipala that they go to see Buddha". Jothipala then was none other than the Blessed One Himself, He disclosed in the end. "What good is seeing a bald-pated recluse like that", blurted Jothipala. The request of Ghatikara was rejected for the second and the third time. "Then let’s have a bath" said Ghatikara, and both went to the river taking with them the necessary bathing powder etc. The potter repeated the request thrice standing close to Jothipala from that part of the river demarcated for low-caste bathers. "Get away from here, friend" muttered Bodhisatta Jothipala, knocking down with the strength of a tusker the wooden pole that separated the high caste from the low - Attakatha.
The potter wouldn’t give up. He knew, 'this wise Jothipala will be convinced by Buddha’s sight alone, the Dhamma, doubtless'. After all what are friends for, he thought. He went upto Jothipala and held him by his hair, the unthinkable. Bodhisatta realized from the grasp itself that it wasn’t his, but Buddha’s spell that drove him to do the inconceivable. He said, "Friend Ghatikara, is meeting Buddha so important a thing?" "Yes it is", came the reply. The two of them did go to see Kashyapa Buddha who proclaimed Dhamma to both. Awakening Jothipala’s hidden memories, Kashyapa Buddha said, "Jothipala, having willed Buddhahood under the Bo-tree you are now a creature become base. Laxity is not helpful to such a person"– Attakatha. He then delivered a sermon dwelling on the unending woes of sensual attachment and the untold blessings of renunciation in a manner that spurred him towards homelessness with unflinching determination.
Freeing himself from the shackles of a jumbled existence, Jothipala entered the Noble Order the following day to reach the sublime state of 'consciousness of the adaptative moment' (Anuloma gnana) as Bodhisattas in the presence of Samma Sambuddhas do. Ghatikara could not follow suit, he had his blind parents to care for. Kassapa Buddha spent half a month in Vehalinga before proceeding to Isipathana at Benares. King Kiki of Kasi kingdom having heard of Buddha’s arrival offered Him and a thousand disciples a ‘maha dana’ the following day, at end of which he invited Kassapa Buddha to spend the three month Rains retreat at Benares.
Buddha informed him that a prior invitation has already been accepted by Him. When the earnest request was turned down thrice the King was very sad and displeased, not with Kashyapa Buddha, though. (The king was an avowed follower of naked ascetics before. One day his daughter Uralachadda a Sowan attainee succeeded in coercing her father to listen to Kassapa Buddha from behind a screen. He attained Sowanhood whilst seated on the chair, ripped the screen apart and prostrated himself at Buddha’s feet. Such a person can have no displeasure with a Buddha, there was sadness of heart over his inability to hear the lofty Dhamma for three months, over his losing an opportunity to tend for twenty thousand bhikkhus – Majjimanikayattakatha).
Finally he asked "Lord, is there a greater benefactor than I?" "Great King, in Vehalinga lives a chief benefactor of mine named Ghatikara, a potter. Now, when I declined your invitation you were displeased, but not so Ghatikara. He is one who has gone for refuge to Buddha, Dhamma, Sangha, who abstains from the five evils, has unwavering faith in the Triple Gem, free from all doubt on suffering, its origin, its cessation and the manner of cessation. He eats one meal a day, observes celibacy, is virtuous. He has forsaken gems, jewelry and money.
He does not furrow the ground, but goes into the forest to collect earth broken up by animals. He has attained "Anagamihood". Attakatha here is remarkable – Having heard Ghatikara has turned out pots, people bring with them clean rice, salt, ghee, honey to be given in exchange for a pot but never compare values. The pious vendor feeds his parents, supports Samma Sambuddha and gains much merit. Whatever brought is left behind, often return to bring more, knowing well much merit will accrue to them.
Kassapa Buddha continued "Great king, once at Vehalinga I went to Ghatikara’s house begging alms. Ghatikara wasn’t in. His blind parents invited me to serve myself rice and curry from the containers in the kitchen, which I did. On hearing it Ghatikara was overjoyed at his gain, and the euphoria did not leave him for half a month and his parents for a week. The commentary states, whether at home or in the monastery, at night or daytime, whenever he remembers that the First Person among men and gods entered his house and served food with his own hand, five-fold happiness pervades his whole body.
Said Kashyapa Buddha, "It happened a second time too. Great king, at Vehalinga when my hut began to get wet from rain, I ordered monks to bring hay from the potter's roof". When his blind parents found out the purpose when monks started removing the hay, they pleaded that all of it be taken away. As before, rapture and happiness of Ghatikara lasted two weeks and the parents' a week. Great king, Ghatikara’s house remained dry for three months. It was the vastness of Ghatikara’s and parents’ wholesome qualities, not a supernormal feat of Buddha. The ‘Atuwa’ states, men working in the rain in the vicinity used to leave their clothes on the ground where the house was situate and even after the village became a deserted area at a later stage the ground where his house stood always remained dry. It will be so until end of this Kalpa, one of the four known extraordinary phenomena in the world.
At the end of Kashyapa Buddha’s pronouncement, King Kiki sent Ghatikara five hundred carts filled with rations to be used for the three month retreat. Gatikara politely sent them back. According to Attakatha, he realized Buddha had spoken approvingly of him to the king and he thought, whatever is received by praise is akin to the earnings made by a singer from singing and a dancer from dancing. 'I am able to care for my parents and Samma Sambuddha with the Kamma I was born with' he told himself. As most dramatically pronounced by Kashyapa Buddha Kalpas before, Jothipala as Prince Siddhartha attained Supreme Enlightenment under the Bo tree as Gauthama Samma Sambuddha, however not before nature settled a score with Him. He was made to undergo excruciating physical suffering for six perilous years before Enlightenment, an year each for the insults heaped on Kashyapa Buddha at Vehalinga.
One of the most sensational companionships ever known, did not cease where it commenced. Ghatikara at the end of his near-perfect existence at Vehalinga was born on the pure abode of Aviha Brahma world, the plane of never-return which has a life span of a thousand Kalpas. A day in Aviha is of an unimaginably long duration of time on earth. When Prince Siddhartha cut off his hair on the bund of Neranjana river before the six year ordeal, Ghatikara Brahma was there to offer divine ‘Atapirikara’ to recluse Boddhisatta in a most moving gesture recalling a famous friendship spanning millions of years.
There was yet another remarkable encounter between the two samsanic friends before Gauthama Buddha passed into Parinirvana at the end of His immaculate Buddhahood. Lighting up the night sky the deva descends upon Jetawana monastery one day to convey some marvelous news in the distant world he now lives and to exchange a few nostalgic memories. He names six bhikkhus who appeared in Aviha no sooner they departed the human world and attained Nirvana instantly by causing the cessation of name and form and severing the celestial bond. The Blessed One commends the Brahma over the deep words used and questions him whose Dhamma it was that helped them to reach the exalted state. He replies it is none others ’but the Blessed One’s own. The visitor from Aviha then recalls his pleasant memories of Vehalinga, how he was a potter, a devoted follower of Kashyapa Buddha, an Anagami celibate caring for his blind parents, how he was an associate of the Blessed One who lived in the same village. Buddha concurs with the Bhaggava. 'Thus ended the meeting of two friends of yore, inwardly developed, bearers of their last mortal bodies' intoned the Theras.
08 06 2017 - The Island
|
First establish yourself in the way, then teach others, and so defeat sorrow. To straighten the crooked you must first do a harder thing - straighten yourself. You are the only master. Who else? Subdue yourself, and discover your master. |
