Buddhist Spectrum

Buddha's insights on effective communication

Prof. Sunanda MAHENDRA

Ven Sanathana of the Bowalawatta monastery invited me to deliver a short speech recently. It happened to be the day we give alms to the monks to mark the death anniversary of my parents too. The invitation was abrupt, and I was at a loss for an appropriate subject to deal with. At length I could put my finger on a Sutta with an interesting account of the Buddha's interpretation of communication.

Duteyya Sutta is found in Anguttara Nikaya (part five, Tripitka Granta Mala No22 78-79 pp). This contains some eternal concepts for the welfare of the monks who performed the function of a duta or a messenger. The term 'messenger' concept is not too apt since it looks rather materialistic and vague. I always feel that a term that transcends the mere meaning of 'messenger' or 'message' would be more appropriate in this context.

Dissemination

Perhaps a term more suited would be either 'messenger sage' or 'prophetic messenger', where the terms could be utilized for a higher purpose of the dissemination of the teachings.

At the very inception of meeting the five great disciples - namely Kondanna, Vappa, Assaji, Mahanama and Bhaddiya - the Buddha wanted them to go forth for the sake of welfare of masses (charatha bhikkhave charikan charamano, bahu jana hithaya, bahu jana sukahaya). In this process, the intention of this wayfaring was to disseminate not only the message of the Buddha, but also to perceive more on social issues in order to address them more suitable equipped with a better understanding of the human behaviour.

Disciples

As such the Buddha is said to have requested the disciples to listen (sunatha) and grasp (dharetha). These two concepts look more practical than the blissful speculations later for the monks had the advantage of holding better grasp on discussions with the Buddha.

This sensitive and intimate grasp of discussions led the Buddha to deliver five types of sermons: Digha Nikaya; long section, Majjhima Nikaya; middle section, Anguttara Nikaya; partitioned section, Samyutta Nikaya; compact section and Khuddaka Nikaya; short section. Perhaps a scholar will have to take entire lifetime to master these great segments. In each of the Nikaya sections, one will find overlapping as well as repetitions. But they should be regarded as necessary at the time of the delivery depending on the subject and experience. The repetitions are perhaps deliberate requiring to stress on a particular issue.

Interlinked

The Buddha singles out a particular monk who is skilled in all these eight aspects. He is no other than Venerable Sariputta. Moreover the Buddha adds two more interlinked factors: sternness in the verbal behaviour (vadan nonasima in Sinhala) and the physical behaviour. When all these are taken as a single entity, a particular monk is qualified to take up the functions of a Duta which is denoted by the term Duta Mehevara (Duteyya gantuma ra hati).

The Buddha as a last comment, states that such a Duta is the person who truly represents the Sasana. A great message when passed down from one person to another or to a group of persons should not be altered or distorted. As such the function of a messenger of a sacred message becomes significant. Not only the Buddha, almost all the great teachers needed pupils who possess the ability to pass down a message in the best possible manner. The discussion in small groups in the manner implemented by the Buddha, helps gauge in the intensity of what is disseminated bas a message, and who listens to it, and how it is passed down.

Message

Long before mass media channels were utilized, most sacred message similar to the saying of great teachers were passed down orally by monks known as Bhanaka. These Bhankas happen to be great followers of their respective Masters. The Buddha had a great retinue of followers scattered wherever he dwelled. One of the main functions of these followers happened to be the dissemination of the message of the Buddha, may it be the Four Noble Truths or Eight-fold Noble Path. But the suitability on the part of the person who disseminates the message (duta) became significant.

This factor of training a duta may have been a significant factor in the very process of messenger training. Those who listen and those who allow others to listen are now termed in the modern world as a listening skill where the techniques of sound are utilized.

A messenger of a sacred message cannot afford to be harsh or irritable or shaky. He or she has to utilize a language that suits the listenability which is now assessed as an announcer skill. The messenger of a sacred message learns and grasps what he learns. Followed by this comes the concept of vigna and vignana which also envelopes such factors as knowledge and knowledgeability. These have come to stay as oriental communication concepts.

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The Buddha lays down eight salient factors that go into the making of a good Dhamma Duta. What are these eight factors:

1. In this order there are monks who listen to the doctrine.

2. There are those who make other listen.

3. Those who grasp the doctrine.

4. Those who allow others to grasp.

5. Those who impart the Dhamma

6. Those who are cognitive

7. Those who are stern both in mind and body.

8. Those who avoid disputes (by way of the process).

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Guiding light to youth

Title: Budu Sasune Pihita Labana Pinvath Neganiyani

Author: Ayodhaya Weerasinghe

Publisher: Mihira Publishers, Rajagiriya

Price: Rs. 220

Page count: 136 pages

Ayodhaya Weerasinghe's book, part two of the same title, was meant for the females in the modern society but covers a wide spectrum of matters both religious as well as practical in moulding the character of everyone with direct references to the teachings of the Buddha who had gone into meticulous detail about the mind and its potential and the impediments that inhibit the achievement of an enlightened human being.

Ayodhaya as a journalist has written a large number of features for Tharuni our sister weekly women's newspaper targeting its readership and the book was aimed at the women readers.

Written in clear and readable language in grammatical Sinhala - that most contemporary writers seem to be ignorant about. It proves a useful book not only for women but also for men and children to understand the social fabric with universal human reactions, weaknesses, strengths or attitudes that could make personal and social life meaningful.

The analyses of the present day society that one calls modern or post modern, still beset with the weakness or strength of human nature is discussed in her writing. The book is not only readable but should prove a useful guide to the youth of either sex though it was meant for the females, especially the youth among them.

Wijitha Nakkawita

Buddha

The Enlightened One

Born into the royal Sakyan clan

Living in the lap of luxury

Enjoying great happiness

Splendour and compost

Blissfully unaware of the

Vicissitudes of life

Outside the palace gates

While going around the city

Accompanied by his

Faithful charioteer Channa

He espied an old man

With bent body, sans teeth

And matted hair his

Body covered with a

Dirty ragged cloth

The next sight was

That of a sick man

Body ulcerous with pus

And blood oozing

The third sight was

A dead boy lying

On a pyre

Being unexposed to

All these frailties of life

He was baffled and intrigued

So he questioned Channa

Who explained that

All living beings are subject

To old age, sickness and death

The fourth and last sight

Was that of a holy man

In yellow robes

Calm and tranquil

All these sights he saw

Made him extremely

Introspective and pensive

He pondered and ruminated

In the futility of and impermanence

Of life and all sensual pursuits

Causing a radical change

In his outlook of life

Thus he made the

Great Renunciation

For the good and benefit

Of all mankind.

Indranee Karandawala Wijesinghe

ABHIDHAMMA IN A NUTSHELL - XXVI:

Derivatives

Shamika SOYSA

The 'Four Great Essentials' were described in detail in the last episode. It was evident that these four contains in any kind of material. Derived from those four essentials there are 24 more Rupas, which are prominent as materials. This episode would illustrate these 'derivatives' or Upadaya Rupas.

Sensitive parts of Five Organs (Pasada Rupa) - 5

During this series five sense organs (eye, nose, tongue....), five types of sense-doors (Chakkhudhvara, Sothadhvata, ......) five types of consciousness arise on these organs (Chakkhu Vinna, Sotha Vinnana......) were described. There, the objective was to understand how Mind works. Now it is time to understand the material aspect of these organs.

Eye is an essential organ in our body. It enables us to see. Eye consists many parts and performs a complex process. Retina is one of the most important parts in eye. The sensitive part in the middle of retina has the capability to receive visible objects and enable one to see them. This is called as Chakkhupasada. This is basically the instrument causes the Eye-door thought process. This complex process is supported by many other material qualities within the eye while Chakkhupasada being one of the most important ones.

The second pasada rupa is Sothapasada which is the sensitive part in Ear which enable ones to hear. Similarly Ghanapasada, Jivhapasada and Kayapasada are the sensitive material parts in nose, tongue and body which enable ones to odour, taste and touches. With respect to body, Kayapasada is spread all over the body except for the places such as hair, nails and some other areas of skin.

The Sense-fields (Gochara Rupa) - 5

Eye grabs visual objects. Ear grabs sound. Nose grabs odour. Tongue grabs taste and Body grabs touches. Objects grabbed by five sense organs are also Rupas. These object supports in arising cognition. These are also Rupas and those are known as Gochara Rupa or Visaya Rupa. The five Gochara Rupas are Rupa, Shabdha, Gandha, Rasa and Sparsha.

Rupa - 1

Every object has a colour. It may also take some kind of shape. Colour and shape help identify a particular object. What is meant by rupa here is the colour and shape of an object.

Potthabba - 1

The objects are either tangible or intangible. The tangible objects which are derived from four great essentials can be felt by the sense of touch. The properties of the four great essentials are sensed by touching a particular object. This sensual characteristic is known as Potthabba.

Bhava Rupa - 2

There are two main categories of human: male and female. These two categories deviate from each other by specific features. The two main matters which cause this difference are known as bhava rupa and those are sthribhava (matter of femininity) and purushabhava (matter or Masculinity). For example, the two types of bhava rupasestablish different and required physical characteristics of male and female for the process of reproduction. These two rupas cause features in male and female to distinguish them from each other.

Hadhyvatthu - 1

Where is the seat of mind or consciousness? This has been a question which has been answered throughout this series. Mind travels everywhere and it has many types, features and characteristics. There is no one place where mind retains. However, consciousness or mind is highly associated with heart. Therefore in Abhidhamma 'the heart' or the hadhayavatthu is considered as the seat of consciousness. This is just meant to say that mind is strongly coupled with heart.

Jivithindriya - 1

Mind and Matter constitute a being. In thought process it was explained how the cycle of consciousness works. Apart from consciousness the other essential part of a being is Matter which means the physical life. The Matter of Life or the Jivitha Indriya is the material group which forms a being which simultaneously arise with rebirth-consciousness and flow together with thought processes.

Ahara Rupa - 1

In order to sustain a physical body of a being food is required. The element of nutritive essence or Oja which is required to sustain the physical body is known as the Kabalikara Ahara Rupa.

Next episode will be on rest of the derivatives.

Reference

'A Manual of Abhidhamma': VenNarada Maha Thera

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From Mara's desk

Cindy Mettika Hoffman

Several years ago I was at Abhayagiri and had the opportunity to see Ruth Denison, my heart teacher, who was visiting for the day. After the meal I sat with Ruth, guests and members of the community. We were relaxed, comfortable and glad to be with each other.

Ruth asked me the meaning of 'Mettika,' I said that it means, 'One with loving kindness,' taken from the word 'metta.'

Then Ajahn Amaro said in his inimitable way, 'We couldn't find the Pali word for 'grumpy.' Everyone laughed, including moi.

The next week I was back at the monastery and Ajahn Amaro said they had found the Pali word for 'grumpy.' I asked what it was.

Ajahn replied, 'Dosika.' In the far back of my mind I knew the word but didn't want to wait for the definition to arise. Ajahn provided it for me: 'One filled with aversion.'

Everything went still and quiet. This was the perfect opportunity for Mara to slip in, as quick as a flash and fill my heart with overwhelming fear, shame, pride and embarrassment. Mara is the great master of doubt, shame, fear, confusion, denial, angst, stress, greed, anger and delusion. 'Ajahn really does know all my nasty qualities,' I thought. For the next several weeks, meditation and everyday thoughts were filled with the concept of dosika. Scenes of anger manifesting in thoughts, words and actions arose and passed away rapidly. It was very painful to remember these events.

A few weeks later I was at Spirit Rock Meditation Center in training with 60 other people from all over the country. I walked out of the dark interior of a building into the brilliant sunshine and saw Ajahn Amaro sitting on a bench at a picnic table directly facing me. He greeted me with 'Hello Dosika'.

I went home and reflected deeply on dosa/dosika and realised that anger was part of the three poisons and it was everyone's responsibility to deal with these poisons. The Buddha's teachings offer the perfect way to train the mind and heart toward wholesome thoughts, words and deeds. I realised that metta/mettika was the wholesome side of the picture and dosa/dosika was the unwholesome. It could be called the shadow side of personality. It runs on automatic pilot, difficult to see in yourself, but obvious to everyone else.

At that point in time I made the intention to work with the wholesome and unwholesome through the use of my name. So now when I realise that something I think, say or do could be more skilful I can use the words 'mettika' and 'dosika' and act accordingly. Ajahn Amaro has never again called me that name beginning with a 'D.'

Courtesy : Fearless Mountain Newsletter