BUDDHIST SPECTRUM

Marvel that is Soekguram

Jayatilleke de Silva

Seokguram, the grotto temple sits atop Mount T’oham 750 metres above sea level in South Korea. Close to Kyongju, the historic capital of the Silla dynasty which held its sway for over 1000 years. It has been designated a World Heritage Site by the UNESCO.

Seokguram is a shrine built in an artificial cave in the year 751 AD, by Prime Minister Kim Taeseong. Though it is accessible by motor vehicles at present during ancient times it was a several hour trekking up the Mount akin to the Sri Pada in Sri Lanka.

It is a royal temple and was not open to the public during the ancient times. Now it is a tourist attraction drawing thousands of visitors including pilgrims.

The grotto is an architectural marvel built in granite. Hundreds of granite pieces of various shapes and sizes are being used in the construction of the grotto, No mortar has been used as the stones are held together by stone rivets, Natural ventilation has been provided to the grotto to control temperature and humidity. It shows the high architectural, scientific and technological knowledge of the Koreans at that time.

Enlightenment symbolized

It consists of a rectangular antechamber and a circular dome shaped main chamber linked by a rectangular corridor.

A statue in the centre of the main chamber on an octagonal base consisting of a lotus flower depicts the Sakyamuni in bhumisparsha mudra symbolizing his enlightenment.

Its uniqueness consists in being chiseled out of a single piece of granite, A lotus in the back wall of the grotto behind the Buddha statue shines as a halo when sunlight enters the shrine through its front entrance which is facing the Eastern sea.

The statue 3.5 metres high has a jewel carved in at the centre of the forehead. When the rays of the rising sun fall on it, its reflection inside the chambers gives it a mystique hue.

The sculpture shows the definite influence of Gupta art style.

Buddhism came to Korea from India via Korea as it was the terminal of the Silk route. Though it was Chinese Buddhism that had the closest links with Korea, Indian art and Hindu mythology has also had an influence on Korean Buddhist culture.

Statues in different poses

The antechamber has statues of the eight guardian Gods, four on either wall. In the right wall are those of Garura (God with golden wing), Gandharva (God with guarding sword), Deva (God of sky) and mhoraga (god of Underworld).

The left wall as statues of Asura (devil turned God), Kinnara (God of judgement), Yacha (a devil turned God) and Naga (Dragon God).

In the antechamber walls connecting the corridor to the main chamber are two statues of Vajrapani or Vajrasatva in two different poses.

Vajrapani, a Bodhisatva in Mahayana Buddhism is considered the protector of Buddhism and is supposed to possess great strength and wisdom.

In the corridor are the four heavenly kings, two on either side, that protect Buddhism from the four cardinal points in heaven. They are Dhrtarastra (Guardian of the East),Virudhaka (Guardian of the South), Virupapaksa (Guardian of the West) and Vaisrana (Guardian of the North).

In the wall of the circular main chamber are statues of Indra, Brahman, Manjusri, Samatabhara and the ten grand disciples. Behind the main Buddha in the chamber is eleven-faced Avalokitesvara, the Bodhisatva of Mercy.

There are also ten niches at the top of the inner wall with statues of Bodhisatvas and other disciples while the ceiling has a lotus pattern.
 

Greatest scientist the world has ever seen

Edwin Ariyadasa

The eternal mystery of the world is its comprehensibility.

- German Philosopher Immanuel Kant 1724-1804.

The fact that the World is comprehensible is a miracle.

- Scientist Albert Einstein 1879-1955.

In human history, currently we inhabit the mega age of science. At no time in the past, has the world changed so much as in the recent years. These changes have been wrought in human lives, primarily by technologies which have arisen from advancements in science.

As science and its byproduct technology make headway certain views that reigned supreme in the past centuries begin to prove untenable. Some scientific theories that held sway in a bygone era are set aside without much ado as they have lost their validity.

The Einstein theory

The theory of general relativity expounded by Albert Einstein has been widely demonstrated as being seriously flawed. Scientist Albert Einstein is popularly awarded the encomium, ‘genius of geniuses’. Public opinion endowed upon him the title ‘the person of the twentieth century’.

Very much like the Buddha, Einstein too discovered the illusion of the world merely by thinking about it. But he failed in his effort to discover a unified theory applicable to the totality of the universe.

By transcendental contemplation, the Buddha realized a formula that is valid for all time, for all phenomena and for all places. In his inaugural discourse Dhamma Chakka Pavattana Sutta, the Buddha presented a theory that is true for all time and valid everywhere.

Formula with eternal validity

The Buddha declared that all phenomena bear three characteristics: anicca (impermanence), dukkha (suffering) and anatta (no soul). There is no phenomenon whatsoever in the whole of the universe that does not come within this all-embracing formula.

Besides, unlike many other scientific theories, this formula will never lose its validity. These truths will remain unchanged until the end of time. The Buddha’s unified theory for the whole universe is sufficient by itself to characterize him as the greatest scientist ever lived.

We could, for instance, consider the Four Noble Truths he expounded. The Four Noble Truths declared by the Buddha form the unerring diagnosis of the human condition. It applies to the human situation irrespective of time and place because they are eternally valid. The unique characteristic of Buddhism is to be found in this doctrine of the Four Noble Truths: suffering, origin of suffering, cessation of suffering and the path to be followed towards the cessation of suffering. The Pali terms are dukkha ariya sacca, dukkha samudaya ariya sacca, dukkha nirodha ariya sacca and dukkha nirodha gamini patipada ariya sacca. These were described as noble or ariya because they are unassailable.

The Buddha taught that human existence is the result of a chain of cause-and-effect. Here, too, he is unique as a philosophic scientist. The Buddha’s declaration of causal-interdependence explains the absolute truth of the process of existence. In terms of this teaching, paticca samuppada, a cause that brings about a result and when a given cause is absent, a given result does not occur.

Lucid communication

The whole gamut of existence and its cessation are all explained in this universal scientific formula paticca samuppada, dependent origination. As a scientist, the Buddha’s perceptions were so absolute, that he was able to explain them in seemingly simple terms. What he viewed so clearly, he could communicate with equal lucidity.

As a scientist, he was not limited to theory alone. He had a transcendental pragmatic aspect to his scientific formulations. He would characterize, in universal terms, the nature of human existence, as an absolute pragmatist he would indicate the path of liberation out of this morass.

He was not only an objective scientist. He was a supreme being of compassion and loving kindness. The greatest worldly scientist of mankind Albert Einstein had ultimately to accept his responsibility for the unprecedented lethal weapons that unleashed massive devastation of lives and property. With stark regret Einstein wrote: “We scientists, whose tragic destination has been to help in making the methods of annihilation more gruesome and more effective must consider it our solemn and transcendent duty to do all in our power in preventing those weapons from being used.”

This offers us an unparalleled opportunity to see the total contrast of the Buddha’s science. The ‘soul’ of the Buddha’s science is love, peace and serenity. The scientific theories of worldly geniuses like Einstein can be used both for good and bad - for healing and massive destruction. Although they later repented the misuse of their science, this evil is implicit in it. In the science of the Buddha, there is no such contradiction. It is meant only for wholesome human use for peace, harmony and absolute liberation. His science is for the good of the many for the well-being of the many.

Not for the evil purpose

It just cannot be converted to an evil purpose. This way too, the Buddha is the greatest scientist ever lived. We could turn our attention to yet another area, which provides solid evidence to prove, that the Buddha is the greatest scientist who appeared in this world.

Today, we are all in search of knowledge. The 21st century has enthroned knowledge as no other previous century has done. Today it is the greatest human enterprise and knowledge is the most emphatic corporate business.

But in the whole history of science, it is the Buddha, who has given the universally valid formula to establish the process of acquiring knowledge. This has been provided in simple and lucid terms in his Dhamma Chakka Pavattana Sutta (Discourse on the Turning of the Wheel).

Knowledge acquired

In the course of this Discourse, he reiterates a formula, to drive home the process, through which ‘knowledge’ is firmly acquired. The formula consists of five simple steps (about hitherto unknown phenomena)

1. Chakkum udapadi (The eye arose)

2. Gnanam udapadi (Discerning arose)

3. Panna udapadi (Wisdom arose)

4. Vijja udapadi (Scientific analysis arose)

5. Aloko udapadi (Complete Awareness - Light arose)

Let us look somewhat keenly at this four-fold process of acquiring knowledge in terms of the Buddhist science.

1. Initially the eye arises. You perceive a phenomenon. Something comes to your attention.

2. In the second stage you recognize it. You discern it. Probably you give it a name.

3. Next you become wise about it, as you become more and more familiar with it.

4. Then comes analysis. You view it scientifically - comparing and contrasting it.

5. Finally, full awareness dawns - light arises.

This is the enlightened analysis of the process of the arising of knowledge.

Practicality of phenomenon

No other scientist has been able to formulate this process with this kind of practical effectiveness. This formula can be applied to any worldly or spiritual phenomenon. The supreme genius, who indicated these five steps towards acquiring knowledge, 2600 years ago, is the Buddha, the greatest scientist in human history.

In modern science it is axiomatic that any theory should be testable to prove its validity. In a simple phrase, the Buddha invited all to test his theories. He said ehi passiko - come and see for yourself.

Practice against precept in Buddhism

Upali S. Jayasekera

Bodhi Puja is a Buddhist religious practice arising from the Buddha’s animisa puja performed after attaining Enlightenment beneath a Bo tree (Ficus religiosa). Prince Siddhartha, having attained Buddhahood beneath the Bo tree at Buddhagaya expressed his gratitude to the Bo tree for giving shelter to attain Buddhahood, by gazing at the tree for seven days thus underlying the virtues of gratitude - being grateful to one who has been helpful or come to one’s aid when in need. The Bo tree, with the passage of time, came to be venerated by the Buddhists.

History of Bo tree

A sapling from the Bo tree at Buddhagaya was brought to Sri Lanka by the daughter of Emperor Asoka of India, Sangamitta Maha Theri, during the time of King Devanampiyatissa which came to be planted in Anuradhapura and is now known as Sri Maha Bodhi, the oldest known tree in the world. At various times 18 saplings from the Sri Maha Bodhi were planted in Buddhist temples in Kelaniya, Tissamaharama, Kataragama, Polonnaruwa etc.

The original Bo tree at Buddhagaya perished due to being cut down by hostile elements resulting in a sapling from the Sri Maha Bodhi in Anuradhapura being taken to Buddhagaya and planted there. It is this Bo tree that is now found in Buddhagaya. Thus the original Bo tree that gave shelter to Prince Siddhartha to attain Buddhahood is no more and what now exists is the sapling from the Sri Maha Bodhi, grown to be a Bo tree.

Bodhi Puja in fact is a religious practice designed to pay respects to the Bo tree which gave shelter to Prince Siddhartha to attain Buddhahood. Hence, those who perform Bodhi Pujas with a view to win elections, pass examinations, obtain favours, get sicknesses cured, improve business ventures, for personal gain or to attain selfish ends, are doing so without an understanding of what the religious practice is meant for and due to ignorance of the Buddhist teachings.

Optional versions

What is happening, as at present, is that even kaputu Bo trees (trees sprung up from Bo tree seeds swallowed and discharged by crows) are also venerated. Whatever it may be, when one pays homage to or venerates a Bo tree, he or she, does so in veneration of the original Bo tree at Buddhagaya, symbolized by the Bo tree one venerates.

Hence Bodhi Pujas on birthdays, on sicknesses being cured, on passing examinations etc, which gives a touch of religious serenity to an important event or situation in one’s life, is understandable.

However the Maha Sangha should educate the Buddhists in regard to the purpose for which Bodhi Pujas are held and not allow the religious practice to be used to distort Buddhism.

Monks in politics

Sri Lanka created history in the Buddhist world by electing Bhikkhus to local bodies and the legislature which signaled the waning of discipline in the Bhikkhu Order.

Since Independence our politicians tended to appeal for the support of the Sangha to gain political victories. The Bhikkhus in turn responded by gravitating into politics progressively. Up to the time Bhikkhus took to politics, they received the highest respect of the Buddhists and even that of those following other faiths and their words had a say.

The Sangha then were a unifying force. However once the Sangha were dragged into politics, their esteem went down and the leadership they provided fell to pieces.

Of course law and order situation in the country have seen a downward trend during the last two decades or so and indiscipline is prevalent in all walks of life-politics, schools, universities, the public service, the Corporate Sector and everything else. Nevertheless when discipline deteriorates among the Bhikkhus who in our country are looked upon for guidance and direction and from whom a high standard of behaviour is expected, as they have to set an example that has to be viewed with concern.

It has to be conceded that it is the politicians who dragged the Sangha into politics for selfish political ends which resulted in the Sangha reaching out for political power and material benefits in a big way. There can be no denial that there is no 100 percent honesty, sincerity and decency in politics.

Hence, a member of the Sangha taking to politics will be compelled to put up with and follow qualities inherent in politics, whatever the Bhikkhus who have taken to politics may say in defence. A Bhikkhu is one who has to break the fetters that tie him to lay life. Otherwise there is no difference between the Sangha and the laity. Politics, which does not in any way help to break away from the 10 fetters that shackle man to his weaknesses is not for the Sangha.

Politics taboo for monks?

It could be argued that politics and being elected to local bodies and the legislature are not taboo for Bhikkhus. But the Vinaya standards expected of a Bhikkhu do not justify active politics by the Sangha. A Bhikkhu in robes is considered to be a higher being than a member of the laity. The robe draws respect of the Buddhists. Thus those who don the robes have to behave as religious leaders - members of the Maha Sangha and not as political leaders - politicians or members of political parties.

Political Bhikkhus are seen delivering speeches without the calm and serenity expected of the Sangha. They sit with lay politicians and laymen, address political meetings standing and throwing about their heads and hands about not becoming of a respected Bhikkhu. They participate in political demonstrations. A Bhikkhu in politics propounded the theory of consuming liquor in small quantities.

The Bhikkhus who want to take to politics are free to do so and but only after leaving the robes. That is the best service they could do for Buddhism.