Buddhist Spectrum

Complex concepts in Buddhism for worldly well-being

Yapa A.D.S.K. Wickramasinghe

It is a well accepted fact that, by following the teachings of The Buddha, we will be able to lead a decent and peaceful life in this birth (bhawaya); be assured of a good life after death and more importantly, we would finally be emancipated from all the worldly sufferings or 'duhkkas'.

It is believed that, teachings of The Buddha are contained in the 'Thripitakaya' and the 'Abhidharmaya' is the Pitakaya or sector mainly devoted to discussing the four 'paramartha dhammas' or four major concepts ('Chiththa', 'Chaithasika', 'Nirvana' and 'Rupa') in Buddhism.

Although, the path to Nirvana is through 'Vidharsana' Meditation and 'Saptha Visudhdhiya' as envisaged in the 'Visudhdhi Margaya', a detailed knowledge of the 'Abidharmaya' is indispensable in this respect. It is interesting to note that findings and discoveries in modern science are now in the process of getting closer to the complex concepts enshrined in the 'Abhidharmaya'.

In 'Vidharshana' meditation, prominence is given to thilakshana bhavana or meditation on the three Characteristics of 'Sanskara' - the meditation on 'Anichcha', 'Dukka' and 'Anathma' of the 'Nama' and 'Rupa'. The 'rupa' is meticulously considered in 'Abhidharmaya', facilitating this endeavour.

When compared to the other 'paramartha dhammas', the 'rupa' is less complex in 'Abhidharmaya' and therefore let's try to consider this in some detail. The Buddhist texts consider 'Rupa Kalapa' or matter zones - formed by the combination of the four basic elements - 'patavi', 'apo', 'thejo' and 'wayo' - as the smallest form of matter.

This is not only different from the atom that is explained in science, but also much more smaller than the atom. An atom is supposed to contain many 'rupa kalapas'. However, the atom was, a few decades back, considered in science as the smallest form of matter and indivisible - no further division was possible. (Interestingly enough, if we take time to refer to the 'Yogachara Bhumishasthraya' related to the Mahayana sector, it would not be difficult to find that the contemporary 'Theory of the Permanence/the Indivisibility of the Atom' had been shattered thousands of years ago!)

Another few decades passed before it was discovered that the atom in fact had three sub - atomic particles - the proton, neutron and electron. Later on, more sub-atomic particles were discovered.

Judging by the emergence of new discoveries, eventually, it will be discovered that even the sub-atomic particles are made of something even smaller - most probably made of the rupa kalapas discussed in Abhidharmaya. Another attribute of the 'rupa kalapa' is its very brief existence.

It takes only a split second for the 'rupa kalapa' to come into being ('uthpada'), exist ('sthithi) and cease ('bhanga') in quick succession. Originally, the atom or sub - atomic particles were not supposed to possess this characteristic.

However, it has been discovered recently that, there really exists an extremely short-lived atom like entity, comprising both matter and antimatter. Therefore, it appears that, the brief existence of a super small matter ('rupa kalapa') mentioned in the teachings of The Buddha, more than two thousand five hundred years back is now being established scientifically.

Even the tiniest particle of matter has millions of 'rupa kalapas'. As the 'rupa kalapa' in its cessation gives birth to another similar set of 'rupa kalapas', a dynamic equilibrium is maintained - at a given moment -in a given particle and as a result of this, a significant diminishing of matter or change of matter cannot be observed in short time.

However, when the living organisms get older, this re-creation or reproduction ability of the 'rupa kalapas' becomes weak due to a number of reasons, breaking the apparent equilibrium mentioned above, exhibiting a marked change in matter and that is where the ageing process becomes externally visible.

This extremely short-lived nature of the 'rupa kalapa' and the influence of external agents ('prathya) on the new production of 'rupa kalapa' explain why the tissues of living organisms change or deform - sometimes causing diseases - due to external factors like ultra violet rays, chemicals, physical contact, lack of nutrition etc.

The fact that; 'the ability of external agents to modify the nature of the tissues is due to the attributes of the 'rupa kalapa", as detailed in Buddhist text, can be very useful in science including the medical science.

There is a lesson for us too. Care must be taken in exposing (or over exposing) our bodies or organs to unfamiliar and untested external agents ('prathya'), because these can affect the cell structure, due to 'rupa kalapa' deformations, causing unnecessary problems. The same could be true with respect to exposing our mind also to unsuitable 'prathyas'! This is an area worth discussing in detail in future.

Details related to the nature of 'rupa' found in 'Abhidharmaya', significantly facilitates the much emphasized 'Thilakshana Meditation' ('aniththa', 'duhkka' and 'anaththa') in 'Vidharshana'.

However, this brief discussion above on just one topic from the 'Abhidharmaya' clearly indicates how beneficial the teachings of The Buddha could be, for the well-being of the human beings even with respect to his worldly ('lowkika') matters.

An in-depth study of the other more complex 'Paramartha Dharma', specially the 'chiththa' and 'chaithasikha' which are directly related to the human mind would be more beneficial for human beings, who are now in the fast track towards 'development', paying minimal or least attention to this important entity - the mind.

The writer is a former Director of Education.

Taking refuge in the three treasures

John Daido Loori, Roshi

When I listen to the precepts, the vows, and the service dedications, when I feel my body in the bows, when I connect with the Buddhas and ancestors in the daily liturgy, I am touched by an incredible sense of gratitude for having the opportunity to hear, experience, and participate in these teachings at this time. I know it is a gift that I will never be able to repay. It makes me wonder how often any of us appreciates how profound this practice is.

Do we really hear it? Do we sense it? Do we feel it with our bones, right down to the marrow, with every cell in our bodies - or is it just another fling, a dharma fling?

It is vitally important to appreciate this life. In one sense, that is what taking refuge in the Three Treasures really is about, appreciating our life, appreciating all life, waking up again and again to that feeling.

People ask, "How can I deepen the teacher-student relationship?" It is like asking, "How can I love you?" Is there a book of instructions on how to love? Does the baby get taught how to love its mother, the flowers, the earth, and the rain? In Zen training we say, "Really put yourself into it," but what does that mean?

It means to take refuge and to be protected by the Three Treasures? We chant, "Being one with the Buddha, being one with the Dharma, being one with the Sangha." Those are the Three Treasures, but what does it mean to "be one with?" This is what we need to see, to realize clearly and personally.

The way we use the word refuge is taken from the Japanese term kie-ei. Kie-ei consists of two characters. Kie means "to unreservedly throw oneself into," no holding back, no way out, no safety net, harness, or rope. That is the way you work with a kian - unreservedly. That is the way a parent rescues a child who is in danger. The parent does not think about himself or herself.

The parent does not hesitate for a second. The second character, ei, literally means "to rely upon," in the way that a child leaps into a parent's arms, trusting unequivocally.

I remember when my children were young. They were able to stand by themselves but couldn't yet walk, and I would stand them up on the dresser and say, "Jump!" They would throw themselves into space, knowing I would be there. They had a complete sense of trust and unwavering commitment.

Blossoms among the leaves

You have seen the blossoms among the leaves;
tell me, how long will they stay?
Today they tremble before the hand that picks them
Tomorrow they wait someone's garden broom
Wonderful is the bright heart of youth
but with the years it grows old
Is the world not like these flowers?
Ruddy faces, how can they last?

Han-Shan