One of the Buddha’s most common terms for the ultimate goal is Nibbana (Nirvana in Sanskrit). It is clear that Nibbana is reached through the complete ceasing of clinging: “A bhikkhu without clinging attains Nibbana” (Majjhima Nikaya 106:12). It is also certain that Nibbana, as the ultimate goal, involves the ending of suffering: “What I teach is suffering and the end of suffering” (MN 22:38). However, almost no discussion exists in the suttas about what Nibbana is.
The temptation is always to substantiate, reify, turns something from a verb or transient state into a noun, something solid. This temptation also exists when speaking of Nirvana, or Enlightenment - to turn it into something permanent or lasting, whereas in fact it’s like everything else: dependently co-arising.
This quote from Sariputra, the Buddha’s eminent and enlightened senior disciple, shows that he is experiencing Nirvana as a series of quickly passing experiences instead of a place or a permanent heaven. Even the full sweet taste of Nirvana as “cessation of becoming” is at the same time recognised by him as just a passing experience. In other words, he sees Nirvana as a subjective mental event rather than according it ontological status as something separate from our ever-changing minds.
“Cessation of becoming is Nirvana”: thus one perception arises in me, another perception fades out in me. Just as when a faggot-fire is blazing, one flame arises and another flame fades out, even so, one perception arises in me: “Cessation of becoming is Nirvana” and another perception fades out in me: “Cessation of becoming is Nirvana.” (Anguttara Nikaya 10:7)
Perception
Ah, this is arising, this is passing away. You still experience Nirvana, but not as independent from your perception. It doesn’t have a separate existence. There is no place to go.
In the development of Buddhism, in the Abhidharma, Nirvana came to be viewed as unconditioned.
Many Buddhists consider this as part of the original teaching of Sakyamuni, but the Abhidharmist move contrasts with the early teachings, in which there is nothing that does not dependently co-arise. (See D.J. Kalupahana’s scholarly works for a detailed exposition.)
Everything is paticca samuppada (conditions arising together), even enlightenment, even Nirvana. To my mind, this understanding makes for a more meaningful relationship with the possibility of enlightenment.
It is not a separate realm divorced from my ordinary life. And when it arises out of conditions of my consciousness, I don’t have to sweat and groan to make it last - because I know it won’t.
by Joanna Macy
(The writer is an eco-philosopher and a scholar of Buddhism.)
One of the Buddha’s most common terms for the ultimate goal is Nibbana (Nirvana in Sanskrit). It is clear that Nibbana is reached through the complete ceasing of clinging: “A bhikkhu without clinging attains Nibbana” (Majjhima Nikaya 106:12). It is also certain that Nibbana, as the ultimate goal, involves the ending of suffering: “What I teach is suffering and the end of suffering” (MN 22:38). However, almost no discussion exists in the suttas about what Nibbana is. When it is described, it is explained by what it is not, by what is absent: “It is hard to see this truth, namely, the stilling of all formations, the relinquishing of all acquisitions/attachments, the destruction of all craving, dispassion, cessation, Nibbana” (MN 26:19). It is likely that Nibbana, like the other items in this list, refers to the absence of something.
Action noun
Because the word Nibbana is a noun, it is easy to assume it is a thing or state. However, it is an action noun describing “cooling, quenching, extinguishing and releasing.” Its likely etymological meaning is “unbinding.” The challenges of translating Pali into English often reinforce a tendency to see Nibbana as a noun.
This happens when Enlightenment or awakening are used as translations for Nibbayati, a frequently appearing passive verbal form of Nibbana. As the word refers to the action of “being nibbanized,” its more literal meaning in English would be “to be cooled” or “to be released.”
Being that liberation is explained in terms of absence, it is difficult to describe what that absent state is actually like.
Certainly, the suttas provide very little help with this. Perhaps this is because explaining it by what remains may not be the point. Perhaps freedom from clinging is experienced or described differently for the different people who attain it.
Perhaps the same person may even experience it differently at different times. It may be like the condition of prisoners released from prison at the same time: each ex-prisoner shares the same freedom from incarceration, but each may vary widely in how they experience their life after being freed.
More important than what Nibbana may or may not be is the function that it has for a practitioner. When we are in a burning room, what an open door is like is less important than how it helps us escape the fire. The attainment of Nibbana functions as the ultimate escape from suffering. Once one has escaped, it might not be so important to know what Nibbana is.
by Gil Fronsdal
(The writer is a meditation teacher)
Monday, May 30, 2011
Let's celebrate the 2600th Sambuddhathwa Jayanthi
Ven. Dr. BellanwilaWimalaratana
Anunayaka of Kotte Chapter
Chancellor - University of Sri Jayewardenepura
The 2600th anniversary of Sambuddhathva Jayanthi falls on May 17. It is a very significant event, and a landmark, in the history of Buddhism. It is celebrated by more than 600 million Buddhists all over the world. It was on this Vesak Full Moon Poya Day, the greatest son of India, Siddhartha Gauthama Buddha, attained the Bliss of Nibbana of Enlightenment Samma Sambodhi Under the Bodhi Tree, near the banks of Neranjana at Gaya, presently known as Buddhagaya.
The other two important events that occurred on the Vesak Full Moon Day were the Birth of Prince Siddhartha Gautama and the Passing Away or the demise of the Thathagatha Gautama Buddha, at the age of 80 years.
Out of these three notable events, the attainment of Enlightenment - the state in which the “Mind is Awakened” to its true nature, which is omniscient and blissful, is of utmost importance.
It was a birth of a new philosophy. In fact, it has a massive impact, and the humanity followed the principles - refraining from doing evil: indulging in doing good; learning to cleanse their minds - by following the teachings of The Buddha. In achieving the Enlightenment 2600 years ago, “Mahapurisa”, the “Awakened One” destroyed the process of Birth and Death, which is called Samsara and achieved more continuity of Mind and Body and no - Rebirth. The achievement in known as Tevijja - Three - fold knowledge, Sammasambudha taught the people to live a life free of violence, fear and hatred. Therefore, The Buddha is known as a Sage at Peace (Muni, Santa) and Nibbana as “The Peaceful State (Santam Padam).
Pious life
Throughout his Sansaric journey, as Bodhisattva, he lived a pious life, full of compassion forwards others. He gave alms - sacrificing his life, wife and even children so dear and near to Him, more than thousand million of - aeons - (Kalpas) to achieve the highest-state of Samadhi (Bodhi) in which the “Mind is Awakened and Illuminated”. Once you go through the Jataka tales numbering 548, It clearly shows the indefatigable effort make by Him to reach 415 ultimate goal Bliss of Nibbana. It was achieved with unbelievable sacrifices and commitment.
After partaking His last meal before Enlightment, offered by Sujatha, He achieved His final triumph. Cross - legged he sat under a tree, which became known as Bodhi Tree - unflagging in His devotion, cleansing the mind of impurities, recollecting the past births - (Pubbenivasanussa atinaha). This was the first knowledge attained by Him in the first watch of the night Bodisattva, Prince Siddhartha, directed His mind, to the knowledge of the disappearing and reappearing of being to varied forms, faring according to His deeds (cutuapatanana). In the riddle which, He attained knowledge. What next - ! He directed his mind to the eradication of the taints - (asavakkayanana). The Bodhisattva Siddhartha understood - This is suffering (dukkha). This is the arising of suffering - this is the path leading to the cessation of suffering. This is the path leadind to the cessation of defilements. Knowing and seen thus, His mind was liberated from the defilements (klesa) - (a) sense pleasures (b) of becoming (bhavasava) and (c) Ignorance (avijjasava). When His mind “liberated”, there came the knowledge. Then he destroyed birth and noble life.
Words of victory
After Prince Siddhartha attained Buddhahood - Enlightenment he was overjoyed and uttered the stanza given below (English translation below) these were the words of victory: It gives an account in a nutshell about what the Buddha achieved. This was his joyful feelings. Seeking but not finding the house builder,
I hurried through the round of many births:
Painful is birth ever and again,
O! Architect, you have seen;
You shall not build house again,
Your rafters have been broken up,
Your ridge pole is demolished too,
My mind has now attained the uniformed Nibbana,
And reach the end of every sort of craving.
The Buddha compares Sansara to a house builder. In his quest for achieving Nibbana the Rafters of the house were broken. Then Buddha was a great communicator. Siddhartha Gauthama, at the age (35) years on another Full Moon of May Vesak in 578 B.C. attained Supreme Enlightenment comprehending in all their fullness. The Four Noble Truths and became a Buddha. If you ask me a question, what is the priceless message the Buddha gave to suffering humanity to get rid of the bondage of Dukkha, it is the Four Noble Truths.
Mahapurisa
On this red letter day - when we celebrated the 2600th year of the attainment of Buddhahood, we most remember the Awakened One, the Blessed One as a Mahapurisa, who belongs to the whole mankind. His teaching appeals to everybody. Every religion which came into existence after the Gauthama Buddha has borrowed many meaningful and good ideas from the Blessed One. We are ever grateful to the Blessed One. On this Vesak Full Moon Poya Day, we must strive hard to follow the Eight Fold Path - right understanding, right thought, right speech, right action, right speech, right livelihood, right effort, right mindfulness, right concentration and the Four Noble Truths of the Buddha, which will shape over lives accordingly. Let us all get together and shower the blessing of kindness and compassion to all beings. The need of the hour is to follow the message of the Buddha Dhamma, The knowledge, in the Dhamma is the key to the Higher Path, which brings calmness and peace to our lives. In short, Buddhism is a way of living.
May the Triple Gem Bless you all.
Anunayaka of Kotte Chapter
Chancellor - University of Sri Jayewardenepura
The 2600th anniversary of Sambuddhathva Jayanthi falls on May 17. It is a very significant event, and a landmark, in the history of Buddhism. It is celebrated by more than 600 million Buddhists all over the world. It was on this Vesak Full Moon Poya Day, the greatest son of India, Siddhartha Gauthama Buddha, attained the Bliss of Nibbana of Enlightenment Samma Sambodhi Under the Bodhi Tree, near the banks of Neranjana at Gaya, presently known as Buddhagaya.
The other two important events that occurred on the Vesak Full Moon Day were the Birth of Prince Siddhartha Gautama and the Passing Away or the demise of the Thathagatha Gautama Buddha, at the age of 80 years.
Out of these three notable events, the attainment of Enlightenment - the state in which the “Mind is Awakened” to its true nature, which is omniscient and blissful, is of utmost importance.
It was a birth of a new philosophy. In fact, it has a massive impact, and the humanity followed the principles - refraining from doing evil: indulging in doing good; learning to cleanse their minds - by following the teachings of The Buddha. In achieving the Enlightenment 2600 years ago, “Mahapurisa”, the “Awakened One” destroyed the process of Birth and Death, which is called Samsara and achieved more continuity of Mind and Body and no - Rebirth. The achievement in known as Tevijja - Three - fold knowledge, Sammasambudha taught the people to live a life free of violence, fear and hatred. Therefore, The Buddha is known as a Sage at Peace (Muni, Santa) and Nibbana as “The Peaceful State (Santam Padam).
Pious life
Throughout his Sansaric journey, as Bodhisattva, he lived a pious life, full of compassion forwards others. He gave alms - sacrificing his life, wife and even children so dear and near to Him, more than thousand million of - aeons - (Kalpas) to achieve the highest-state of Samadhi (Bodhi) in which the “Mind is Awakened and Illuminated”. Once you go through the Jataka tales numbering 548, It clearly shows the indefatigable effort make by Him to reach 415 ultimate goal Bliss of Nibbana. It was achieved with unbelievable sacrifices and commitment.
After partaking His last meal before Enlightment, offered by Sujatha, He achieved His final triumph. Cross - legged he sat under a tree, which became known as Bodhi Tree - unflagging in His devotion, cleansing the mind of impurities, recollecting the past births - (Pubbenivasanussa atinaha). This was the first knowledge attained by Him in the first watch of the night Bodisattva, Prince Siddhartha, directed His mind, to the knowledge of the disappearing and reappearing of being to varied forms, faring according to His deeds (cutuapatanana). In the riddle which, He attained knowledge. What next - ! He directed his mind to the eradication of the taints - (asavakkayanana). The Bodhisattva Siddhartha understood - This is suffering (dukkha). This is the arising of suffering - this is the path leading to the cessation of suffering. This is the path leadind to the cessation of defilements. Knowing and seen thus, His mind was liberated from the defilements (klesa) - (a) sense pleasures (b) of becoming (bhavasava) and (c) Ignorance (avijjasava). When His mind “liberated”, there came the knowledge. Then he destroyed birth and noble life.
Words of victory
After Prince Siddhartha attained Buddhahood - Enlightenment he was overjoyed and uttered the stanza given below (English translation below) these were the words of victory: It gives an account in a nutshell about what the Buddha achieved. This was his joyful feelings. Seeking but not finding the house builder,
I hurried through the round of many births:
Painful is birth ever and again,
O! Architect, you have seen;
You shall not build house again,
Your rafters have been broken up,
Your ridge pole is demolished too,
My mind has now attained the uniformed Nibbana,
And reach the end of every sort of craving.
The Buddha compares Sansara to a house builder. In his quest for achieving Nibbana the Rafters of the house were broken. Then Buddha was a great communicator. Siddhartha Gauthama, at the age (35) years on another Full Moon of May Vesak in 578 B.C. attained Supreme Enlightenment comprehending in all their fullness. The Four Noble Truths and became a Buddha. If you ask me a question, what is the priceless message the Buddha gave to suffering humanity to get rid of the bondage of Dukkha, it is the Four Noble Truths.
Mahapurisa
On this red letter day - when we celebrated the 2600th year of the attainment of Buddhahood, we most remember the Awakened One, the Blessed One as a Mahapurisa, who belongs to the whole mankind. His teaching appeals to everybody. Every religion which came into existence after the Gauthama Buddha has borrowed many meaningful and good ideas from the Blessed One. We are ever grateful to the Blessed One. On this Vesak Full Moon Poya Day, we must strive hard to follow the Eight Fold Path - right understanding, right thought, right speech, right action, right speech, right livelihood, right effort, right mindfulness, right concentration and the Four Noble Truths of the Buddha, which will shape over lives accordingly. Let us all get together and shower the blessing of kindness and compassion to all beings. The need of the hour is to follow the message of the Buddha Dhamma, The knowledge, in the Dhamma is the key to the Higher Path, which brings calmness and peace to our lives. In short, Buddhism is a way of living.
May the Triple Gem Bless you all.
Feeling miserable...? Then meditate
S. M. Wijayaratne -
Kurunegala Daily News Corr.
Many people have longings, fears and anxieties which they have not learnt to sublimate and are ashamed to admit them even to themselves. But these unwholesome emotions have some force. No matter how they may try to bottle them up, they seek a release by disrupting the body resulting in chronic illnesses. All these can be repelled by correct methods of meditation or mental culture, because an untrained mind is the main cause of such worries.
Are you worried? Are you miserable?
Worries and miseries are twin evils that go hand in hand. They co-exist in this world. If you feel worried, you are miserable! If you are miserable, you are worried. We must face facts. Although we cannot run away from them, we must not let these twin evils of worry and misery overcome us. We must overcome them. We can do so by our own human efforts, correctly directed with determination and patience. With proper understanding and carefully applied intelligence, we should be able to subdue our emotional feelings and do away with worries and miseries.
Egoistic feelings
Our worries are of our own making. We create them in our own minds, through our inability or failure to understand and appreciate fully our egoistic feelings and our inflated and false values. If only we could see things in their proper perspective we would realise that nothing is permanent in this world and that our own egoistic self is a wild imagination running riot in our untrained mind. We have to go a long way to find the remedy to eradicate our worries and miseries. We must cultivate our minds and hearts to forget about self and to be of service to humanity. This is one of the means whereby we can find real peace and happiness.
Mundane world
Worry and fear are quite natural in life. No one is free from these unfortunate states of the mind as long as one’s mind remains in this mundane world. MTF
One who does not like to have worries and fears must try to purify oneself and attain perfection; hence if one was wise enough, one could make up one’s mind and subdue worries and fears by realising the nature of life.
Many people have longings, fears and anxieties which they have not learnt to sublimate and are ashamed to admit them even to themselves. But these unwholesome emotions have some force. No matter how they may try to bottle them up, they seek a release by disrupting the body resulting in chronic illnesses. All these can be repelled by correct methods of meditation or mental culture, because an untrained mind is the main cause of such worries.
Ignorance
The Buddha says: “Your sorrow is caused by your own actions, arising from your own ignorance. I will teach you how to remove that sorrow for yourself. But you must work to gain it.” Therefore, your strong will-power plays a great role to overcome your worries. Again, the Buddha says: “From attachment springs grief, from attachment springs fear: for him who is free from attachment, there is no grief much less fear.” Here, too much of attachment to different things in this world is another main reason for worries and fears. Further, the Buddha advises us: “Let us guard the doors of the senses. Let us be restrained in our eating. Let us vow ourselves to earnestness and arm ourselves with an intelligence clean and unclouded and be free from miseries. Here it clearly shows that there is a method
for us to adopt to be free from all these unfortunate worries, miseries and fears.
You may blame others for your worries but others cannot create worries in your mind if you know how to guard your mind.
They may create troubles but you can face them bravely if you are wise enough.
Smile
Whenever you have worries in your mind, do not show your sulky face to each and every person you come across.
You can reveal your worries only to those who really could help you. How nice it would be if you could maintain your smiling face in spite of all the difficulties confronting you.
This is not very difficult if only you really try.
Many teenagers worry too much when their friendship with the opposite sex is lost.
They often plan even to commit suicide compelled by the plight of frustration and disappointment. Some find place in lunatic asylums. Many broken hearted youths lead miserable lives. All these unfortunate events take place due to lack of understanding of the real nature of life.
Somehow or other, departure or separation is unavoidable. This may happen at any stage of life. When such things happen, one must try to find the cause of it. However, if the separation is beyond control, one must have the courage to bear it by realising the nature of life. But on the other hand, it is not difficult for anyone to find new friends, to fill the vacuum if one really wants to.
May all have the wisdom to realise the Four Noble Truths, preached by the Fully Awakened One.
Kurunegala Daily News Corr.
Many people have longings, fears and anxieties which they have not learnt to sublimate and are ashamed to admit them even to themselves. But these unwholesome emotions have some force. No matter how they may try to bottle them up, they seek a release by disrupting the body resulting in chronic illnesses. All these can be repelled by correct methods of meditation or mental culture, because an untrained mind is the main cause of such worries.
Are you worried? Are you miserable?
Worries and miseries are twin evils that go hand in hand. They co-exist in this world. If you feel worried, you are miserable! If you are miserable, you are worried. We must face facts. Although we cannot run away from them, we must not let these twin evils of worry and misery overcome us. We must overcome them. We can do so by our own human efforts, correctly directed with determination and patience. With proper understanding and carefully applied intelligence, we should be able to subdue our emotional feelings and do away with worries and miseries.
Egoistic feelings
Our worries are of our own making. We create them in our own minds, through our inability or failure to understand and appreciate fully our egoistic feelings and our inflated and false values. If only we could see things in their proper perspective we would realise that nothing is permanent in this world and that our own egoistic self is a wild imagination running riot in our untrained mind. We have to go a long way to find the remedy to eradicate our worries and miseries. We must cultivate our minds and hearts to forget about self and to be of service to humanity. This is one of the means whereby we can find real peace and happiness.
Mundane world
Worry and fear are quite natural in life. No one is free from these unfortunate states of the mind as long as one’s mind remains in this mundane world. MTF
One who does not like to have worries and fears must try to purify oneself and attain perfection; hence if one was wise enough, one could make up one’s mind and subdue worries and fears by realising the nature of life.
Many people have longings, fears and anxieties which they have not learnt to sublimate and are ashamed to admit them even to themselves. But these unwholesome emotions have some force. No matter how they may try to bottle them up, they seek a release by disrupting the body resulting in chronic illnesses. All these can be repelled by correct methods of meditation or mental culture, because an untrained mind is the main cause of such worries.
Ignorance
The Buddha says: “Your sorrow is caused by your own actions, arising from your own ignorance. I will teach you how to remove that sorrow for yourself. But you must work to gain it.” Therefore, your strong will-power plays a great role to overcome your worries. Again, the Buddha says: “From attachment springs grief, from attachment springs fear: for him who is free from attachment, there is no grief much less fear.” Here, too much of attachment to different things in this world is another main reason for worries and fears. Further, the Buddha advises us: “Let us guard the doors of the senses. Let us be restrained in our eating. Let us vow ourselves to earnestness and arm ourselves with an intelligence clean and unclouded and be free from miseries. Here it clearly shows that there is a method
for us to adopt to be free from all these unfortunate worries, miseries and fears.
You may blame others for your worries but others cannot create worries in your mind if you know how to guard your mind.
They may create troubles but you can face them bravely if you are wise enough.
Smile
Whenever you have worries in your mind, do not show your sulky face to each and every person you come across.
You can reveal your worries only to those who really could help you. How nice it would be if you could maintain your smiling face in spite of all the difficulties confronting you.
This is not very difficult if only you really try.
Many teenagers worry too much when their friendship with the opposite sex is lost.
They often plan even to commit suicide compelled by the plight of frustration and disappointment. Some find place in lunatic asylums. Many broken hearted youths lead miserable lives. All these unfortunate events take place due to lack of understanding of the real nature of life.
Somehow or other, departure or separation is unavoidable. This may happen at any stage of life. When such things happen, one must try to find the cause of it. However, if the separation is beyond control, one must have the courage to bear it by realising the nature of life. But on the other hand, it is not difficult for anyone to find new friends, to fill the vacuum if one really wants to.
May all have the wisdom to realise the Four Noble Truths, preached by the Fully Awakened One.
The Buddha transforms Yasa’s life
Noble Friends of Toronto
The Enlightened One compassionately taught him the Noble Dhamma. In no time, that young man, the son of the Nobleman, attained the Supreme Bliss of Nibbana. Soon after, he received ordination. He became a noble son of the Supreme Buddha.
“Let the Blessed One teach the Noble Dhamma. There are beings with little defilements in their hearts. If they haven’t the opportunity to listen to the Dhamma, they will wither away. If they have the opportunity to listen to the Dhamma, they will realise the Truth and flourish!”
(Mahavagga Pali)
Over 2500 years ago, there lived a young man who lived a luxurious life. He was the son of a Nobleman. To him, every need and want was met. To him belonged the most extravagant clothes, the most expensive perfumes, and the best vehicles. To serve his every need was a servant at his hand. To entertain him were the most beautiful dancers.
Yet one day, he felt that something was missing. Something he couldn’t quite understand. He felt that there was something more to life. He reflected on his life and thought to himself, “what point is there in this life of just eating and dancing?” he pondered further. Looking for an answer, he slipped into his golden pair of slippers and left his palace. Not knowing where he was going or not knowing what he was looking for, he kept on walking.
Out of frustration he said, “This life is such a nuisance”.
What he heard at that very moment was a miraculous reply to his words.
“Oh Yasa, but this life I lead is not nuisance”
Miraculous voice
He held his head high and looked around to see where that miraculous voice came from.
In front of him was an extraordinary being with the most beautiful appearance, so calm and tranquil. In front of him was the Supreme Buddha, the incomparable teacher to both humans and deities.
The Enlightened One compassionately taught him the Noble Dhamma. In no time, that young man, the son of the Nobleman, attained the Supreme Bliss of Nibbana. Soon after, he received ordination. He became a noble son of the Supreme Buddha.
Once a nobleman’s son, leading a life of pure luxury, and now a noble monk, leading a life so simple and free, Yasa became a part of the community of Sangha.
The qualities of the Supreme Buddha’s community of Sangha are most precious and admirable. These precious qualities were taught to us by our Supreme Teacher, the Awakened One himself (Dhajagga Sutta-SN).
So let us take a few moments to contemplate and recollect the great qualities of our Great Teacher’s noble community of Sangha.
“Supatipanno “ - The Noble Sangha follow the path to eradicate passion, lust, ill-will, hatred and delusion.
“Ujupatipanno” - The Noble Sangha follow the straight way, the Noble Eightfold Path.
“Nayapatipanno “ - The Noble Sangha follows the path to realise the Four Noble Truths in order to eradicate suffering.
“Samicipatipanno “ - The Noble Sangha teaches the Noble Dhamma to others, so that they too can understand the Four Noble Truths.
“Yadidam chaththari purisa yugani “ - The Noble Sangha consist of four types when taken as pairs: The stream entrant, The once-returner, The Never Returner and The Arahant.
Eight individuals
“Atta purisa puggala” - When taken individually, the community of Sangha consist of eight individuals:
1. The one striving to Enter the stage of Stream Entry Fruit
2. The stream Entrant
3. The one striving to attain the stage Once-Returner
4. The once-Returner
5. The one striving to reach the stage of a Non-returner
6. Non-Returner
7. The one striving for the stage of Arahanthood
8. The arahant
“Ahuneyyo” - Because they hold these great qualities, The Supreme Buddha’s community of Sangha are worthy of receiving offerings even from those residing faraway.
“Pahuneyyo” - Because they hold these great qualities they are worthy of hospitality.
“Dakkineyyo” - Because they hold these great qualities they are worthy of receiving offering from others in expectation of merits.
“Anjalikaraneeyo” - Because they hold these great qualities they are worthy of respect and worship.
“Anuttaram punchakketham lokassathi” - Beholding these supreme qualities, the Supreme Buddha’s Noble Sangha is a field of merits to both humans and deities.
May the homage be to those Noble disciples who encompass such supreme qualities!
May you always be well and happy!
The Enlightened One compassionately taught him the Noble Dhamma. In no time, that young man, the son of the Nobleman, attained the Supreme Bliss of Nibbana. Soon after, he received ordination. He became a noble son of the Supreme Buddha.
“Let the Blessed One teach the Noble Dhamma. There are beings with little defilements in their hearts. If they haven’t the opportunity to listen to the Dhamma, they will wither away. If they have the opportunity to listen to the Dhamma, they will realise the Truth and flourish!”
(Mahavagga Pali)
Over 2500 years ago, there lived a young man who lived a luxurious life. He was the son of a Nobleman. To him, every need and want was met. To him belonged the most extravagant clothes, the most expensive perfumes, and the best vehicles. To serve his every need was a servant at his hand. To entertain him were the most beautiful dancers.
Yet one day, he felt that something was missing. Something he couldn’t quite understand. He felt that there was something more to life. He reflected on his life and thought to himself, “what point is there in this life of just eating and dancing?” he pondered further. Looking for an answer, he slipped into his golden pair of slippers and left his palace. Not knowing where he was going or not knowing what he was looking for, he kept on walking.
Out of frustration he said, “This life is such a nuisance”.
What he heard at that very moment was a miraculous reply to his words.
“Oh Yasa, but this life I lead is not nuisance”
Miraculous voice
He held his head high and looked around to see where that miraculous voice came from.
In front of him was an extraordinary being with the most beautiful appearance, so calm and tranquil. In front of him was the Supreme Buddha, the incomparable teacher to both humans and deities.
The Enlightened One compassionately taught him the Noble Dhamma. In no time, that young man, the son of the Nobleman, attained the Supreme Bliss of Nibbana. Soon after, he received ordination. He became a noble son of the Supreme Buddha.
Once a nobleman’s son, leading a life of pure luxury, and now a noble monk, leading a life so simple and free, Yasa became a part of the community of Sangha.
The qualities of the Supreme Buddha’s community of Sangha are most precious and admirable. These precious qualities were taught to us by our Supreme Teacher, the Awakened One himself (Dhajagga Sutta-SN).
So let us take a few moments to contemplate and recollect the great qualities of our Great Teacher’s noble community of Sangha.
“Supatipanno “ - The Noble Sangha follow the path to eradicate passion, lust, ill-will, hatred and delusion.
“Ujupatipanno” - The Noble Sangha follow the straight way, the Noble Eightfold Path.
“Nayapatipanno “ - The Noble Sangha follows the path to realise the Four Noble Truths in order to eradicate suffering.
“Samicipatipanno “ - The Noble Sangha teaches the Noble Dhamma to others, so that they too can understand the Four Noble Truths.
“Yadidam chaththari purisa yugani “ - The Noble Sangha consist of four types when taken as pairs: The stream entrant, The once-returner, The Never Returner and The Arahant.
Eight individuals
“Atta purisa puggala” - When taken individually, the community of Sangha consist of eight individuals:
1. The one striving to Enter the stage of Stream Entry Fruit
2. The stream Entrant
3. The one striving to attain the stage Once-Returner
4. The once-Returner
5. The one striving to reach the stage of a Non-returner
6. Non-Returner
7. The one striving for the stage of Arahanthood
8. The arahant
“Ahuneyyo” - Because they hold these great qualities, The Supreme Buddha’s community of Sangha are worthy of receiving offerings even from those residing faraway.
“Pahuneyyo” - Because they hold these great qualities they are worthy of hospitality.
“Dakkineyyo” - Because they hold these great qualities they are worthy of receiving offering from others in expectation of merits.
“Anjalikaraneeyo” - Because they hold these great qualities they are worthy of respect and worship.
“Anuttaram punchakketham lokassathi” - Beholding these supreme qualities, the Supreme Buddha’s Noble Sangha is a field of merits to both humans and deities.
May the homage be to those Noble disciples who encompass such supreme qualities!
May you always be well and happy!
Celebrating the revival of bhikkhuni order ... Part 02
Susanne Mrozik
Associate Professor of Religion
Mount Holyoke College
South Hadley, Massachusetts, USA
continued with part 01
Continued from the last week
The Sri Lankan bhikkhunis who were ordained with the help of South Korean and Taiwanese nuns in 1996 and 1998 are Theravda bhikkhunis. They regard themselves as Theravada bhikkhunis and so do the Sri Lankan bhikkhus who sponsored their ordinations. Since 1998 Sri Lankan women can also be ordained as bhikkhunis in Sri Lanka itself. All of these bhikkhunis follow the Theravda Pali Vinaya. None follow the Dharmaguptaka Vinaya and none are Mahayana Buddhists. One need only visit their temples to see that the Buddhism practised and taught there is the same Buddhism practised and taught in Sri Lankan bhikkhu temples.
Given the important services bhikkhunis perform for Buddhism and society, as a whole, why has the revival of the Theravada bhikkhuni order been controversial in Sri Lanka and elsewhere in the Theravada world? Why do some Sri Lankan monks still tell their subscribers that there are absolutely no Theravada bhikkhunis in Sri Lanka?
Those rejecting the bhikkhuni revival commonly claim that because the first modern-day Sri Lankan bhikkhunis were ordained by South Korean and Taiwanese nuns, who follow Mahayana Buddhism, the Sri Lankan bhikkhunis must be Mahayana Buddhist nuns themselves. This claim rests upon an incorrect understanding of Buddhist history and Vinaya. theravada Buddhists, like all Buddhists, believe that the Buddha established the Vinaya. the Buddha, however, wrote no scriptures, and his teachings were initially transmitted orally by his Sangha. Only several centuries after the Buddha’s partinibbana did Buddhists begin the long process of compiling his teachings in written form. By then there were already several different early Buddhist schools in India, each with their own set of scriptures, including their own Vinaya.
Tibetan Buddhists
Three Vinayas are still in use today. Theravada Buddhists use the Theravada Pali Vinaya. Unlike the Theravada, however, Mahayana and Tibetan Buddhists never compiled their own Vinayas. Instead they adopted the Sanskrit Vinayas of two early Buddhist schools called the Dharmaguptaka and Mulasarvastivada. These schools died out a long time ago, but Mahayana and tibetan Buddhists still use their Vinayas, having translated them into Chinese and Tibetan. The Mahayana bhikkhunis from South Korea and Taiwan, who ordained the first modern-day Sri Lankan bhikkhunis in 1996 and 1998, follow the Dharmaguptaka Vinaya.
Vinaya experts have demonstrated that there is no substantive difference between Dharmaguptaka and Theravada Vinayas. This is especially the case for the oldest and most important part of the Vinaya, namely, the Patimokkha. Bhikkhu Bodhi, a learned American Theravada monk who ordained in Sri Lanka under Ven. Ananda Maitreya and served for many years as the editor of the Buddhist Publication Society in Kandy, explains what happened at the 1998 international ordination ceremony in India:
The grand ordination ceremony assembled bhikkhus from several traditions - Chinese Mahayana, Theravada, and Tibetan - along with Taiwanese and Western bhikkhunis to conduct the full dual ordination in accord with the Chinese tradition... One might think that this was a Mahayana rite that made the nuns Mahayana bhikkhunis, but this would be a misunderstanding. While the Chinese monks and nuns were practitioners of Mahayana Buddhism, the monastic Vinaya tradition they observe is not a Mahayana Vinaya but one stemming from an early Buddhist school, the Dharmaguptakas, which belonged to the same broad Vibhajyavada tradition to which the Southern Theravada school belongs. they were virtually the northwest Indian counterpart of the Theravada, with a similar collection of suttas, an Abhidharma, and a vinaya that largely corresponds to the Pali Vinaya (‘The Revival of Bhikkhuni Ordination in the Theravada Tradition’, in Dignity and Discipline:Reviving Full Ordination for Buddhist Nuns, ed. Thea Mohr and Jampa Tsedroen, Wisdom Publications 2010, pp. 120-121; versions of this article can also be found on the web by googling ‘Bhikkhu Bodhi’).
Thus the Sri Lankan bhikkhunis did not become Mahayana bhikkhunis. At most one could claim that they became Dharmaguptaka bhikkhunis. But even this claim is hard to defend given what happened next. Again, Bhikkhu Bodhi explains:
.... the bhikkhunis from Sri Lanka wanted to become heirs to the Theravda Vinaya lineage and to be acceptable to the Theravda bhikkhus of Sri Lanka. the Sri Lankan bhikkhus who sponsored their ordination, too, were apprehensive that if the nuns returned to Sri Lanka with only the Chinese ordination, their co-religionists would have considered their ordination to have been essentially a Mahayanist one.
to prevent this, shortly afterward the newly ordained bhikkhunis travelled to Sarnath, where they underwent another upasampada conducted in Pali under Theravda bhikkhus from Sri Lanka... While recognizing the validity of the upasampada they received through the Chinese sangha, the Sri Lankan bhikkhus effectively admitted them to the Theravda sangha and conferred on them permission to observe the Theravda Vinaya and to participate in sanghakammas, legal acts of the sangha, with their brothers in the Sri Lankan bhikkhu sangha (‘The Revival of Bhikkhuni Ordination in the Theravda Tradition’,pp. 121-122).
Theravada bhikkhunis
The Sri Lankan bhikkhunis who were ordained with the help of South Korean and Taiwanese nuns in 1996 and 1998 are Theravda bhikkhunis. They regard themselves as Theravada bhikkhunis and so do the Sri Lankan bhikkhus who sponsored their ordinations. Since 1998 Sri Lankan women can also be ordained as bhikkhunis in Sri Lanka itself. All of these bhikkhunis follow the Theravda Pali Vinaya.
None follow the Dharmaguptaka Vinaya and none are Mahayana Buddhists. One need only visit their temples to see that the Buddhism practised and taught there is the same Buddhism practised and taught in Sri Lankan bhikkhu temples.
Let us rejoice on the occasion of this 2600th Sambuddhathwa Jayanti that Sri Lanka once again has a complete fourfold Sangha, as originally established by the Buddha. Let us express our gratitude to the many bhikkhus, bhikkhunis, and laymen and women who have made this possible for the benefit of us all.
Associate Professor of Religion
Mount Holyoke College
South Hadley, Massachusetts, USA
continued with part 01
Continued from the last week
The Sri Lankan bhikkhunis who were ordained with the help of South Korean and Taiwanese nuns in 1996 and 1998 are Theravda bhikkhunis. They regard themselves as Theravada bhikkhunis and so do the Sri Lankan bhikkhus who sponsored their ordinations. Since 1998 Sri Lankan women can also be ordained as bhikkhunis in Sri Lanka itself. All of these bhikkhunis follow the Theravda Pali Vinaya. None follow the Dharmaguptaka Vinaya and none are Mahayana Buddhists. One need only visit their temples to see that the Buddhism practised and taught there is the same Buddhism practised and taught in Sri Lankan bhikkhu temples.
Given the important services bhikkhunis perform for Buddhism and society, as a whole, why has the revival of the Theravada bhikkhuni order been controversial in Sri Lanka and elsewhere in the Theravada world? Why do some Sri Lankan monks still tell their subscribers that there are absolutely no Theravada bhikkhunis in Sri Lanka?
Those rejecting the bhikkhuni revival commonly claim that because the first modern-day Sri Lankan bhikkhunis were ordained by South Korean and Taiwanese nuns, who follow Mahayana Buddhism, the Sri Lankan bhikkhunis must be Mahayana Buddhist nuns themselves. This claim rests upon an incorrect understanding of Buddhist history and Vinaya. theravada Buddhists, like all Buddhists, believe that the Buddha established the Vinaya. the Buddha, however, wrote no scriptures, and his teachings were initially transmitted orally by his Sangha. Only several centuries after the Buddha’s partinibbana did Buddhists begin the long process of compiling his teachings in written form. By then there were already several different early Buddhist schools in India, each with their own set of scriptures, including their own Vinaya.
Tibetan Buddhists
Three Vinayas are still in use today. Theravada Buddhists use the Theravada Pali Vinaya. Unlike the Theravada, however, Mahayana and Tibetan Buddhists never compiled their own Vinayas. Instead they adopted the Sanskrit Vinayas of two early Buddhist schools called the Dharmaguptaka and Mulasarvastivada. These schools died out a long time ago, but Mahayana and tibetan Buddhists still use their Vinayas, having translated them into Chinese and Tibetan. The Mahayana bhikkhunis from South Korea and Taiwan, who ordained the first modern-day Sri Lankan bhikkhunis in 1996 and 1998, follow the Dharmaguptaka Vinaya.
Vinaya experts have demonstrated that there is no substantive difference between Dharmaguptaka and Theravada Vinayas. This is especially the case for the oldest and most important part of the Vinaya, namely, the Patimokkha. Bhikkhu Bodhi, a learned American Theravada monk who ordained in Sri Lanka under Ven. Ananda Maitreya and served for many years as the editor of the Buddhist Publication Society in Kandy, explains what happened at the 1998 international ordination ceremony in India:
The grand ordination ceremony assembled bhikkhus from several traditions - Chinese Mahayana, Theravada, and Tibetan - along with Taiwanese and Western bhikkhunis to conduct the full dual ordination in accord with the Chinese tradition... One might think that this was a Mahayana rite that made the nuns Mahayana bhikkhunis, but this would be a misunderstanding. While the Chinese monks and nuns were practitioners of Mahayana Buddhism, the monastic Vinaya tradition they observe is not a Mahayana Vinaya but one stemming from an early Buddhist school, the Dharmaguptakas, which belonged to the same broad Vibhajyavada tradition to which the Southern Theravada school belongs. they were virtually the northwest Indian counterpart of the Theravada, with a similar collection of suttas, an Abhidharma, and a vinaya that largely corresponds to the Pali Vinaya (‘The Revival of Bhikkhuni Ordination in the Theravada Tradition’, in Dignity and Discipline:Reviving Full Ordination for Buddhist Nuns, ed. Thea Mohr and Jampa Tsedroen, Wisdom Publications 2010, pp. 120-121; versions of this article can also be found on the web by googling ‘Bhikkhu Bodhi’).
Thus the Sri Lankan bhikkhunis did not become Mahayana bhikkhunis. At most one could claim that they became Dharmaguptaka bhikkhunis. But even this claim is hard to defend given what happened next. Again, Bhikkhu Bodhi explains:
.... the bhikkhunis from Sri Lanka wanted to become heirs to the Theravda Vinaya lineage and to be acceptable to the Theravda bhikkhus of Sri Lanka. the Sri Lankan bhikkhus who sponsored their ordination, too, were apprehensive that if the nuns returned to Sri Lanka with only the Chinese ordination, their co-religionists would have considered their ordination to have been essentially a Mahayanist one.
to prevent this, shortly afterward the newly ordained bhikkhunis travelled to Sarnath, where they underwent another upasampada conducted in Pali under Theravda bhikkhus from Sri Lanka... While recognizing the validity of the upasampada they received through the Chinese sangha, the Sri Lankan bhikkhus effectively admitted them to the Theravda sangha and conferred on them permission to observe the Theravda Vinaya and to participate in sanghakammas, legal acts of the sangha, with their brothers in the Sri Lankan bhikkhu sangha (‘The Revival of Bhikkhuni Ordination in the Theravda Tradition’,pp. 121-122).
Theravada bhikkhunis
The Sri Lankan bhikkhunis who were ordained with the help of South Korean and Taiwanese nuns in 1996 and 1998 are Theravda bhikkhunis. They regard themselves as Theravada bhikkhunis and so do the Sri Lankan bhikkhus who sponsored their ordinations. Since 1998 Sri Lankan women can also be ordained as bhikkhunis in Sri Lanka itself. All of these bhikkhunis follow the Theravda Pali Vinaya.
None follow the Dharmaguptaka Vinaya and none are Mahayana Buddhists. One need only visit their temples to see that the Buddhism practised and taught there is the same Buddhism practised and taught in Sri Lankan bhikkhu temples.
Let us rejoice on the occasion of this 2600th Sambuddhathwa Jayanti that Sri Lanka once again has a complete fourfold Sangha, as originally established by the Buddha. Let us express our gratitude to the many bhikkhus, bhikkhunis, and laymen and women who have made this possible for the benefit of us all.
Celebrating the revival of bhikkhuni order .....Part 01
Susanne Mrozik
Associate Professor of Religion
Mount Holyoke College
South Hadley, Massachusetts, USA
The Theravada bhikkhuni order was established by Bhikkhuni Sanghamitta in the third century BC. Together with the bhikkhu order, the bhikkhuni order flourished until the late 10th or early 11th century when a period of warfare rendered both orders defunct. Although the bhikkhu order was revived several times thereafter with the help of bhikkhus from Burma and Thailand, the bhikkhuni order unfortunately was not revived.
By the time progressive Sri Lankan Buddhists began to advocate a Theravada bhikkhuni revival in the late 19th century, there were no more Theravada bhikkhunis anywhere in the world to perform an upasampada, although there were plenty of Mahayana bhikkhunis qualified to do so. For roughly ten centuries, the Buddha’s fourfold Sangha, consisting of bhikkhus, bhikkhunis, upasakas and upasikas, was reduced to a threefold Sangha in Sri Lanka. Fortunately, progressive Sri Lankan bhikkhus joined South Korean and Taiwanese bhikkhus and bhikkhunis to hold two international bhikkhuni ordination ceremonies in India in 1996 and 1998. More than thirty Sri Lankan women were ordained as bhikkhunis in the course of these two ordination ceremonies. Since 1998 bhikkhuni upasampadas occur regularly in Sri Lanka.
Since 1998 the bhikkhuni order has been developing nicely in Sri Lanka with the support of many influential monks such as (in alphabetical order by dharma name) Ven. Bodagama Chandima, Ven. Talalle Dhammaloka, Ven. K. Sri Dhammananda, Ven. Henepola Gunaratana, Ven. Batagama Medhananda, Ven. Kamburupitiye Nandaratana, Ven. Waragoda Premaratana, Ven. Mahagalkadawala Punnasara, Ven. Kahavita Siriniwasa, Ven. Porowagama Somalankara, Ven. Inamaluwe Sumangala, Ven. Kamburugamuwe Vajira, Ven. Madagoda Vajiragnana, Ven. Mapalagama Vipulasara, Ven. K. Wimalajoti, among so many others. Equally important has been the enthusiastic support of countless lay men and women.
Today there are approximately 1,000 Theravada bhikkhunis in Sri Lanka. Additionally, we must not forget that there are also a few thousand dasasil nuns. The dasasil order of nuns was established in Sri Lanka in 1905 at a time when there was still insufficient support to revive the bhikkhuni order. It is a tribute to the tremendous courage and dedication of Theravada Buddhist women everywhere that, in the absence of a bhikkhuni order, they have developed alternative orders of nuns, often under extremely adverse circumstances. Today both Sri Lankan bhikkhunis and dasasil nuns make important contributions to Buddhism and society, as a whole. Many dasasil nuns have become ordained as bhikkhunis since 1998, but many others still choose to remain dasasil nuns for a variety of reasons, including loyalty to their order and respect for their elderly teacher nuns who are too old or infirm to become bhikkhunis themselves. Some dasasil nuns feel that it would be disrespectful to their teacher nuns to ordain as bhikkhunis when their teacher nuns cannot do so.
Private support
Although bhikkhunis receive private support from monks and laity, including some government officials, they still do not receive any public government support. Hopefully, they will in the future, but in the meantime bhikkhunis face extreme hardship. The gravest hardship is the lack of financial support for the education of samaneris and bhikkhunis. There is still not a single government-supported pirivena for samaneris and bhikkhunis anywhere in the country. Unlike bhikkhus, bhikkhunis must find the money to pay for their own education. Even when teachers volunteer to teach bhikkhunis free of charge, the bhikkhunis must still pay for their teachers’ transportation. Most temples are quite poor and even the cost of their teachers’ transportation is a hardship. It would be helpful if the subscribers of bhikkhuni temples could keep this in mind when making donations to their temples. For example, subscribers usually offer items such as brooms, buckets, washing powder, etc. at kathina pujas. Temples may receive four or more brooms in one night! Bhikkhuni temples really do not need that many brooms! It might be better to offer the amount of money a broom costs. That way the bhikkhunis can use this money to help pay for their educations.
Bhikkhunis and their sister dasasil nuns, make many valuable contributions to Buddhism and society, as a whole. Subscribers commonly describe bhikkhunis as ‘silvat’ and ‘karunavanta’. Female subscribers, in particular, frequently seek the advice of bhikkhunis when problems arise in their families. As women, they are much more comfortable discussing these problems with bhikkhunis than with bhikkhus. Since women in Sri Lanka still have the primary responsibility for the well-being of their families, without bhikkhunis these women might not be able to get the counselling they need to help their families.
In addition to offering counselling services, bhikkhunis also after many other kinds of social services, including a variety of children’s educational programs, healthcare educational programs and outreach to the poor and sick. Furthermore today’s bhikkhunis perform all of the same religious duties as bhikkhus. For example, they are regularly invited for alms-giving and pirith chanting; they offer monthly sil programs; they hold yearly kathina pujas; they routinely receive invitations to deliver sermons and teach meditation (sometimes even at bhikkhu temples). It should be noted that female subscribers are especially eager to participate in the mediation programs bhikkhunis offer in their temples. Often they travel outside their own villages to bhikkhuni temples for these meditation programs because such programs are not offered in their village temples.
Happiness
Bhikkhunis are regarded by many as outstanding moral exemplars in today’s world. Indeed the first adjective that subscribers use to describe bhikkhunis is ‘silvat’. Today we need bhikkhunis more than ever. We live in a world where happiness is often defined in terms of what we are able to buy and consume to such an extent that we threaten the very survival of our planet. Bhikkhunis can model for us a saner way of living, based on moderation rather than excess. For example, bhikkhunis do not request meat for their alms-giving. They are not driven around in air-conditioned cars, nor do they own cars, themselves. Bhikkhunis teach us that it is possible to be happy with less material comfort and goods than most of us routinely crave.
As moral exemplars, bhikkhunis and their sister dasasil nuns benefit both men and women. Nevertheless they are especially important role models for women and girls. For instance, in today’s world girls are increasingly sexualized at ever younger ages. Half of all six-to nine-year old girls in the USA now wear lipstick or lipgloss on a regular basis. Child development experts have expressed concern that this premature sexualization of girls makes them more vulnerable to eating disorders and poor sexual choices. What might the benefit be to these young girls-and
young boys, for that matter - of female role models, who by virtue of being nuns represent a non-sexualized woman? Similarly, what might be the benefit to adult women to have such female role models in their lives, countering perhaps the insistence in the media that women should present themselves in the most sexually-alluring manner possible, and that they should lament the onset of visible signs of aging?
To be continued with part 02
Associate Professor of Religion
Mount Holyoke College
South Hadley, Massachusetts, USA
The Theravada bhikkhuni order was established by Bhikkhuni Sanghamitta in the third century BC. Together with the bhikkhu order, the bhikkhuni order flourished until the late 10th or early 11th century when a period of warfare rendered both orders defunct. Although the bhikkhu order was revived several times thereafter with the help of bhikkhus from Burma and Thailand, the bhikkhuni order unfortunately was not revived.
By the time progressive Sri Lankan Buddhists began to advocate a Theravada bhikkhuni revival in the late 19th century, there were no more Theravada bhikkhunis anywhere in the world to perform an upasampada, although there were plenty of Mahayana bhikkhunis qualified to do so. For roughly ten centuries, the Buddha’s fourfold Sangha, consisting of bhikkhus, bhikkhunis, upasakas and upasikas, was reduced to a threefold Sangha in Sri Lanka. Fortunately, progressive Sri Lankan bhikkhus joined South Korean and Taiwanese bhikkhus and bhikkhunis to hold two international bhikkhuni ordination ceremonies in India in 1996 and 1998. More than thirty Sri Lankan women were ordained as bhikkhunis in the course of these two ordination ceremonies. Since 1998 bhikkhuni upasampadas occur regularly in Sri Lanka.
Since 1998 the bhikkhuni order has been developing nicely in Sri Lanka with the support of many influential monks such as (in alphabetical order by dharma name) Ven. Bodagama Chandima, Ven. Talalle Dhammaloka, Ven. K. Sri Dhammananda, Ven. Henepola Gunaratana, Ven. Batagama Medhananda, Ven. Kamburupitiye Nandaratana, Ven. Waragoda Premaratana, Ven. Mahagalkadawala Punnasara, Ven. Kahavita Siriniwasa, Ven. Porowagama Somalankara, Ven. Inamaluwe Sumangala, Ven. Kamburugamuwe Vajira, Ven. Madagoda Vajiragnana, Ven. Mapalagama Vipulasara, Ven. K. Wimalajoti, among so many others. Equally important has been the enthusiastic support of countless lay men and women.
Today there are approximately 1,000 Theravada bhikkhunis in Sri Lanka. Additionally, we must not forget that there are also a few thousand dasasil nuns. The dasasil order of nuns was established in Sri Lanka in 1905 at a time when there was still insufficient support to revive the bhikkhuni order. It is a tribute to the tremendous courage and dedication of Theravada Buddhist women everywhere that, in the absence of a bhikkhuni order, they have developed alternative orders of nuns, often under extremely adverse circumstances. Today both Sri Lankan bhikkhunis and dasasil nuns make important contributions to Buddhism and society, as a whole. Many dasasil nuns have become ordained as bhikkhunis since 1998, but many others still choose to remain dasasil nuns for a variety of reasons, including loyalty to their order and respect for their elderly teacher nuns who are too old or infirm to become bhikkhunis themselves. Some dasasil nuns feel that it would be disrespectful to their teacher nuns to ordain as bhikkhunis when their teacher nuns cannot do so.
Private support
Although bhikkhunis receive private support from monks and laity, including some government officials, they still do not receive any public government support. Hopefully, they will in the future, but in the meantime bhikkhunis face extreme hardship. The gravest hardship is the lack of financial support for the education of samaneris and bhikkhunis. There is still not a single government-supported pirivena for samaneris and bhikkhunis anywhere in the country. Unlike bhikkhus, bhikkhunis must find the money to pay for their own education. Even when teachers volunteer to teach bhikkhunis free of charge, the bhikkhunis must still pay for their teachers’ transportation. Most temples are quite poor and even the cost of their teachers’ transportation is a hardship. It would be helpful if the subscribers of bhikkhuni temples could keep this in mind when making donations to their temples. For example, subscribers usually offer items such as brooms, buckets, washing powder, etc. at kathina pujas. Temples may receive four or more brooms in one night! Bhikkhuni temples really do not need that many brooms! It might be better to offer the amount of money a broom costs. That way the bhikkhunis can use this money to help pay for their educations.
Bhikkhunis and their sister dasasil nuns, make many valuable contributions to Buddhism and society, as a whole. Subscribers commonly describe bhikkhunis as ‘silvat’ and ‘karunavanta’. Female subscribers, in particular, frequently seek the advice of bhikkhunis when problems arise in their families. As women, they are much more comfortable discussing these problems with bhikkhunis than with bhikkhus. Since women in Sri Lanka still have the primary responsibility for the well-being of their families, without bhikkhunis these women might not be able to get the counselling they need to help their families.
In addition to offering counselling services, bhikkhunis also after many other kinds of social services, including a variety of children’s educational programs, healthcare educational programs and outreach to the poor and sick. Furthermore today’s bhikkhunis perform all of the same religious duties as bhikkhus. For example, they are regularly invited for alms-giving and pirith chanting; they offer monthly sil programs; they hold yearly kathina pujas; they routinely receive invitations to deliver sermons and teach meditation (sometimes even at bhikkhu temples). It should be noted that female subscribers are especially eager to participate in the mediation programs bhikkhunis offer in their temples. Often they travel outside their own villages to bhikkhuni temples for these meditation programs because such programs are not offered in their village temples.
Happiness
Bhikkhunis are regarded by many as outstanding moral exemplars in today’s world. Indeed the first adjective that subscribers use to describe bhikkhunis is ‘silvat’. Today we need bhikkhunis more than ever. We live in a world where happiness is often defined in terms of what we are able to buy and consume to such an extent that we threaten the very survival of our planet. Bhikkhunis can model for us a saner way of living, based on moderation rather than excess. For example, bhikkhunis do not request meat for their alms-giving. They are not driven around in air-conditioned cars, nor do they own cars, themselves. Bhikkhunis teach us that it is possible to be happy with less material comfort and goods than most of us routinely crave.
As moral exemplars, bhikkhunis and their sister dasasil nuns benefit both men and women. Nevertheless they are especially important role models for women and girls. For instance, in today’s world girls are increasingly sexualized at ever younger ages. Half of all six-to nine-year old girls in the USA now wear lipstick or lipgloss on a regular basis. Child development experts have expressed concern that this premature sexualization of girls makes them more vulnerable to eating disorders and poor sexual choices. What might the benefit be to these young girls-and
young boys, for that matter - of female role models, who by virtue of being nuns represent a non-sexualized woman? Similarly, what might be the benefit to adult women to have such female role models in their lives, countering perhaps the insistence in the media that women should present themselves in the most sexually-alluring manner possible, and that they should lament the onset of visible signs of aging?
To be continued with part 02
Walking with awareness A guide to Walking Meditation Part 02
Continued With part 01
by Luang Por Liem
Thitadhammo
Translated by
Thaniyo Bhikku
Most of us these days go through life, whether we are walking, standing, sitting, or looking at all the different things in the world and its various living beings, as if we are sleepwalking. We have no idea what we are doing, or in which direction we are headed. Our awakening will depend on whether we are able to walk with mindfulness. The future of all living beings on earth truly depends on the way that we take each step we take.
When walking meditation, please walk in a natural way. No need to keep the hands together at the chest, or maintain a rigorous posture. Choose a quiet and peaceful walking path in the forest, in a public park, on the bank of a river, or in a monastery or meditation centre.
You can practise at any time. Should anyone see you, they’ll know you are walking jong-grom, and they won’t disturb you. Anytime you encounter someone during your meditation, simply make a brief sign of respect, joining your hands and raising them to the chest, then carry on walking.
I used to walk jong-grom in the early morning and the evening, when I lived in the forest. The forest animals, my neighbouring friends, would come and call out when they saw me walking.
They weren’t familiar with the movements of one walking at ease, peaceful and quiet.
But, if I were to walk rapidly, they would simply think, ‘That’s something normal,’ and pay no further attention.
Most of us these days go through life, whether we are walking, standing, sitting, or looking at all the different things in the world and its various living beings, as if we are sleepwalking.
We have no idea what we are doing, or in which direction we are headed. Our awakening will depend on whether we are able to walk with mindfulness. The future of all living beings on earth truly depends on the way that we take each step we take.
“One who traces the footsteps of his heart will escape from Mara’s snare.”
Walking jong-grom can open our eyes and ears to the wonders of the universe, and change the world into a place of peace and joy. It can help us to end suffering, sorrow, sadness and worries, and bring us the happiness of peace.
Walking for awakening
In the same way, it can enable us to see the suffering in life. If we can’t see that which arises before and all around us, how can we expect to see our own nature?
Seeing our own nature is not likely to come about through closing our eyes.
On the contrary, we must open our eyes and awaken to the true nature of the way things really are in the world.
Opening our eyes will enable us to see nature within ourselves, and our own inner Buddha-nature: awakening.
The hardships of poverty and the allure of wealth; even the power that these things can hold over us cannot separate us from our own essential nature.
Walking paths shaded with leafy trees, and others with lovely coverings of fallen leaves, these are the jong-grom paths that lie ahead of us. We should take full joy in these meditation paths. They won’t lead us astray. While walking, we will observe and take note, awakening to the true suffering of the world.
Every walkway in this world can be a walking meditation path for us. As we awaken, we will not hesitate to walk upon these paths at all.
Doesn’t our anguish in life merely arise from doubts, hesitation, and worry? Awakening to the suffering of our fellow beings, we feel nothing for one another but kindness and compassion, just like a Bodhisattva.
Breathing with mindfulness is different to ordinary breathing. To breathe with mindfulness means that as we breathe, we know that we’re breathing. When we breathe in long, we know - we are breathing in long. When we breathe in short, we know - we are breathing in short. When we breathe in a subtle breath, we know - we are breathing in a subtle breath. How can we focus on breathing and walking at the same time?
Breathing with mindfulness
One way is to combine the breathing and the walking together using a counting technique. We can count the number of steps we take. Or, to put it another way, we can measure the length of our breath according to the number of steps: how many steps do we take as we are breathing in? And how many steps do we take as we are breathing out?
Do this for some time - for a number of weeks. Give it a try - test it out. Slow down your steps, but not too much, and breathe normally. Don’t try to lengthen your breathing. Try this out for a period, then begin to take note: as you breathe in, how many steps are there?
Using this method, our attention is on our breathing and our walking at the same time, and we develop a close connection to the peacefulness and clarity of our walking and our breathing. This increases our attentiveness, peacefulness, serenity and happiness. It calms and refines the objects of our attention.
This is awakening.
This is knowledge.
And this is wisdom.
(Courtesy Fearless Mountain)
Walking with awareness A guide to Walking Meditation Part 01
by Luang Por Liem
Thitadhammo
Translated by
Thaniyo Bhikku
If we are able to step on the surface of this earth with happiness and serenity, then there is no need at all to travel to the land of the Buddha. Both that which is mundane and that which is pure are born right here in this heart of ours.
Walking jong-grom is a way to practise meditation while walking up and down. Cultivating this will bring happiness and serenity to our practice.
When walking meditation, we should move unhurriedly, with a peaceful and relaxed attitude, and a smile on our face. Walking, we have all the time in the world, and nothing else whatsoever that we have to do.
With every step, we let our worries and concerns fall away. We should take every single step in this way, for the sake of abiding in serene happiness.
This is not beyond our capability. Every one of us can do it, for we all truly wish to dwell in serene happiness.
Walking with ease
In our daily lives, the steps we take are laden with our anxieties and concerns-weighed down with fear. You could say our lives are built up on months and years of worry. That is why we cannot take our steps with ease.
This world is full of beauty, with many lovely and captivating paths to choose from. There are paths scented with the fragrance of blossoms, and arrayed with tasteful selections of colour.
But we pass by unaware, not pausing to admire our surroundings, with the faltering steps of one ill-at-ease.
Walking jong-grom involves re-training the way we walk- so that we learn to move with ease.
When I was new to this training of Dhamma-Vinaya, I initially walked without confidence, without steadiness. In the beginning we are all like this. But then, after not so many weeks, we are able to walk assuredly and steadily; clear, bright and calm-quite naturally.
Our lives are often haphazard and chaotic. We are continually rushed and under pressure due to this matter or that. We feel that we have to dash about constantly. But just where is it that we are rushing to? This is a question we tend not to ask ourselves.
Walking jong-grom is like taking a stroll. We don’t need to set any definite goal, or time-limit. We walk meditation just to walk meditation. The point is just to walk, without any goal to be reached. Walking meditation is not a method - it is an aim. Each step that we take is our life.
Serene happiness
Each step is serene happiness. That is the reason we don’t walk in a hurry. That is the reason we step with measured dignity. There’s nowhere we must get to, no goal to pull us forward. In this way, we walk mindfully, with contentment on our face.
We walk meditation to cast away our worries, once and for all.
Suppose that we had the eyes of the Buddha, we could see the footsteps of others impressed in the ground - engraved records of their worries and sadness. We would take note of these marks as we passed by, as a scientist observes micro-organisms through a microscope.
The secret of walking jong-grom is to walk in manner that will imprint nothing but peaceful happiness with each step. To walk like this, we must learn how to throw off all of our sadness and worries, without exception.
Walk in a place free from dust
We must walk in the way of one with no worries. This means to walk in a place of purity. In such a place, there is striking beauty, peace, and immense happiness.
Should you find yourself in such a place, in what manner would you walk? Can you really be sure that you would not leave impressions of the worry and sadness of the world, there in your footprints, in that pure place? If we bring sadness and worries, and print them into the ground, we will leave the earth tainted and blemished with traces of our gloom. If we are to live in this world serenely and happily, it is essential that we walk with peace and ease right from this moment on.
If we are able to step on the surface of this earth with happiness and serenity, then there is no need at all to travel to the land of the Buddha. Both that which is mundane and that which is pure are born right here in this heart of ours.
In any moment that we are free, peaceful and happy, the mundane is pure, and purity is mundane. There is nowhere at all that we need to go, and no need to depend upon the footsteps of the historical Buddha.
The moment we realise that the mundane and the pure truly are born from the heart, we are filled with happiness. We are happy because we know that there is both dust and freedom from that dust.
Should we open our eyes and stride, mindful, serene and happy, we will walk in that place of purity. This will be our inspiration to walk jong-grom every day.
To be continued with Part 02
Thitadhammo
Translated by
Thaniyo Bhikku
If we are able to step on the surface of this earth with happiness and serenity, then there is no need at all to travel to the land of the Buddha. Both that which is mundane and that which is pure are born right here in this heart of ours.
Walking jong-grom is a way to practise meditation while walking up and down. Cultivating this will bring happiness and serenity to our practice.
When walking meditation, we should move unhurriedly, with a peaceful and relaxed attitude, and a smile on our face. Walking, we have all the time in the world, and nothing else whatsoever that we have to do.
With every step, we let our worries and concerns fall away. We should take every single step in this way, for the sake of abiding in serene happiness.
This is not beyond our capability. Every one of us can do it, for we all truly wish to dwell in serene happiness.
Walking with ease
In our daily lives, the steps we take are laden with our anxieties and concerns-weighed down with fear. You could say our lives are built up on months and years of worry. That is why we cannot take our steps with ease.
This world is full of beauty, with many lovely and captivating paths to choose from. There are paths scented with the fragrance of blossoms, and arrayed with tasteful selections of colour.
But we pass by unaware, not pausing to admire our surroundings, with the faltering steps of one ill-at-ease.
Walking jong-grom involves re-training the way we walk- so that we learn to move with ease.
When I was new to this training of Dhamma-Vinaya, I initially walked without confidence, without steadiness. In the beginning we are all like this. But then, after not so many weeks, we are able to walk assuredly and steadily; clear, bright and calm-quite naturally.
Our lives are often haphazard and chaotic. We are continually rushed and under pressure due to this matter or that. We feel that we have to dash about constantly. But just where is it that we are rushing to? This is a question we tend not to ask ourselves.
Walking jong-grom is like taking a stroll. We don’t need to set any definite goal, or time-limit. We walk meditation just to walk meditation. The point is just to walk, without any goal to be reached. Walking meditation is not a method - it is an aim. Each step that we take is our life.
Serene happiness
Each step is serene happiness. That is the reason we don’t walk in a hurry. That is the reason we step with measured dignity. There’s nowhere we must get to, no goal to pull us forward. In this way, we walk mindfully, with contentment on our face.
We walk meditation to cast away our worries, once and for all.
Suppose that we had the eyes of the Buddha, we could see the footsteps of others impressed in the ground - engraved records of their worries and sadness. We would take note of these marks as we passed by, as a scientist observes micro-organisms through a microscope.
The secret of walking jong-grom is to walk in manner that will imprint nothing but peaceful happiness with each step. To walk like this, we must learn how to throw off all of our sadness and worries, without exception.
Walk in a place free from dust
We must walk in the way of one with no worries. This means to walk in a place of purity. In such a place, there is striking beauty, peace, and immense happiness.
Should you find yourself in such a place, in what manner would you walk? Can you really be sure that you would not leave impressions of the worry and sadness of the world, there in your footprints, in that pure place? If we bring sadness and worries, and print them into the ground, we will leave the earth tainted and blemished with traces of our gloom. If we are to live in this world serenely and happily, it is essential that we walk with peace and ease right from this moment on.
If we are able to step on the surface of this earth with happiness and serenity, then there is no need at all to travel to the land of the Buddha. Both that which is mundane and that which is pure are born right here in this heart of ours.
In any moment that we are free, peaceful and happy, the mundane is pure, and purity is mundane. There is nowhere at all that we need to go, and no need to depend upon the footsteps of the historical Buddha.
The moment we realise that the mundane and the pure truly are born from the heart, we are filled with happiness. We are happy because we know that there is both dust and freedom from that dust.
Should we open our eyes and stride, mindful, serene and happy, we will walk in that place of purity. This will be our inspiration to walk jong-grom every day.
To be continued with Part 02
Sunday, May 29, 2011
Buddhist way of controlling speech
S.M. Wijayaratne
Kurunegala Daily News Corr.
Not like animals and birds in this world, human beings are gifted with the ability of uttering their feelings. What a unique faculty is the gift of speech! When we see the dumb, only then do we realise the human voice has the gift of expression. There is no musical instrument that could ever match the richness of the human voice. Through speech, we have found the method of communication and developed human language.
One should be fearless but, cautious in giving tongue to one’s thoughts; for a word uttered thoughtlessly and without due consideration may lead to chaos. In all our speech and writing we only make use of a few letters in the alphabet, but what marvels, wonders and utter destruction we can do with these few letters.
Words can bring us gain or loss, praise or blame, reputation or ill-will, happiness or misery. A gentle word, at times, can melt the hardest heart. The Buddha tamed many vicious and unrefined men by kind and gentle words. The Buddha’s words were full of loving-kindness and compassion.
Accuracy
Unpleasant speech or a sarcastic smile may turn a good-natured man into a criminal, a friend into a foe. Much of the misunderstanding, dissension and animosities could be controlled, if not eliminated, if only people are more thoughtful and gentle in what they say, and more accurate and sincere in what they write.
“Better than a thousand sentences. - a mere jumble of meaningless words - is one sensible phrase on hearing which one is pacified, says the Buddha.
The Buddha emphasizes his followers to utter meaningful words for the benefit of their listeners.
Even our dumb animals detest harsh language. We have experience on how a dog manifests its appreciation by the wagging of its tail and the twisting of its body when it is spoken to in a gentle tone.
Swami Vivekananda says, Negative thoughts weaken men. Do you not find that where parents are constantly taxing their children to read and write, telling them they will never learn anything and calling them fools and so forth, the latter do actually turn out to be so in many cases?
If you speak kind words to children and encourage them, they are bound to improve in time. What holds good for children also holds well in the region of higher thoughts. If you can give people positive ideas, they will mature and learn to stand on their own legs.
Mistakes
In language and literature, in poetry and the arts in everything we must point out not the mistakes that people are making in their thoughts and actions, but the way in which they will gradually be able to do these things better. Pointing out mistakes wounds a man’s feelings. “The Buddha says that nobody is free from blame in this world.” People blame others for their silence. They blame those who talk much or in moderation. There is therefore nobody in this world who is not blamed. There never was, nor will be, nor is there now, anyone who is wholly blamed or wholly praised.” That is the way the Greatest Buddha was discovered through his perfect wisdom over the human nature on speech.
Human beings are creatures driven by desires. They are constantly seeking to gratify the various... demands made by their six senses: smell, hearing, taste, touch, sight and mind.
In Buddhism, these needs are classified, under four categories. It is stated that human beings need four kinds of sustenance to satisfy:
* The body
* The senses
* The mind
* The consciousness
Satisfaction
As can be readily perceived, the satisfaction of the demands made by the body and the senses are considered coarse and base because even animals have these needs. The satisfaction of the demands made by the mind caters for our natural curiosity about the world around us.
This knowledge is then utilized by science and technology to make life more comfortable for us in a physical sense but creature - comforts can not give us ultimate happiness because they do not satisfy our “self - actualization “ needs. Speech must be pure and wholesome. Purity is achieved by removing impurity, and so we must understand what constitutes impure speech.
Such acts include: telling lies, that is, speaking either more or less than the truth, carrying tales that set friends at odds;backbiting and slander; speaking harsh words that disturb others and have no beneficial effect; and idle gossip, meaningless chatter that wastes one’s own time and the time of others. Abstaining from all such impure speech leaves nothing but right speech.
Therefore, we have to use our tongue very carefully and thoughtfully and it is essential to think twice before we utter words.
Let’s control our tongue and use it for uttering wholesome words as it paves the way for us to attain the Supreme Bliss of Nibbana, someday.
Kurunegala Daily News Corr.
Not like animals and birds in this world, human beings are gifted with the ability of uttering their feelings. What a unique faculty is the gift of speech! When we see the dumb, only then do we realise the human voice has the gift of expression. There is no musical instrument that could ever match the richness of the human voice. Through speech, we have found the method of communication and developed human language.
One should be fearless but, cautious in giving tongue to one’s thoughts; for a word uttered thoughtlessly and without due consideration may lead to chaos. In all our speech and writing we only make use of a few letters in the alphabet, but what marvels, wonders and utter destruction we can do with these few letters.
Words can bring us gain or loss, praise or blame, reputation or ill-will, happiness or misery. A gentle word, at times, can melt the hardest heart. The Buddha tamed many vicious and unrefined men by kind and gentle words. The Buddha’s words were full of loving-kindness and compassion.
Accuracy
Unpleasant speech or a sarcastic smile may turn a good-natured man into a criminal, a friend into a foe. Much of the misunderstanding, dissension and animosities could be controlled, if not eliminated, if only people are more thoughtful and gentle in what they say, and more accurate and sincere in what they write.
“Better than a thousand sentences. - a mere jumble of meaningless words - is one sensible phrase on hearing which one is pacified, says the Buddha.
The Buddha emphasizes his followers to utter meaningful words for the benefit of their listeners.
Even our dumb animals detest harsh language. We have experience on how a dog manifests its appreciation by the wagging of its tail and the twisting of its body when it is spoken to in a gentle tone.
Swami Vivekananda says, Negative thoughts weaken men. Do you not find that where parents are constantly taxing their children to read and write, telling them they will never learn anything and calling them fools and so forth, the latter do actually turn out to be so in many cases?
If you speak kind words to children and encourage them, they are bound to improve in time. What holds good for children also holds well in the region of higher thoughts. If you can give people positive ideas, they will mature and learn to stand on their own legs.
Mistakes
In language and literature, in poetry and the arts in everything we must point out not the mistakes that people are making in their thoughts and actions, but the way in which they will gradually be able to do these things better. Pointing out mistakes wounds a man’s feelings. “The Buddha says that nobody is free from blame in this world.” People blame others for their silence. They blame those who talk much or in moderation. There is therefore nobody in this world who is not blamed. There never was, nor will be, nor is there now, anyone who is wholly blamed or wholly praised.” That is the way the Greatest Buddha was discovered through his perfect wisdom over the human nature on speech.
Human beings are creatures driven by desires. They are constantly seeking to gratify the various... demands made by their six senses: smell, hearing, taste, touch, sight and mind.
In Buddhism, these needs are classified, under four categories. It is stated that human beings need four kinds of sustenance to satisfy:
* The body
* The senses
* The mind
* The consciousness
Satisfaction
As can be readily perceived, the satisfaction of the demands made by the body and the senses are considered coarse and base because even animals have these needs. The satisfaction of the demands made by the mind caters for our natural curiosity about the world around us.
This knowledge is then utilized by science and technology to make life more comfortable for us in a physical sense but creature - comforts can not give us ultimate happiness because they do not satisfy our “self - actualization “ needs. Speech must be pure and wholesome. Purity is achieved by removing impurity, and so we must understand what constitutes impure speech.
Such acts include: telling lies, that is, speaking either more or less than the truth, carrying tales that set friends at odds;backbiting and slander; speaking harsh words that disturb others and have no beneficial effect; and idle gossip, meaningless chatter that wastes one’s own time and the time of others. Abstaining from all such impure speech leaves nothing but right speech.
Therefore, we have to use our tongue very carefully and thoughtfully and it is essential to think twice before we utter words.
Let’s control our tongue and use it for uttering wholesome words as it paves the way for us to attain the Supreme Bliss of Nibbana, someday.
The Light of Reflection
On one occasion, our Great Teacher, the Supreme Buddha was residing in the Veluwana Monastery of the city of Rajagaha. During this time, most venerable Rahula was residing in a nearby location known as Ambalattika. In the afternoon, arising from the blissful stages of concentration, the Blessed One went to where Ven. Rahula resided. There, the Supreme Buddha gave invaluable advice to Ven. Rahula, who was still training in the path to Nibbana.
Let us learn and reflect on the great advice given to Ven. Rahula by our Supreme Teacher.
The Supreme Buddha to his son: How do you consider this, Rahula: What is a mirror for?
Ven. Rahula: For reflection, Sir.
The Supreme Buddha: In the same way, Rahula, bodily acts, verbal acts, and mental acts are to be done with constant reflection.
Consider wisely before doing a bodily action
Whenever you want to do a bodily act, then you should reflect: This bodily act I want to do, would it result in misery to myself, to the misery of others, or to both?
Is it a detrimental bodily act with painful consequences, painful results?
If, on reflection, you come to know that it would lead to your own misery, to the misery of others, or to both, and it would be a harming bodily act with painful consequences, painful results, then certainly you should not do such a bodily action.
But if on reflection you know that it would not cause misery. That it would be an advantageous bodily action with happy consequences and pleasant results, then you should pursue such an action with the body.
Consider wisely while doing a bodily action
While you are doing a bodily act, you should reflect: This bodily act I am doing now, does it lead to self-misery, to the misery of others, or to both? Is it a detrimental bodily act, with painful consequences, painful results?
If, on reflection, you come to know that it is leading to self-misery, or to the misery of others, or to both, then you should instantly stop doing it! But if on reflection you know that it is not disadvantageous to anybody, then, you may continue with it.
Consider wisely after doing a bodily action
Having done a bodily act, you should again reflect...
If, on reflection, you come to know that it led to self-misery, to the misery of others, or to both; that it was a detrimental bodily act with painful consequences, painful results, then you should confess it, reveal it, and lay it open to the teacher or to a knowledgeable friend in the holy life. Having confessed it, you should exercise restraint and self-control in the future.
But if on reflection you know that it did not lead to misery, that it was an advantageous action with happy consequences, happy results, then you should stay mentally elated and joyful, training day and night in wholesome things.
... (similarly for verbal acts...)
Consider wisely before thinking
Rahula, whenever you want to do a mental action, you should reflect on it: This mental action I want to do, would it result in misery to myself, to the misery of others, or to both?
Is it a detrimental mental action with painful consequences, painful results?
If, on reflection, you come to know that it would lead to your own misery, to the misery of others, or to both, and it would be a harming mental action with painful consequences, painful results, then certainly you should not do such an action with the mind. But if on reflection you know that it would not cause misery. That it would be an advantageous mental action with happy consequences and pleasant results, then you should pursue such an action with the mind.
Consider wisely while thinking
While you are doing a mental action, you should reflect: This mental act I am doing now, does it lead to self-misery, to the misery of others, or to both? Is it a detrimental mental act, with painful consequences, painful results?
If, on reflection, you come to know that it is leading to self-misery, or to the misery of others, or to both, then you should instantly stop doing it! But if on reflection you know that it is not disadvantageous to anybody, then, you may continue with it.
Consider wisely after thinking
Having done a mental act, you should again reflect...
If, on reflection, you come to know that it led to self-misery, to the misery of others, or to both; that it was a detrimental mental act with painful consequences, painful results, then you should be concerned, ashamed, disgusted regarding that mental action.
Rahula, feeling concerned, ashamed and disgusted, you should exercise restraint and self-control in the future.
But if on reflection you know that it did not lead to misery, that it was an advantageous mental action with happy consequences, happy results, then you should stay mentally elated and joyful, training day and night in wholesome things.
The only way
Rahula, all past bhikkhus and recluses who purified their bodily, verbal and mental acts, did it through repeated reflection on their bodily, verbal and mental acts in exactly this way.
All the future bhikkhus and recluses and all the bhikkhus and recluses who at present purify their bodily, verbal and mental acts, do it by repeated reflection on their bodily, verbal and mental acts in this same way.
Therefore, Rahula, you should train yourself:
I will purify my bodily acts by repeated reflection.
I will purify my verbal acts by repeated reflection.
I will purify my mental acts by repeated reflection.
Thus should you train yourself!
(Ambalattika Rahulovada Sutta - MN 61)
May you always be well and happy!
- Noble Friends of Toronto
Let us learn and reflect on the great advice given to Ven. Rahula by our Supreme Teacher.
The Supreme Buddha to his son: How do you consider this, Rahula: What is a mirror for?
Ven. Rahula: For reflection, Sir.
The Supreme Buddha: In the same way, Rahula, bodily acts, verbal acts, and mental acts are to be done with constant reflection.
Consider wisely before doing a bodily action
Whenever you want to do a bodily act, then you should reflect: This bodily act I want to do, would it result in misery to myself, to the misery of others, or to both?
Is it a detrimental bodily act with painful consequences, painful results?
If, on reflection, you come to know that it would lead to your own misery, to the misery of others, or to both, and it would be a harming bodily act with painful consequences, painful results, then certainly you should not do such a bodily action.
But if on reflection you know that it would not cause misery. That it would be an advantageous bodily action with happy consequences and pleasant results, then you should pursue such an action with the body.
Consider wisely while doing a bodily action
While you are doing a bodily act, you should reflect: This bodily act I am doing now, does it lead to self-misery, to the misery of others, or to both? Is it a detrimental bodily act, with painful consequences, painful results?
If, on reflection, you come to know that it is leading to self-misery, or to the misery of others, or to both, then you should instantly stop doing it! But if on reflection you know that it is not disadvantageous to anybody, then, you may continue with it.
Consider wisely after doing a bodily action
Having done a bodily act, you should again reflect...
If, on reflection, you come to know that it led to self-misery, to the misery of others, or to both; that it was a detrimental bodily act with painful consequences, painful results, then you should confess it, reveal it, and lay it open to the teacher or to a knowledgeable friend in the holy life. Having confessed it, you should exercise restraint and self-control in the future.
But if on reflection you know that it did not lead to misery, that it was an advantageous action with happy consequences, happy results, then you should stay mentally elated and joyful, training day and night in wholesome things.
... (similarly for verbal acts...)
Consider wisely before thinking
Rahula, whenever you want to do a mental action, you should reflect on it: This mental action I want to do, would it result in misery to myself, to the misery of others, or to both?
Is it a detrimental mental action with painful consequences, painful results?
If, on reflection, you come to know that it would lead to your own misery, to the misery of others, or to both, and it would be a harming mental action with painful consequences, painful results, then certainly you should not do such an action with the mind. But if on reflection you know that it would not cause misery. That it would be an advantageous mental action with happy consequences and pleasant results, then you should pursue such an action with the mind.
Consider wisely while thinking
While you are doing a mental action, you should reflect: This mental act I am doing now, does it lead to self-misery, to the misery of others, or to both? Is it a detrimental mental act, with painful consequences, painful results?
If, on reflection, you come to know that it is leading to self-misery, or to the misery of others, or to both, then you should instantly stop doing it! But if on reflection you know that it is not disadvantageous to anybody, then, you may continue with it.
Consider wisely after thinking
Having done a mental act, you should again reflect...
If, on reflection, you come to know that it led to self-misery, to the misery of others, or to both; that it was a detrimental mental act with painful consequences, painful results, then you should be concerned, ashamed, disgusted regarding that mental action.
Rahula, feeling concerned, ashamed and disgusted, you should exercise restraint and self-control in the future.
But if on reflection you know that it did not lead to misery, that it was an advantageous mental action with happy consequences, happy results, then you should stay mentally elated and joyful, training day and night in wholesome things.
The only way
Rahula, all past bhikkhus and recluses who purified their bodily, verbal and mental acts, did it through repeated reflection on their bodily, verbal and mental acts in exactly this way.
All the future bhikkhus and recluses and all the bhikkhus and recluses who at present purify their bodily, verbal and mental acts, do it by repeated reflection on their bodily, verbal and mental acts in this same way.
Therefore, Rahula, you should train yourself:
I will purify my bodily acts by repeated reflection.
I will purify my verbal acts by repeated reflection.
I will purify my mental acts by repeated reflection.
Thus should you train yourself!
(Ambalattika Rahulovada Sutta - MN 61)
May you always be well and happy!
- Noble Friends of Toronto
Reasons for the Buddha’s noble silence
Ven. Dapane Chandaratana,
Department of Buddhist Studies,
Buddhist and Pali University
of Sri Lanka.
After a short time of the enlightenment the Buddha had the unique ability of preaching his doctrine in such a way that everybody understood. He used different methods to preach His Dhamma. The four methods are explained in the commentary to the Anguttara Nikaya, and the Abhidhamma. The four methods are as follows:
1. Ekansa Vyakarana - question which ought to be explained categorically.
2. Vbhajja Vyakarana - question which ought to be explained analytically.
3. Patipacca Vyakarana - question which ought to be replied with a counter question.
4. Tapaniya - question that should be set aside.
Last method
Here the last method (Tapaniya) explains questions that The Buddha did not answer (Avyakruta). The Buddha declared certain questions of distinctly metaphysical character to be unanswerable. It is necessary that the silence of the Buddha should be properly appraised. The inexpressible (Avyakruta) occurs in many dialogues.
There are only ten but invariably enumerate as fourteen and practically is The same order.
Avyakruta are explained in the Vaccayotta Sanyutta and Avyakata Sanyutta of Sanyutta Nikaya, Mahanidana Sutta, Brahmajala Sutta, Mahali Sutta and Pottapada Sutta of Diganikaya. These are the ten unanswered questions.
1. Sassato loko - The world is eternal.
2. Assato loko - The world is not eternal.
3. Antava loko - The world is finite.
4. Anantava loko - The world is Infinite.
5. Tanjivantana sariran - The soul is identical with the body.
6. Annancajivan annam sariram - The soul is different from the body.
7. Hotitatagato parammaranan - The Tathagata exists after death.
8. Na, hotitathagato Parammaranan The Thatagata does not exist after death.
9. Hotica, na hotica Tathagato Parammaranan - The Tathagata does and does not exist after death.
10. Neva hotica Nanahotica Tathagato - Parammaranan - The Tathagata neither exists or does not exist after death.
First four questions
Here, the first four questions are about the world. Fifth and sixth questions have been asked regarding the soul and the body and the last four questions are about the saint (Tathagata). The Buddha has said that these metaphysical questions should not be investigated by man because they are - unfathomable questions regarding this reason, some western scholars believed that The Buddha did not know the answers for this question.
It should be noted here that Radhakrinan has rejected the comment of A.B. Keith and said that The Buddha knew the answers but did not express them because it is not important to realize the salvation which He has taught.
Two questions
Now, two questions arise (i) whether, The Buddha had known or not known the answers for these questions (ii). If He knew the answers, why did he set aside these questions?
The answer for the first question can be found in the Simsapa Sutta of Sanyuttanikaya. Here the Buddha himself explains using some simsapa leaves. The Buddha takes a handful of the leaves in the simsapa forest and says that what he has taught is like the leaves in His hand and what he knew but did not teach is like the leaves in the forest (eva mevakho bhikkhave etadeva bahutarani yan kho pana maya abhinnaya anakkhatan). This means that he claimed to know much more than he taught.
Second question
The answer to the second question or the reason to set aside these ten unanswered questions, has been explained in the Pottapada Sutta of Majjima Nikaya. According to that Sutta the Buddha has explained to Pottapada that answers for these questions are not important to cessation of suffering and to realise the Nibbana. Therefore the Buddha has set aside these questions. (Netan atta sanhitan Na dhamma sanhitan... na nibbanaya, san vattati, tasma tan maya avyakatan).
Further, He explains in Vaccagotta Sutta of Sanyutta Nikaya The reason for setting aside these questions. There the Buddha tells Ananda, why Vaccayotta was answered by ‘silence.’ When I was asked by the wanders, whether there was a self? I replied to him that there was a self, Ananda, that would be siding with the recluses and Brahamins who are eternalists.” But Ananda, when I was asked ‘Isn’t there a self?’ I replied that it did not exist. Ananda, that would be siding with those recluses and Brahamins, who are annihilationists. Ayain, Ananda, was asked by the wanderer, ‘Is there a self?’ Had I replied that there was a self it would be in accordance with the knowledge, all things are impermanant? Then Ven. Ananda answered it as, “Surely, not Lord.” Again Ananda, when Vaccagotta asked, “Isn’t there a self.
I replied that there was not. It would have been more bewildering to the already bewildered Vaccagotta.
The Buddha says, ‘Ananda’, If I had answered the questions with ‘yes’ or ‘no’, or accepted one of the alternatives I would have been guilty of that very dogmatism which he had been vehemently condemned by others.
Instead of the usual opposition, between Sassatavada and Uccedavada (affirmation and negation) The Buddha substituted the more fundamental one between dogmatism and criticism.
The Buddha has said to the Kaccayana in Sanyuttanikaya, how He preached the doctrines: “Kaccayana, affirmation is one stream, negation is the other stream. Tathagata preaches His doctrine without grasping both these streams.”
“Sabban attiti bho kaccayana ayan meko anto,
Sabban nattiti bho kaccayana ayan dutiyo anto,
Ete vbho ante anupagamma majjimena
Tatagato Dhamman deseti.”
This is his middle position. The Buddha has kept his noble silence without answering the metaphysical questions.
Department of Buddhist Studies,
Buddhist and Pali University
of Sri Lanka.
After a short time of the enlightenment the Buddha had the unique ability of preaching his doctrine in such a way that everybody understood. He used different methods to preach His Dhamma. The four methods are explained in the commentary to the Anguttara Nikaya, and the Abhidhamma. The four methods are as follows:
1. Ekansa Vyakarana - question which ought to be explained categorically.
2. Vbhajja Vyakarana - question which ought to be explained analytically.
3. Patipacca Vyakarana - question which ought to be replied with a counter question.
4. Tapaniya - question that should be set aside.
Last method
Here the last method (Tapaniya) explains questions that The Buddha did not answer (Avyakruta). The Buddha declared certain questions of distinctly metaphysical character to be unanswerable. It is necessary that the silence of the Buddha should be properly appraised. The inexpressible (Avyakruta) occurs in many dialogues.
There are only ten but invariably enumerate as fourteen and practically is The same order.
Avyakruta are explained in the Vaccayotta Sanyutta and Avyakata Sanyutta of Sanyutta Nikaya, Mahanidana Sutta, Brahmajala Sutta, Mahali Sutta and Pottapada Sutta of Diganikaya. These are the ten unanswered questions.
1. Sassato loko - The world is eternal.
2. Assato loko - The world is not eternal.
3. Antava loko - The world is finite.
4. Anantava loko - The world is Infinite.
5. Tanjivantana sariran - The soul is identical with the body.
6. Annancajivan annam sariram - The soul is different from the body.
7. Hotitatagato parammaranan - The Tathagata exists after death.
8. Na, hotitathagato Parammaranan The Thatagata does not exist after death.
9. Hotica, na hotica Tathagato Parammaranan - The Tathagata does and does not exist after death.
10. Neva hotica Nanahotica Tathagato - Parammaranan - The Tathagata neither exists or does not exist after death.
First four questions
Here, the first four questions are about the world. Fifth and sixth questions have been asked regarding the soul and the body and the last four questions are about the saint (Tathagata). The Buddha has said that these metaphysical questions should not be investigated by man because they are - unfathomable questions regarding this reason, some western scholars believed that The Buddha did not know the answers for this question.
It should be noted here that Radhakrinan has rejected the comment of A.B. Keith and said that The Buddha knew the answers but did not express them because it is not important to realize the salvation which He has taught.
Two questions
Now, two questions arise (i) whether, The Buddha had known or not known the answers for these questions (ii). If He knew the answers, why did he set aside these questions?
The answer for the first question can be found in the Simsapa Sutta of Sanyuttanikaya. Here the Buddha himself explains using some simsapa leaves. The Buddha takes a handful of the leaves in the simsapa forest and says that what he has taught is like the leaves in His hand and what he knew but did not teach is like the leaves in the forest (eva mevakho bhikkhave etadeva bahutarani yan kho pana maya abhinnaya anakkhatan). This means that he claimed to know much more than he taught.
Second question
The answer to the second question or the reason to set aside these ten unanswered questions, has been explained in the Pottapada Sutta of Majjima Nikaya. According to that Sutta the Buddha has explained to Pottapada that answers for these questions are not important to cessation of suffering and to realise the Nibbana. Therefore the Buddha has set aside these questions. (Netan atta sanhitan Na dhamma sanhitan... na nibbanaya, san vattati, tasma tan maya avyakatan).
Further, He explains in Vaccagotta Sutta of Sanyutta Nikaya The reason for setting aside these questions. There the Buddha tells Ananda, why Vaccayotta was answered by ‘silence.’ When I was asked by the wanders, whether there was a self? I replied to him that there was a self, Ananda, that would be siding with the recluses and Brahamins who are eternalists.” But Ananda, when I was asked ‘Isn’t there a self?’ I replied that it did not exist. Ananda, that would be siding with those recluses and Brahamins, who are annihilationists. Ayain, Ananda, was asked by the wanderer, ‘Is there a self?’ Had I replied that there was a self it would be in accordance with the knowledge, all things are impermanant? Then Ven. Ananda answered it as, “Surely, not Lord.” Again Ananda, when Vaccagotta asked, “Isn’t there a self.
I replied that there was not. It would have been more bewildering to the already bewildered Vaccagotta.
The Buddha says, ‘Ananda’, If I had answered the questions with ‘yes’ or ‘no’, or accepted one of the alternatives I would have been guilty of that very dogmatism which he had been vehemently condemned by others.
Instead of the usual opposition, between Sassatavada and Uccedavada (affirmation and negation) The Buddha substituted the more fundamental one between dogmatism and criticism.
The Buddha has said to the Kaccayana in Sanyuttanikaya, how He preached the doctrines: “Kaccayana, affirmation is one stream, negation is the other stream. Tathagata preaches His doctrine without grasping both these streams.”
“Sabban attiti bho kaccayana ayan meko anto,
Sabban nattiti bho kaccayana ayan dutiyo anto,
Ete vbho ante anupagamma majjimena
Tatagato Dhamman deseti.”
This is his middle position. The Buddha has kept his noble silence without answering the metaphysical questions.
Know yourself to avoid unnecessary problems
by S.M. Wijayaratne
Kurunegala Daily News Corr.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
If we are to understand successfully the teachings of the Buddha, we must first look into the life story of Siddhartha Gothama before his Enlightenment. We must also understand the personality of the Buddha, his attitude towards mankind, society and the whole world in general. To comprehend the teachings we must know the Teacher.
An incident from the early days of the Buddha’s mission is very relevant here. Not long after the first sermon at Baranas, the Buddha came to Uruvela where in a wonderland grove, he met the thirty Bhaddavaggiya friends. They were looking for a woman who had run away with the belongings of one of them. The Fully Awakened One inquired of them as to what they were looking for, and they replied: “Sir, we are looking for a young lady,” and told Him what had happened.
The Buddha replied: “What do you think of these young men? Which is better for you, to look for a woman or you should seek the self (atta)” I do not think that argument or quibbling is necessary about grammatical number of the word attanam’. The Buddha would have meant: “Why search for a young woman? Seek each yourself.”
In order to seek ourselves out, we must go inwards and not to be crazy about going outwards. We have to seek first what is within, and then we will be fit to know what is outside us, and beyond us.
The Buddha wanted his followers to know themselves first. If we know ourselves, much of our troubles will be over. The self must be sought, protected and well-placed before one begins charity towards others, or before one instructs others. The Buddha says, “One should not neglect one’s own good even for the sake of much benefit to others. He should perceive his welfare and be zealous for his benefit” (Dhammapada XII, 10). To an ordinary human being, there is nothing dearer than the self.
“The wise man should first establish himself in what is right, and then admonish others. Then he will not give occasion for reproach,” (Dhammapada). No one can neglect himself and work for the benefit of others.
Charity must begin with oneself, but not stop there. It must go beyond. This is not selfishness. One should not be careless of himself, and neglect his own spiritual interest. Even in worldly matters, how can a person who neglects his own good, work for the benefit of others? Such a person will ultimately only be a burden to society. The Buddha’s noble words directly address us to be independent and we should not be followers of a blind faith.
The Buddha says, “Do not simply believe whatever you are told, or whatever has been handed down from past generations, or what is common opinion, or whatever the scriptures say. But when you yourselves directly know, “These principles are unwholesome, blameworthy, condemned by the wise; when adopted and carried out the they lead to harm and suffering,” then you should abandon them.
And when you yourselves directly know, “These principles are wholesome, blameless, praised by the wise; when adopted and carried out they lead to welfare and happiness,” then you should accept and practise them.”
The highest authority is one’s own experience of truth. Nothing should be accepted on faith alone; we have to examine to see whether it is logical, practical and beneficial. If we are to benefit from the truth, we have to experience it directly. Only then can we know that it is really true.
The Buddha always emphasized that - He taught only what he had experienced by direct knowledge, and He encourage others to develop such knowledge themselves, to become their own authorities: “Each of you, make yourself an island, make yourself your refuge; there is no other refuge. Make truth your island, make truth your refuge; there is no other refuge,” the Buddha advised His followers mercifully.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
What He had experienced, He explained as clearly as possible so that others might have guidelines with which to work towards their own realization of truth. The Buddha said, “The teaching I have presented does not have separate outward and inward versions. Nothing has been kept hidden in the fist of the teacher.” He had no esoteric doctrine for a chosen few. On the contrary, He wished to make the Law of Nature known as plainly and as widely as possible, so that as many people as possible might benefit from it. Let’s strive to see the Greatest Buddha through the Noble Dhamma He preached for almost forty-five years by living as an extraordinary human being on this earth.
Kurunegala Daily News Corr.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
If we are to understand successfully the teachings of the Buddha, we must first look into the life story of Siddhartha Gothama before his Enlightenment. We must also understand the personality of the Buddha, his attitude towards mankind, society and the whole world in general. To comprehend the teachings we must know the Teacher.
An incident from the early days of the Buddha’s mission is very relevant here. Not long after the first sermon at Baranas, the Buddha came to Uruvela where in a wonderland grove, he met the thirty Bhaddavaggiya friends. They were looking for a woman who had run away with the belongings of one of them. The Fully Awakened One inquired of them as to what they were looking for, and they replied: “Sir, we are looking for a young lady,” and told Him what had happened.
The Buddha replied: “What do you think of these young men? Which is better for you, to look for a woman or you should seek the self (atta)” I do not think that argument or quibbling is necessary about grammatical number of the word attanam’. The Buddha would have meant: “Why search for a young woman? Seek each yourself.”
In order to seek ourselves out, we must go inwards and not to be crazy about going outwards. We have to seek first what is within, and then we will be fit to know what is outside us, and beyond us.
The Buddha wanted his followers to know themselves first. If we know ourselves, much of our troubles will be over. The self must be sought, protected and well-placed before one begins charity towards others, or before one instructs others. The Buddha says, “One should not neglect one’s own good even for the sake of much benefit to others. He should perceive his welfare and be zealous for his benefit” (Dhammapada XII, 10). To an ordinary human being, there is nothing dearer than the self.
“The wise man should first establish himself in what is right, and then admonish others. Then he will not give occasion for reproach,” (Dhammapada). No one can neglect himself and work for the benefit of others.
Charity must begin with oneself, but not stop there. It must go beyond. This is not selfishness. One should not be careless of himself, and neglect his own spiritual interest. Even in worldly matters, how can a person who neglects his own good, work for the benefit of others? Such a person will ultimately only be a burden to society. The Buddha’s noble words directly address us to be independent and we should not be followers of a blind faith.
The Buddha says, “Do not simply believe whatever you are told, or whatever has been handed down from past generations, or what is common opinion, or whatever the scriptures say. But when you yourselves directly know, “These principles are unwholesome, blameworthy, condemned by the wise; when adopted and carried out the they lead to harm and suffering,” then you should abandon them.
And when you yourselves directly know, “These principles are wholesome, blameless, praised by the wise; when adopted and carried out they lead to welfare and happiness,” then you should accept and practise them.”
The highest authority is one’s own experience of truth. Nothing should be accepted on faith alone; we have to examine to see whether it is logical, practical and beneficial. If we are to benefit from the truth, we have to experience it directly. Only then can we know that it is really true.
The Buddha always emphasized that - He taught only what he had experienced by direct knowledge, and He encourage others to develop such knowledge themselves, to become their own authorities: “Each of you, make yourself an island, make yourself your refuge; there is no other refuge. Make truth your island, make truth your refuge; there is no other refuge,” the Buddha advised His followers mercifully.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
What He had experienced, He explained as clearly as possible so that others might have guidelines with which to work towards their own realization of truth. The Buddha said, “The teaching I have presented does not have separate outward and inward versions. Nothing has been kept hidden in the fist of the teacher.” He had no esoteric doctrine for a chosen few. On the contrary, He wished to make the Law of Nature known as plainly and as widely as possible, so that as many people as possible might benefit from it. Let’s strive to see the Greatest Buddha through the Noble Dhamma He preached for almost forty-five years by living as an extraordinary human being on this earth.
The concept of friendship in Buddhism
Ven. Dr. Naimbala Dhammadassi Thera
Man is considered a social being who seeks happiness and contentment through mutual assistance and help at each and every moment of his life. Friendship can be considered a bond that invites two or more persons and it implies intimacy and mutual benevolence independently of sexual or family relations. In a materialistic society such as ours where individuals with different aspirations strive to achieve their goals, friendship serves as a catalyst when frustration comes into prominence.
Certain references to friendship can be seen in Cicero’s De Amictia, Homer’s Iliad and Euripides Fragments. A fragment of Euripides says: “A friend united in spirit is better than ten thousand relations. If he were unrelated by blood.” it is stated in the Hitopadesha, the famous Sanskrit text that ‘no other person is meritorious and fortunate than that of the one who receives an opportunity to talk, associate and discuss with an intimate friend (Yasaya mitrena sambhashoyasya mitrena sansthitih- yasya mitrena samlapas-tato nastiha punyavan). Confucius, the most renowned Chinese philosopher, too, has exalted friendship in his Analects:
‘How pleasant it is to have friends come to visit you from distance.’ Furthermore, a reference is made to six kinds of friendship, three of which being harmful, and the other three being beneficial. Accordingly, the friendship with those who flatter, those who are meek, and those who uncompromised with principles are treated as harmful.
The friendship with those who are upright, truthful, and well-informed is considered beneficial. Plato, the great Greek philosopher, too, has exalted friendship in his dialogues such as the Lysis, the Symposium, and the Phaedrus. Aristotle who stated that ‘If people are friends, they have no need for justice,’ too, has classified friends into three categories in accordance with three motivational factors.
* The friendship of pleasure (friendship derived from the association of those we call friends.)
* The friendship of utility (friendship based on a temporary alliance and profit).
* The friendship of goodness (friendship based on the motive of virtues, lofty ideals, and mutual respect).
Indian thought
Regarding the Indian thought, it is obvious that the concept of friendship had its roots in the Rig Veda itself. The terms such as ‘Mitra’, ‘Sakha’ (one who eats together), and ‘Suhra’ (good or kind-hearted) can be taken as the classic examples. The term Mitra is used to denote the god of intimate friendship, closely linked with Varuna.
Both Varuna and Mitra are considered the guardians of moral law. Hence, friendship appears to have direct reference to ethics and natural law. It is stated in the Rig Veda that Mitra, who is the friend par excellence, speaks to people and stirs them to labour (mitro Janan Yatayati Bruvano Rg. 3.592).
The term Mitra also has a direct reference to the Zoroastrain concept of Mithu who is considered the guardian deity of faithfulness, benevolence, intimacy and altruism etc. Regarding the misfortune that brings to a person due to a loss of a friend endowed with learning and scholarship is stated in the hymn which speaks of the goddess Vac or sacred word as follows: ‘A man who abandons a learned friend no longer receives share in speech.
What he does hear he hears in vain, for he does not know the path of good action’ (Rig. X. 71).
Buddhism, being a unique religion that spreads its tentacles to reveal man’s revival engulfed in enmity, anger, hypocrisy and so forth, which elements would erods into a long lasting friendship, inspires us on a harmonious life. Broadly speaking, friendship languishes influence after personal gain or benefit in which case it becomes one sided. However, the Western scholarship has often held the erroneous view that early Buddhism is originally a movement of renunciation and the worldly matters related to lay life have not been properly addressed.
A careful study of the early discourses, however, would reveal that the laity have never been disregarded or relegated. It is obvious that a wide variety of teachings are focussed on issues related to both the mundane and the spiritual life of the laity.
Among such teachings friendship is not only extolled as one of the major factors conducive to happiness and well-being of the laity but also an essential driving force promoting the spirit of morality and spirituality (Cattaro me Vyaghapajja dhamma dittha dhamma hitaya dittha dhamma sukhaya sanvattanti. Katamani cattari? Utthana sampada arakkha sampada, kalyana mittata, samajivikata.)
The friend is defined by the Buddha in the renowned discourse called the Sigalovadasutta of the Digha nikaya as follows:
“As a real friend, a warm-hearted companion, one ought to count him who is helpful, is the same in prosperity and in adversity, tells and what we ought to know, and has pity on us, is sympathetic.”
Kalyana Mitta
The perfectly good friend is termed in Buddhism as Suhada (good hearted), Kalyana mitta (the virtuous friend, and the noble friendship as Kalyana-mitta). The Buddha is known as the Kalyana-mitta par excellence. At the end of the advice given in the Sigalovada sutta regarding friends, the Buddha requests the householder Sigala to associate with the Kalyana-mitta with affection just as a mother would associate her only child (mata puttamva orasam).
The prime importance given in Buddhism towards friendship is obvious from the statement made by the Buddha when the Thera Ananda uttered that ‘Lord, to my mind, the half of the holy spiritual life is based on friendship’.
Correcting his view the Buddha then twice said that: ‘Do not say so Ananda, Do not say so Ananda, and concluded that the entire holy life, indeed, O Ananda, is based on the noble companionship, noble association of a monk.’ Then the Buddha proceeded to explain the benefits of friendship, most probably not found in any other religio-philosophical tradition.
“By making a good friend, man can become free from ageing, while he is destined to gain ageing. He can be free from illness while remaining in the same body.
He can be free from death, while his death is inescapable. Ananda, ponder on this, and you will understand that to have a good friend is the totality of the way (Mamamhi Ananda, kalyanamittam agamma, jati dhamma satta jatiya parimuccati, jara dhamma satta jaraya parimuccati, marana dhamma satta maranena parimuccati.’ S.N. 45,2).
Noble friend
The Hiri-sutta of the Sutta-nipata, too, explains about friendship and says that: ‘... he on whom one can rely, like a child sleeping on its mother’s breast, is truly a friend who cannot be parted from one by other’s’ (Sn. V. 25). The Noble friend possessed with seven qualities is advised to be associated with. These include pleasantness or lovableness, honourableness, venerableness, skilful in counselling, patience in listening, skilful in preaching, and the quality of not leading others to useless ends (Piyoca garu bhavaniyo-vattaca vacanakkhamo-gambhiramca katam katta-nocatthane niyojaye).
In the Sattaka-nipata of the Anguttara-nikaya it is advised to associate a friend who, (i) gives what is difficult to give. (ii) does what is difficult to do. (iii) patiently endures what is difficult to endure (iv) reveals his own secrets (v) protects one’s secrets (vi) does not abandon the friend in crisis (vii) does not despise one because of one’s loss (A.N. 7.34).
Using the simile of sunshine the Buddha once explained how the friendship serves as forerunner of is spiritual advancement. “Bhikkhus, you know well how the sun rises in the East in the morning. The eastern sky dawns first, and the illumination of the sun - rays is followed by the sun rise. Just as the forerunner, the harbinger, of the arising of the sun, so friendships with the lovely will forerunner, the harbinger, of the arising of the Noble Eight Fold Path. Of a monk who is a friend of good companions it may be expected that he will cultivate the Noble Eight Fold Path, that he will make much of the Noble Eight Fold Path (S.N. 45).
Loving kindness
The most profound concept related to friendly spirit in Buddhism is the concept of Metta (Maitree) or loving kindness. Etymologically it means the nature of friend (mittassa sabhavo). In brief, it bears diverse meanings such as loving-kindness, friendliness, amity, benevolence, non-violence, goodwill etc. Therefore, it is justifiable to conclude that it covers a much wider spectrum than mere love and affection.
Intimate friendship
A living testimony for noble companionship is the Buddhist Sangha itself. The Buddha always advised the Sangha to live in harmony and intimate friendship without any dispute whatsoever. On certain occasions the Buddhist monastic community has been praised even by kings and householders for their living altogether on friendly terms, in harmony, in dispute free, as milk and water blend, regarding each other with the eye of affection (Samgga sammodamana, Avivadamana, khirodakibhuta annamannam piyacakkhuhi sampassamana).
Man is considered a social being who seeks happiness and contentment through mutual assistance and help at each and every moment of his life. Friendship can be considered a bond that invites two or more persons and it implies intimacy and mutual benevolence independently of sexual or family relations. In a materialistic society such as ours where individuals with different aspirations strive to achieve their goals, friendship serves as a catalyst when frustration comes into prominence.
Certain references to friendship can be seen in Cicero’s De Amictia, Homer’s Iliad and Euripides Fragments. A fragment of Euripides says: “A friend united in spirit is better than ten thousand relations. If he were unrelated by blood.” it is stated in the Hitopadesha, the famous Sanskrit text that ‘no other person is meritorious and fortunate than that of the one who receives an opportunity to talk, associate and discuss with an intimate friend (Yasaya mitrena sambhashoyasya mitrena sansthitih- yasya mitrena samlapas-tato nastiha punyavan). Confucius, the most renowned Chinese philosopher, too, has exalted friendship in his Analects:
‘How pleasant it is to have friends come to visit you from distance.’ Furthermore, a reference is made to six kinds of friendship, three of which being harmful, and the other three being beneficial. Accordingly, the friendship with those who flatter, those who are meek, and those who uncompromised with principles are treated as harmful.
The friendship with those who are upright, truthful, and well-informed is considered beneficial. Plato, the great Greek philosopher, too, has exalted friendship in his dialogues such as the Lysis, the Symposium, and the Phaedrus. Aristotle who stated that ‘If people are friends, they have no need for justice,’ too, has classified friends into three categories in accordance with three motivational factors.
* The friendship of pleasure (friendship derived from the association of those we call friends.)
* The friendship of utility (friendship based on a temporary alliance and profit).
* The friendship of goodness (friendship based on the motive of virtues, lofty ideals, and mutual respect).
Indian thought
Regarding the Indian thought, it is obvious that the concept of friendship had its roots in the Rig Veda itself. The terms such as ‘Mitra’, ‘Sakha’ (one who eats together), and ‘Suhra’ (good or kind-hearted) can be taken as the classic examples. The term Mitra is used to denote the god of intimate friendship, closely linked with Varuna.
Both Varuna and Mitra are considered the guardians of moral law. Hence, friendship appears to have direct reference to ethics and natural law. It is stated in the Rig Veda that Mitra, who is the friend par excellence, speaks to people and stirs them to labour (mitro Janan Yatayati Bruvano Rg. 3.592).
The term Mitra also has a direct reference to the Zoroastrain concept of Mithu who is considered the guardian deity of faithfulness, benevolence, intimacy and altruism etc. Regarding the misfortune that brings to a person due to a loss of a friend endowed with learning and scholarship is stated in the hymn which speaks of the goddess Vac or sacred word as follows: ‘A man who abandons a learned friend no longer receives share in speech.
What he does hear he hears in vain, for he does not know the path of good action’ (Rig. X. 71).
Buddhism, being a unique religion that spreads its tentacles to reveal man’s revival engulfed in enmity, anger, hypocrisy and so forth, which elements would erods into a long lasting friendship, inspires us on a harmonious life. Broadly speaking, friendship languishes influence after personal gain or benefit in which case it becomes one sided. However, the Western scholarship has often held the erroneous view that early Buddhism is originally a movement of renunciation and the worldly matters related to lay life have not been properly addressed.
A careful study of the early discourses, however, would reveal that the laity have never been disregarded or relegated. It is obvious that a wide variety of teachings are focussed on issues related to both the mundane and the spiritual life of the laity.
Among such teachings friendship is not only extolled as one of the major factors conducive to happiness and well-being of the laity but also an essential driving force promoting the spirit of morality and spirituality (Cattaro me Vyaghapajja dhamma dittha dhamma hitaya dittha dhamma sukhaya sanvattanti. Katamani cattari? Utthana sampada arakkha sampada, kalyana mittata, samajivikata.)
The friend is defined by the Buddha in the renowned discourse called the Sigalovadasutta of the Digha nikaya as follows:
“As a real friend, a warm-hearted companion, one ought to count him who is helpful, is the same in prosperity and in adversity, tells and what we ought to know, and has pity on us, is sympathetic.”
Kalyana Mitta
The perfectly good friend is termed in Buddhism as Suhada (good hearted), Kalyana mitta (the virtuous friend, and the noble friendship as Kalyana-mitta). The Buddha is known as the Kalyana-mitta par excellence. At the end of the advice given in the Sigalovada sutta regarding friends, the Buddha requests the householder Sigala to associate with the Kalyana-mitta with affection just as a mother would associate her only child (mata puttamva orasam).
The prime importance given in Buddhism towards friendship is obvious from the statement made by the Buddha when the Thera Ananda uttered that ‘Lord, to my mind, the half of the holy spiritual life is based on friendship’.
Correcting his view the Buddha then twice said that: ‘Do not say so Ananda, Do not say so Ananda, and concluded that the entire holy life, indeed, O Ananda, is based on the noble companionship, noble association of a monk.’ Then the Buddha proceeded to explain the benefits of friendship, most probably not found in any other religio-philosophical tradition.
“By making a good friend, man can become free from ageing, while he is destined to gain ageing. He can be free from illness while remaining in the same body.
He can be free from death, while his death is inescapable. Ananda, ponder on this, and you will understand that to have a good friend is the totality of the way (Mamamhi Ananda, kalyanamittam agamma, jati dhamma satta jatiya parimuccati, jara dhamma satta jaraya parimuccati, marana dhamma satta maranena parimuccati.’ S.N. 45,2).
Noble friend
The Hiri-sutta of the Sutta-nipata, too, explains about friendship and says that: ‘... he on whom one can rely, like a child sleeping on its mother’s breast, is truly a friend who cannot be parted from one by other’s’ (Sn. V. 25). The Noble friend possessed with seven qualities is advised to be associated with. These include pleasantness or lovableness, honourableness, venerableness, skilful in counselling, patience in listening, skilful in preaching, and the quality of not leading others to useless ends (Piyoca garu bhavaniyo-vattaca vacanakkhamo-gambhiramca katam katta-nocatthane niyojaye).
In the Sattaka-nipata of the Anguttara-nikaya it is advised to associate a friend who, (i) gives what is difficult to give. (ii) does what is difficult to do. (iii) patiently endures what is difficult to endure (iv) reveals his own secrets (v) protects one’s secrets (vi) does not abandon the friend in crisis (vii) does not despise one because of one’s loss (A.N. 7.34).
Using the simile of sunshine the Buddha once explained how the friendship serves as forerunner of is spiritual advancement. “Bhikkhus, you know well how the sun rises in the East in the morning. The eastern sky dawns first, and the illumination of the sun - rays is followed by the sun rise. Just as the forerunner, the harbinger, of the arising of the sun, so friendships with the lovely will forerunner, the harbinger, of the arising of the Noble Eight Fold Path. Of a monk who is a friend of good companions it may be expected that he will cultivate the Noble Eight Fold Path, that he will make much of the Noble Eight Fold Path (S.N. 45).
Loving kindness
The most profound concept related to friendly spirit in Buddhism is the concept of Metta (Maitree) or loving kindness. Etymologically it means the nature of friend (mittassa sabhavo). In brief, it bears diverse meanings such as loving-kindness, friendliness, amity, benevolence, non-violence, goodwill etc. Therefore, it is justifiable to conclude that it covers a much wider spectrum than mere love and affection.
Intimate friendship
A living testimony for noble companionship is the Buddhist Sangha itself. The Buddha always advised the Sangha to live in harmony and intimate friendship without any dispute whatsoever. On certain occasions the Buddhist monastic community has been praised even by kings and householders for their living altogether on friendly terms, in harmony, in dispute free, as milk and water blend, regarding each other with the eye of affection (Samgga sammodamana, Avivadamana, khirodakibhuta annamannam piyacakkhuhi sampassamana).
Meditation as cancer therapy
Courtesy : Eastern HoriZon
Bhante P. Kassapais the founder of the Rockhill Hermitage (RH), an international forest meditation centre in Kandy. He is a senior disciple of the late Ven. Balangoda Ananda Maitreya, one of Sri Lankans renowned meditation teachers who passed away at the age of 102 years in 1998. RH has facilities for monks, nuns and lay people and is situated in a cosy, cooling and beautiful mountainside spread over 15 acres with many rock caves and a large meditation hall.
Under his guidance, about 15 Westerners and 15 Sri Lankan monks have been ordained including 10 Buddhist nuns (dasa sil mathas). Bhante Kassapa was in Malaysia in June 2007 for two months at the invitation of the Buddhist Maha Vihara, Brickfields, to give Dhamma talks and conduct retreats as part of the K. Sri Dhammananda Memorial Lecture series. The following interview with Venerable Kassapa was conducted by Sumananada Premasiri for Eastern Horizon.
Eastern Horizon: Could you tell us how you became a monk and your focus on the practice of meditation?
temple known as Rassagala Maha Vihara, close to the town of Balangoda. I received my higher ordination in 1968. My teacher was the late Ven. Balangoda Ananda Maitreya, one of Sri Lanka’s foremost meditation teachers.
My first education was at the Balangoda Vidyaloka Pirivena. I then decided to seek various Sri Lankan and Burmese meditation masters in Sri Lanka to learn the different techniques of meditation from them. I also studied for some time under the late Ven: Sumathipala Mahanayaka Thera at the Kadugoda International Meditation Center (KIMC).
EH: You have done much research on the effects of meditation palliative care in Australia. Could you elaborate on it?
Kassapa: Yes, I have taught meditation since 1995 to cancer patients at Austin Hospital in Melbourne and involved in research on its impact with the Ludwig Institute of Cancer Research in Melbourne. They would conduct medical test on the cancer patients before and after each meditation session. They tested both the quantitative as well as qualitative aspects of the patients who went through meditation. For instance, they checked their pulse rate and blood pressure, lethargy levels, and sleeping order. On a scale of 1-10 they would ask the patients to state their pain levels before and after each meditation session. They study showed that blood pressure levels improved after meditation. Usually, the patients were tensed before the meditation, but after the session, they felt relaxed.
Encouraged by the positive result the doctors expanded this pilot project as part of their clinical research. The results subsequently proved satisfactory. Thereafter, I was appointed as honourary meditation consultant for the hospital. Besides cancer patients, I have also introduced meditation to their family members and friends, and hospital staff. In 2005 as many 316 people benefited from learning how to meditate. Today meditation sessions are introduced to complement existing cancer therapies and related health services available in Australian hospitals.
EH: So you are much encouraged by the efforts in Australia?
Kassapa: Yes, I am happy that meditation is able to help the cancer patients. Many patients experience not just the pain of the physical illness but emotional distress such as anxiety and depression. By developing a sense of calmness and awareness, meditation has helped many of these patients. Those who practise meditation often describe improvement in their pain, sleeping patterns, and a general sense of well-being.
When I am not in Australia, my lay students would continue the weekly sessions. I also run stress management for the doctors, nurses, and other staff of the hospital. Having taught
meditation successfully to various types of cancer patients in Melbourne, I have started to introduce a similar program to hospitals in Sri Lanka including the cancer hospital in Maharagama.
EH: Why do you include family members of cancer patients in your meditation session?
Kassapa: When the patient has cancer,the family and friends share in the sadness and anxiety. It is difficult for them too but we need to help them release their tensions and fear of cancer, many people are traumatized by cancer. Their immediate reaction is, “Is he going to die?”, ‘WHen”, “Why must he die so young?” etc. I always explain to the family members that cancer is just another illness.
People not only die of cancer but also of many other illnesses. I also tell them that death could come anytime anywhere. For instance a very healthy person could meet with an accident and die instantly.
I share with the family members and friends of the patients that the Buddha taught that when we are born, we are already heading towards death. Depending on their Karma, some die at the age of five and the some live to a hundred years. Sickness is just a part of life that we have to face at anytime. Eventually death takes place when our lifespan comes to an end.
EH: What do you usually deal with cancer patients?
Kassapa: I tell my patients they are more fortunate than those who die from heart attacks. Those who die from heart attacks do not have time to prepare for their death. When one dies of cancer, one has time to prepare for a future life. It is actually a good opportunity for them to know they have cancer. They can do meritorious deeds to ensure a future life free from pain. They have a clear and focused opportunity to be the master of their next destiny.
Many cancer patients discover that mental development is the best friend they have. Through meditation and spiritual teaching they become more relaxed and kinder and more generous. They know how to let go of petty issues that caused them unhappiness. I advise against developing negative thought as this will only cause them more frustration. I encourage them to be mindful and to observe any negative thoughts that may arise. In this way, they can be calm and relaxed. They will then feel a sense of well-being within. In the west, many medical centres conduct mindfulness clinics. Even at Schipon Airport in Amsterdam, they have a meditation room for air passengers to calm their minds.
EH: Which is a more conducive environment to practise meditation a forest or a meditation centre?
Kassapa: There is no hard and fast rule. It depends on many factors. For example, you cannot expect a cancer patient to travel to a forest meditation centre far away. His home or the hospital becomes his environment to practise meditation. But a good teacher is more important than a particular place.
EH: But a peaceful environment is crucial for meditation, right?
Kassapa: A peaceful environment is always helpful. Much positive energy comes from the natural environment. For instance, a meditation centre or a hermitage would be more conducive than one’s home because of the spiritual atmosphere and the simplicity of the place. But it is also good to spend time in a hermitage as one will be able to meditate even better after returning to one’s home after a long and quiet retreat.
EH: As there are many types of meditation, which method do you use for your patients?
Kassapa: In Buddhism, there are two main types of meditation Samatha and Vipassana. Samatha is the development of the mind in concentration, Vipassana is the development of wisdom that realises the true nature of existence. There are two popular methods - rising and falling of the abdomen, and mindfulness of breathing.
I teach both methods as they help us to see the true nature of existence. The mindfulness of breathing method is also beneficial.
If we wish to practise Vipassana we must start with tranquillity meditation because wisdom does not arise in an upset or disturbed mind but in a calm mind. When one practises Anapana, it provides an avenue to Vipassana. Breathing meditation helps us to attain deeper absorptive stages such as jhanas. The rising and falling of the abdomen only provides enough concentration for Vipassana realization but cannot lead to meditative absorptions. Meditation on elements will only lead to Vippassana, but not jhanas. If one wishes to experience Vipassana through Jhanas, one has to practise breathing meditation.
EH: A meditating monk is always regarded as a serious person. But you seem to portray a jovial nature. How is this possible?
Kassapa: This is the rapture of happiness (piti sambhojaga). You must feel it. You can see this in the smiling Buddha image. We need to create it in our hearts, so that when we think, speak or act, this inner happiness will emanate from within us. If we are happy, it will overcome all the tensions within us. That simple smile brings relaxation to the mind and body, a sense of calm that I totally enjoy. I encourage people to have a smiling nature and to practise it.
Bhante P. Kassapais the founder of the Rockhill Hermitage (RH), an international forest meditation centre in Kandy. He is a senior disciple of the late Ven. Balangoda Ananda Maitreya, one of Sri Lankans renowned meditation teachers who passed away at the age of 102 years in 1998. RH has facilities for monks, nuns and lay people and is situated in a cosy, cooling and beautiful mountainside spread over 15 acres with many rock caves and a large meditation hall.
Under his guidance, about 15 Westerners and 15 Sri Lankan monks have been ordained including 10 Buddhist nuns (dasa sil mathas). Bhante Kassapa was in Malaysia in June 2007 for two months at the invitation of the Buddhist Maha Vihara, Brickfields, to give Dhamma talks and conduct retreats as part of the K. Sri Dhammananda Memorial Lecture series. The following interview with Venerable Kassapa was conducted by Sumananada Premasiri for Eastern Horizon.
Eastern Horizon: Could you tell us how you became a monk and your focus on the practice of meditation?
temple known as Rassagala Maha Vihara, close to the town of Balangoda. I received my higher ordination in 1968. My teacher was the late Ven. Balangoda Ananda Maitreya, one of Sri Lanka’s foremost meditation teachers.
My first education was at the Balangoda Vidyaloka Pirivena. I then decided to seek various Sri Lankan and Burmese meditation masters in Sri Lanka to learn the different techniques of meditation from them. I also studied for some time under the late Ven: Sumathipala Mahanayaka Thera at the Kadugoda International Meditation Center (KIMC).
EH: You have done much research on the effects of meditation palliative care in Australia. Could you elaborate on it?
Kassapa: Yes, I have taught meditation since 1995 to cancer patients at Austin Hospital in Melbourne and involved in research on its impact with the Ludwig Institute of Cancer Research in Melbourne. They would conduct medical test on the cancer patients before and after each meditation session. They tested both the quantitative as well as qualitative aspects of the patients who went through meditation. For instance, they checked their pulse rate and blood pressure, lethargy levels, and sleeping order. On a scale of 1-10 they would ask the patients to state their pain levels before and after each meditation session. They study showed that blood pressure levels improved after meditation. Usually, the patients were tensed before the meditation, but after the session, they felt relaxed.
Encouraged by the positive result the doctors expanded this pilot project as part of their clinical research. The results subsequently proved satisfactory. Thereafter, I was appointed as honourary meditation consultant for the hospital. Besides cancer patients, I have also introduced meditation to their family members and friends, and hospital staff. In 2005 as many 316 people benefited from learning how to meditate. Today meditation sessions are introduced to complement existing cancer therapies and related health services available in Australian hospitals.
EH: So you are much encouraged by the efforts in Australia?
Kassapa: Yes, I am happy that meditation is able to help the cancer patients. Many patients experience not just the pain of the physical illness but emotional distress such as anxiety and depression. By developing a sense of calmness and awareness, meditation has helped many of these patients. Those who practise meditation often describe improvement in their pain, sleeping patterns, and a general sense of well-being.
When I am not in Australia, my lay students would continue the weekly sessions. I also run stress management for the doctors, nurses, and other staff of the hospital. Having taught
meditation successfully to various types of cancer patients in Melbourne, I have started to introduce a similar program to hospitals in Sri Lanka including the cancer hospital in Maharagama.
EH: Why do you include family members of cancer patients in your meditation session?
Kassapa: When the patient has cancer,the family and friends share in the sadness and anxiety. It is difficult for them too but we need to help them release their tensions and fear of cancer, many people are traumatized by cancer. Their immediate reaction is, “Is he going to die?”, ‘WHen”, “Why must he die so young?” etc. I always explain to the family members that cancer is just another illness.
People not only die of cancer but also of many other illnesses. I also tell them that death could come anytime anywhere. For instance a very healthy person could meet with an accident and die instantly.
I share with the family members and friends of the patients that the Buddha taught that when we are born, we are already heading towards death. Depending on their Karma, some die at the age of five and the some live to a hundred years. Sickness is just a part of life that we have to face at anytime. Eventually death takes place when our lifespan comes to an end.
EH: What do you usually deal with cancer patients?
Kassapa: I tell my patients they are more fortunate than those who die from heart attacks. Those who die from heart attacks do not have time to prepare for their death. When one dies of cancer, one has time to prepare for a future life. It is actually a good opportunity for them to know they have cancer. They can do meritorious deeds to ensure a future life free from pain. They have a clear and focused opportunity to be the master of their next destiny.
Many cancer patients discover that mental development is the best friend they have. Through meditation and spiritual teaching they become more relaxed and kinder and more generous. They know how to let go of petty issues that caused them unhappiness. I advise against developing negative thought as this will only cause them more frustration. I encourage them to be mindful and to observe any negative thoughts that may arise. In this way, they can be calm and relaxed. They will then feel a sense of well-being within. In the west, many medical centres conduct mindfulness clinics. Even at Schipon Airport in Amsterdam, they have a meditation room for air passengers to calm their minds.
EH: Which is a more conducive environment to practise meditation a forest or a meditation centre?
Kassapa: There is no hard and fast rule. It depends on many factors. For example, you cannot expect a cancer patient to travel to a forest meditation centre far away. His home or the hospital becomes his environment to practise meditation. But a good teacher is more important than a particular place.
EH: But a peaceful environment is crucial for meditation, right?
Kassapa: A peaceful environment is always helpful. Much positive energy comes from the natural environment. For instance, a meditation centre or a hermitage would be more conducive than one’s home because of the spiritual atmosphere and the simplicity of the place. But it is also good to spend time in a hermitage as one will be able to meditate even better after returning to one’s home after a long and quiet retreat.
EH: As there are many types of meditation, which method do you use for your patients?
Kassapa: In Buddhism, there are two main types of meditation Samatha and Vipassana. Samatha is the development of the mind in concentration, Vipassana is the development of wisdom that realises the true nature of existence. There are two popular methods - rising and falling of the abdomen, and mindfulness of breathing.
I teach both methods as they help us to see the true nature of existence. The mindfulness of breathing method is also beneficial.
If we wish to practise Vipassana we must start with tranquillity meditation because wisdom does not arise in an upset or disturbed mind but in a calm mind. When one practises Anapana, it provides an avenue to Vipassana. Breathing meditation helps us to attain deeper absorptive stages such as jhanas. The rising and falling of the abdomen only provides enough concentration for Vipassana realization but cannot lead to meditative absorptions. Meditation on elements will only lead to Vippassana, but not jhanas. If one wishes to experience Vipassana through Jhanas, one has to practise breathing meditation.
EH: A meditating monk is always regarded as a serious person. But you seem to portray a jovial nature. How is this possible?
Kassapa: This is the rapture of happiness (piti sambhojaga). You must feel it. You can see this in the smiling Buddha image. We need to create it in our hearts, so that when we think, speak or act, this inner happiness will emanate from within us. If we are happy, it will overcome all the tensions within us. That simple smile brings relaxation to the mind and body, a sense of calm that I totally enjoy. I encourage people to have a smiling nature and to practise it.
Success, happiness and well-being
With metta Noble Friends of Toronto
Success! Happiness! Well-being! without a doubt these words are what every human being, both you and I would like to use to describe our life, to describe our future. We all want to be successful in our careers. We want to lead happy lives. But the question is what really makes us happy? What makes YOU happy?
Is it Money? Clothes? Vehicles? A luxury house? Good food? Good Friends? Doesn’t that sound like a perfect life? A successful life? A happy life? At a glance, without deeper reflection one may think that it is these material things that lead to a happy life. But do we really know what makes us happy?
To figure out what makes us happy, or what made us happy, let’s go back in time. Let’s go back to 10, 20, 30 or more years in our lives, to the day we were conceived.
Now imagine that after you were conceived, your mother and father felt that they no longer wanted a child and decided to do an abortion. Was this not possible? Today thousands of babies are killed through abortions.
So what makes you think that YOU could not have been one of those babies? Because of your accumulated merits, your parents carefully protected you and brought you into this world. Your parents gave you the chance to be born and experience this world. As a result, today you are a human being maybe 20, 30 or 40 years of age. You had a longer life span than some babies. Isn’t that a happy factor? If you died as a baby, could money, clothes or vehicles bring you happiness?
Life span
Do you know why some human beings have long life spans while others die so young? Our Great Teacher, The Supreme Buddha, taught us that those who did not take another’s life gain long life spans in their prospective lives as a result of their wholesome actions. Hence, our Great Teacher compassionately taught us not to kill any living beings.
Now that we are born and have been blessed with a long life span, imagine this. Imagine that from the day you were born, you are constantly sick.
If it’s not one illness, it is another. Do you think you will be happy? You may be the richest person in town, but if you are always sick, can you enjoy the luxuries you have? Can you buy a healthy life with money?
Do you know the secret to having a healthy life? Our Great Teacher revealed that secret. The Blessed One taught us that those who do not harm other beings, in turn receive healthy lives in their prospective lives. Hence, our Great Teacher taught us to spread loving kindness towards all beings and restraint from harming others.
Now imagine that you have a long and healthy life. But what if you are poor? What if you have no facilities around you? Have you noticed how some children do, everything they would ever need and want is met. But for others, poverty is all that they experience. Why is it that some children have every luxury, while others have nothing at all? Only a Supreme Being, the Knower of the World would have the answer. Our Great Teacher, the Supreme Buddha taught us that those who gave alms to others experience the results of their actions by having wealth.
And those who did not steal from others, never loses the wealth they have gained. Their property, their money is not damaged or taken by others. This is the results of wholesome actions. Hence, our Great Teacher taught us to practice generosity.
Wealthy life
A long life, a healthy life, a wealthy life! Now isn’t that a happy life? It will not be a happy life if this one factor is missing. Which factor? Love! Have you seen how some people lead sorrowful lives because they cannot have the love that they desire? No matter how much they try, they are not able to find that True Love in their lives. Even within a family, we can see how this lack of love causes sorrow and grief. Take a moment and look around you.
Some families live happily, with love and compassion towards each other. Yet, others live, with tears always filled in their eyes, not a moment goes by without a disagreement or a fight. Now imagine you were born into such a family. You may have a long life, a healthy life and wealthy life, but would you be happy knowing that your parents are always fighting?
There’s not a moment of peace and calmness in your home. Why is it so that some parents truly love each other, while others fight, yell and deceive one another? A key factor in a marriage is love between parents. If that love is missing, then not only the parents, but also the children suffer. Our Great Teacher the Supreme Buddha taught us that one finds a faithful, loving and committed spouse as a result of their past actions.
Those who did not engage in sexual misconduct, and those who stayed faithful to their husbands and wives in their past lives, in turn receive loving and faithful spouses in their prospective lives. But those who engaged in sexual misconduct in their past lives face results of their unwholesome actions in their present or future lives. Hence, our Great Teacher compassionately advised us to restraint from engaging in sexual misconduct and to cultivate love and faithfulness to one’s partner.
But have you seen, no matter how faithful a person maybe, how trustworthy a person maybe, no one listens and obey that person’s words. He may be speaking, but others treat him as if he’s not. They do not respect or believe his words. Do you know of such people? And do you think that those who are like this are happy? Our Great Teacher, the Supreme Buddha taught us that, this is a result of one’s kamma. Those who lied to others, those who deceived others using their words have to face this as a result of their unwholesome actions.
If you would like for others to respect your words, to listen and obey your words, then you must try to restraint yourself from lying to others.
Are those the only key factors to a successful life? Isn’t Beauty and Wisdom important factors to a happy life? If we look into our own lives, we see that some are truly beautiful and handsome, but others are not. Some encompass such wisdom, but some do not. Our Great Teacher taught us the secret to gaining these factors.
Loving kindness
Those who did not get angry, those who spread loving kindness towards others are born as beautiful beings in their prospective lives as a result of their wholesome actions. But those who were always angry, hateful, holding onto the smallest conflict are born as unattractive beings in their prospective lives. So, now do you know the secret to beauty? It is not the most expensive cosmetics that result in true beauty; the secret is as simple as cultivating loving kindness towards others which costs us zero dollars.
And finally, our Great Teacher taught us that wisdom is also a result of one’s actions. Those who restrained from taking intoxicating substances such as alcohol and drugs, those who maintained mental awareness during their lives are born as people with wisdom. Those who engaged in wise consideration, contemplating and reflecting on one’s life are born as wise people in their prospective lives.
But those who take intoxicating substances, hoping to forget their problems or hoping to move away from reality to an altered state get exactly what they wanted in their prospective lives also. These people are born as people who lack wisdom, people who have mental disabilities.
It is for these reasons, that our Supreme Teacher compassionately taught us to practise virtue. Being virtuous can help us gain a happy and successful life in this ordinary world. If one develops one’s virtue, without breaking a single precept, then it becomes a factor that not only helps to gain a happy life, but it also becomes a factor that helps us reach our ultimate goal. The goal to reach the ultimate happiness, the Supreme Bliss of Nibbana!
May you always be well and happy!
May the Noble Triple Gem bless you!
Success! Happiness! Well-being! without a doubt these words are what every human being, both you and I would like to use to describe our life, to describe our future. We all want to be successful in our careers. We want to lead happy lives. But the question is what really makes us happy? What makes YOU happy?
Is it Money? Clothes? Vehicles? A luxury house? Good food? Good Friends? Doesn’t that sound like a perfect life? A successful life? A happy life? At a glance, without deeper reflection one may think that it is these material things that lead to a happy life. But do we really know what makes us happy?
To figure out what makes us happy, or what made us happy, let’s go back in time. Let’s go back to 10, 20, 30 or more years in our lives, to the day we were conceived.
Now imagine that after you were conceived, your mother and father felt that they no longer wanted a child and decided to do an abortion. Was this not possible? Today thousands of babies are killed through abortions.
So what makes you think that YOU could not have been one of those babies? Because of your accumulated merits, your parents carefully protected you and brought you into this world. Your parents gave you the chance to be born and experience this world. As a result, today you are a human being maybe 20, 30 or 40 years of age. You had a longer life span than some babies. Isn’t that a happy factor? If you died as a baby, could money, clothes or vehicles bring you happiness?
Life span
Do you know why some human beings have long life spans while others die so young? Our Great Teacher, The Supreme Buddha, taught us that those who did not take another’s life gain long life spans in their prospective lives as a result of their wholesome actions. Hence, our Great Teacher compassionately taught us not to kill any living beings.
Now that we are born and have been blessed with a long life span, imagine this. Imagine that from the day you were born, you are constantly sick.
If it’s not one illness, it is another. Do you think you will be happy? You may be the richest person in town, but if you are always sick, can you enjoy the luxuries you have? Can you buy a healthy life with money?
Do you know the secret to having a healthy life? Our Great Teacher revealed that secret. The Blessed One taught us that those who do not harm other beings, in turn receive healthy lives in their prospective lives. Hence, our Great Teacher taught us to spread loving kindness towards all beings and restraint from harming others.
Now imagine that you have a long and healthy life. But what if you are poor? What if you have no facilities around you? Have you noticed how some children do, everything they would ever need and want is met. But for others, poverty is all that they experience. Why is it that some children have every luxury, while others have nothing at all? Only a Supreme Being, the Knower of the World would have the answer. Our Great Teacher, the Supreme Buddha taught us that those who gave alms to others experience the results of their actions by having wealth.
And those who did not steal from others, never loses the wealth they have gained. Their property, their money is not damaged or taken by others. This is the results of wholesome actions. Hence, our Great Teacher taught us to practice generosity.
Wealthy life
A long life, a healthy life, a wealthy life! Now isn’t that a happy life? It will not be a happy life if this one factor is missing. Which factor? Love! Have you seen how some people lead sorrowful lives because they cannot have the love that they desire? No matter how much they try, they are not able to find that True Love in their lives. Even within a family, we can see how this lack of love causes sorrow and grief. Take a moment and look around you.
Some families live happily, with love and compassion towards each other. Yet, others live, with tears always filled in their eyes, not a moment goes by without a disagreement or a fight. Now imagine you were born into such a family. You may have a long life, a healthy life and wealthy life, but would you be happy knowing that your parents are always fighting?
There’s not a moment of peace and calmness in your home. Why is it so that some parents truly love each other, while others fight, yell and deceive one another? A key factor in a marriage is love between parents. If that love is missing, then not only the parents, but also the children suffer. Our Great Teacher the Supreme Buddha taught us that one finds a faithful, loving and committed spouse as a result of their past actions.
Those who did not engage in sexual misconduct, and those who stayed faithful to their husbands and wives in their past lives, in turn receive loving and faithful spouses in their prospective lives. But those who engaged in sexual misconduct in their past lives face results of their unwholesome actions in their present or future lives. Hence, our Great Teacher compassionately advised us to restraint from engaging in sexual misconduct and to cultivate love and faithfulness to one’s partner.
But have you seen, no matter how faithful a person maybe, how trustworthy a person maybe, no one listens and obey that person’s words. He may be speaking, but others treat him as if he’s not. They do not respect or believe his words. Do you know of such people? And do you think that those who are like this are happy? Our Great Teacher, the Supreme Buddha taught us that, this is a result of one’s kamma. Those who lied to others, those who deceived others using their words have to face this as a result of their unwholesome actions.
If you would like for others to respect your words, to listen and obey your words, then you must try to restraint yourself from lying to others.
Are those the only key factors to a successful life? Isn’t Beauty and Wisdom important factors to a happy life? If we look into our own lives, we see that some are truly beautiful and handsome, but others are not. Some encompass such wisdom, but some do not. Our Great Teacher taught us the secret to gaining these factors.
Loving kindness
Those who did not get angry, those who spread loving kindness towards others are born as beautiful beings in their prospective lives as a result of their wholesome actions. But those who were always angry, hateful, holding onto the smallest conflict are born as unattractive beings in their prospective lives. So, now do you know the secret to beauty? It is not the most expensive cosmetics that result in true beauty; the secret is as simple as cultivating loving kindness towards others which costs us zero dollars.
And finally, our Great Teacher taught us that wisdom is also a result of one’s actions. Those who restrained from taking intoxicating substances such as alcohol and drugs, those who maintained mental awareness during their lives are born as people with wisdom. Those who engaged in wise consideration, contemplating and reflecting on one’s life are born as wise people in their prospective lives.
But those who take intoxicating substances, hoping to forget their problems or hoping to move away from reality to an altered state get exactly what they wanted in their prospective lives also. These people are born as people who lack wisdom, people who have mental disabilities.
It is for these reasons, that our Supreme Teacher compassionately taught us to practise virtue. Being virtuous can help us gain a happy and successful life in this ordinary world. If one develops one’s virtue, without breaking a single precept, then it becomes a factor that not only helps to gain a happy life, but it also becomes a factor that helps us reach our ultimate goal. The goal to reach the ultimate happiness, the Supreme Bliss of Nibbana!
May you always be well and happy!
May the Noble Triple Gem bless you!
Know yourself to avoid unnecessary problems
S. M. Wijayaratne -
Kurunegala ‘Daily News’ Corr.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
If we are to understand successfully the teachings of the Buddha, we must first look into the life story of Siddhartha Gothama before his Enlightenment.
We must also understand the personality of the Buddha, his attitude towards mankind, society and the whole world in general. To comprehend the teachings, we must know the Teacher.
An incident from the early days of the Buddha’s mission is very relevant here. Not long after the first sermon at Baranas, the Buddha came to Uruvela where in a wonderland grove, he met the thirty Bhaddavaggiya friends. They were looking for a woman who had run away with the belongings of one of them. The Fully Awakened One inquired of them as to what they were looking for, and they replied: “Sir, we are looking for a young lady”, and told Him what had happened. The Buddha replied: “What do you think of these young men? Which is better for you, to look for a woman or you should seek the self (atta)” I do not think that argument or quibbling is necessary about grammatical number of the word “attanam”. The Buddha would have meant: “Why search for a young woman? Seek each yourself.”
In order to seek ourselves out, we must go inwards and not to be crazy about going outwards. We have to seek first what is within, and then we will be fit to know what is outside us, and beyond us. The Buddha wanted
his followers to know themselves first. If we know ourselves, much of our troubles will be over.
The self must be sought, protected and well-placed before one begins charity towards others, or before one instructs others. The Buddha says, “One should not neglect one’s own good even for the sake of much benefit to others. He should perceive his welfare and be zealous for his benefit” (Dhammapada XII, 10). To an ordinary human being, there is nothing dearer than the self.
“The wise man should first establish himself in what is right, and then admonish others. Then he will not give occasion for reproach”, (Dhammapada). No one can neglect himself and work for the benefit of others.
Charity must begin with oneself, but not stop there. It must go beyond. This is not selfishness. One should not be careless of himself, and neglect his own spiritual interest. Even in worldly matters, how can a person who neglects his own good, work for the benefit of others? Such a person will ultimately only be a burden to society.
The Buddha’s noble words directly address us to be independent and we should not be followers of a blind faith.
The Buddha says, “Do not simply believe whatever you are told, or whatever has been handed down from past generations, or what is common opinion, or whatever the scriptures say. But when you yourselves directly know, “These principles are unwholesome, blameworthy, condemned by the wise; when adopted and carried out the they lead to harm and suffering,” then you should abandon them.
And when you yourselves directly know, “These principles are wholesome, blameless, praised by the wise; when adopted and carried out they lead to welfare and happiness,” then you should accept and practise them.”
The highest authority is one’s own experience of truth. Nothing should be accepted on faith alone; we have to examine to see whether it is logical, practical and beneficial. If we are to benefit from the truth, we have to experience it directly. Only then can we know that it is really true. The Buddha always emphasized that - He taught only what he had experienced by direct knowledge, and He encouraged others to develop such knowledge themselves, to become their own authorities: “Each of you, make yourself an island, make yourself your refuge; there is no other refuge. Make truth your island, make truth your refuge; there is no other refuge”, the Buddha advised His followers mercifully.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
What He had experienced, He explained as clearly as possible so that others might have guidelines with which to work towards their own realization of truth. The Buddha said, “The teaching I have presented does not have separate outward and inward versions. Nothing has been kept hidden in the fist of the teacher.” He had no esoteric doctrine for a chosen few.
On the contrary, He wished to make the Law of Nature known as plainly and as widely as possible, so that as many people as possible might benefit from it. Let’s strive to see the Greatest Buddha through the noble Dhamma He preached for almost forty-five years by living as an extraordinary human being on this earth.
Kurunegala ‘Daily News’ Corr.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
If we are to understand successfully the teachings of the Buddha, we must first look into the life story of Siddhartha Gothama before his Enlightenment.
We must also understand the personality of the Buddha, his attitude towards mankind, society and the whole world in general. To comprehend the teachings, we must know the Teacher.
An incident from the early days of the Buddha’s mission is very relevant here. Not long after the first sermon at Baranas, the Buddha came to Uruvela where in a wonderland grove, he met the thirty Bhaddavaggiya friends. They were looking for a woman who had run away with the belongings of one of them. The Fully Awakened One inquired of them as to what they were looking for, and they replied: “Sir, we are looking for a young lady”, and told Him what had happened. The Buddha replied: “What do you think of these young men? Which is better for you, to look for a woman or you should seek the self (atta)” I do not think that argument or quibbling is necessary about grammatical number of the word “attanam”. The Buddha would have meant: “Why search for a young woman? Seek each yourself.”
In order to seek ourselves out, we must go inwards and not to be crazy about going outwards. We have to seek first what is within, and then we will be fit to know what is outside us, and beyond us. The Buddha wanted
his followers to know themselves first. If we know ourselves, much of our troubles will be over.
The self must be sought, protected and well-placed before one begins charity towards others, or before one instructs others. The Buddha says, “One should not neglect one’s own good even for the sake of much benefit to others. He should perceive his welfare and be zealous for his benefit” (Dhammapada XII, 10). To an ordinary human being, there is nothing dearer than the self.
“The wise man should first establish himself in what is right, and then admonish others. Then he will not give occasion for reproach”, (Dhammapada). No one can neglect himself and work for the benefit of others.
Charity must begin with oneself, but not stop there. It must go beyond. This is not selfishness. One should not be careless of himself, and neglect his own spiritual interest. Even in worldly matters, how can a person who neglects his own good, work for the benefit of others? Such a person will ultimately only be a burden to society.
The Buddha’s noble words directly address us to be independent and we should not be followers of a blind faith.
The Buddha says, “Do not simply believe whatever you are told, or whatever has been handed down from past generations, or what is common opinion, or whatever the scriptures say. But when you yourselves directly know, “These principles are unwholesome, blameworthy, condemned by the wise; when adopted and carried out the they lead to harm and suffering,” then you should abandon them.
And when you yourselves directly know, “These principles are wholesome, blameless, praised by the wise; when adopted and carried out they lead to welfare and happiness,” then you should accept and practise them.”
The highest authority is one’s own experience of truth. Nothing should be accepted on faith alone; we have to examine to see whether it is logical, practical and beneficial. If we are to benefit from the truth, we have to experience it directly. Only then can we know that it is really true. The Buddha always emphasized that - He taught only what he had experienced by direct knowledge, and He encouraged others to develop such knowledge themselves, to become their own authorities: “Each of you, make yourself an island, make yourself your refuge; there is no other refuge. Make truth your island, make truth your refuge; there is no other refuge”, the Buddha advised His followers mercifully.
The only real refuge in life, the only solid ground on which to take a stand, the only authority that can give proper guidance and protection is Truth, Dhamma, the Law of Nature, experienced and verified by oneself. Therefore, in His teaching, the Buddha always gave the highest importance to the direct experience of truth.
What He had experienced, He explained as clearly as possible so that others might have guidelines with which to work towards their own realization of truth. The Buddha said, “The teaching I have presented does not have separate outward and inward versions. Nothing has been kept hidden in the fist of the teacher.” He had no esoteric doctrine for a chosen few.
On the contrary, He wished to make the Law of Nature known as plainly and as widely as possible, so that as many people as possible might benefit from it. Let’s strive to see the Greatest Buddha through the noble Dhamma He preached for almost forty-five years by living as an extraordinary human being on this earth.
Subscribe to:
Posts (Atom)
