[Today is Il Pasalosvaka Poya]

Significance of Il Pasalosvaka Poya

Rupa BANDUWARDENA

Il Poya is rather the climax of the Vassana season. After attaining enlightenment Sakyamuni Gautama proceeded to Saranath and preached His first sermon to the five ascetics.

According to ancient chronicles the first Vassana was observed at Isipathana in Benaras. Later, Yasakula Putra and his 55 disciples listened to his discourses with utmost faith and attained Arhantship. The Buddha addressed the 60 Arhants who observed Vassana thus:

“Caratha Bhikkawe Charikang Bahujana Hithaya, Bahujana Sukhaya, Lokanukampaya Aththaya Hithaya Sukhaya Devamanussang”

The Buddha said: Go forth Bhikkhus into the world taking the message to them, explain to them what I have explained for the well-being of the majority for the solace of the majority, show them how one could be of service by going to meet those in distress those suffering in pain out of loving kindness and compassion to all divine and human beings, indulge in this sasanic tour.

It was on Il Full Moon Day that the 60 disciples were sent in different directions on this great mission of preaching His doctrine of Dhamma - the code of conduct taught in Buddhism based on discipline which implies moral excellence.

Having sent them on this great mission, the Buddha Himself set out for the city of Rajagaha where on his way He met hermit monks, the three brothers, Uruwela Kashyapa, Nadi Kashyapa and Gaya Kashyapa with their retinue at Uruwela Grama.

It was on Full Moon Poya Day that they had all been miraculously won over by the Buddha helping them to lead a conflict free life attaining Arhantship after the deliverance of the “Aadiltapariya Sutta”.

It is interesting to note that they were Brahmins who displayed their version which the Buddha dispelled with His absolute knowledge of the Dhamma.

This celebrated religions event no doubt a worthy noble undertaking, too occurred on this Full Moon Day. Another major event of this Poya is the receipt of permission (Niyatha Vivarana) by Bosat Maitriya to be the next enlightened one.

A wealthy Buddhist in Sankassapusa known as Siriwardana had entered the Order as Bhikku Ariya Maitirya teaching a life of piety and sanctity.

It was with utmost faith and overwhelming Sraddha that he had entered the Order as Bhikku Ariya Maitriya teaching a life of piety and sanctity. It was with utmost faith and overwhelming Sraddha that he had offered his new robes to the Sakyamuni on his arrival at Sankassapusa.

The Buddha with his divine vision and insight, predicted that he will be born the next Buddha in time to come. Hence Il Poya has a special, significance regarding the emergence of the future Buddha, giving the signal for the Buddhists to await the great occasion.

This day is also related to the attainment of Sothapanna (Sovan) by Rupasasa Matha, the mother of Venerable Sariputta.

It was really astonishing to hear of the attainment of Arihantship by all Venerable Sariputta’s brothers and sisters except the mother who was supposed to be of incorrect faith totally due to her being unearned in the Buddhist doctrine.

Venerable Sariputta a noble disciple who had perfect confidence in the Dhamma possessing the right view, learning that his life span is going to be over, sought the permission of the Buddha to visit his native place.

Ven. Sariputta an erudite scholar, due to his eminence and esteem in the Sasana foreseeing the good fate of the mother, was determined to come to her rescue and put her on the correct path which he did before his Parinibbana. Consequently she attained the state of Sovan purely due to his efforts.

Thus the foremost disciple of the Buddha fulfilled his duty by her and finally he passed away. His Parinibbana too happened on this full Moon Day.

The Il Full Moon Day marks the end of the Vassana season - the three months retreat the Bhikkus observe. Those who observe Pasu Vas (the period after the observance Pera Vas) the Vassana Season is terminated by this Full Moon Day. All these sacred religious events highlight the importance of this day to the Buddhist world.

Wisdom and Samadhi - two way process

Ven. Acariya Nanasampanna Thera

A person, who wants to train his heart to become skilful and to know what is behind the deluded tricks of the defilements (kilesas), must not be attached to study and learning in Buddhism to such an extent that it gives rise to the defilements.

But also he must not abandon study and learning, for to do this goes beyond the teaching of the Lord. Both these ways are contrary to the purpose which the Buddha desired that one should aim at.

In other words, when one is practising meditation for the purpose of developing Samadhi, do not let the Citta grasp at what it has learnt by study, for it will be led into thoughts of the past and future.

One must instead make the Citta keep to the present, which means that just that aspect of Dhamma which one is developing must be one’s only concern.

When there is some question or point of doubt in connection with one’s Citta which one is unable to resolve, one may then check it by study and learning after one has finished one’s meditation practice.

But it is wrong to check one’s practice all the time with what one has learnt by study, for this will be mere intellectual knowledge, and not knowledge which comes from development in meditation and it is not the right way.

Summarising the above: If the Citta attains calm with an object of calm (Samatha), that is, with a preparatory repetition that comes from an aspect of Dhamma that one is developing, one should continue with that method.

But if it attains calm only by the use of wisdom, using various expedient methods to overcome difficulties, then one should always use wisdom to help in the attainment of calm.

The results which come from training in both these ways (i.e. Samadhi develops wisdom, and wisdom develops Samadhi), are the development of Calm and Wisdom, which will have a hidden radiance coming from the calm. Samadhi is by name and nature “calmness”.

It is of three kinds as follows:

1. Khanika Samadhi - in which the heart becomes unwaveringly fixed and calm for a short time after which it withdraws.

2. Upacara Samadhi - of which the Buddha said, that it is almost the same, but it lasts longer than Khanika Samadhi. Then the Citta withdraws from this state.

3. Appana Samadhi - is Samadhi that is subtle, firm, and unwavering, and in which one can remain concentrated for a long time. One may also remain concentrated in this state, or withdraw from it as one wishes.

In Upacara Samadhi, when the Citta has dropped into a calm state it does not remaining that state, but partially withdraws from it to follow and get to know about various things which have come into contact with the heart.

Sometimes something arises concerning oneself and one sees a vision (Nimitta) which is sometimes good and sometimes bad, but inthe first stage the nimitta will generally be something about oneself. If one is not careful this can lead to trouble, because Nimittas which arise from this kind of Samadhi are of innumerable varieties.

Sometimes in front of one there appears an image of oneself lying down dead, the body decayed and swollen, or it may be the dead body of someone else. Sometimes it is a skeleton, or bones scattered about, or may be one sees it as a corpse being carried past.

When such a nimitta appears, a clever person will take it as his Uggaha Nimitta; in order that it may become the Patibhaga Nimitta, because this will steadily lead to Samadhi becoming firm and to wisdom becoming penetrating and strong.

For a person, who has a strong ability in maintaining a detached rational attitude, to be successful in gaining value from such a nimitta he will always tend to develop mindfulness and wisdom (Sati-panna) when faced with it.

But there are a lot of people whose natures are timid and easily frightened, and Upacara Samadhi may do harm to the Citta of a person of this type because this class of Samadhi is of many different kinds and many frightening experiences can occur.

For example, the image of a man may appear, whose bodily shape, colour and social position are all frightening, and he may appear as though about to slash at one with a sword, or to eat one.

If however, one has little fear and is not timid, one can suffer no harm in such circumstances and one will learn more and more methods of curing one’s Citta from these kinds of nimittas, or Samadhi.

But with a timid person - who usually tends to look for fearful things - the more he sees a frightening nimitta the larger it becomes, and at such a time he may unfortunately be driven mad.

As for external nimittas which come and go, one may or may not know whether a nimitta is external or whether it arises from oneself. But when one has become skilled with internal nimittas which arise from oneself, one will be able to know which are external nimittas.

External nimittas are associated with many different happenings of people, animals, pretas, bhutas (ghosts of the dead), the son of a Deva, a Devata, Indra, or Brhama, any of which may at that time be associated with one’s Samadhi, even as one talks to a guest who comes on a visit.

When such incidents occur they may last for a long or short time depending on how long the necessary conditions last that are required for such happenings.

Sometimes however, the first set of conditions dies away and another set of conditions arises continuing from the first set, which is not easily brought to a close for the theme may be of short or long duration. When it dies away and the Citta withdraws, it may have spent several hours in this state.

For however long the Citta remains concentrated in this kind of Samadhi, when it withdraws one will find that it has not increased one’s strength of Samadhi, nor made it more firm and durable, nor will it have helped to develop and strengthen one’s wisdom. It is like going to sleep and dreaming, when one wakes one’s mind and body will not have gained their full strength.

But when one withdraws from the type of Samadhi in which one became concentrated and remained in this one state, one will find that the strength of one’s samadhi has increased and it has become more firm and durable. Like someone who sleeps soundly without dreaming, when he wakes his body and mind will feel strong.

In Upacara Samadhi, if one is still not skilled and does not use wisdom to be careful and watchful on all sides, it may cause much trouble and can drive one mad. Those people who practice meditation generally call this state “Broken Dhamma”, and it comes about because of this type of Samadhi. But if it is done with due care it can be of value in connection with some things.

As for the Uggaha Nimitta which arises from the citta, as was explained at the beginning of this chapter, this nimitta is the most suitable basis for the development of the Patibhaga Nimitta, which accords with the principles of mediation of those who want a method which is both skilful and truly wise, because this is the nimitta that is associated with the Ariya Sacca (Noble Truths). One must absorb the impression of the Patibhaga Nimitta into one’s heart, then it may be considered to be the Ariya Sacca.

Both Nimittas which arise from oneself and those which come from external sources may lead to trouble if one is a timid person, and it is important to have wisdom and courage when things happen. But one who has wisdom is not one-sidedly biased against Upacara Samadhi. It is like a poisonous snake, which although dangerous, is sometimes kept by people who can benefit from it.

First ever bhikkhu sanatorium in country

Nadira GUNATILLEKE

Ven. Dr. Rathgama Sugathawansa Thera is in the process of building the first ever bhikkhu Sanatorium in Sri Lanka. A meditation centre and a Buddhist temple too will be part of the sanatorium.

A bhikkhu sanatorium is a special place that offers medical care for bhikkus who fall sick. These type of institutions are established in other Buddhist countries such as Japan and Thailand. The sanatorium will provide medical care for aged and sick Sri Lankan bhikkus.

At the moment there is no specific institution to carry out this service other than State and private hospitals.

The Ministry of Urban Development and Water Supply has already allocated a land from the Galagoda housing project, Hikkaduwa for this project. Ven. Dr. Rathgama Sugathawansa Thera requests financial assistance from those who are willing to assist this project which will cost Rs. 1.35 million.

Completion of the project will benefit the bhikkhus who fall sick.

Ven. Dr. Rathgama Sugathawansa Thera (D.A.M.S.(Ceylon), M.D.Ms.C (Germany), M.Ac.F. (China) is a doctor who has treated many tsunami victims including children and women.

He also has conducted several medical camps in tsunami affected areas and treated thousands of needy patients with the assistance of donations.

Academic studies in Buddhism and universities in Sri Lanka

Part I of this article was published in Buddhist spectrum on November 21, 2007

Professor Y. KARUNADASA

It is against this background that we have to consider the position of Buddhist studies in Sri Lanka today, particularly in its universities and other institutions of higher learning. As we all know in five of our national universities today there are departments of Pali and Buddhist Studies.

Buddhist studies in Sri Lanka

We also have a postgraduate institute and two universities entirely devoted to buddhist studies. The fact that they all have “Pali and Buddhist” as part of their designation shows that their Buddhist studies programmes are oriented towards Theravada Buddhism, for all literary works in Pali relate only to Theravada Buddhism. Therefore, the question that arises here is whether this orientation of Sri Lanka Buddhist studies to one particular school of Buddhist thought and that too based on a single Buddhist scriptural langauge is justifiable.

This situation has of course been determined by our own history. Ever since the introduction of Buddhism to Sri Lanka our country has played the leading role not only in preserving and disseminating the Theravada version of Buddhism but also in the matter of developing its exegetical tradition which found its way to neighbouring Buddhist countries.

Among the Buddhist countries in the world what is unique to Sri Lanka is its pre-eminent position as the stronghold of the Theravada Buddhist literary tradition. Therefore, if our present Buddhist studies are oriented more towards Theravada Buddhism this has to be understood as a continuation of a well-established historical tradition.

The vision of our departments of Buddhist Studies in the Universities in Sri Lanka should be to develop as international centres of excellence for Theravada Buddhist Studies. However, what is most important to remember here is that we cannot achieve this goal by isolating ourselves from the many other parallel Buddhist tradition, which evolved in other parts of Asia.

For our claim to specialize in Theravada Buddhist studies will have no credibility unless they are supplemented by studies in parallel Buddhist traditions. For it is against the background of such studies that the significance of Theravada Buddhist doctrines can be brought into relief. In this connection I would like to cite two instances.

The first relates to the Pali Nikayas of the Sutta Pitaka, which we make use of as the earliest extant literary sources of Buddhism. Four of these Nikayas, it may be noted here, have their corresponding versions in the Chinese Tripitaka where they are called Agamas.

Again, sections corresponding to Pali Nikayas have also been found in the manuscript remains of the Central Asian Buddhist Canon discovered in Eastern Turkestan. This circumstance should show that whatever textual and doctrinal studies we do on the Pali Nikayas remain incomplete unless we take into consideration their parallel versions mentioned here.

The same situation is true when it comes to studies in the Theravada Abhidhamma. It is a well-known fact that there had been other versions of the Abhidharma particularly among pre-Mahayana schools of Buddhist Thought.

While most of them have been irretrievably lost, at least four version of the Abhidharma are found preserved in the Chinese Tripitaka, the most famous being the one belonging to the Sarvastivada School of Buddhism.

These different versions of the Abhidharma have to be taken into consideration if we are to understand the Theravada Abhidharma in this proper doctrinal and historical perspective.

For we cannot overlook the obvious fact that the various schools of Abhidharma grew, not in comparative isolation, but in interacting and mutually influencing one another.

At least the two instances I have cited above should show that if our universities are to serve as international centers of excellence for Theravada Buddhist Studies it is not only desirable but absolutely necessary to broad-base our study programmes to include parallel Buddhist traditions as well.

The initial requirement for such a project would be to broaden the linguistic equipment of our students to include not only a knowledge of Pali but a knowledge of other Buddhist scriptural languages, such as Sanskrit (both Classical and Hybrid), Classical Tibetan, and “Buddhist” Chinese.

Asian culture, Buddhist culture

In concluding these observations on the academic study of Buddhism it is necessary to mention here that the subject of Buddhism occupies a very central place in relation to many other academic disciplines.

This is particularly true of all Sri Lankan studies whether they relate to Humanities or Social Sciences. No university in Sri Lanka can afford to dispense with Buddhist Studies if it is to carry on successfully it academic programmes in historical, cultural, and sociological studies.

This situation is not confined to Sri Lanka but is true of many other Asian countries. For Asian culture is, as a whole, Buddhist culture. In this connection I can do no better than quote D. T. Suzuki, the celebrated Japanese scholar.

“If the East is one, and there is something that differentiates it from the West, the differentiation must be sought in the thought that is embodied in Buddhism. For it is in Buddhist thought and in no other that India, China and Japan representing the East could be united as one.

Each nationality has its own characteristic modes of adapting the thought to its environmental needs, but when the East as a unity is made to confront the West, Buddhism supplies the bond.”