BUDDHIST SPECTRUM

Buddhism The message and the messenger

Dr Vidhura Mahendra

‘Shooting the messenger’ sometimes may sound ironical in the Buddhist fact as Buddhism does not exude ominousness. It is often in the contemporary society that Buddhist monks are subject to destructive criticism. In any society both ‘constructive’ and ‘destructive’ criticisms prevail though the latter implies to scorn than strengthening of a healthy society.

Buddhism will be devoid of a constructive philosophy leading to eternal spirituality thereon nirvana should the Dhamma (the teachings of the Buddha which leads to enlightenment) and the Sangha (the Community of Buddhists or more commonly the messengers) be inhibited from the society.

The magnitude of the intricacies and efforts taken by the Sangha or the messengers of Dhamma to maintain the esteemed level of Buddha’s teachings. Illustration by P Wickramanayaka

What many laypeople do not comprehend is the magnitude of the intricacies and efforts taken by the Sangha or the messengers of Dhamma to maintain the esteemed level of Buddha’s teachings.

In a history spanning to 2550 years Buddhism survived, educated and channelled folks to be good citizens largely thanks to erudite Buddhist monks who memorised the Dhamma and disseminated via many lessons or sermons for the posterity subsequently published by the print medium for the betterment of the latter.

Buddhist monks never had that luxury unlike the modern days where we use Dictaphones, laptops, mobile phones and various other gadgetries to store information for our posterity. The only tool they possessed was their clear consciousness or the memory (Samma Sati) to keep the Dhamma as it was expressed by Buddha.

A ‘Bhikkhu’ in Pali implies a fully ordained male Buddhist monastic. Female monastics are called Bhikkunis. Bhikkhus and Bhikkhunis keep many precepts; they live by the Vinaya’s (discipline) framework of monastic discipline, the basic rules of which are called the ‘Patimokkha’, the basic Theravada code of monastic discipline, consisting of 227 rules for fully ordained Buddhist monks or Bhikkhus and 311 for Bhikkunis.

This is contained in the Sutta vibhanga, a division of the Vinaya Pitaka. Buddhist monks’ lifestyle is shaped so as to support their spiritual practice, to live a simple meditative life and attain Nirvana.

Now let us closely look at the 227 rules of the Sutta vibhanga (Referred to in The Book of the Discipline, I. B. Horner, volumes I-III, 1938-40)

Four rules whose breach entails expulsion from the community; the traditional understanding is that the offender cannot be a monk again in this life, though he can in most cases become a novice

*Sexual intercourse; the introductory narrative includes some unrelated material, including a story of how Sariputta asks the Buddha which previous Buddhas’ teachings lasted a long time and why; the Buddha’s answer is that the teaching of those Buddhas who taught scriptures and rules of discipline lasted (cf. Max Weber’s doctrine of routinisation); the rule makes provision for a monk to leave the order and return to lay life, during which “breaches” of this rule would not count and he could be reordained later (customs on this vary; in Southeast Asia reordination is common, but in Sri Lanka it is not; the permission to leave the order does not apply to nuns)

*Stealing, as defined by the authorities; according to the Sutta vibhanga, this includes tax evasion; it also gives stories of monks who, motivated by compassion, released animals from hunters’ traps, the Buddha declaring them not guilty.

*Killing a human being, or encouraging one to die; according to the Sutta vibhanga this includes abortion.

*Fraudulent claims to spiritual attainments (even a true claim made to one not ordained entails expiation)

*13 rules whose breach requires a meeting of the community; the offender must serve first probation for as many days as elapsed between offence and confession, then five days of manatta discipline (Horner leaves the term untranslated); he may then be rehabilitated, but only by a quorum of 20 monks

*Two rules for dealing with matters that might fall into different categories

*30 rules whose breach entails expiation and forfeiture of an improperly acquired or retained possession; the Sutta vibhanga says in the first one that the forfeited item must be returned to the offending monk; the tradition holds that this applies to most of these rules; an exception is the rule against accepting gold and silver, which the Sutta vibhanga interprets as applying to anything accepted in society as money

*92 rules whose breach entails expiation; it is worth noting here that for some minor rules ignorance is not a defence, according to the Sutta vibhanga; for example, in the rule forbidding eating after noon, it is no defence if the monk thought it was before noon; likewise, in the rule against drinking alcohol, it is no defence if the monk thought the drink was non-alcoholic

*Four rules whose breach entails confession

*75 rules for training

*Seven rules for settling disputes.

The section for the Bhikkunis has some changes and can be read in Horner’s publication.

It is interesting to address how many of us indirectly disrespect a Buddhist monk without knowing the actual pathway to the Monkhood.

Especially with the current trend in politics many of the Buddhist monks have been wrongly accused of as politicians, thus unwanted and unscrupulous disrespect. As Buddhists or those who respect Buddhism may be aware that Buddhist monks are messengers of Buddhism or inadvertently politicians.

The Buddha was an adviser to certain state leaders and most notably the Licchavi state (India) rulers. This showed that Buddhist monks who take up political stands for the country and its people are part of the good governance thus such acts may be respected without destructive criticism.

The Buddhist Column:

Abhidhamma: Is it really essential?

Sachitra Mahendra

Looking particularly at Shamika Soysa’s sixth episode of ‘Abhidhamma in a Nutshell’, we recollect various opinions held on studying Abhidhamma.

Abhidhamma is known as ‘higher philosophy/doctrine’ in English owing to its weight over other categories, Sutta and Vinaya, of the philosophy. According to Buddhist text the Buddha preached Abhidhamma to His mother, who was then reborn as a deity in Thusitha Heaven. This account suggests Abhidhamma remained one distinctive separate Dhamma.

This distinctive Dhamma was further categorised in the first council of assembling the whole Dhamma following the Buddha’s death. As commonly known, the Dhamma was categorised into three: Sutta, Vinaya and Abhidhamma.

Abhidhamma category was of six books: Dhammasangani, Vibhanga, Dhatukatha, Puggalapagngnatthi, Yamaka and Patthana.

The third council added another book titled Kata Vatthupa by Ven. Arahath Moggaliputthatissa. When Dhamma reached the age of third council, it was facing challenges from all fronts. Ven. Moggaliputtatissa’s work was a rebuttal to these challenges. Interestingly, Abhidhamma spells out the composition of the mind. It’s a little hard to grasp and sometimes requires reading between the lines.

Now back to the opinions on studying Abhidhamma.

An erudite scholar monk personally disclosed that Abhidhamma is useless for the laypeople. This should be understood sensitively.

The monk does not mean the higher philosophy is useless, but it is intricate for the simple layperson.

The monk added that even the Sutta will be adequate for a layperson to fix concentration on Nibbana.

On the other hand, some learned monks maintain Abhidhamma is a must read to acquire an idea of the whole philosophy. In fact Ven. Prof. Rerukane Chandawimala compares Sutta with medical prescriptions, whereas Abdhidhamma with the whole medical science.

Books have been authored on studying Abhidhamma. Two most popular Abhidhamma authors Ven. Prof. Rerukane Chandawimala and Ven. Narada. Ven. Chandawimala’s books attempt to convey the meaning of Abhidhamma simply as much as possible.

Although Abhidhamma is being taught at Dhamma schools, student just mug them up by hearting the calculations. Ven. Gangodavila Soma is said to have in and out knowledge on Abhidhamma.

Abhidhamma may not provide an only help to achieve Nibbana, as some scholars imply. However the philosophy is worth studying, since it gives insights into the depth of Buddhism.

Therefore, Shamika, you should quite continue your series.

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ABHIDHAMMA IN A NUTSHELL – VI:

When engaged in Meritorious Deeds

Shamika Soysa

It was earlier mentioned that there are 10 kinds of evil acts committed by Deed (Kaya), Word (Vachanaya) and Thought (Sitha). It was also mentioned that at the time of committing any of these evil acts one or more of the 12 types of immoral consciousness arises (akusala chiththas).

There are also 10 kinds of “Meritorious Deeds” described in Buddhism. One engages in any of these 10 deeds with non-attachment or generosity (Alobha), goodwill (Adwesha) and wisdom (Amoha).

There are 8 types of consciousness arising at the time of engaging in any good deed caused by moral causes (kusala hethu). Those 8 types of “Moral Consciousness” (Kusala Chiththa) are as follows:

(1) Somanassa sahagatha gnana samprayuktha Asankharika Chiththa

Consciousness accompanied by pleasure associated with knowledge and unprompted.

(2) Somanassa sahagatha gnana samprayuktha Sasankharika Chiththa

Consciousness accompanied by pleasure associated with knowledge and prompted.

(3) Somanassa sahagatha gnana viprayuktha Asasankharika Chiththa

Consciousness accompanied by pleasure dissociated with knowledge and unprompted.

(4) Somanassa sahagatha gnana viprayuktha Sasankharika Chiththa

Consciousness accompanied by pleasure dissociated with knowledge and prompted.

(5) Upekkha sahagatha gnana samprayuktha Asankharika Chiththa

Consciousness accompanied by indifference associated with knowledge and unprompted.

(6) Upekkha sahagatha gnana samprayuktha Sasankharika Chiththa

Consciousness accompanied by indifference associated with knowledge and prompted.

(7) Upekkha sahagatha gnana viprayuktha Asasankharika Chiththa

Consciousness accompanied by indifference dissociated with knowledge and unprompted.

(8) Upekkha sahagatha gnana viprayuktha Sasankharika Chiththa

Consciousness accompanied by indifference dissociated with knowledge and prompted.

Moral consciousness are accompanied either by pleasure (somanassa) or indifference (upekkha) and either prompted (sasankharika) or unprompted (asankharika) as in eight types of lobha mulika chiththas.

The difference is that they are either associated or dissociated with Knowledge (Nana). When a particular meritorious deed is done with the knowledge of its merit and virtuous effect, the consciousness is associated with knowledge (Gnana samprayuktha). Otherwise if it is just done without knowing the meritorious nature it is dissociated with knowledge (Gnana viprayuktha).

Moral Resultant Consciousness (Kusala Vipaka Chiththas)

There are eight types of Moral Resultant Consciousness (Kusala Vipaka Chiththas) arise as the corresponding results of the above eight types of moral consciousness. They also have the same terminology. For examples, the corresponding resultant consciousness of “Somanassa sahagatha Nana samprayuktha Asankharika Kusala Chiththa” is “Somanassa sahagatha Nana samprayuktha Asankharika Vipaka Chiththa” and so on.

These are moral resultant consciousness with roots (sahethuka kusala vipaka chiththas) and together with eight types of moral resultant consciousness without roots (ahethuka kusala vipaka chiththas) there are 16 types of moral resultant consciousness (kusala vipaka chiththas) corresponding to eight types of moral consciousness (kusala chiththas).

In case of 12 types of immoral consciousness (akusala chiththas), there are only seven types of immoral resultant consciousness without roots (ahethuka vipaka chiththas).

Functional Consciousness (Kriya Chiththas)

Though there is no resultant effect, Arahaths are also engaging in meritorious act. In such instances for them also moral consciousness arises but they do not have any karmic effect. As they have only functional nature, they are called Functional Consciousness (Kriya Chiththas).

The eight type of functional consciousness arising for Arahaths also takes the similar terminology as above. That is the first functional consciousness is “Somanassa sahagatha gnana samprayuktha Asankharika Kriya Chiththa” and so on. Above explained three categories of consciousness yield good qualities and connected with three moral roots. Whenever one is engaged in any good deed those consciousness would arise accordingly. Therefore 24 of them are together known as “Beautiful Consciousness” (Sobhana Chiththas).

Summary

54 types of kamavachara chiththas are three-fold as Akusala chiththas (12), Ahethuka chiththas (18) and Sobhana chiththas (24).

*12 types of akusala chiththas are further divided into
# Lobha mulika chiththas (8)
# Dwesha mulika chiththas (2)
# Moha mulika chiththas (2)

*18 types of ahethuka chiththas are two-fold as

# Vipaka chiththas (15) and they are further divided as
* Akusala vipaka chiththas (7) and
* Kusala vipaka chiththas (8)

# Kriya chiththas (3)

*24 types of sobhana chiththas are three-fold as
# Kusala chiththas (8)
# Vipaka chiththas (8) and
# Kriya chiththas (8)

Thus concludes the 54 types of consciousness pertaining to sensuous-sphere (Kamavachara Chiththas). Next to be explained are:

2. Consciousness pertaining to the Form-Sphere (Rupavachara Chiththa)

3. Consciousness pertaining to the Formless-Sphere (Arupavachara Chiththa)

4. Supramundane consciousness (Lochuththara Chiththa)

Reference :- A Manual of Abhidhamma

by Ven. Narada

Most Ven. Suriyagoda Siridhamma

Completes 40 years of ordained Life:

Dr. Arosha Wijewickrama

In this age where the Buddha Sasana is threatened by powerful unseen forces both outside and within there are a few beacons of hope that strive on to protect, preserve and advance the Sasana. Saddhamma Keerthi Sri Dhammasiddhi Most Ven.

Suriyagoda Siridhamma Nayaka Thera B. Ed., M. A., M. Ed., Chief Incumbent of Sri Rathnaramaya, Ratmalana and Chief Adhikarana Sangha Nayaka of the Western Province including Colombo Nawa Thotamuna area, who currently serves as an Asst. Principal of Thurstan College, Colombo 03 and Head Master of the Sri Rathanapala Dhamma School, Ratmalana is one such beacon.

Born to a respected family in Suriyagoda, Agalawattha on the 4th March 1954 he was youngest in the family.

At the age of 14 years he received ordination on 2nd October 1968 at Sri Suddharmaramaya Temple in Diyapatthuwagama, Kevitiyagala under the patronage of Most Ven. Lulbadduwe Uparathana Nayaka Thera and the tutelage of Dharmakeerthi Sri Most Ven.

Kevitiyagala Dhammasiddhi Nayaka Thera. After successfully completing his education in the knowledge and skills of a Buddhaputra he received his Higher Ordination on the 9th June 1974.

He has an impeccable academic record. His teachers recall fondly of his dedication to studies as well as to his commitment to the Vinaya and Buddhist ordained way of life. He received his primary education at the Parama Dhamma Chethiya Maha Pirivena, Ratmalana and went on to complete his secondary education at the Subradrarama Vidyayathana Pirivena, Nugegoda.

He entered the University of Colombo in 1977 and received the Bachelor in Education degree with Honours in 1981. During his time at the university he was elected to serve as the Honorary President of the Buddhist Students’ Association of the university and as the Honorary Secretary of the Inter University Buddhists’ Association.

He received his Master of Arts degree from the University of Pali and Buddhist Studies of Sri Lanka in 1990 and completed his Master of Education degree at the University of Colombo in 1994.

Most Ven. Nayaka Thera entered the state education service in 1984 and was first posted as a teacher at Vidyadarshi Maha Vidyalaya, Nochchiyagama in the Anuradhapura District.

He served there for 5 1/2 years and was loved and respected as a great teacher by the students and staff of the school. He was appointed to be the sectional head of the

Advanced level classes and provided guidance to many students regarding their future education plans. In 1989 he received posting at Thurstan College, Colombo 03 and has been part of the academic staff there to the present day. Currently he serves as an Asst.

Principal of the college.

The Nayaka Thera is a brilliant speaker and preacher of Dhamma and has been on the radio many times giving Dhamma sermons- His Sermons are sought out by many and receive exquisite reviews. He also has written paper and magazine articles regarding me Dhamma and current social issues.

I take this opportunity to wish him long life and good health and the strength to continue his good work. May the Blessing of the Noble Triple Gem be with him always and may all the gods protect him so that many may benefit from his generous and pious life.