Buddhist Spectrum

Meet the divine messengers

Ven. Bhikkhu Bodhi

The traditional legend of the Buddha's life tells us that throughout his youth and early manhood Prince Siddhatta, the Bodhisatta, lived completely unaware of the most elementary facts concerning human mortality. His father, anxious to protect his sensitive son from exposure to suffering, kept him an unwitting captive of ignorance.

Incarcerated in the splendour of his palace, amply supplied with sensual pleasures, and surrounded by merry friends, the prince did not entertain even the faintest suspicion that life could offer anything other than an endless succession of amusements and festivities. It was only on that fateful day in his twenty-ninth year, when curiosity led him out beyond the palace walls, that he encountered the four 'divine messengers' that were to change his destiny. The first three were the old man, the sick man and the corpse, who taught him the shocking truths of old age, illness and death, the fourth was a wandering ascetic, who revealed to him the existence of a path whereby all suffering can be fully overcome.

This charming story, which has nurtured the faith of Buddhists through the centuries, enshrines at its heart a profound psychological truth. In the language of myth, it speaks to us not merely of events that may have taken place centuries ago but of a process of awakening through which each of us must pass if the Dhamma is to come to life within ourselves. Beneath the symbolic veneer of the ancient legend, we can see that Prince Siddhartha's youthful stay in the palace was not so different from the way in which most of us today pass our entire lives - often, sadly, until it is too late to strike out in a new direction. Our homes may not be royal palaces, and the wealth at our disposal may not approach anywhere near that of a north Indian rajah, but we share with the young Prince Siddhatta a blissful (and often wilful) oblivion to stark realities that are constantly thrusting themselves on our attention. If the teachings are to be more than the bland, humdrum background of a comfortable life, if they are to become the inspiring, sometimes grating, voice that steers us on to the great, path of awakening, we ourselves need to emulate the Bodhisatta in his process of maturation. Joining him on his journey outside the palace walls - the walls of our own self-assuring preconceptions - we must see for ourselves the divine messengers we so often miss because our eyes are fixed on 'more important things,' i.e. our mundane preoccupations and goals.

When we meet the divine messengers at this level, they become catalysts that can induce in us a profound internal transformation. We realize that because we are frail and inescapably mortal we must make drastic changes in our existential priorities and personal values. Instead of letting our lives be consumed by transient trivia, by things that are here today and gone tomorrow, we must give weight to 'what really counts,' to aims and actions that will exert a lasting influence upon our long-range destinies and our ultimate aim as we meander through the cycle of repeated birth and death.

Before such a revaluation takes place, we generally live in a condition that the Buddha describes by the term pamada, negligence or heedlessness. Imagining ourselves immortal and the world our personal playground, we devote our energies to such 'worldly dhammas' as the accumulation of wealth, the enjoyment of sensual pleasures, the achievement of status, and the quest for fame and renown. The remedy for heedlessness is the very same quality that was aroused in the Bodhisatta when he met the divine messengers in the streets of Kapilavatthu.

This quality, called in Pali Samvega, is a 'sense of urgency,' an inner commotion or shock that does not allow us to rest content with our habitual adjustment to the world. Instead it drives us to embark on our own journey into homelessness, whether actual or metaphoric. As Prince Siddhattha did after meeting the homeless mendicant, we must leave behind our cozy palaces and plunge into unfamiliar jungles, to work out with diligence an authentic solution to our existential plight.

It is at this point that the second function of the divine messengers comes to prominence. For aging, sickness and death are not only emblems of the unsatisfactory nature of mundane existence but pointers to a deeper reality that lies beyond. In the traditional legend the fur divine messengers are gods in disguise. They have been sent down to Earth from the highest heaven to awaken the Bodhisatta to his momentous mission, and once they have delivered their message they resume their celestial forms. This teaches us that the final word of the Dhamma is not surrender, not an injunction to resign ourselves to the cruel fact of our human mortality, nor even to accept our finitude in a mood of joyful celebration. The inevitability of old age, sickness and death is the preliminary message of the Dhamma, the announcement that our house is ablaze. The final message, suggested by the fourth divine messenger, is something else: an ebullient cry that there is a place of safety, an open field beyond the flames, and a clear exist sign pointing the way of escape.

If, in this process of awakening, we must meet old age, sickness and death face to face, that is because the place of safety can be reached only by honest confrontation with the harsh truths about human existence. We cannot reach safety by pretending that the flames that engulf our home are nothing but bouquets of flowers: we must see them as they are, as real flames. When, however, we do look at the divine messengers squarely, without embarrassment or fear, we will find that their faces undergo an unexpected metamorphosis. Before our eyes, by subtle degrees, they change into another face - the face of the Buddha, with its serene smile of triumph over the army of Mara, over he demons of Desire and Death. The divine messengers point to what lies beyond the transient, to a dimension of reality where they are is no more aging, no more sickness and no more death. This is the goal and final destination of the Buddhist path - Nibbana, the Unaging, the Illness-free, the Deathless. It is to direct us there that the divine messengers have appeared in our midst, and their message is the good news that this goal is available to us.

Ven. Bhikkhu Bodhi, ordained as a Buddhist monk in 1972, served as longtime editor for the Buddhist Publication Society in Kandy, Sri Lanka. He has translated many texts from the Pali Canon and presently resides at Chuang Yen Monastery in Carmel, New York.

The Buddhist Column:

Come 2009!

Sachitra MAHENDRA

2008 was a year very much in turmoil, for its high toll of deaths alone. Realistically we cannot hope for a better 2009. The glimpse at 2008 signals that we should think about being spiritual without being pessimistic about the new-born year.

2008 history has landmarks in the country's military operation. This is quite an achievement despite the high note condemnations from anti-war camps. The 'military' sense is quite misunderstood in Buddhism. Buddhism indeed does not accept the word 'war', but it needs further interpretation.

War has two faces: invasion and retaliation. Powerful countries invade, for which the victim countries have to retaliate. Of which the second is obviously the category of our country.

When invaders attack us, are we going to remain keeping mum? We should retaliate against the invaders.

It may cost a lot of deaths and casualties, but our intention is to save ourselves from invaders.

The late Ven. Gangodawila Soma had a clear idea about the Sri Lankan troops. When asked whether the army soldier is accruing demerits upon their job, the Venerable reminded the 'volition is Kamma' theory. The army soldier's overall intention is saving the country from invaders and slaughter comes next. so to say, the slaughter-intention is a minor offence. If a soldier willingly joins an army to invade a country, he has a clear intention of mass killing.

Then we get into the next question naturally: can we fire the enemy without a wrathful feeling? Practically, no. However still that wrathful feeling does not last long. Take the first category for example. The soldier always lives with the morale of razing down another community, which is otherwise in the other category.

A very good example comes from Gamini Fonseka's Nomiyena Minisun where an army soldier gives out his water bottle to a dying Tiger soldier. This is the reality even in the world we live in; soldiers have human feelings.

Ours is a Buddhist country, which is said to have been blessed by the three-time visit of the Buddha. The recent history has no records of successful invasions. Even the British rule had to give back all the countries. Come 2009, and I am sure we do not fall victims to invaders.

New Sanghawasa for Pinwatta Temple

Rupa BANDUWARDENA

Pinwatta Purana Viharaya, Dehiwela has long been recognised as one of the most developed and the best for Dhamma. Branching off from the Colombo Galle Highway, a few yards away from the Dehiwela Municipality, located in a central position in Dehiwela is the Pinwatta Ancient Temple.

This Pinwatta Pinbima, as the name suggests, is a well-known temple rich in tradition, comprising all the essential requisites, plays a vital role making a tremendous impact on our religious education as an urgent need of the hour, specially to the people in and around Dehiwela Buddhists in particular.

The most recent attractive addition to the temple was the new Sanghawasa replacing the old one, built for a worthy purpose, as a residence for the Bhikkus. Conveniently located, as you enter through the solidly constructed arch entrance, on your right is the newly built Dhamma Salawa, the foundation of which was laid by the late venerable Kuruwita Padumasiri thera whose effort were backed by his pupil Ven. Walhaputenne Nandasumana Nayaka Thera, serving Ananda College Colombo. He went ahead with the completion of the building for the best functioning of the Dhamma vidyalaya. He did not stop at this. His next attempt was the construction of the Sanghawasa a few yards away which was declared open by Ven. Professor Bellanwila Wimalaratana the Chancellor of the University of Jayawardenapura, on December 12.

This was certainly a proud moment and a mitestone in the history of the temple. The function that followed after the opening ceremony commenced with the welcome speech given by Ven. Nandasumana tracing the connections that the temple had with Bellanwila Raja Maha Vihara he expressed his happiness over his desire to invite Ven. Professor Wimalaratana to grace the occasion.

He gave a detailed account of the services rendered by various personalities to make it a reality. He made special mention of Marina Abdeen, the Municipal member of Dehiwela, for the active role played in rising up to the occasion whenever necessary regarding the construction of the temple buildings.

It was indeed a great honour bestowed on her for her unending hard work and we Buddhists were really touched by her co-operation, were the words of the Thera.

The Leader of the opposition of the Dehiwela MC Kesarelal Gunasekera, addressed the gathering and in his short, but eloquent speech mentioned that going away from Dhamma is the root cause of the present day ills and involvement in Buddhist activities will inculcate in them moral values and good discipline so essential for the well-being of the society.

The world renowned Most Ven. Prof. Bellanwila Wimalaratana in his sermon made a sincere effort to convey the importance of this event focusing his attention on the speedy development of the temple with its superior performance to the people of Dehiwela.

He said that Pinwatta temple has long been looked upon as a leading institution that led to the development of the area which had been very remote in the distant past.

The recent progress and the development of the vicinity, he attributed to the founding of the temple. He was recollecting the days gone by, the time he visited the temple during his childhood.

ABHIDHAMMA IN A NUTSHELL - XVII:

Common Meritorious thoughts

Shamika Soysa

As described in last episode first 19 Sobhana Chethasikas are contained in all Sobhana Chiththas. Each of them would be further elaborated from now.

(1) Saddha - Confidence

Saddha is well-established confidence in the Buddha, Dhamma and Sangha.

This confidence should not be the blind faith of just believing or trusting. It is the faith based on knowledge and awareness. Once Saddha is present in mind it obstructs immoral mentalities from advancing and allows moral mentalities to establish. Saddha leads other moral mental states.

(2) Sathi - Mindfulness

Sathi mentioned here is one of the factors in Noble Eight Fold Path (Arya Ashtangika Margaya). Once developed, this mental state has the power of remembering past births.

Sathi is the mental state which avoids a consciousness floating away from good things. It helps consciousness to enwrap in good thoughts. It is just like a security guard protecting once good thoughts.

(3) Hiri - Shame

This is the opposition of the immoral mental state of Ahirika that is shamefulness to commit wrongful acts and their consequences. One who has Hiri would be ashamed of committing evil.

(4) Oththappa - Dread

Similarly this is the opposition of Anoththappa that is dreadfulness to commit wrongful acts and their consequences. One who has Oththappa would fear committing any evil.

(5) Alobha - Non-attachment

Yet again this Chethasika is opposed to Lobha found in immoral mental states. Furthermore this is the quality of givingness, generosity or Dana. It has already been mentioned that this mental state is also one of the moral roots (Kusala Hethu).

(6) Adhosha - Goodwill

While this being the opposite of Dwesha, it is not mere absence of hatred or aversion. This mental state is commonly known as Meththa or Loving-kindness which is one of the four Illimitables. Two other illimitables (Karuna and Muditha) are directly mentioned as two Appamanna Chethasikas and Upekkha is implied as Thathamajjaththatha, the next Chethasika. This mental state is also one of the moral roots. In line with Alobha and Adosha Chethasikas, Amoha is not mentioned here as it is implied with the last Chethasika of Panna or Wisdom.

(7) Thathramajjaththatha - Equanimity

Simply this is the impartial view of an object. This is referred to as same with Upekkha at times but it should be mentioned that this mental state is somewhat intellectual and ethical than ordinary Upekkha or Indifference.

When one is engaged in a meritorious act, both mind and mental states should work towards that act. Thathramajjaththatha could be defined as the equal pace of these consciousness and mental states. In rest of the Sobhana Sadharana Chethasikas there are two repeated terms. It is known that a particular consciousness is contained with a collection of Chethasikas. Kaya refers to the collection of Chethasikas associated with a particular consciousness. Chiththa refers to that particular consciousness itself. Therefore, rest of the Chethasikas would be explained as couples.

(8 and 9) Kayapassaddhi and Chiththapassaddhi - Tranquility of mental states and mind

Passaddhi refers to the calmness. It will be clear to understand that it is the opposite of Uddhachcha or the Restlessness. Moral consciousness together with associating mental states always experiences the calmness. Therefore, the calmness or tranquility of mental states is Kayapassaddhi and tranquility of mind is Chiththapassaddhi.

(10 and 11) Kayalahutha and Chiththalahutha - Lightness of mental states and mind

Moral mind always suppresses the heaviness of mind and mental factors. When Thina-Middha (Sloth-Torpor) is not present the mind becomes light-weighted. Such mind associates light-weighted mental states. This lightness of mental states and mind is known as Kayalahutha and Chiththalahutha.

(12 and 13) Kayamudhutha and Chiththamudutha - Pliancy of mental states and mind

False-view and conceit (Dhitti and Mana) causes stiffness and resistance in mind. Mudutha is the suppression of this stiffness and resistance. It makes mind and mentalities pliable of receiving objects.

(14 and 15) Kayakammannatha and Chiththakammannatha - Adaptability of mental states and mind

This is the nature of serviceableness and workableness. The two mental states make mind and mental states to be more active and adaptable in doing meritorious work. It always encourages and do not let down any good act, opposing all hindrances.

(16 and 17) Kayapagunnatha and Chiththapagunnatha - Proficiency of mental states and mind

These two Chethasikas suppress the sickness of mind and its mental states. It is the skilful nature of mind and mentalities which make it possible to do good continuously without getting tired.

(18 and 19) Kayaujjukatha and Chiththaujjukatha - Rectitude of mental states and mind

This is the straightness of mental states and mind. Dishonest mind always unstable and lose its track. Moral mind is always honest and contained with these two Chethasikas which suppresses the crookedness, deception and craftiness. It does not let mind fall into the evil path and establish its path in meritorious deeds.

Reference:

Abhidharmaye Mulika Karunu by Ven. Prof. Renukane Chandhawimala,

A Manual of Abhidhamma by Narada Maha Thera

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