Buddhist Spectrum

A thought for Poson

Sachitra MAHENDRA

Hindus took in the Buddha's arrival as a challenge, since his teachings were mostly at odds terms with Hinduism. Brahmins had a number of attempts to infiltrate the Buddha's monk order and disfigure the teachings, in vain. Brahmins, on the other hand, had fair grounds to carry out whatever they thought effective. The Buddha's teachings shattered the status of Brahmins basking in their unsurpassed glory. The Buddha was well familiar with this situation, hence had a extenuating attitude. He never encouraged a swift conversion of another religious stalwart. Hinduism and Buddhism are poles apart mostly in philosophical terms, though both disciples should respect each other as siblings.

The Brahmin attempt seems to be well grounded in many Sinhala customs and rituals. Buddhists celebrate the Sinhala Hindu New Year, which ironically accommodates Hindu rituals. Thilak Senasinghe deals with this subject in his book Mana Ranjana Mithya Katha. His implication that this festival should be wiped out of the Sinhala Buddhist calendar has apparently sparked many arguments in www.pothmithuro.com. Too sensitive it seems, for this is a festival that has been in existence for quite a long period. However Senasinghe takes up many reasons to give the lie to the fact that New Year is Sinhala Buddhist. That takes the cake!

He questions the origin of Sinhala New Year. The New Year is mostly Hindu rather than Sinhala. If you observe the rituals closely, you may feel a twinge of sympathy for being a Buddhist to celebrate a festival of this nature.

The festival gives prominence to neketh, 'auspicious time', which is out of place in Buddhism. The auspicious time is decided on having consulted the planet movement. Any moment with a virtuous thought frame is the auspicious time - this is what is exactly said both direct and indirect in many instances of Buddhism.

Nakkathan pathimeneththan atthobalan upachchaga Aththo Aththassa nakaththan, kin karissathi tharaka

The fool puts off everything waiting for an auspicious time and would not achieve the objective. If you could achieve your objective, that itself is auspicious. What could the stars in the sky do?

Jataka tale

Speaking of neketh you should have naturally heard this Jataka tale of 'The groom who lost his bride to the stars', retold by Todd Anderson in 'Prince Goodspeaker'. Here goes a condensed version of this engrossing tale:

"A rich family lived in Benares, northern India. Their son was to be married to a virtuous girl from the neighbouring village. The groom's family decided on a date for the wedding. The bride's family agreed to meet them on the wedding day.

The rich family's special astrologer found out about the wedding day. This made him angry because he was not consulted. He wanted to get even.

The astrologer was in his finest attire on the wedding day, and called the family together. He looked at his star charts very seriously and said that the stars were too close to the horizon, and that planet was in the middle of an unlucky constellation, and the moon was in a very dangerous phase for having a wedding. In other words he said they had picked the worst day without consulting him.

The frightened family forgot all about the wonderful qualities of the intended bride, and remained home in Benares.

Future husband

Meanwhile, the bride's family had arranged everything for the village wedding ceremony. They kept on waiting for the future husband and his family. They took this as an insult: 'those city people picked the date and time, and now they didn't show up. Why should we wait any longer? Let our daughter marry an honourable and hardworking village man.' So they quickly arranged a new marriage and celebrated the wedding.

The next day, the astrological priest suddenly said that the planets and moon were in perfect positions for a wedding! So the Benares family went to the village. But the village people said, 'You picked the date and time. Then you disgraced us by not showing up!'

The city people brought up what their astrologer advised. The village family said, 'You have no honour. You have made the choice of the day more important than the choice of the bride. It's too late now. Our daughter has married another.' Then onwards the two families were on the warpath.

A wise man happened to come along and attempted to settle them. The city people again brought up what their astrologer said. The wise man said, 'The good fortune was in the bride, not in the stars. You fools have followed the stars and lost the bride. Without your foolishness, those far-off stars can do nothing!'"

Solar movement

This story does not seem to have gone out of fashion. You cannot just count the times this story has unfolded in the so-called modern Buddhist family scene.

Sinhala Hindu New year is initiated as a result of the solar movement. If you can have a poya everyday based on lunar movement, what is wrong with New Year decided on solar movement?

The difference is that every full moon day is made poya for convenience, but the Buddhist does not worship the moon. When the New Year comes in, the Buddhist has to undergo all sorts of god-worshipping activities, including oiling the head and so on.

The Buddhists should respect other religious rituals and should not look down on them. Nevertheless this attitude is not a visa to allow other rituals into the Buddhism. The New Year has a period called nonagathaya before the auspicious time. You should refrain from all kinds of activities such as taking meals.

Senasinghe brings up a funny experience. Once the neketh was set after 12 noon, hence all activities had to be given up by early morning. A monk should have his meal before 12 noon, and for that matter many Buddhists had given either money or dry items the day before.

This is the perfect way of studying how Buddhist alms can be ill-mannered. Hilariously or sadly they had given prominence to a Hindu ritual over the requirements of Buddhist priests.

Historical evidence

Senasinghe has an interesting attempt to provide historical evidence for the significance of Vesak as a New Year Festival.

Many kings, including Dutugemunu, had celebrated Vesak with such a glamour. With this Senasinghe raises the apparent question: why can't we have Vesak as our Sinhala New Year?

Vesak bears the highest spiritual emblem in Buddhist history, out of the question. However Poson played a vital role in the establishment of Buddhism in Sri Lanka.

No country in the world practises charity the way Buddhists do. They have dansela or alms halls to celebrate on both Vesak, Poson, and sometimes Esala. Although we have our arguments about the way the danselas are being held, still the concept beckons other nations to a fresh spiritual path.

However glamorous people may celebrate these poyas, Vesak and Poson do not inspire use of liquor and animal flesh as in New Year Festival.

More importantly Poson signifies a period when we had fresh and rich diplomatic relations with our immediate neighbour. Buddhism was not instilled in Sri Lanka by force. It is, in fact, a result of friendly negotiations between two noble politicians.

Shouldn't this itself be a fact that should make Poson our New Year Festival?

The culture of peace

Ven. Horowpothane SATHINDRIYA THERA

This is the 2315 anniversary of the Arrival of Arhath Mahinda Thera and the message of the Great Son of Sakya clan, the Buddha. By respecting and following the Buddha's words, Emperor Asoka who governed Maha Bharata - the ancient India, profoundly launched a Dhamma mission programme throughout many countries.

After accomplishment of his considerable numbers of enlightened disciples, the Blessed One,the Buddha advised and guided thus:

"Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit and happiness of divine beings and human beings. Let not two go by one way: Preach, O Bhikkhus, the Dhamma, excellent in the beginning, excellent in the middle, excellent in the end, both in the spirit and in the letter. Proclaim the Holy life, altogether perfect and pure."

The son of Emperor Asoka - the great disciple of the Fully Enlightened One, Arhath Mahinda Thera was requested by his preceptor Venerable Moggaliputta Tissa Thera ,to visit Sri Lanka to introduce the incomparable message of the Gotama Buddha.

On Poson Poya day or Full Moon Day of June, especially Sri Lankan Buddhists commemorate the day which received the message of the Gotama Buddha and arrival of Venerable Arhath Mahinda Thera.

2315 years ago, during the reign of King Devanampiyatissa, there was a national festival, both people and the king took part at Mihintale where very near to Anuradhapura. In the present, all ruins around Mihintale and Anuradhapura witness and testify, how that era and people were prosperous and united. It was called and named the 'State of Resovoirs and Island of the Dhamma'

King Devanampiyatissa was a Head of State and he was very pious and devouted Buddhist ruler and the leader who governed our country. Not by words but very practically he supported to establish and safeguarded the Buddha-Sasana in Sri Lanka.

Above mentioned facts were very visible and discernible in the past in our history, but in the present, most of them have dramatically become topsy-turvy. Because most people embraced so called 'Glogalisation' - fast growing American Culture, have mostly changed their way of life. They continuously say and recite that they have no time. Unfortunately they have no time for themselves. Psychologically most of them are entangled. Physically they are exhausted. They run fast as fast as their mind wander. Most of them live with anger and jealousy. Sometimes physically they try to relax by watching television, lying down and indulging in various immoral activities, but they have no idea to observe their thoughts to understand themselves properly. They have no time and they have no thought or brainwave to be mindful and reflect on their own thought process.

Explanation

In Buddha Dhamma, crystal-clear explanation and analysis of kamma has given a vivid and insight to understand about disadvantage of unwholesome kamma and advantage of wholesome kamma. Some people do think they receive the result of both kamma after death. In reality, one can experience it as soon as the thought conceives in the mind.

When anger, jealousy or craving conceives in the mind one can feel and experience unsatisfactoriness, suffering, misery, and pain, discomfort etc. etc. When kindness, compassion, generous thought, or pure thought conceives in the mind one can feel, perceive and experience tranquility, calmness, peace, serenity and inner silence.

In the Dhamma it says immediately effective and to be experienced by wise for themselves. Whether one believes it or not, the Law of Kamma will pave the way to own destination.

Queries

No one is able and capable to show how it happens, except enlightened beings. Many queries and questions from many members in our human family but it is very difficult to physically and materially show and prove how kamma works.

The Teaching of the Buddha completely based on mind. In his first and foremost discourse he clearly and explicitly explain about suffering, cause of suffering, cessation of suffering and the way to cessation of suffering. No one can understand this till one tread on this path. In words anyone can endlessly argue with various information and numerous facts but in reality till one eradicate one's own defilements is not free from suffering.

We, as members of human family in the globe, experience the culture of violence. Lack of inner qualities and dearth of spiritual development have designed this atmosphere in our society today. Pursuit of commercial culture and materialism has paved the way to extermination of selflessness and other human values. Many people try to quench and satiate their insatiable desire and unquenchable craving till their last breath.

As a genuine disciple of the Gotama Buddha one should diligently follow the path to free from suffering. The person, who does practice and develop right mindfulness which the Blessed One taught and described, will honestly experience the taste of freedom.

The Buddha and His all enlightened disciples advised and guided people to make them aware of the challenge and the danger in this journey of Samsara. Out of compassion, they asked us to dissuade from unwholesome and encouraged us to persuade to do and practice wholesome to get rid of this dreadful Samsaric journey.

Human life is very valuable. No words, terms and phrases to descriptively elaborate the worth of human life. Only the human being can develop the mind. Only the human being can let go and abandon defilements. Only the wise human being can watch and read his or her own mind. One should be a genuine human being, not in form but with innermost qualities.

This is the great message that we received 2315 years ago and compassionately Venerable Mahinda Thera delivered us. The Most Venerable Mahinda Thera established the Buddha Sasana in Sri Lanka with paramount help of King Devanampiyatissa. Venerable Thera introduced the culture of inner peace and remarkably revealed the true danger of culture of violence.

The Most Venerable Mahinda Thera's arrival is memorable and historic. His commendable service is significant and remarkable.

"Watchful of speech, well controlled in mind, one should not commit evil with the body. Let one purify these three courses of action, and win the path made known by the Great sage - the Blessed One" (The Gotama Buddha)

The Thera is a resident monk at Samadhi Buddhist Vihara Campbellfield, Victoria, Australia.

ABHIDHAMMA IN A NUTSHELL - XXVII:

Concluding Matters

Shamika SOYSA

The last two episodes described 19 types of Rupas. They are summarized herewith;

The Four Great Essentials - Mahabhutha Rupas (5)

1. The Element of Extension - Patavi

2. The Element of Cohesion - Apo

3. The Element of Heat - Thejo

4. The Element of Motion - Vayo

Sensitive parts of Five Organs - Pasada Rupa (5)

5. in the Eye - Chakkhupasada

6. in the Ear - Sothapasada

7. in the Nose - Ghanapasada

8. in the Tongue - Jivhapasada

9. in the Body - Kayapasada

The sense fields - Gochara Rupa/Visaya Rupa (5)

10. Visible objects - Rupa

11. Sound - Shabdha

12. Odour - Gandha

13. Taste - Rasa

14. Touch - Sparsha

Bhava Rupa (2)

15. Matter of Femininity - Sthribhava

16. Matter of Masculinity - Purusabhava

and

17. The Heart - Hadhayavatthu

18. The Matter of Life - Jivithindriya

19. The element of nutritive essence - Ahara

Nipphanna Rupas

Out of the above mentioned 19 types of Rupas, the 14th Rupa, Sparsha is basically same as Patavi, Theio or Vayo which is sensed by the body or Kaya itself. Therefore the Sparsha is excluded from the above set of Rupas which makes the number to 18 Rupas.

These 18 Rupas are conditioned by Kamma and Mind and are called as Nipphanna Rupas. Rest of the 10 Rupas are unconditioned by Kamma and are called as Anipphanna Rupas.

Anipphanna Rupas

19. Space - Akhasa Dhathu

When you are reading this text you would see that these letters are printed in a paper or screen. What is there in between you and this paper or screen? You might have some one next to you. Apart from the visible objects what else is there between two of you? You would say that you have wind or air. Assume in a vacuum where there is no air or wind what would be there? Basically 'nothing' is there.

This 'Nothingness' is the Space and in Abhidhamma it is called Akhasa Dhathu. Akasa Dhathu separates other Rupas from each other. It is also considered as a Rupas since it avoids other Rupas getting mixed with each other.

Changability - Vikara Rupa (5)

20. Kaya Vinnatthi

You move your body and its parts. For it to happen, signals should be issued by mind for the respective body part. This is caused by the "air-element" (vayodhathu) produced by mind (chitthaja). The force which controls this air-element to move and shake the physical body is called Kaya Vinnatthi.

21. Vachi Vinnatthi

When you speak you need to control the parts of your mouth to utter words which consist of letters. For this also mind has to issue signals.

For example in order to produce the sound 'pa', the two lips in mouth have to contact with each other in a particular force. The 'earth-element' (patavidhathu) plays a major role in this together with 'air-element'. The force which controls these earth and air elements to speak is called Vachi Vinnatthi.

The above two Rupas are called as Vinnatthi Rupas as they assist in expressing ideas to external world.

22. Lahutha

23. Mudutha

24. Kammannatha

These are three types of qualitative materials of other Rupas. You would have experienced situations which you feel your body heavy, tough in flexing and difficult in executing.

This would have caused due to bad weather, unpleasant mind, non-edible or insufficient food or unhealthy conditions. Presence of factors such as good weather, pleasant mind, good food or good health cause in one to arise the three Rupas of Lahutha (free and lightness of your body), Mudhutha (softness of your body) and Kammannatha (comfort and tolerance of work you do).

The two Vinnatthi Rupas, Lahutha, Mudutha and Kammannatha are the changes, differences and deviations occur in one's body. Thus they are called Vikara Rupas.

Lakkhana Rupa (4)

25. Upachaya

26. Santhathi

27. Jaratha

28. Anichchatha

Along with mind a Rupa also arise (uppadha), last (thithi) and decay (bhangha). Lakkhana Rupas are the featuring stages of other Rupas in the uppadha-thihi-bhanga process.

Upachaya means the first heaping-up or the first arising of Rupas of a being. Once the first Rupas are completed then they decay and more Rupas arise on and on. The arising of those Rupas is Santhathi. After arising before decay the Rupas subject to perish. This is called Jaratha and the decay or destruction of Rupa is called Anichchatha.

Thus concludes the illustration of 28 types of Rupas in Abhidhamma.

Conclusion

'Abhidhamma Pitaka provides a theoretical framework for the doctrine principles in Suthra Pitaka which could be used to describe 'Mind and Matter'.

The above statement was again quoted from the introductory article of this series titled 'Introduction to Abhidhamma'. By now, the most essentials of 'Mind and Matter' have been described in the simplest way possible.

However, one who have followed the series continuously would be able to deal with many intricate questions raised on Buddhism.

Next Reality to be discussed is the most sacred of all and that is Reality of Nibbana or Nirvana Paramaththa.

Reference:

Abhidharmaye Mulika Karunu by Ven. Renukane Chandhawimala Thera,

A Manual of Abhidhamma by Narada Maha Thera

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