Buddhist spectrum

Mind: Defilement versus virtue

Ven. Horowpothane SATHINDRIYA Thera

Today, society is riddled with a multitude of religions, faiths, beliefs and cults, which the individuals have inherited as a birthright, or chosen according to their personal preferences, compatibility with their thinking or for offering succour to their needs.

History chronicles, that the dictates of these beliefs have driven man through the ages, either by deep religious fervour or blind faith. There is evidence of even self-sacrifice, being made, seeking a reward in this or nether world- (heaven) in return.

Intuition

Concentration brings happiness

Prince Siddhartha Gotama was born in India 2632 years ago. With intuition gained in repeated cycles of birth in his journey through samsara, he realised early in his youth that, far beyond all the transient splendour and worldly pleasures in his princely life, there lay a state of release from suffering. He had to find the answer to this vexing question and burning issue, as to how he could stop this ongoing cycle of birth, suffering and death.

In his quest to unravel the truth he searched far and wide. Seeking guidance and instruction from famous and well-renowned teachers, acclaimed for heir spirituality. Each attempt and endeavour ended in an impasse.

Self-indulgence

Realising the futility of such ventures, he set out on his own for six years in search of the truth, firstly through self-indulgence, failing which he resorted to self-mortification.

Finally it dawned on him that these two extremes were hindrances to his progress and the only way open, was the Middle Path. The aspirant of the Buddha or Seeker for Fully Enlightenment preserved with gain determination to unmask the treasure latent him viz. Morality, concentration and wisdom through these the Four Noble Truth.

The truth of the Dhamma proclaimed by the Buddha, 2600 years ago finds acquiescence with the advances in science. By virtue of this realism and rationality, Buddhism has found favour among the erudite and intelligentsia in the East and West.

Albert Einstein, the father of the modern science, once said, “ In an age when science has advanced, the only doctrine, that science can not contradict, is the teaching of the Gotama Buddha”. He also said that “A religion without science is lame and science without religion is blind”.

Conflict

It is impossible to condense of the Dhamma and its embellishments, which do not conflict with any philosophy or emotion into a short essay. A frequent theme intoned read and heard in the global arena, today, is “PEACE”. Yet, it is most unfortunate, that certain groups within this fabric has brought disrepute to religions by instigating, uprisings, ethnic cleansing and wars under the seal of religious authority. Unabated killings with loss of thousands of lives and wanton destruction of property have resulted from the dark ages, to the present chaos in the world. No religious founders would have stamped his authority in such barbaric and brutal acts. The Path of Peace shown by the Buddha will withstand the ravages of time and always remain current. Firstly peace should be established within one’s own mind.

When the mind is disciplined, speech and action will follow suit likewise. Nothing could compare with the power and the beauty of human mind. All modern inventions and innovations are the fruits of thinking mind and have designed by the human mind. Tragically, this power has been often abused and misused by many for misdoing, evident today. If one should initiate any action with a just and peaceful mind, no consequent harm will come from such; to anyone. The wholesome path extolled by the Buddha, has been forgotten. Of all the beneficial tools available to man to achieve his ends, the least utilised is his mind. He cannot comprehend nor appreciate the value of the human life that he has inherited.

Bonds

At a time when we commemorate and celebrate the significance triple anniversary of the Blessed One, we should earnestly and honestly strive to practise the wisdom, elucidated in the Dhamma, and free ourselves from the bonds of samsara.

Every being on this planet is subject to the misery of physical and mental suffering. Although we could find relief from physical ailments, there is no prescription for mental anguish, other than the solace of the Dhamma. In this endless cycle of birth and death, we meet with dreadful and catastrophic challenges. One cannot escape the suffering, whether one be a human being, divine being, or other being. In one accrues enormous bad kamma; the result will be birth in the animal kingdom or in a dangerous and adverse realm or environment.

Suffering

How long one will linger in such existences or the future existence one cannot foresee. Perchance, you are currently endowed with wealth, properties, power, and a following, giving you a confidence, that there is no suffering. Suddenly illness or catastrophe fells you, driving you to mental torment.

All the riches and power cannot bring you cure and comfort from such afflictions.

The only valuable possession capable of bringing you the much-sought PEACE will be wholesome and tamed mind. If we examine any crisis or conflict in this world, we would find that the underlying cause is the insatiable, unquenchable greed and craving rampant in the human world.

Origin

The way to uproot this craving is by examining its origin and treating the cause as expounded by the Buddha.

With the common interest and well being of mankind at heart, entering no with any quarter, the Buddha gifted us the four Sublime qualities. The sad lack of these virtues has rendered the present global society into a state of depravity and restlessness.

The Four Sublime Qualities are Metta (Loving-kindness), Karuna(Compassion), Mudita(Appreciative - joy) and Upekkha(Equanimity). Metta: Universal friendliness, loving-kindness to all beings in this world. Karuna: Compassion for all living being in this world. Mudita: Rejoicing in others success, progress, prosper, well being and happiness. Upekkha: Equanimity and unshaken in any situation.

A society resplendent with these Noble qualities will be free of dissension and animosity. Its inhabitants will be sedate in thought, word and deed, enjoying the peace of harmonious living. They will undoubtedly tread the path to Nibbana.

A response

Curtain opens on Ven. Tibet S Mahinda:

Certain comments in the article on Ven Tibet S Mahinda by Padma Edirisinghe on a previous Buddhist Spectrum tempt me to pen down the following on the late Bhikkhu Nyanatiloka Maha Thera. My family roots are connected to our Dear Dodanduwa.

Ven. Nyanathiloka Thera was born in 1878 in Germany and came to Dodunduwa around 1911 starting Island hermitage, which is a world famous Buddhist hermitage. The proud residents of Dodunduwa call it Polgasduwa. Ven Nyanathiloka became a monk in Burma in 1904. As a layperson he was a gifted musician. During the World War I, all the German nationals living in British empire were rounded up and sent to concentration camps in Australia. After World War I, the Venerable Thera was not allowed to come back to Ceylon because of the acting British Occupier (governor) personally opposed the revival of Buddhism in Ceylon. In 1926, Colonial officer gave permission to the Thera to come back to Ceylon. Again, during the world War II, all the German nationals were rounded up and sent to concentration camps in India (1939-1946). This time the concentration camps were divided according to the British invention of social status: first class, second class and third class. Our dear monk who hailed from a German upper class family was given a room with a Germen aristocrat.

Indian colonial occupiers named that section as the National Socialist compound. Most of the Maha Thera’s students were Jewish. After World War II, Senanayaka and Amarasuriya families petitioned the British occupier to allow the Thera to come back to Ceylon. He was not only a monk, but also a genuine Sinhalese Buddhist patriot. Polgasduwa Hermitage is connected to our late most Venerable Palane Vagirannana Mahanayaka Thera. Polgasduwa Island Hermitage is the Dodunduwa’s Dhamma Light house to the seekers of the world.

I do not want to give any more details because the Buddhist Publication Society has published Ven. Nynatiloka Thera’s biography and anyone interested in Buddhism in Ceylon must read this book (ISBN 978 955 24 03187).

Buddhism in Germany was not planted by an outsider. It was a result of German intellectuals and philosophers in acknowledgment of Buddha’s teachings. At the end of the 19th century, without any modern communication, Buddhism was popular among German intelligentsia who went against Catholic Bastian of Germany.

Imagine how it would be now with the Internet !!!

Sinha D. Jayasuriya

New Jersey

Novel venture in Buddhist education

For serving humanity:

Sri Lanka International Buddhist Academy (SIBA) was legally established under the Companies Act No. 7 of 2007 on 17th February 2009. SIBA is intended to be a unique Buddhist educational institution in Sri Lanka catering to the value based higher educational needs of people in Sri Lanka and abroad. It is due to commence the first year of its teaching and training programs in July 2009. Applications have already been called for the courses that SIBA intends to conduct after commencement. Those who wish to apply for courses conducted by SIBA are advised to send in their applications as early as possible. Everyone desirous of getting detailed information about SIBA is expected to obtain a copy of the Handbook.

The main educational activity of SIBA is the special BA degree program of four years duration in Buddhist Leadership, Buddhist monks, nuns, and lay persons male or female irrespective of their religion, race and nationally may apply for enrolment in the degree programme, provided they satisfy the minimum qualifications specified in the Handbook of the Academy. Degrees will be awarded to those who successfully complete this program through the Mahachulalongkom Rajavidyalaya University of Bangkok, Thailand which is an internationally recognized university. The medium of instruction for the BA degree program will be English. Besides the degree programme, three diploma programs of one year’s duration will also be conducted by the Academy. They are (1) Diploma in Pali, (2) Diploma in English and (3) Diploma in Information Technology. Diploma course in Pali will be conducted in both English and Sinhala media. In addition a wide variety of short-term training courses ranging from five days to two weeks duration, providing knowledge, information and guidance in the practice of Buddhism and catering to the day-to-day practical needs of the people will be offered by the Academy.

The uniqueness of SIBA as a Buddhist educational institution will lie entirely in its new approach to education. The underlying philosophy of SIBA is that education is the key to a desirable transformation of individual and social behaviour of people conducive to their long-term well-being. The numerous crises witnessed in the contemporary social context show that existing approaches to education have failed. Emphasis on book learning and acquisition of technical skills have not produced humane people who could use their knowledge and skills for the betterment of the human condition.

SIBA wishes to combine conceptual knowledge and technical skills relating to the material basis of human living with understanding and wisdom that is necessary for leading a harmonious, contented and satisfactory life. It also sees the urgent need for proper direction and guidance in society both in the spiritual and secular aspects of living by an enlightened leadership exposed to a sound value based education. The BA degree programme of SIBA on Buddhist Leadership is meant to fulfil this need.

The ethical, psychological and intellectual resources in the Buddha’s teachings have not been fully utilized in contemporary educational practice. SIBA has taken into account the immense potential that Buddhist methods of meditation and cultivation of the humanmind has in changing some of the undesirable conditions of social living.

Therefore, in all educational program of SIBA much prominence will be given to those resources contained in the Buddhist teachings.

Although knowledge of the teachings of Buddhism is most resourceful in resolving many of the individual and social problems of the present times, such knowledge alone divorced from knowledge of other religious traditions, humanities disciplines such as philosophy, social sciences and modern sciences would be incapable of meeting all our challenges. Therefore SIBA expects to impart a Buddhist education in combination with a background knowledge and comparative understanding of the disciplines mentioned above.

SIBA has drawn its teaching staff from among the most experienced teachers of the Sri Lankan University system. They are aware of the failures of the past approaches to higher education.

ABHIDHAMMA IN A NUTSHELL - XXX:

Abhidhamma reviewed

Shamika SOYSA

‘MIND is a phenomenon which is highly explored in the doctrine of Buddhism. Mano phubban gama dhamma which means ‘mind is the forerunner’ is a well heard verse from ‘Dhamma Padaya’. The ultimate objective in Buddhism is attained by purifying and improving mind. However, understanding ‘mind’ is a quite complicated act for any person. This is a barrier for someone who is interested in learning Buddhism in depth. One of the teachings in Buddhism which provides a comprehensive analysis on mind is ‘Abhidhamma’.

The series ‘Abhidhamma in a Nutshell’ was started to full that void. ‘Abhidhamma’ is one of the most intricate branches of doctrine in Buddhism and the objective of this series was an effort to present it in an ‘Easy to Understand’ manner. Comparative to the entire teaching of Buddha, what has been described through 30 episodes is very little. But it wouldn’t be insufficient for one who is interested to lay themselves a foundation to learn more advanced nature of the Doctrine and deal with some intricate questions raised on Buddhism.

In this Final Episode the entire series will be reviewed in short.

The Four Realities

Out of the two realities of Apparent Reality (Sammuthi Deshana) and Ultimate Reality (Paramaththa Deshana) preached by the Buddha, falling under Abstract or Ultimate reality, Abhidhamma consists of paramaththas. ‘paramo uththamo aviparitho aththa paramaththa which means ‘the most noble and immutable thing is paramaththa’.

There are four paramaththas, namely the reality of;

1. Consciousness (Chittha Paramaththa)

2. Mental States (Chetasika Paramaththa)

3. Matter (Rupa Paramaththa)

4. Nibbana (Nirwana Paramaththa)

Reality of Consciousness - Chiththa Paramaththa

Chiththa Paramaththa explained various aspects and types of mind.

There are 89 or 121 types of Chiththas and they are categorized and subcategorized as below based on the places they arise and their types;

1. Kamavachara - 54

a. Akusala - 12

i. Lobhamulika - 8

ii. Dweshamulika - 2

iii. Mohamulika - 2

b. Ahethuka - 18

i. Akusala Vipaka - 7

ii. Akusala Vipaka - 8

iii. Kriya - 3

c. Sobhana Chiththas - 24

d. Kusala - 8

e. Vipaka - 8

f. Kriya - 8

2. Rupavachara Chiththa - 15

a. Kusala - 5

b. Vipaka - 5

c. Kriya - 5

3. Arupavachara Chiththa - 12

a. Kusala - 4

b. Vipaka - 4

c. Kriaya - 4

4. Lochuththara Chiththa - 8 or 40

a. Marga - 4 or 20

b. Pala - 4 or 20

Reality of Mental States - Chethasika Paramaththa

Chethasikas are containments, features or behaviors of mind and they have four main characteristics of Ekuppada - arise together with consciousness, Ekanirodha - perish together with consciousness, Ekarammana - has the common object with consciousness and Ekavaththuka - has the common basis with consciousness.

52 types of Chethasikas are categorized as below;

1. Annasamana - 13

a. Sabbachiththsadharana - 7

b. Pakinnaka - 6

2. Akusala - 14

3. Sobana - 25

a. Sobhanasadharana Chethasika - 19

b. Virathi Chethasika - 3

c. Appamanna Chethasika - 2

d. Panna Chethasika - 1

Thought Process - Chiththa Viththi

After describing consciousness and mental states it was described the sequence and nature in which these Chiththas arise. It was mentioned that there are 17 thought moments in a usual thought process.

Reality of Matter - Rupa Paramaththa

Having described what Mind is the Reality of Matter was dedicated to illustrate what is Matter. 28 types of matters were described there as below;

* Mahabhutha Rupas - 4

1) Patavi

2) Apo

3) Thejo

4) Vayo

* Pasada Rupa - 5

5) Chakkhupasada

6) Sothapasada

7) Ghanapasada

8) Jivhapasada

9) Kayapasada

* Gochara Rupa/Visaya Rupa - 4

10) Rupa

11) Shabdha

12) Gandha

13) Rasa

* Bhava Rupa - 2

14) Sthribhava

15) Purusabhava

16) Hadhayavatthu

17) Jivithindriya

18) Ahara

19) Akasa Dhathu

* Vikara Rupa - 5

20) Kaya Vinnaththi

21) Vachi Vinnaththi

22) Lahutha

23) Mudutha

24) Kammannatha

* Lakkhana Rupa - 4

25) Upachaya

26) Sanththathi

27) Jaratha

28) Anichchatha

Reality of Matter - Nibbana Paramaththa

In this reality 10 types of Fetters or Dasa Samyojana of Sakkhayaditti, Vichikichcha, Seelabbathaparamasa, Kamaraga, Patiga, Ruparaga, Aruparaga, Mana, Uddachcha, Avijja, which are eradicated in the stages of attaining Nibbana was described. Further two types of Nibbana, Sopadhisesa Nibbana Dhathu and Anupadhisesa Nibbana Dhathu were mentioned.

Thus concludes Abhidhamma in a Nutshell.

Acknowledgments

A few weeks back I had to undergo a situation where my state of mind became very week due to a sudden sensitive issue. With this mentality I was to drive a considerably long distance in Colombo. When I touched the clutch and the accelerator, I felt my legs were shivering. Two of my friends asked whether they would join but I refused. When I was putting the vehicle to the main road I got a call from another friend (co-worker) with whom I sometimes engage in various discussions. He has never read my Abhidhamma articles but he knows I am writing this column. What he told me over the phone was;

‘You are writing to the paper on Abhidhamma and it is now you should make use of it. Act wisely’. This hit my mind which was in a panic state at that time. I first give my acknowledgments to that friend who put my effort into a practicable frame at a desperate time. It’s not that I recalled what I have written but I realized ‘there is no use of writing about mind if I cannot control my mind in a situation like this’ and it really worked.

I started learning Abhidhamma from my Sunday School. Thereafter I learnt a lot by teaching Abhidhamma and I give acknowledgements to my teachers and students. To write this series I used ‘A Manual of Abhidhamma by Narada Maha Thera’ especially to find English terms. I gathered much of knowledge from the two books of Ven. Renukane Chandawimala Thera.

I also acknowledge my wife for encouraging me and many who emailed commenting and questioning.

As mentioned many times, it is very little which has been presented in this series. More articles will follow on Buddhism based on the ‘Abhidhamma in a Nutshell’ series.

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