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| Tuesday, 18 March 2003 |
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The Buddha said "Do not believe in anything simply because you have heard it; not in traditions because they have been handed down for many generations; not in anything because it is spoken and rumoured by many; not in anything because it is found written in your spiritual texts; not in anything merely on the authority of your teachers and elders, but only after observation and analysis, when you find that anything agrees with reason and conducive to the good and benefit of one and all, then accept it and live up to it". (Kalama Sutta). Bertrand Russell (1872-1970), the famous philosopher and mathematician, who was a Christian, says: "Of the great religions of history, I prefer Buddhism, especially in its orthodox form, because it has had the smallest element of persecution". The intellectuals of the West have agreed that for the first time in the history of the world, Buddha proclaimed a salvation, which each man could gain for himself, and by himself in this world, during his life, without the least help from God or Gods. Buddhism differes from other religions because (i) it does not believe in a Creator or an Almighty God who is responsible for all our actions, (ii) Buddhism, in actual sense, is not a religion, though people generally call it so, because there is no belief in, recognition of, or of a higher unseen authority, or a controlling power, but emotions and morality connected therewith, (iii) is a moral philosophy in pursuit of wisdom and knowledge, norms and laws, and all other things connected therewith. In Buddhism, there is nothing to speculate or conjecture, because it is a doctrine, par excellence, leading to the attainment of Nibbana ceasing rebirth. Every Buddhist aspires to attain this condition in this life or in the life to come. Buddha is the greatest man who ever lived in this world of ours, dominating the whole of human history, by his boundless compassion and unrestricted loving kindness, and still his doctrine stands supreme above others. Buddhism stands unique since it denies in the existence of a soul (ego). Buddha said that the idea of a soul is an imaginary, false and baseless belief, which has no corresponding reality, but produces harmful thoughts, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism and other defilements, impurities and problems. In short, to this false view can be traced all the evils in the world which we experience. Soul is usually explained as the principle of life, the ultimate identity of a person or the immortal constituent of self. There is nothing called 'sin' in Buddhism in which actions are merely termed as meritorious ('kusala') and demeritorious 'akusala'). Sin is rebellion against God. The word 'sin' is derived from the Latin root 'sontis' meaning guilty, explained either as mortal sin (unpardonable sin) or venial sin (pardonable sin). According to dogmatic theology, sin signifies purposeful disobedience to the Will of God, or any action offensive or blasphemous to God, or to speak profanely or impiously of God. Buddhists do not believe in confession (acknowledgement of sin to a priest) as laid down in Catholicism. John Walters writing about the Buddhist idea of sin, says that it differes somewhat from the Christian idea. Sin to the Buddhist is mere ignorance or stupidity. It is said that the wicked man is an ignorant man and does not need punishment and condemnation, so much as he needs instructions. "He is not regarded as violating God's commands, or as one who must beg for divine mercy and forgiveness. Buddhism does not believe that a sinner can escape the consequences in prayerful attempts to bargain with God". Among the founders of world religions, the Buddha was the only teacher who did not claim to be a prophet, or incarnation of a god or a super being above mankind. He was a man pure and simple, and devoted his entire life to holiness. He was a noble prince of the Sakya clan, the only son of king Suddhodana of the ancient Kapilavattu (modern Piprawa on the Nepal border in North India). The prince Siddhartha Gautama, having understood the remorseless of nature, renounced the world at the age of 29 years, after seeing the four prognosticated signs (a sick man, an old man, a corpse and a hermit, as he walked along in measured steps). He now desired to become a recluse, away from the burden of civil life, to find a panacea for the ills of suffering faced by mankind, during their voyage in the 'samsara' (cycle of rebirths). Leaving behind his young wife and the infant child Rahula, he ventured into the forest, in the fulfilment of his cherished desire to wear the yellow robe and become a recluse with shaven head. At the time when the prince was born there was a great spiritual revolution, and many youngmen left their homes to lead an ascetic life given to celibacy and holiness. The recluse Siddhartha, underwent hectic mortification of the flesh given to asceticism for 6 years, under the erudite teachers Alara Kalama and Uddaka Ramaputra who were reputed for their psychic powers. But their teachings did not satisfy him. Therefore, he left them and followed the Middle Path (Majjhima Patipada'), rejecting the extremes of 'attakilamatanuyoga' (self-mortification) and 'kamasukkhallikanuyoga' (self-indulgence). With strenuous effort, he attained Enlightenment (Buddhahood) illuminating the world by his success. After attaining Enlightenment, he delivered his first discourse to the five ascetics on Dhammacakkappavattana Sutta. Addressing them he said "Open ye your ears, O bhikkus, deliverance from death is found. I teach you. I preach the law. If ye walk according to my teaching, ye shall be partakers in a short time of that for which sons of noble families have left their homes to lead a life of homelessness, it being the highest end of my spiritual effort. Ye shall, even in this present life apprehend the truth itself and see it face to face". Buddhism is, generally, accepted as a moral philosophy to lead mankind in the proper path by doing good and avoiding evil. The Buddha himself has expressed that his teaching is both deep and recondite, and anyone could follow it who is intelligent enough to understand it. He admonished his disciples to be a refuge to themselves' and never to seek refuge in, or help from anyone else. He taught, encouraged and stimulated each person to develop himself, and to work out his own emancipation, because man has the power to liberate him self from all earthly bondage, through his own personal effort and intelligence. Buddha based his doctrine on the Four Noble Truths, viz: suffering ('dukkha'), cause of suffering ('samudaya'), destruction of suffering ('nirodha') and the path leading to the cessation of suffering ('magga'). The first is to be comprehended, the second (craving) is to be eradicated, the third (Nibbana) is to be realised, and the fourth (the Noble Eightfold Path) is to be developed. This is the philosophy of the Buddha for the deliverance of mankind from being born again, or the cessation of continuity of becoming, i.e., 'Bhavanirodha' (the attainment of Nibbana). The Noble Eightfold Path, also known as the Middle Way, consists eight factors, namely right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Practically, the whole teaching of the Buddha, to which he devoted himself during his 45 years of ministration, deals in some way or another, with this Path. He explained it in different ways and in different words, to different people, at different times, according to mental development and capacity of a person, to understand and follow the teachings of the Buddha. In classical terminology, it is known as 'Dukkhanirodhagaminipatipada ariyasacca'. This Middle Way is neither a metaphysical path nor a ritualistic path, neither dogmatism nor scepticism, neither self-indulgence nor self-mortification, neither externalism nor nihilism, neither pessimism nor optimism, but the path for Enlightenment as the means of deliverance from suffering, and man is solely responsible for his own pains or pleasures. Buddhism is clear, reasonable and gives complete answerers to all important aspects and questions about our lives. These eight factors aim in promoting and perfecting the three essentials of Buddhist discipline, viz. Ethical conduct ('sila'), concentration ('samadhi') and wisdom (panna'). Ethical conduct is built on the conception of morality with compassion towards all beings. Concentration means securing a firm footing on the ground of morality where the aspirant embarks upon the higher practice on the control and culture of the mind. Beyond morality is wisdom. The base of Buddhism is morality and wisdom is its apex. It is the right understanding of the nature of the world in the light of transiency ('anicca'), sorrowfulenss ('dukkha') and soullessness ('anatta'). Wisdom leads to the state of 'dhyana' (psychic faculty), generally called trance. Wisdom covers a very wild field, comprising understanding, knowledge, and insight specific to Buddhism. Wisdom being the apex of Buddhism, is the first factor of the Noble Eightfold Path. It is one of the seven factors of Enlightenment, some of the four means of accomplishment, one of the five powers ('pannabala') and one of the five controlling faculties ('panna indriya). The highest morality is inculcated in the system of Buddhist thought, since it permits freedom of thought and opinion, sets its norms against persecution and cruelty and recognises the right of animals. Liquor, drugs and opium and all that tends to destroy the composure of the mind are discountenanced. When considering the fraternity of people, Buddhism acknowledges no caste system and admits the perfect equality of all men, as it proclaims the universal brotherhood. Buddhism shows the errors of monotheism, atheism, fatalism, nihilism,
agnosticism, polytheism, materialism, sensualism, asceticism, spiritualism
and deism by analysing the contents of each of the beliefs. Let all beings
be happy!
Nick, a devout Buddhist in America was taking us to the Buddhist Forest Meditation Centre (Aranya) in West Virginia - USA by his four wheel jeep driving through wide American high ways. The temperature was over 80 degrees Faranheit. After travelling for over three hours from Washington passing large farmlands we arrived at the Bhavana society forest meditation retreat centre located in a 42-acre forest. The whole place was so silent we could hear only our footsteps. There wasn't anybody around. We slowly entered the hall that has the kitchen and the dining hall. A young black American appeared from the kitchen door, showed the notice which gave detailed instructions as to what visitors should do during meals. We followed them and sat on the small benches at the end of the dining hall after serving some vegetarian food for ourselves. An old Sri Lankan monk who seems to be the teacher took his seat in the front, followed by two Western Bhikkhus. One was Yogavacara Rahula of "One Night's Shelter" fame. There were about five other white people clad in white with their eyes down with the food placed in front of them. After chanting some stanzas to offer meals to the Buddha they commenced partaking of the mid day meal, and we followed them. There was absolute silence throughout the meal. Afterwards they washed the bowls, paid their respect to the Buddha and retired to their rooms. Adjoining the dining hall was a well equipped library. Beyond that was the main meditation hall. All made out of timber. The roof was high and looked like that of a church. The stain glass window in the shape of a large Bodhi Leaf created a beautiful back drop for the bronze coloured Samadhi Statue. On one side was a green house where a potted Bo tree which later learnt to be a sapling from the Sri Maha Bodhi of Sri Lanka was growing very well. The columns of plastic tubes were filled with water that acted as insulators. This whole complex had been built by the monks of the hermitage themselves. Above the main hall was a boiler that provides the required heating and this too has to be operated by the resident monks and lay people of the centre. There were a number of small houses or Kutis in the forest. After the meal we were not sure whether we could meet the chief monk, Bhante Henepola Gunaratana as it happens to be the day he observes total silence, a practice every resident monk does taking turns. Nevertheless to avoid disappointing us who have come all the way from Sri Lanka this old but sturdy monk appeared in the garden wearing a sun hat, brown in colour, carrying a long walking stick, wearing a pair of walking shoes and a bottle of water hanging over his shoulders. He invited us to join him on his after lunch short walk. I agreed to this invitation thinking it would be a nice walk through the forest though the heat was still growing. However this short walk became a five mile walk along the road by the forest. The sun was so hot on the road was making bubbles. Yet walking with him was a treat. Talking about Sri Lanka he remembered a story related by Ven Maduluvave Sobhitha thero. Where Sobhita Thera appealed to people to live a life so that the humuduruwo of the village temple will not be embarrassed in making a funeral oration. While walking I discovered that this is the monk who had authored the book "Mindfulness in Plain English" a book that is very popular among the students of Buddhism in Europe. When I remarked that it is similar to the Zen Mind and The Beginners mind by Suzuki. Bhante Gunaratana very humbly said that it is a usual comment he gets. "I always wanted to have a forest meditation centre in America from the time I was in Washington Buddhist Vihara, that is how I started this place. once I conceived the idea with a friend we traveled five thousand miles raising funds to establish a mediation centre. At the end of the journey we found that we had collected after deducting all the expenses exactly five thousand dollars. This I thought auspicious. We formed the Bhavana Society and deposited the money in a bank. After some time when we had the fund grown to be eighteen thousand dollars we thought of looking for a suitable land. We were asked by a real estate dealer to meet at a place in west Virginia to show us a suitable place. On the designated date we went to that restaurant, although the time passed the person we were looking for did not appear. Instead a visitor to the testaurant spoke with us. After realizing our need he said that he has a plot of land which is a kind of forest and is willing to sell. We went with him, looked at the place and liked it at once. Then we asked what the price was. To our surprise he said it is eighteen thousand dollars, exactly the amount of money we had in our fund. Once again a magic number we thought and decided to close the deal. Since then we built this place with lot of hard work and voluntary donations, and today it is a popular destination of many a truth seeker", said Bhante Gunaratana. Having ordained in his early life and brought up as a traditional theravada monk it was refreshing to see how very well he has adopted to the modern world, an absolute pre-requisite if one were to engage in Dhamma Duta work in the developed western world. Among our discussions the topic of computers came up and this seventy plus years old forest monk started the benefits of being computer literate and in fact invited me to come and see his latest computer. Our discussion moved to mindfulness in daily living. Then he related this real life story in his very candid way. If you feel unsure of your motives perhaps because greed and necessity are mixed together, or because the desire is overwhelming, ask yourself: "Can I walk away for now and come back next week? can I ask the clerk to hold this while I cool off and think about it?" this kind of reasoning makes skillful use of the good habits that we practise in sitting meditation. Such training will definitely help us when we encounter more difficult challenges. Once I had to use my practice of skillful thinking to overcome fear in a situation of genuine danger. I had received word of my mother's final illness. On the way to Sri Lanka from Washington, DC, I changed planes to a jumbo jet in Hawaii. An hour or two after taking off from Hawaii I looked out my window and noticed flames coming from the plane's engine. Then the pilot's voice came over the intercom. He announced that the engine was off on fire and that we were turning back. He told the flight attendants to give instructions on how we should exit the plane if we managed to get back to Hawaii. The flight attendant told us to sit quietly with our seat belts on. When we landed, floor lights would lead us to the eight emergency doors. The doors would open, and emergency chutes would come out. We were to jump on to the chutes without a moment's hesitation, slide down and run away from the plane. I doubt anybody understood much of these instructions. From the moment the pilot had announced that the engine was on fire, everyone in the cabin seemed to be seized with fear of death. Some started crossing themselves, couples clutched to each other and kissed, others wept or looked tense and anxious. I thought, "If this is my time to die, well I will die anyway, whether I am afraid or not. let me keep my mind clear". first I recalled my intellectual understanding of what death is. I considered that death is inevitable, and that this would be a good time for me to die for I had been doing good deeds, and I had nothing to regret. Then I thought about the likely sequence of events. "If the plane falls quickly from a height of thirty nine thousand feet we will be unconscious before the plane hits the ocean", I do not know whether this is scientifically true, but that is what I thought at the time. I exhorted my self, "I have to keep my mind very clear, very pure before I lose consciousness. This is the time to use my mindfulness to realize the inevitability of death. If I die peacefully with a pure, clear state of mind my future life will be bright, Perhaps I will attain a stage of enlightenment through seeing the truth of impermanency. I must not block my mind with fear or confusion. No matter how strong my attachment to life, I must let go of that attachment now". This I made the effort to prevent any unwholesome state of mind arising in the face of death and encouraged wholesome states of mind to arise. I was just too stunned to feel afraid, and felt no fear, I actually enjoyed watching the flames coming out of the engine at thirty nine thousand feet! The flames were blue and yellow and red. You seldom see such blue flames. Sometimes they were streaming out; sometimes they were low. They looked like fireworks, or the aurora borealis. While I was enjoying the drama the three hundred or so other passengers from time to time saw the agony they suffered from the very thought of death. They seemed almost dead before they died! I noticed however that the little children did not seem affected. They kept laughing and playing as they did before the crisis. I thought, "Let me put myself in their place in a child like mind". We did make it back to Hawaii and the plane made an emergency landing, We went out the emergency doors as instructed, sliding down the chutes. Going down the chute was an entirely new experience for me. perhaps everyone else on the plant had at least gone down a playground slide in their childhood, but I had never done such a thing in the poor village where I grew up. This, right upto the end I enjoyed it all very much. His frankness and simplicity illustrated very vividly the profile of a person who lives by Dhamma. It is the same candid frankness and penetrating insights one can experience reading his latest book Eight Mindfulness Steps to Happiness. In this book through examples not only from the texts but also from the common modern-day life he explains how the eight fold noble path can be practised as a way of life. At the end of each chapter he gives key points as to how each aspect can be linked to life. Introducing the book he says; rapid technological advances, Increased wealth, stress, stable, lives and careers come under pressure of accelerating change. The twenty first century? No, the sixth century BC a time of destructive warfare, economic dislocation, and widespread disruption of established patterns of life just like today. In conditions similar to ours, the Buddha discovered a path to lasting happiness, His discovery, a step by step method of mental training to achieve contentment is as relevant today as ever. Putting the Buddha's discovery is no quick fix. It can take years. The most important qualification at the beginning is a strong desire to change your life by adopting new habits and learning to see the world anew". This simplicity is the secret why he is so admired by the modern-day westerners. While walking Bhante would wave at every vehicle that passes by, a friendly gesture the westerners can relate to. After a five mile walk with him listening to so many interesting dhamma points it was time for a good chilled glass of apple juice. Bhante Gunaratana was so kind to autograph a copy of Eight Mindful steps to happiness which I found reading so fulfilling. (Courtesy: BPS News, Jan, 2003)
by Nemsiri Mutukumara The computer and Language Teaching School was inaugurated at the International Buddhist Centre, Yatiyana, Minuvangoda recently. The centre is affiliated to the Le Bourget France based Association Bouddhique International. (International Buddhist Association). The president of the Association is the Venerable Paravahera Chandaratana Chief Sanghanayake thera who is also the Director of International Buddhist Centre. Mr. Lakshman Jayawardena, a Veteran journalist and a former chairman of the Associated Newspapers of Ceylon Limited ceremonially declared the school opened. Mrs. Jayawardena also associated in the ceremony, which was attended by a distinguished gathering of foreign and local well-wishers of the school. The school provides language teaching in English and French and Computer training absolutely free of charge. The bright, needy and not-so-affluent children from Yatiyana-Minuvangoda and its surroundings were selected for the first training course. One hundred and fifty boys and girls in four groups receive full-time training in the school provided by competent instructors both local and foreign. Twenty-five students from not-so-affluent families are provided residential facilities. Food, clothing and school stationery are provided by the centre, says, the director Ven. Chandaratana Nayakathera. An organising committee called the France-Sri Lanka Institute of Computer Technology has been formed to maintain the centre providing the needed facilities to both resident students and the day scholars. The school is equipped with the most up-do-date computer and language training facilities for the six-month full time courses. Venerable Nayakathera says, the language school and the computer training centre are the only institutions that provide free training in these subjects established in Sri Lanka. The existence of a similar institute in Sri Lanka or anywhere else for that matter is never heard or never known. Children are selected only in merit without any consideration
whatsoever for their ethnicity or religious faith. As a Buddhist Institute
we cannot discriminate against anybody on such criteria, the Nayakathera
said. The management will appreciate all civic conscious entrepreneurs and
individuals extending their support in providing the basic needs of
dry-rations, rice, curry-stuff, pulses, tea and sugar and school
stationery-pens and pencils, erasures and exercise books.
by Upali S. Jayasekera The Buddha paid three visits to Sri Lanka. However, certain historians tend to cast doubts over the histrocity of the visits, just as much as they do not give credence to the great Aryan Persian civilization that has played a big role in the world, including India and Sri Lanka. On the other hand, the emphasis on Arahant Mahinda's visit during the Asokan period, has resulted in sidelining or even ignoring The Buddha's visits to the country and the Buddha's personal introduction of Buddhism to Sri Lanka. The Buddha's first visit was in the ninth month after Supreme Enlightenment on Durutu (January) Full Moon Day (1 B.E. or 528 B.C.). That was to Mahiyangana where the Yaksa Clan of the entire island was meeting in the Mahanaga Garden. On this visit the Buddha not only won the Yaksas/Raksas to Buddhism but also succeeded in getting the Naga Clan King Maniakkhika of Kelaniya, who came to Mahiyangana to meet the Buddha, to embrace Buddhism. It is after that visit that a Stupa with a lock of hair of the Buddha enshrined, came to be put up at the instance of Deva Clan Prince named Mahasumana of the Sumanakuta mountain area. This Stupa, after the Parinibbana or passing away of The Buddha, was transformed to be the Mahiyangana Cetiya after Thera Sarabhu, brought the Collar Bone of The Buddha from the funeral pyre and enshrined in it. The second visit was in the fifth year of Supreme Enlightenment (5 B.E. or 523 B.C.). The Buddha, on seeing an imminent war between two Naga Kings Culodara and Mahodara, uncle and nephew, over a Jewelled throne, visited Nagadipa (Jaffna), settled the dispute and handed over the custody of the Jewelled throne to Naga King Maniakkhika of Kelaniya. On this visit the Buddha was accompanied by Samiddhi Sumana, a representative of Persian Emperor Darius, who came to be referred to as Sakka (Sakra), the King of Kings of the Deva clan: Samiddhi Sumana brought with him a tree Jetavanarama, which was also presented to Maniakkhika who in turn constructed a Cetiya covering the Jewelled throne in Kelaniya and also planted the Na Tree on which precincts is Kelani Viharaya built. Having spent the seventh Vas (Retreat) period in Tavtisa (in Persia) at the palace of Persian Emperor, King Darius, in Persepolis (Emperor) Darius was referred to as Sakkra (Sakka), the supreme King of the Kings of Devas (Persians were Aryan Devas) and eighth Vas Period in Bhesakala close to Sunsumara Gira (a mountain resort) in India, the Buddha visited Sri Lanka for the third time (that was the last time too) at the invitation of King Maniakkhika, first arriving in Kelaniya in 9 B.E. (519/520 B.C.) with 500 of his followers, who settled down here and did not return to India with the Buddha. It was on this third visit that the Buddha placed an imprint of his left foot on top of Sumanakuta (Samanalakanda) on the invitation of Prince named Sumanasaman, as the Buddha left his foot prints in Narmada and Saccabaddha, in India. The Sumanakuta, after the arrival of the colonialists they began to call the mountain Adams Peak. Sumana Saman was appointed the lay guardian of Sumanakuta, by the Buddha. It is this Sumanasaman who is now being considered the Guardian Deity of Samanala Kanda and referred to as Saman Deviyo. He is, in fact, no God, in the sense looked upon by those whose faiths consider God all powerful. In addition to visiting Sumanakuta, the Buddha paid visits to Anuradhapura, Digaveva, Tissamaharama and Kataragama. Deva Clan Princes Visala Mahasen, Samanibhara and Mahaghosa, were appointed lay guardians of these places of worship by the Buddha. Accordingly, Kataragama Deviyo to Buddhists is not Hindu God Skanda, but Mahaghosa, who functioned as the lay guardian of the place of worship and came to be regarded as a Deity due to his fearless and valuable services he rendered to places of worship. Thus, archaeological evidence at Mahiyangana, Nagadipa, Kelaniya and
other places coupled with literary evidence and the history of the
movement of the Aryan population go to proving the authenticity of the
Buddha's three visits to Sri Lanka, beyond any doubt.
(From the Mahavacchagotha Sutta) Exchanging greetings with
Listen, said the Blessed One,
Thus you will see from Taking what is not given is With such wholesome conduct One who has lived the holy life, -U. Karunatillake. |
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Produced by Lake House |
by Aryadasa Ratnasinghe
Deepal Sooriyaarachchi meets Venerable Henepola Gunaratana, chief
incumbent of the Buddhist Forest Meditation Centre - West Virginia.
