BUDDHIST SPECTRUM

Dispel fear of insecurity

The jewel discourse - Ratana Sutta

Dr. Vidhura Mahendra

Im very sceptical of what is happening here and am seriously thinking of moving overseas,” said one of my work colleagues.

‘It’s a global thing, isn’t it? I don’t think anything will make any different by leaving where you are now’, I responded.

That was a coffee-break dialogue we had during our work and my colleague was talking about the global credit crunch which has gravely affected America, Europe and some parts of the Asian sub-continent these days.

Modern day folks have a lot more to concern in comparison with olden days due to many global material aspects. Most of what we receive or come into view in the society have been given a monetary face value thus credit woes are of greater magnitude. In Buddhism things have been explained with greater stretch of imagination by Buddha pertaining to spirituality and to dispel fear of insecurity.

One such event was the reason Buddha had to recite the ‘Ratana Sutta’. The Ratana Sutta is found in the Sutta Nipata in Khuddakapatha of the Khuddaka Nikaya which is the last of the five Nikayas of the Sutta Pitaka. Seventeen verses in length, the Ratana Sutta eulogises the characteristics of the three ratana (Pali for “gem” or “jewel” or “treasure”) in Buddhism: the Enlightened One (Buddha), the Teaching (Dhamma) and the noble community of disciples (ariya Sangha).

During the days of Buddha in India, the town of Vesali (the capital of the Licchavis and the Vajjian Confederacy) was afflicted by a famine, causing death, especially to the poor folks. It is also believed due to the presence of decaying corpses the evil spirits had begun to haunt the city; this was followed by an epidemic.

Outbreak of these three fears (Thun Biya) of famine, non-human beings and epidemic, the townfolks called upon the Buddha who was then living at the town of Rajagaha for aid with the arrival of the Buddha (who arrived with Ven. Ananda, his attendant disciple) there were downpours that swept away the decaying corpses. The atmosphere became purified, the city was clean.

Subsequently the Buddha delivered the Ratana sutta (The jewel discourse) to the Ven. Ananda and instructed him to tour the town with the Licchavis reciting the discourse as a mark of protection to the people of Vesali. Upon the instructions Ven. Ananda sprinkled the sanctified water from the Buddha’s own alms bowl. As a consequence the evil spirits were driven out.

The 17 verses in length, the Ratana Sutta can be understood simply as below (Ref: The Book of protection by Ven. Piyadassi):

1. “Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words:

2. “All beings, listen closely. May you all radiate loving-kindness to those human beings who, by day and night, bring offerings to you (offer merit to you). Wherefore, protect them with diligence.

3. “Whatever treasure there be either here or in the world beyond, whatever precious jewel there be in the heavenly worlds, there is nought comparable to the Tathagata. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.

4. “That Cessation, that Detachment that Deathlessness (Nibbana) supreme, the calm and collected Sakyan Sage (the Buddha) had realized. There is nought comparable to this (Nibbana) Dhamma. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.

5. “The Supreme Buddha extolled a path of purity (the Noble Eightfold Path) calling it the path which unfailingly brings concentration. There is nought comparable to this concentration. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.

6. “The eight persons extolled by virtuous men constitute four pairs. They are the disciples of the Buddha and are worthy of offerings gifts given to them yield rich results. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

7. “With a steadfast mind, and applying themselves well in the dispensation of the Buddha Gotama, free from (defilements), they have attained to that which should be attained (arahantship) encountering the Deathless. They enjoy the Peace of Nibbana freely obtained. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

8. “As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

9. “Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence (in the realm of sense spheres). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

10. “With his gaining of insight he abandons three states of mind, namely self-illusion, doubt, and indulgence in meaningless rites and rituals, should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

11. “Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (of Nibbana). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

12. “As the woodland groves though in the early heat of the summer month are crowned with blossoming flowers even so is the sublime Dhamma leading to the (calm) of Nibbana which is taught (by the Buddha) for the highest good. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.

13. “The Peerless Excellent one (the Buddha) the Knower (of Nibbana), the Giver (of Nibbana), the Bringer (of the Noble Path), taught the excellent Dhamma. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.

14. “Their past (kamma) is spent, their new (kamma) no more arises, their mind to future becoming is unattached. Their germ (of rebirth-consciousness) has died they have no more desire for re-living. Those wise men fade out (of existence) as the flame of this lamp (which has just faded away). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

15. “Whatever beings (non-human) are assembled here, terrestrial or celestial, come let us salute the Buddha, the Tathagata (the perfect One), honoured by gods and men. May there be happiness.

16. “Whatever beings are assembled here, terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness.

17. “Whatever beings are assembled here, terrestrial or celestial, come let us salute the perfect Sangha, honored by gods and men. May there be happiness.”

The Buddhists often recite this sutta as part of religious, public and private ceremonies for the purpose of blessing new endeavors and dispelling inauspicious or evil forces. Ratana Sutta is often accompanied by ‘Karaniya Metta Sutta’ and ‘Mangala Sutta’ collectively known as Thun Sutra in Sinhala.

The Buddhist Column

Death, be not proud!

Sachitra Mahendra

Any John Donne admirer would take the title as an attempt to plagiarise the renowned English poet. In my case, it is not so. This poem has been fascinating ever since I read it for the first time.

I have my own sentiments about the poem, though it has been quite a puzzle for sometime. This is primarily because his poem touches on conquering the death, which is also the focus of Buddhism.

However I have the strong feeling that Donne was not familiar with Buddhism. Buddhism not only speaks about conquering death, but the Buddha paved the way for the process as well. Donne’s focus is only about conquering death and it is with a different composition. He notes death is not dreadful and mighty as commonly called, but he can’t find a way to beat death, unless it is a some form of transcending.

I have reproduced the poem in modern spelling and grammar, as far as possible, without harming the meaning for easy understanding.

Reading this, I remembered one of my favourite stanzas in Dhammapada starting with Anekjathi Sansaran. Here is a simple translation of that stanza.

Death is the catchphrase in English for what Buddhists see in different terms in our studies.

Conquering the death has been the effort since times immemorial. This was attempted both before and even after the arrival of the Buddha.

Many English poets - I think basically Shakespeare and Donne - eulogised themselves against death. Death was the only hindrance for their creativity, since it meant ill-health as well.

These poets maintained that although death puts a halt to their life, their creative works will remain eternally.

Now come to think about it, we Buddhists do not believe in anything eternal!

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ABHIDHAMMA IN A NUTSHELL - X

What is Mind? First Review

Shamika Soysa

121 types of Consciousness

It has already been explained the 89 types of consciousness. Before the Review it is important to illustrate how these 89 types consciousness become 121. Five types of Jhana Chiththas were explained as Rupavachara Chiththas. Each of the Supramundane consciousness would arise in categories of Five Jhanas. For example, the first Supramundane Consciousness, Sothapaththi Magga Chiththa would be divided into five Jhanas as below;

1. Vithakka-Vichara-Prithi-Sukha ekaggatha sahitha Patamajjana Sothapaththi Magga Chiththa

The first Jhana Sothapaththi Path-consciousness together with initial application-sustained application-joy-happiness and one-pointedness.

2. Vichara-Prithi-Sukha ekaggatha sahitha Duthiyajjana Sothapaththi Magga Chiththa

The second Jhana Sothapaththi Path-consciousness together with sustained application-joy-happiness and one-pointedness.

3. Prithi-Sukha ekaggatha sahitha Thathiyajjana Sothapaththi Magga Chiththa

The third Jhana Sothapaththi Path-consciousness together with joy-happiness and one-pointedness.

4. Sukha ekaggatha sahitha Chathuththajjana Sothapaththi Magga Chiththa

The fourth Jhana Sothapaththi Path-consciousness together with happiness and one-pointedness.

5. Upekkha ekaggatha sahitha Panchamajjana Sothapaththi Magga Chiththa

The fifth Jhana Sothapaththi Path-consciousness together with equanimity and one-pointedness.

Similarly rest of the Supramundane consciousness is divided into five types of Jhanas which expands 8 types of Supramundane consciousness into 8 × 5 = 40 thus making 89 types of Chiththas into 121.

Reviewing what mind is

The fist episode of this series was titled as “What is Mind?”. It was mentioned there that it is a difficult question to answer. Mind is not just one thing and it has many features and behaviours and it introduced “The Reality of Consciousness” (Chiththa Paramaththa) which is one of the “Four Paramaththas”.

Categorised into four as Kamavachara Chiththa, Rupavachara Chiththa, Arupavachara Chiththa and Lokuththara Chiththa many types of Chiththas were identified during last 10 episodes.

Now it should be clear at least to a certain extent that mind is not just one thing. It has many features and arises based on many conditions as explained. Even though 89/121 divisions mentioned, they do not arise at once and it is difficult to say the exact consciousness arise at a particular instance. When one is performing a certain act there would be thousands and millions of chiththas arise and in a fraction of second many chiththas arise (uppadha), exist (thithi) and decay (cease).

All this is What Mind is.

What’s next

The consciousness identified in Chiththa Paramaththa is further elaborated in next Paramaththa; that is The Reality of Mental States (Chethasika Paramaththa). It is all about various features of consciousness mentioned in Chiththa Paramaththa. At the end of Chethasika Paramaththa, the second review of “What is Mind?” would be done so as to understand the nature of “Mind” further. “Thought Process” (Chiththa Vithi) will be explained at the end of Chethasika Paramaththa.

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Orientalism, demise shall not be your fate

O Orientalism I cannot but embrace
Your gentle philosophy
Westerner himself has not uncovered
Not even a single shelf
That does glisten with your solemn grace

Impermanence, Uncertainty and sorrow
The oriental trinity revealed to us
Yet the opposed westerner does
Not desire of accepting his morrow

Which truly consists the eternal grief
O my dear fellow,
Lost in western gutter
How dare you utter of an influence of West

When the tradition you inherit not brief
The influence you do oftentimes joyously mutter
May be the wisdom that rested futile upon your chest.

SM