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Even the Buddha had to suffer kamma

Buddhist mirror by A.G.S.Kariyawasam

The kamma theory is one of the two basic teachings in Buddhism, the other being its related doctrine of rebirths or more correctly, re-becoming (punabbhava). Along with its non-thestic explanation of the existence of living beings and of the world-systems and its related soteriological theory of final liberation, Buddhism offers an exhaustive clarification to the problem of man in the universe and his fate therein.

Kamma or Karma simply means the self-operative law of moral causation. It is action and reaction in the ethical domain, which is implicit as the nature of every causal event in the world. This action-reaction explanation in its operative process in the field of Buddhist ethics teaches that all living beings inherit the wholesome as well as unwholesome consequences of their past volitional actions as their inevitable inheritance from previous lives.

What is practically significant here in this doctrine is the opportunity it affords to the individual to regulate and guide his or her life by conforming oneself only to actions, whether of word, deed or thought, that are ethically rewarding.

Then he or she can regulate the living pattern correctly by engaging only in wholesome (kusala) actions, because both wholesome and unwholesome aspects are constantly in operation irrespective of the perpetrator's willingness or unwillngess.

Accordingly the avoidance of all evil actions of word thought or deed (akusala) and the performance of all good actions (kusala) is given as the common advice of all the Buddhas in the oft-quoted stanza:

Sabbapaapassa akaranam kusalassa upasampadaa
Sacittapariyodapanam, etam Buddhaanusaasanam (stanza 183: the Dhammapada)

With this much said about the kamma and its theoretical presentation, the intention of the present article is to demonstrate how this causal doctrine of ethics at times operates somewhat relentlessly over living beings to the extent that in this particular aspect it is named as death itself under the term Maara.

It is commonly accepted that the Buddha Gautama was a Sammasambuddha or a perfectly enlightened Buddha who has conquered all evil and became enlightened by himself and then promulgated the teaching he discovered thereby establishing a widely-accepted religious system. (saasana) in the world. To say that even the Buddha had to face some of the evil consequences of his past kamma may sound somewhat unusual.

Yet, it has happened so because the theory of kammic fruition has several divisions in its operation, depending on the type of kamma committed.

Accordingly, the actual fruition of a kammic action can take place either in the very life in which it was committed (dittha-dhamma) or in the succeeding life or in any of the future existences. Thus, in the case of the Buddha, even in his final existence as the Buddha, some of the left-over evil consequences surfaced and acted their part, although mildly, in the sense that such evil consequences did not result in their full force because he had become a Buddha.

The big moral lesson this phenomenon teaches us is that as the nature of kamma is its inevitability of fruition, one has the opportunity of regulating one's life along a less troublesome path in one' journey towards the ultimate freedom of Nirvana. In the case of gautama Buddha, certain acts committed by him have become responsible for the various forms of "sufferings" he had to face even in his final birth as the Buddha.

Accordingly, the six-year period of self-mortification he had to go through was the evil consequence of speaking disparagingly regarding the Buddhahood of the Buddha Kassapa, who was his predecessor, Gautama Buddha was missing the correct path to enlightenment for six years as the evil consequence of this calumny aimed at his predecessor.

He was once born as in the sudra caste as a drunkard named Munaali and he committed the evil of abusing a powerful paceekabuddha named Surabhi with the words "this monk is of evil behaviour (dussila) and given to all kinds of evil acts (paapadhamma)".

This had become the reason for his being opposed and challenged by the other religionists (teerthaka) even when he was biding his time for Buddhahood in the Tusita heaven. These teerthakas had gone to the extent of introducing and developing sixty-two evil doctrines in the Indian society thereby erecting a confused and hence a challenging backdrop for him.

By these activities they had earned much popularity and power in the contemporary Indian society thereby making his task much more difficult.

Even the accusation that the Buddha and his disciples had sexual connections with the woman Sundarie, whom they later murdered and attributed it also to the Buddha and the bhikkhus, was also as the consequence of this same else kamma.

Another past akusala kamma contributing to the calumny surrounding Sundarie was his using abusive language on a paccekabuddha named Isigana, calling him a "sensualist" and getting his pupils also to do the same when he was once born as a learned brahmin. It was also due to abusing a Buddha that he had to face the accusation of neglecting the woman Chincaa, when she claimed pregnancy through him.

Once he had killed the step-brother by hurling them down a precipice in order to appropriate the family wealth only to himself. It was as a result of this will act that Devadatta attempted to take his life by hurling down a rock on him, Once, as a boy playing on the public highway, he threw a stone at a paccekabuddha who was passing by.

This resulted in his having to face the attempt on his life by Devadatta through hired archers as contract killers. Once, born as a mahout, he drove his elephant against a paccekabuddha and this misdeed had the consequence in having to face the fierce elephant Nalagiri.

Born as a king once he passed judgement in a case by sentencing seventy individuals to death, which became the cause for his having to bear up severe pains when a splinter pieced his foot. As a fisherman's son once he enjoyed the suffering of dying fish when caught in a net.

This became the cause for his severe headache (seesa-dukkha) which set in with the hearing the news of the slaughter of the Sakyans by Vidudabha. In the time of Phussa Buddha he had ordered the bhikkus to live on barley instead of rice, resulting in his having to eat barley for three whole months at Veranja. For having killed a wrestler he had to suffer from a cramp in his back. Once as a physician he caused discomfort to a merchant by getting him to purge excessively, as a consequence of which he had to suffer his last illness of dysentery.

It was as a collective result of these many unwholesome acts that he became one of the most short-lived Buddha in history. However, owing to the six-year struggle of austerities, Gautama Buddha Sasana will last longer.

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International missionary monk from Sri Lanka

Singapore is a City State, that stirringly showcases the most sophisticated in the technologies of communication. The advanced urban comforts and facilities available to the citizens, invariably make one wonder if the 22nd century, had already incarnated itself in this City State, through some strange time-warp.

The wide range of sky-scrapers, with their perpetual heaven-ward urge, the rapid and sleek underground train-services, the clean, neat and ultra-modern network of interlacing speed-ways, streets and highways, punctuated by flyovers and underpasses, together, emphasise the uniqueness of this City-State of Singapore.

English version of Dhammpada

If this City-State is stunning in its infinite variety of urban attractions, the exquisite worldwide service rendered by a missionary Buddhist monk, resident in that city, is equally astounding.

Exactly a decade ago, in 1994, this missionary monk from Sri Lanka, Ven. Weragoda Sarada Maha Thera, set up an amazing record in communications technology.

That year, Ven. Sarada Maha Thera launched his English version of Dhammpada, titled "The Treasury of Truth". On the day that followed the launch, citizens of Singapore made over 2000 phone enquiries, about this publication. In the whole history of Singapore, never before had a book elicited so many phone calls, within the span of twenty four hours. The phenomenon earned feature-level recognition in "Straits Times".

This record breaking volume by Ven. Weragoda Sarada Maha Thera, the Chief Monk and Chief Administrator of the Singapore Buddhist Meditation Centre, is 4 1/2 kilos in weight and is over 800 pages of A-4 size, in format.

The text is elucidated by 426 especially commissioned illustrations in full colour. This is one of the most prestigious Buddhist publications, anywhere in the world.

The illustrations are the work of the Sri Lankan artist P. Wickramanayaka. The graphic personality of the volume was determined by Piyaratna Hewabattage. Edwin Ariyadasa edited the work, in his capacity as Editor-in-Chief of the Singapore Buddhist Meditation Centre. Singaporean Ang Lian Swee (Sita) and Sri Lankan Nun Sunanda handled the computer support for the work. An extensive team of devotees from Sri Lanka, Singapore and various other countries, assisted Ven. Sarada Maha Thera, in his noble effort to spread the word of the Buddha worldwide.

The glory of this magnificent work echoes right round the world even today. But this great publication is only one segment in the vast missionary service rendered by Ven. Sarada Maha Thera. His works represent, the high water mark of Buddhist Missionary services in the modern world.

The Venerable missionary monk was born on the 27th of November, 1941 in the village of Weragoda in the vicinity of the city of Galle. The child was raised in the bosom of a family that esteemed Buddhist culture. In his childhood he derived great pleasure, listening to Dhamma sermons and visiting the temple in his neighbourhood.

At the age of 12, the child was ordained a novice monk. At the very same auspicious hour of his ordination, the work on the new statue of the Buddha at the temple commenced. Strangely enough, it is this statue that adorns the cover of many of his publications including that of his 'magnum opus' Dhammpada translation. The statue was born along with his 'birth' as a monk.

Graduating from Sri Jayawardhanapura University, Ven. Sarada functioned as a teacher for a while.

Buddhist missionary work

The good fortune to serve the cause of Buddhism came his way, initially in Malaysia. When. Ven. Sarada visited Malaysia as an inexperienced and youthful monk, a helping hand was extended to him by Ven. Dr. K Shri Dhammananda Nayaka Maha Thera currently the Chief Prelate of Malaysia-Singapore. Ven. Sarada bagan his Buddhist missionary work as a Dhamma teacher at Mahindarama in Penang, Malaysia.

The main and the most influential chapter of his missionary activities began in Singapore, in 1979. In that year, with the help of a dedicated coterie of devotees, he established the Singapore Buddhist Meditation Centre.

Since 1979, he has brought over 270 Buddhist works - primarily for free distribution. This is how his 1994 Dhammapada Translation came to be published. This work proved the first in a whole series of noble Buddhist publications of an entirely new order.

This formidable array of books, brought out mainly through his individual initiative, could be equalled only by an outstanding publishing house. The special feature of these publications is their impressive typographical personality. Illustrations in full colour adorn them lavishly. This feature has a special attraction for the younger generation of our time, that enjoys a variety of media offerings in compelling hypnotic colour.

Ven. Weragoda Sarada Maha Thera's books in large format are generally, 'many works in one'. The book by him titled "Nature of Life and Death," that is published to put together, some precious and universal statements' made by the Buddha, to enable man to reconcile himself to the real nature of life and death, is an outstanding case in point, to show that a book by him is at times "many works in one." This contains, among others, Salla Sutta, Buddhanussati, Mettanussati, Asubhanussati and Marananussati.

Keen concern for the children

"The Greatest Man who ever lived - The Supreme Buddha" and the translation of "Mangala Sutta" which was launched in the city of Savatthi, where the Buddha originally delivered this Sutta (Discourse) are among the works that should be especially mentioned. His keen concern for the children is vividly reflected in the series of books he published with the younger reader in mind. "Parents and Children - key to happiness" and "Morals of the Young" are two of the works that focus on children.

Over and above the publications of works in print and electronic media, he organised holy events to promote Buddhist thought. He organised an exposition of the sacred relics of the Buddha at Phor Kark See Temple in Singapore. Hundreds of thousands of devotees paid homage to these sacred relics. The ordination of 65 young Singapore children, is among his missionary achievements.

When he launches his books and holds robe-offering ceremonies, he displays a compelling inventiveness, on most occasions. Once he held this ceremony on board a ship in Singapore harbour the ship sailed on while the guests participated in the launching ceremony and the robe-offering.

While spreading the word of the Buddha around the world, he is very much mindful of his duty by his motherland. He has established, with the generous assistance of his devotees in various parts of the world, a Senior Citizens' Home at Gonapola, Horana.

Through a Foster Parents Programme, he ensures the welfare of underprivileged children in some villages in Sri Lanka.

His latest initiative in his programme to promote the awareness of the Buddha and his teachings, is his series of works in the electronic media. Reflecting the latest developments in communication technology, he has moved on to the CD format.

The electronic version of the Dhammapada

Quite recently, he launched an E-book, containing the Sinhala, Chinese and English versions of the Dhammapada. This electronic version presents all the illustrations and the complete text of the original Dhammapada translations.

In addition the stanzas are recited in Pali, Sinhala, Chinese and English, so that one could read, see and hear the Dhammapada in the language version one prefers. Students of the Dhamma can study the extact pronunciation of the Pali text, in the sonorous tones of Ven. Weragoda Sarada Maha Thera.

One witnessed, what could very well be described as an astounding miracle, on the occasion of the ceremonial launch of this E-book.

In the days immediately preceding the launch, January rains relentlessly lashed Singapore. These January rains were described by The Straits Times as the heaviest in thirty years.

A miraculous phenomenon

But astonishingly, the day before the launch, the rains ceased suddenly. On the day of the launching ceremony held in the open air, not a drop of rain marred the proceedings.

How could one not characterise such a phenomenon as 'miraculous'? And, again, the next day the rains returned in their usual January fury.

A host of distinguished personalities assembled for the ceremony. They included Ven. Dr. K. Dhammananda Nayaka Maha Thera, Chief Prelate Singapore-Malaysia, Chief Abbot of Golden Pagoda Temple in Singapore, Ven. Shi Shao, Mr. Ajit Jayaratne, High Commissioner for Sri Lanka in Singapore and Mr. Ravi Bunger, Acting High Commissioner for India in Singapore.

The works of Ven. Weragoda Sarada Maha Thera have appeared in English, Sinhala, Chinese, Korean and Japanese versions.

Currently he is planning a fully-illustrated E-book of the Jataka Tales (Birth Stories of the Buddha).

The story of Ven. Weragoda Sarada Maha Thera, is the epic of a modern Dhammduta monk who has served the cause of Buddhism on an unparalleled scale.

A special compelling reason for appreciating and admiring his Dhammaduta service is that, he is of Sri Lankan origin. But, his work is truly transnational. His efforts do not recognise such divisions as caste, creed or race.

He dispenses to the modern world gripped in the throes of wars, conflicts, blood-shed and violence, the tranquilising message of the Supremely Englightened Buddha. This modern Dhammaduta monk utilising the most advanced technologies of communication is truly a spiritual hero.

- E.A.

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Did Malwatta Chapter refuse the Ordination of Ven. Ambagahawatte Saranankara (Later Ambagahwatte Indasabhavarananasami Mahanayaka Thera of the Ramanna Nikaya)?

This refers to the article bearing the title "Upasamapada, the Highest Bhikkhu Ordination" by Ariyadasa Ratnasinghe which appeared in the Daily News on April 19.

I wish to draw attention to the wrong information given in it of our Most Ven. Mahanayaka Thera, the founder of the Ramanna Nikaya. Also I wish to take strong objections, on behalf of the Ramanna Nikaya, to the distortion of facts pertaining to our founder Mahanayaka.

In the last para of the article, the writer, referring to the late Mahanayaka Thera of the Ramanna Nikaya says "He was not ordained by the Malwatta Vihara Bhikkhus as he was of Salagama caste". This is a categorically wrong statement and a distortion of the well known historical facts.

As everybody knows the Ramanna Nikaya has not restricted any particular caste. Its doors are open to everybody. Yet it is my duty to point out that our late Mahanayaka did not belong to the particular caste mentioned. This is not to endorse the caste principle followed in the Siamese Nikaya, nor do I attempt to comment on it. It is not my intention.

Yet I wish to point out that our late Mahanayaka belonged to the particular caste, which qualifies him to be ordained and receive Upasampada in the Malwatta Chapter, as per the tradition followed by them.

Therefore, prior to his establishment of the Ramanna Nikaya, he was ordained and later conferred upasampada under the Malwatta Chapter of the Siam Nikaya. Those fats cannot be disputed.

For the information of the general public and also to erase any misconception about our Mahanayaka Thera, created by the article, referred to, in the minds of the readers, let me give the following details about the early phase of the life of the late Mahanayaka of the Ramanna Nikaya direct from the authentic historical records.

The late Mahanayaka Thera was born on Nov. 16, 1832 at Ambagahawatte (present Totagoda), 3 1/2 miles of the Galle town. His father was Mates de Silva Madanayaka Ralahamy and his mother was Lenohamy Ratnayaka, the eldest daughter of Lokuralahamy of Idiwala Walawwa.

The Madanayaka couple had three sons, Orlis Madanayaka, Cornelis Madanayaka and Adrian Madanayaka (It was the second in the family, Cornelis Madanayaka, who was ordained and later became the founder Mahanayaka of the Ramanna Nikaya). He was also fondly called Vathimi Kumara Madanayaka, at home, by those very close to him.

A monk of the Siamese sect of Mahamodara Temple named Wilane Sumangala Thera, closely connected to the Madanayaka family, having read the horoscope of the child (Cornelis) proposed the fortunate child should be ordained and the parents agreed.

He was ordained on June 15, 1847 Thursday at the Tuwakkugala Wata Purana Temple at Galle, a temple belonging to the Siamee sect. His preceptor was Ven. Akmimana Sobitha Thera, the Head of the Temple, and his teacher was Ven. Wilane Sumangala Thera already referred to. The new Samanera was named Ambagahawatte Saranankara. He received his initial training and education under this preceptor Sobhitha Thera at the temple.

Subsequently Ambagahawatte Saranankara samanera was entrusted to Ven. Bentara Atthadassi Mahathera of the Siamese Sect Head of Bentara Vanavasi Temple, one of the most erudite and distinguished monks of the Low Country at the time for his higher education.

He studied under Atthadassi Thera at the Vanavasi Temple and his contemporaries at Vanavasa Vihara were Weligama Sumangala, Potuwila Indajothi, Yatramulle Dhammarama, Kommala Indasara Theras etc. who later attained to distinguished positions in the sasana.

When Samenera Saranankara reached the prescribed age for his upasampada Ven. Bentara Atthadassi Thera made necessary arrangements for his upasampada. In order to receive the upasampada the teachers had to take their pupils to Malwatta, Kandy.

Travelling those days was difficult. However, Ven. Atthadassi took his pupils to Malwatta, Kandy, for the upasampada ceremony and the Samanera Ambagahawatte Saranankara was established in the higher ordination (upasampada) on 15th May 1856 at Malwatte Chapter. The Upasampada register would testify to this. The Ven. Mahanayaka Thera of the Malwatta Chapter at the time would have been Ven. Parakumbure Sri Vipassi Mahanayaka Thera (1850-1862).

It is said that there has been some controversy between Malwatta and Asgiriya, at the time over the Upasampada. Ven. Saranankara was not satisfied with the upasampada he received from Malwatta. He decided to obtain Upasampada from outside.

He left from Galle Harbour to Ramanna (Burma) on 10th October 1860. He received Upasampada from Neyyadhamma Sangharaja on 12th June, 1861 and he was given the new name Indasabhavarananasami after the confirment of the upasampada. He returned and landed at Galle on 18th August 1862.

He was able to establish the Ramanna Nikaya at the Upasampada Ceremony held on 12th June 1863 in a pavilion built in the Mahamodara River Galle. This is a long story cut short sufficient for the purpose. The history should not be distorted. When a mistake is made inadvertently or otherwise, it is necessary to correct it without delay for the sake of posterity.

Ven. Pandit Balangoda, Pannavamsa Thera, Anunayaka of the Sri Lanka Ramanna Maha Nikaya

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