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'The greatest combination of heart and brain ever existed'

by Aryadasa Ratnasinghe

‘Raja Ne Ella’ (The waterfall where the king bathed) is situated on Ratnapura Marapana main road. Not much known, young Samanera bhikkhus from the nearby pirivena use this waterfall for their ablutions. (Pic. Avinash Bandara)

"Show me in history one character who has soared so high above all. The whole human race has produced one such person, such high philosophy and such wide sympathy. The great philosopher, preaching the highest philosophy, yet has the deepest of sympathy for the lowest animals, and never puts forward a claim for himself.

The history of humanity shows him to have been the greatest man ever born, beyond compare, and the greatest combination of heart and brain that ever existed".

- Swami Vivekananda (1862-1909)

For 26 centuries Buddhism has satisfied the spiritual needs of the people and, even today, it has gained ground, both in the East and in the West, as a realistic moral philosophy, incomparable with other religions and their respective teachings.

Buddha's message of truth ('sacca') and compassion ('karuna'), for all living beings, both man and animal alike, radiated in all directions, and millions of people have come under its influence, to lead a new way of life, in conformity with Buddha's exhortation "Atta hi attano natho ko hi natho paro siya" (Oneself, indeed, is one's saviour, for what other saviours wold there be?).

Among the world religions, viz: Hinduism, Christianity, Islam, Jainism, and Zoroastrianism, Buddhism is unique in most respects, and shows the errors of monotheism, atheism, fatalism, nihilism, agnosticism, polytheism, materialism, sensualism, asceticism and deism, by analysing the mistaken views of such beliefs. Buddha pointed out that there is nothing called permanent in this world, and everything is destined to perish one day.

He said "Sabbe sankhara anicca" explaining the natural phenomenon, which is taught in Buddhism as the absolute truth ('parama sacca'), and one has to realise it to attain the most sublime state of Nibbana ceasing rebirth. It is the aspiration of every Buddhist to attain this super-mundane state, not to be reborn and undergo the vicissitudes of old age and death ('jara, marana').

Buddhism does not believe in a Creator god, nor in any unseen Supermundane Power, nor in an Almighty Being, who is omniscient and omnipotent, who is transcendent and related to the cosmos as the Creator of heaven and earth, and man in His own image.

In Hinduism, it was the Great Brahma (Pitamaha), who created the world and man on it. According to the Hindu concept of creation, the brahmins were born from Brahma's mouth, the warriors from his shoulders, the peasants from his stomach and the low-caste untouchables from under his feet.

These four castes came to be known as 'varnas' to mean brahmanas, kshatriyas, vaishyas and sudras, which still exist in India among the Hindus.

One of the fundamental differences between Buddhism and other religions is that Buddhism rejects the belief in a soul as mere fiasco and illusionary. The soul (atman) is usually recognised as the principle of life, the ultimate identity of a person or the immortal constituent of self.

The Anattalakkhana Sutta of the Mahavagga, Samyutta Nikaya, explains the theory of soullessness (anatta). Once the Buddha while dwelling at the Deer Park at Isipatanaramaya near Benares, addressing the band of 'pancavaggiya' bhikkus, said: "If, O bhikkhus, there were to be a soul or an permanent unchanging entity created by a god, then this body would not be subject to suffering. In like manner, feelings (vedana), perceptions (sanna), mental states (sankharas) and consciousness (vinnana) are soulless.

With craving (tanha), one erroneously thinks 'This is mine'. With pride (mana), one thinks 'This am I'. With false view (micca ditthi) one thinks 'This is my soul'. These are the three misconceptions (mannana) which have to be avoided to understand 'anatta', e.g. 'This is not mine ('n'etam mama), 'This am I not' (n'eso hamasmi). 'This is not my soul' (na me so atta).

Apart from mind and matter ('nama, rupa'), Buddhism, unlike other religions, does not assert the existence of an initial soul, which man is supposed to posses in a mysterious way of an equally mysterious source. When it comes to the question of rebirth, Buddhism denies that the soul of the dead has come into life again.

In the Visuddhi Magga, Buddha says: "na ca so na ca anno" (neither the same nor yet another). It means that rebirth is the result of previous 'kamma' (actions volitional), and has nothing to do with an immortal soul hidden in the body cavity. To justify the existence of endless felicity in an eternal heaven, and unending torments in an eternal hell, it is absolutely necessary to postulate an immortal soul.

The biblical saying that "The Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life, and that man became a living soul" (Genesis 2:7), or the theological assumption that a personal creator has breathed an immortal soul (generally regarded as a partner of the Divine Soul), into man, and the cosmological proof that the moral order of the world demands the eternal existence of the human soul, is not compatible with the sublime doctrine of the Buddha.

Bertrand Russell (1872-1970), the great philosopher and mathematician, the champion of nuclear disarmament and the winner of the Nobel Prize for literature in 1950, has expressed the view that "the old distinction between soul and body has evaporated quite as much, because matter has lost its solidarity and mind has lost its spirituality. The psychological belief in an immortal soul can claim no support from science. Buddha was able to discover this 2,600 years ago, when science was not in its infancy."

It is said that the ethnological proof (that the belief in immortality, like the belief in God, is an innate truth common to all humanity) is considered as an error, and the ontological proof (that the soul, being a simple, immaterial and indivisible entity, cannot be involved in the corruption of death), is based on the entirely erroneous view of the psychic phenomena and a spiritualistic fallacy.

The distinguished psychologist, Watson, speaking about the soul, says: "No one has ever touched a soul, or has seen one in a test tube, or has in any way come into relationship with it he has with the other objects of his daily experience! Nevertheless, to doubt its existence, as a matter of truth, is not within the purview of other religionists.

According to the Buddha, this soul theory is a complete superfluity, as far as seen according to the actually verified facts of conscious experience. Factually speaking, Buddhism is not a religion though it is generally called so.

The word 'religion' is derived from the Latin 'religare' (i.e., to bind to the Will of God). Buddhism has no such binding towards any divine authority.

According to dogmatic theology, "religion is the belief in, or the recognition of, or an awakened sense of a higher unseen controlling power, with emotion and morality attached to it, or the devoted fidelity towards God! Since none of these are coherent in Buddhism, it is, in real sense, not a religion, but a philosophy based on 'dharma' (the liberating law discovered and proclaimed by the Buddha), which is embodied in the Four Noble Truths ('Cattari ariyasaccani').

These Truths are (i) suffering (dukkha), (ii) the origin of suffering (samudaya), (iii) the cessation of suffering (nirodha) and (iv) the magga or the way to the cessation of suffering. The first is to be comprehended, the second, which is craving, is to be eradicated, the third which is Nibbana, is to be realised, and the fourth, which is the Noble Eightfold Path ('ariya attangiko maggo'), is to be developed.

The Noble Eightford Path consists Right understanding (samma ditthi) Right thoughts (samma samkappa), Right speech (samma vaca), Right action (samma kammanta), Right livelihood (samma ajiva), Right effort (samma vayama), Right mindfulness (samma sati), and Right concentration (samma samadhi).

This is the unique path to Enlightenment. From a philosophical point of view, these eight factors are the eight mental states found in the supra-mundane consciousness, which has Nibbana as its object.

This is also known as the Middle Path which the Buddha sought by rejecting the extremes of self-mortification (Attakilamatanuyoga) and self-indulgence in sensual desires (Kamasukhallikanuyoga), which in his dawn for the Truth, found to be worthless and ignoble.

Thus cognising and perceiving in his mind the futility of asceticism, which the Buddha practised for 6 years, under the great teachers Alara Kalama and Uddaka Ramaputra, he became delivered from corruption of sensual craving, from craving for existence and from corruption of ignorance ('avijja').

He said to himself "Delivered am I (vimutto'smi). Then he realised "Birth is ended, fulfilled the holy life, done what was to be done and there is no more of this state again" (Khina jati vusitam brahmacariyam katam karaniyam naparam itthattaya).

There is nothing called 'sin' in Buddhism, although it is interpreted as 'papa'. Sin in Buddhism is synonymous with 'akusala', and differs from the Christian idea. Sin to the Buddhist is mere ignorance of stupidity.

The wicked man is an ignorant man. He 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 through prayers. Buddhists do not pray but worship the Buddha with complete faith and devotion.

The Buddhist does not believe that the sinner can escape the consequences in prayerful attempts to bargain with God. Buddhism teaches that everyone is responsible for his own good and bad deeds, and that each person can mould own way, either to do good or to do bad.

In Buddhism, unlike in other religions, is found a comprehensive system of ethics and transcendental metaphysics embracing a sublime psychology never before made known by any religious teacher or philosopher or sophist. To the simple minded, it offers a code of morality and to the earnest student a system of pure thought.

But, the basic doctrine is the self-purification of man. Spiritual progress is impossible for him, who does not lead a way of purity and compassion towards all living. Buddha promulgated his system of philosophy after having studied all religions that were in vogue during his time. In the Brahmajala Sutta, sixty-two creeds are discussed.

In the Kalama Sutta, Buddha says: "Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for may generations. Do not believe in anything because it is spoken and rumoured by many. Do not believe in anything simply because it is found written in your religious books.

Do not believe in anything merely on the authority of your teachers and elders. But, after observations and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it".

To the ordinary householder whose highest happiness consists in being wealthy in this world and going to heaven thereafter, Buddha inculcated a simple code of morality known as the 'pancaseela' (the five vows of moral conduct), i.e., abstain from killing, abstain from theft, abstain from sexual misconduct, abstain from falsehood and abstain from drinking intoxicants and stupefying drugs.

These vows keep a person aloof from all vice and lead him on the way to spiritual purity. The ultimate goal of the perfect man is eternal peace. To show humanity how to realise this state, Buddha promulgated the Middle Path with Nibbana is main objective.

Not a single page of Buddhist history has ever been lurid with the light of inquisitorial fires, or darkened with the smoke of heretic or heathen cities ablaze, or red with blood of the guiltless victims of religious hatred. Buddhism wields only one sword, the Sword of Wisdom, and recognises only one enemy i.e., ignorance. This is the testimony of history, and is not to be gainsaid. In these respects, Buddhism is unique in its presentation.

The basic doctrine of Buddhism is to relieve human suffering. A life of sensual pleasure is condemned because it only helps to prolong suffering.

******

On what can be done and cannot be done

by Kingsley Heendeniya

This essay is about what, as householders, we can achieve in Dhamma and cannot. It is only after a proper understanding of Dhamma that we can arrive at this frank conclusion. To realise what we can do and cannot do, we must understand both, chiefly what we cannot, and why. From the plethora of words we have to understand the basic.

Consider the following list: anicca, dukkha, anatta; rupa, vedana, sanna, sankhara, vinnana; avijja, namarupa, salayatana, phassa, tanha, upadana, bhava; mahabhuta, akasa, dhatu; citta, cetana, mano, kamma; anusaya, kilesa, asa, ahara, gaha, nivarana, samyojana, sila, saddha, viriya, sati, sampajanna, samadhi, panna, ditthi; passadhi, upekkha; sakkaya, sakkayaditthi, atta, mana; nekkhamma, samudaya, viraga, nirodha, pahana, paticcasamuppada; yathabhutanana, abhinna, parinna; magga, phala.

No other spiritual teaching contains a formidable list of words having meanings with subtle and crucial differences. Understanding Dhamma properly is a very difficult task.

Firstly, it requires motivation leading to commitment, and ordered effort to learn and memorize. The majority of householders are both unable and unwilling to do this. Even the above short list may bring despair and discourage most people to try. So what is to be done?

The first requirement is to know that Dhamma cannot be learnt without guidance from a teacher who has attained the path. Self-study is dangerous. Secondly, a mixed bag of teachers is harmful and a waste of time already running short for many of us.

Thirdly, know that the suttas at the deep end are addressed only to bhikkhus, sekhas and aryasavaka. It is impossible for householders to practise satipatthana, anapanasati and kayagatasati in order to attain Nibbana. I do not say that there is development of mindfulness of breathing for one who is forgetful, who is not fully aware, says the Buddha in the Anapanasati Sutta.

The obstacles are too many for a householder to maintain mindfulness all the time. To realise this, it is necessary to have an understanding of the objective of Dhamma. Study leads to reflective acceptance (ditthinijanakkanti) of what can be done and cannot be done under given conditions, and why.

The writings of Venerable Nanavira Thera are the best teacher available to us at the present time.

The dhamma he has discussed are essential to lead to magga. Venerable Nanavira Thera was free from responsibilities, desires, habits, inclinations, adherences, practices and non-Dhamma we experience. It is possible for lay persons to reach sotapatti with guidance from his experience. As he says, his notes have to be studied alongside the suttas and texts that he recommends. His letters show that he has written.

Notes on Dhamma for intelligent lay people. We should try hard to understand all of them. That requires many hours of secluded persistent effort and contemplation.

That his writings are difficult is the very reason to make the effort. If easy, then it must mean that the Dhamma is not profound, subtle and difficult as the Buddha says.

Study the Anathapindikovada Sutta (No. 143, Majjhima).

The event is when the great benefactor of the Buddha is dying. It is a good example of a householder benefiting from the Dhamma at his deathbed. A time will come when we shall reach that bedridden stage and have to depend on prior understanding and mental training as it was with Anathapindika.

It would be tragic if after being exposed to Dhamma we pass away without gaining anything worthwhile. The sutta is constructed on phassa. Venerable Sariputta advises Anathapindika not hold to 10 things in consciousness as outlined below.

* The internal salayatana - eye, ear, nose, tongue, body, mind.

* The external salayatana or percepts - form, sound, odour, taste, touch, ideas.

* Vinnana dependent on the salayatana - namarupa saha vinnana.

* Phassa - contact with self.

* Six kinds of feelings dependent on phassa leading to tanha and upadana.

* The mahabhuta which are the origin of this body - dhatu manasikara.

* The five khanda affected by upadana that are the origin of sakkayaditthi or personality.

* The immaterial or arupa feelings and perceptions.

* Desires of this world and for the world beyond - anabhiratta sanna.

* Whatever is experienced, sought and pondered - yathabhuta.

* This is an exposition of the genesis of dukkha. The dependent structure of arising is embedded in consciousness that is stained by the kilesa, from ignorance of Dhamma.

The way to cessation, to extirpation of them is what the Buddha teaches.

He assures us that they can be removed gradually by minimizing and controlling contact.

It can be done only by consciousness purified by wisdom and insight of the delusion of the delusion of a self.

Mahanama, there is still a state unabandoned by you internally owing to which at times states of greed, hate and delusion invade your mind and remain; for were that state already abandoned by you internally, you would not be living the home life, you would not be enjoying sensual pleasures. It is because that state is unabandoned by you internally that you are living the home life and enjoying sensual pleasures.

The Buddha is referring to progress beyond sotapatti whereof the five lower fetters (orambhagiya samyojana), kamatanha (sensual pleasure) and vyapada (ill will) remain while sakkayaditthi, vicikiccha and silabbata paramasa are overcome. Since nearly all of us are unable to abandon home life, it is wise to settle to strive to attain sotapatti and enter the stream to Nibbana.

******

Final liberation

from the Chabbisodhana Sutta

Venerable Friend, how do you know,
How do you see?
That in your mind and body
All is uprooted,
Self and all its illusions,
And the tendency to conceit?
Friends, I was an ignorant worldling
Till I heard the Buddha and the Sangha,
And was instructed in the Dhamma.
I acquired faith in the Blessed One,
Accomplished and fully enlightened.
I shunned the busy world and went forth,
Into homelessness, donned the yellow robe.
Shorn, abandoning fortune and kin,
With a bhikkhu's training and way of life,
I purified my mind from doubt,
From the five hindrances,
From failings that weaken,
From sensuality and unwholesome states,
To the rapture and disciplined thought
Of the First Bliss.
Thought stilled, I entered into the Second Bliss,
And with rapture abandoned, I entered
The Third Bliss.
Transcending pleasure and pain,
Into equanimity and mindfulness,
I entered and abided in the Fourth Bliss.
Mind concentrated and purified,
Bright, unblemished,
Disciplined, steady and calm,
I looked within for final traces of the taints,
With direct knowledge of suffering,
Its origin, cessation, and the way to its cessation,
I know the taints, their origin,
Their cessation and the way to their cessation.
When I knew and saw this,
Came the full, complete and final liberation,
From the taint of sensual desire,
From the taint of being,
And the taint of ignorance.
I had direct knowledge that birth is destroyed
The holy life has been lived,
What has to be done has been done,
There is no more coming to any state of being.
Thus, Friends, seeing and knowing this body,
Its consciousness, the world as it really is,
Without self, grasping and conceit,
I have complete liberation.

- U. Karunatilake.

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