Buddhist spectrum

Observing the right precept

Ven. Maharambawewe Palitha Thera

Observation of precepts is the summum bonum of Buddhism. It is one vital way to achieve the ultimate goal in Buddhism, Nibbana. However many Buddhists observe precepts only on Poya days.

Observance of Sila on the full moon day is approved by the Buddha on request of Visakha, a great lady devotee at the time. There was no observance of Sila as such earlier.

It is inherited from Jainism, though not on ethical basis. In Jainism it was merely ritualistic and woeful.

The Sila was practised Jainism due to increase and decrease of the moon. When the stars increase, they increase taking food little by little and on full moon day, they take a maximum amount of food.

Then next day the moon starts to decrease, and they practice to decrease of taking food little by little due to the decrease of the moon.

They don't take any food on Amavaka, waning moon. They spend this day without any food. This woe is taught in Jainism as Candrayana vruta (The woe of the moon).

According to Buddhism there is no ethical value in this practice though it is an important teaching in Jainism. The Buddha added an ethical value to this observance and clearly pointed out the method of spending this day fruitfully. It is named in Buddhism as uposatha.

This is not only important to lay people but also it is very important to Buddhist monks and nuns. They have to do special Vinaya Kamma on this day.

At one time the Blessed One was living in the palace of Migara's mother in Savatthi. The mother of Migara on that full moon day approached the Blessed One, worshipped and sat on a side.

Then she said to the Blessed One that she has observed the eight precepts. Then the Buddha preached her three kinds of observances on the full moon day. These three kinds of observances follow:

The observance of the cattle herd,

The observance of the Niganthas,

The observance of the Noble Ones.

This Dhamma discourse, preached by the Buddha to Visakha, the great lady devotee of the Buddha, is included in Maha Vagga, Tikanipatha in Anguttara Nikaya. It is named as Visakhoposatha Sutta. Now we examine this Dhamma discourse with explanation.

The observance of the cattle herd

It is just like the cattle herd that returns to their owner in the evening. The owner reflects: 'today the cattle grazed in these and these places and drank water in these and these places and tomorrow the cattle will graze in these places and drink water in these places.'

Visakha, in the same manner a certain one having observed the eight precepts reflects: 'Today I ate these and these eatables and drank these and these nourishing drinks. Tomorrow I will eat these and these eatables and drink these and these nourishing drinks.' Thus he spends the day with a mind overcome with greed and covetousness. Visakha, this is the observance of the cattle herd, it is not of great fruit, good results, great splendour and a vast spread out.

The observance of the Niganthas

The Niganthas instruct their disciples thus: Come! Good man, do not punish living things in the eastern direction close up to 700 miles. Do not punish living things in the western direction close up to 700 miles. Do not punish living things in the northern direction close up to 700 miles. And do not punish living things in the southern direction close up to 700 miles.

Thus the observance is with kindness and compassion to some and without kindness and compassion to some. A certain one on the full moon day gives his disciples this observance: Come! Good man.

Pull out all your clothes and tell. By this I have no desires for any place or anything and I have no clinging to any place or thing.

His mother and father know this is our son and he too knows this is my mother and father.

His wife and children know this is my husband and this is our father and he too knows this is my wife and children. His slaves and workmen know this is our master and he too knows these are my slaves and workmen.

Thus at the time he observes all precepts he refrains from telling lies. At the end of that night he partakes of his wealth even before it is offered to him.

This is the refrain not to take the not given. Visakha, this is the observance of the Niganthas, it is not of great fruit, good results great splendour and a vast spread out.

The observance of the Noble Ones

It is the methodical cleaning of the defiled mind. Visakha, how is the methodical cleaning of the defiled mind? Here Visakha, the noble disciple recollects the Thus Gone One: `That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the teacher of gods and men, enlightened and blessed.'

When recollecting the Thus Gone One his mind brightens up and joy arises and defilements in the mind fade.

Visakha, it is like the dirty head which gets a methodical cleaning.

Visakha, how does the dirty head get a methodical cleaning? With paste, clay, water and the suitable efforts of a man, the dirty head gets a methodical cleaning.

This is one of the methods that used in ancient time to clean the dirty head. In the same manner the defiled mind gets a methodical cleaning.

Greatest reformer ever born

N. G. Sarathchandra

The world was in chaos, since there was no firm philosophy. Priests had diverse opinions and mostly the evil work was the order of day. It was an era that needed a firm reformer, and he happened to be the Buddha.

Before the 6th century before Christian Era, religion was forgotten in Northern India and Nepal. The arrogant teachings of religious groups such as Vedas were terrified into the background. Dishonest priests traded on religion and cheated the people in a variety of ways and collective wealth for themselves. They were quite irreligious themselves. In the name of religion, people followed in the footsteps of the cruel priests and killed innocent animals and did various sacrifices.

The country was in dire need of a reformer of the Buddha's calibre. At such a critical period, when there were cruelty, degeneration and unrighteousness everywhere, a reformer was born.

He was Prince Siddhartha born to put down priest-craft and animal sacrifices, to save the people and disseminate the message of equality, unity, peace and harmony.

Women given equal status

The Buddha was the great communicator. His teachings arrived at the right moment when everyone could take control of their spiritual destiny, meditate and achieve enlightenment.

The principle that people should act for themselves, rather than succumbing to the actions of external forces, remains one of the most attractive teachings.

He strived hard by himself in the interest of all of us. The culture of the time ranked women far below men in importance, and at first it seemed that permitting women to enter the community would weaken it.

The Buddha rejected this concept and said that it didn't matter what a person's status in the world was or what their background or wealth or nationality might be.

He Buddha asked his followers not to take his word as true, but rather to test the teachings for themselves. In this way, each person decides and takes responsibility for their own actions and understanding.

Life and times of a reformer

Prince Siddhartha was born into a royal family in Lumbini, now located in Nepal, in 563 BC on full moon Poya day called Vesak. His father was King Suddhodana and his mother was Queen Mahamaya. On the day he was born lotus blossoms rose in his footsteps.

They named him Siddhartha, which means 'he who has attained his goals'.

When consulted Asita, a well-known soothsayer, concerning the future of his son by King Suddodana, Asita announced that prince would be one of two: He could become an emperor.

Or he could become a great sage and savior of humanity. So the king was eager to see his son becoming a king and was determined to shield the prince from anything that may cause him to take up the religious life.

Thus the prince Siddhartha was kept in a three palaces built for three seasons: winter, summer and autumn.

He was further prevented from experiencing the ordinary life. He was not permitted to see the elderly, the sickly, the dead, or anyone who had dedicated themselves to spiritual practices. Only beauty and health surrounded Siddhartha in his kingdom and a luxurious life.

Observing the reality

Siddhartha grew up to be a strong and handsome young man.

As a prince of the warrior caste, he was trained in the arts of war. When he became 16, he won the hand of a beautiful princess Yashodhara of a neighboring kingdom by beating all competitors at a variety of sports.

Siddhartha grew increasingly restless and curious about the world beyond the palace walls, when he continued living in the luxury life.

He insisted and got permission to see his people and his lands outside the palace.

The king carefully arranged that Siddhartha should still not see the kind of suffering which would lead him to a religious life, and ordered that only young and healthy people should greet the prince.

When prince went out of his palace to see his kingdom, he accidentally saw an old man, a sick person and a dead body within three days.

Amazed and confused, he chased after them to find out what they were. And he inquired his friend Channa the meaning of all these things, and Channa explained to him of the simple truths that Siddhartha should have known all along.

Getting rid of distress

After many days of contemplation and distress, Siddhartha visited the city for the fourth time, he saw a happy man wearing an orange coloured robe.

He asked Channa, "Who is this man wearing an orange robe? His hair is shaved off. Why does he look so happy? How does he live and what does he do for a living?"

Answered Channa: "That is a monk; he lives in a temple, goes from house to house for his food and goes from place to place telling people how to be peaceful and good." The prince felt very happy and he thought, "I must become one like that".

So at the age of 29, Siddhartha came to realize that he could not be happy living as he had been. He had discovered suffering, and wanted more than anything to discover how one might overcome suffering. During the period of 13 years in his luxuries life, he realized that wealth and luxury did not guarantee happiness, so he explored the different teachings religions and philosophies of the day, to find the key to human happiness.

Buddhist prose :

Wading waters

Sachitra MAHENDRA

Men, women and children have found it hard to tread on this knee-length flood. Cars and trishaws are pulled up. Passengers are on a desperate attempt to alight into water. Furniture once held in high admiration now floats on. Top stories of adjoining buildings shelter white-collar employees who idle away by windows trying to grasp this whole scene. The rains had not ceased either, so it seemed.

Aravinda was gazing out of the window, and did the smiling to a passer by or two. Suddenly his mind was elsewhere unbeknown to himself. Isn't this the murugasan varusava, the apocalyptic downpour augured in ancient Buddhist scriptures, he thought musingly. For all appalling things the man did to mother earth, he deserves no less.

For a moment he pictured Dhaniya and the Buddha. They both had no grieving with rains. They both had a fulfilled life; Dhaniya had a comfortable well-built mansion, and the Buddha had crushed down this house of living cycle. But Aravinda has done none. He could not possibly tell the rain god to go ahead and rain as he wishes. He is not that strong to brave the odds. He is too feeble to put up with the sight of people left helpless in rain.

Aravinda gazed out of the window once more. Just a moment ago the bus made a dash across over the flood, but now the driver had no option but kill the engine. He could not make it further off. Aravinda now has to bank on foot. He missed the usual sight of domineering three wheelers and motor bikes. What the waters can do, amazing he thought.

There were yet a few more miles to go for the next bus stop. Hopefully that strip of the highway should be clear when he reaches there. He had his black denim folded up to knees, but still had to look out for possible unattended manholes. How am I going to cross this flood, he thought, feeling the damp chill through the sandals - luckily he wore no shoes that day.

Ogha Tharana - crossing over the flood! He recalled the Sutta in tiny portions. A deity asks the Buddha the way he crossed over the flood. Those words the Buddha uttered in response carried everything Aravinda hears and sees right now. This life, too, is a flood. It's full of manholes that remain mostly invisible. The wayfarer has to be on constant alert for such pitfalls. Aravinda took the middle path - most unattended manholes are in the edge of the way.

Isn't it a strange reminder of a fact? We all know this life is full of pitfalls, and yet how greedily do we wallow in the same shoddy waters?

Aravinda looked around and realized he was not alone thinking twice or thrice before crossing over the flood-turned-pond. Unattended manholes are a result of ill-maintained road system. Exactly so, this Samsara cycle, too, is not properly maintained.

He has had enough of thinking twice. Aravinda took the first step over the flood. He felt icy. That made him a little scared, if he would catch cold later. Rainwater is clean, no doubt. But you never know how it will be when it is mixed with sullied stuff.

Good coincidence with mind - or is it resemblance of facts? How clean it was at first. You could spot anything underneath that crystal clean layer of water. But everything is impermanent. Everything has to change. Even the waters have to get along with muddy matter - willing or unwilling, that's the fate. Ever since our births we have been at it too. We keep on gathering information, knowledge or whatever, ignorantly griming our crystal clean mind.

Not quite awkward, thought Aravinda stepping out of the pond. These are actually good omens. Just what the Buddha said in Devaduta Sutta: when you see a man suffering let it not slip by. Don't cast off it as an ill-omen. Let it dread your heart no end, and it is time you made haste doing more and more meritorious deeds.

Rain was ceasing little by little. Aravinda's gaze roamed around the scene - seething sore, but yet, in a way a cup of strength - for another good while. Everything and everyone faded in and out at length. Dhaniya, the Buddha, heavenly messengers, they all of them emerged once again in a montage.

He walked a great deal, immersed and basked in the montage. It cost him some effort, but finally he could get into another bus. The road ahead was clear, at least that was so in a distant view. Things may be different when the flood is drained empty.

When the world gets back to normalcy, it no longer needs to worry about wading waters.

Cry out O rain!

Sky soothingly fearful

Leaves fall down

Breeze damp

Drizzle brisk

Everything fulfilled

Everything is set

Cry out

O rain

Cry out as loud as you long.

SM

Deathless property

This was said by the Blessed One, said by the Arahath, so I have heard: "There are these three properties. Which three? The property of form, the property of formlessness, and the property of cessation. These are the three properties."

Comprehending the property of form,

not taking a stance in the formless,

those released in cessation

are people who've left death behind.

Having touched with his body

the deathless

property free

from acquisitions,

having realized the relinquishing

of acquisitions,

fermentation-free,

the Rightly

Self-awakened One

teaches the state

with no sorrow,

no dust.

- Itivuttaka, translated by Thanissaro Bhikkhu.