POYA

Buddhist heritage:

Buddhism in Korea

Rohan L Jayatilleke

Prior to the arrival of Buddhism, the main religious practice in Korea, was Shamanism which still continuous to be popular in Korea holding a significant place in the life and culture of Korean people. Shamanism teaches that human beings as well as the elements and inanimate objects all possess spirits which must be adored worshipped and appeased with food and usual beverages.

In fact even the highly learned devout Korean Buddhists have an ardent belief in spirits and visit the Shaman (Shrine) for ritual that would guarantee them health, wealth and happiness.

Buddhism was introduced to Korea in the kingdom of Koguryo. In Silla and Koryo dynasties, euphemism was generally used for distinguished Buddhist monks. The Silla Buddhists held the belief that worshipping Buddha brings prosperity from generation to generation continuously. (Nam Domg Shin, “Buddhism in Mediaeval Korea” Korea Journal, Winter 2003. p. 34). The Koryo dynasty in fact gave the present name of Korea to the country, took over the governance in the 10th century AC.

This era of governance gave birth to such vital events as the creation of the Korean Buddhist Tripitaka, the most complete collection of the Buddhist scriptures manually carved in Chinese script on over 80,000 wooden blocks.

Creation of Korean Tripitaka

It was during this period that also brought about an important event - the creation of the Korean version of Buddhist Tripitaka (Sutta, Vinaya and Abhidhamma) and the birth of the renowned Buddhist monk Chi-nui, who emphasised that a balance of the mind could only be achieved through meditation practice of Seon and the study of the Tripitaka (Kyo), which even today is the main feature of Korean Seon practice of Buddhism.

Bojo Chinui (1158-1210 CE) founded the Songawangsa Temple (Vihara) on Mountain Chogye sect which is the main sect of Korean Seon to this day. The building of Viharas on mountains is a traditional legacy of India, as such locations are away from the hustle and bustle of concentrated human life, a bird’s eye panoramic view of the lowlands and bright sunshine and unpolluted air, all conducive to intense meditational practices, reading and study of Buddhist scriptures.

Even in Sri Lanka, except in large cities like, Anuradhapura and Polonnaruwa viharas were built by kings on mountains.

Transmigration

Buddhism was the principal religion in Korean society from the first half of the 14th century to the latter part of the 14th century.

The Mediaeval Korean states enforced a system of protecting and controlling Buddhism.

The Korean Buddhists had a traditional belief of transmigration between six kinds of lives (Yukfo), namely , heaven, humans, hell, hungru ghosts, shambles and beats under the principle of cause and effect concimitant to their retribution (Hetu-phala) has greatly influenced Korean people. (ibid pp. 32-33). During the mediaeval times of Korea, the concept of Hoguk Pulgyo (Buddhism protecting the State) originated.

This concept of protecting the State through Buddhism was based on the common belief in final liberation from the wheel of Birth and Deaths through the performances of good deeds such as of Dana (generosity) sila (Morality) and Bhavana (Meditation).

These were deeds when engaged in, a devotee accumulates merit to enable him to reach final liberation.

The Buddhists in Korea, with the widespread acceptance of the performance of meritorious activities, made them very generous and compassionate and the main theme of their lives became spiritual idealism.

This was in keeping with the generally accepted idea that the objects of Buddhist merit such as Buddhas, Bodhisatvas and Temples are termed fields of blessings (Punnakhetta) because gaining fortune through the accumulation of good deeds is likened to sowing seeds on a field and harvesting grains.

Thus these objects are Punnakheeta, meaning fields of merit (Nam Ding Sin, Winter 2003 pp.46 54). To the Koreans of the medieval times Buddhas were enlightened persons, something anyone could aspire to achieve through spiritual training, ascetic practices.

Thus rather than seeking the assistance of spirits, they were confident sacred beings, like the Buddhas and Bodhisatvas were more or essentially helpful for their final salvation than the knowledgeable persons of the present times.

Influence on agriculture

Koryo kingdom was organized on Buddhist idealism with the guidance of a Buddhist monk Teson.

The performance of Buddhist ceremonies were made mandatory for all loyal subjects.

It made Buddhism a social affair of the people. Thus, Koryo protected, conserved and promoted Buddhism. (Kim Seung Tae, ‘A Missiological Study of Shanmanized Buddhism in Korea ‘Chongshin Theological Journal, 1996,pp.108).

Silla and Koryo people believed that farming principles were of direct relevance in Buddhist faith with Buddhism, originally a product of a commercialized civilization, suited agricultural societies of both Silla and Koryo.

Buddhism assured in no uncertain terms the people a future of prosperity, through the performance of gaining religious devotion and also lavish donations to the needy.

This was in line with the Buddha’s directive to his first sixty Arahants, wander teaching the Dhamma for the well-being, happiness of the people (bahujanahitaya - bahujanasukhaya). (Nam Dong Sin, op cit. p.36). with the dawn of the 14th century with the enthronement of the Chosun or Yi Dynasty and their adoption of Neo-confucianism, Buddhism fell into decline.

They destroyed Buddhist temples in the main cities and banished the monks to the mountainous regions.

Chi-gong

Master Chi-gong, the Indian monk is recognized as the incarnation of a Tibetan Lama by the Tibetans.

He came to Korea in 1328 CE and died in 1316 CE. After his death in China and enshrined at Hoeamsa temple bodily in the Northern outskir a of Seoul. The temptations of the Buddha by the daughters of Mara at the time of Enlightenment at the foot of Sacred Bo tree at Buddha Gaya, India is often imitated in the lives of Chan Masters, in the autobiography of the Indian Master Dhyanabhadra, who travelled all the way to Korea. Similar stories are depicted in the temple painings.

Many Indian monks in the course of centuries settled in other Buddhist lands of Asia, wherever in fact their wanderings took them; no memory of them now survives.

Yet a good number of them found careers for themselves in the newly adopted countries and rose to fame as teachers of Dhamma and Vinaya.

Ancient texts

Some received great honours there; a few, by virtue of their pre-eminent spiritual and intellectual attainments, achieved such glory that they were worshipped of deified as Budhidharma, was in China.

The Diamond Mountains (Kumgang-san) are considered in Korea, within the Buddhist tradition, as the place where the Bodhisatva Dharmodgala permanently resides and teaches the Perfection of Wisdom.

While texts and material objects evidence cultic practices centred on Dharmodgala, in the Diamond Mountains, since the eighth century CE, they are too fragmentary or elusive to determine the aspects of this cult over a longer period of time.

Dharmodhata cult

Therefore, most scholars so far considered the cult of Dharmodhata merely as a local phenomenon primarily based upon the Avatamsaka (Hua-yen) and Orajnapsramita-sutta literature of the Mahayana school of Buddhism.

However, recent researches by scholars of newly discovered texts enable evalution of doctrinal, social and political aspects connected with the cult of Dharmodgata during the thirteenth and fifteenth centuries.

After the Koreans came under the rulership of Mongols, the perception of Diamond Mountains, Empire caused a large scale promotion and adoption of the cult of Dharmodgata and the support of the temples connected to it.

The Yuan court regularly despatched delegations to the Diamond Mountains, including Central Asian and Tibetan monks, who promoted a version of Dharmodgata cult differing from the original cult.

A representative example is monk Dhyanabhdardra whose cultic activities and textual production in connection with Dharmodgata reveal Tibetan and Central Asian Influences.

Buddhism in present Korea

Presently Buddhism in Korea is a mix of Shamaniam, Mahayanism and Tibetan Lamaism and the authentic Buddhism Theravada, is totally absent in Korea.

In view of the 2600 Buddha Jayanthi during in the 2011, Sri Lanka as the epitome of Theravada Buddhism in the world, it is a felt need that Buddhism of the Theravada school needs to be introduced to Korea, firstly on a small scale allowing it to flourish over the years, by Sri Lanka Buddhist organizations.

This could be arrived if some Koreans males and females are invited to Sri Lanka and taught Theravada Buddhism and train them in Pali as well so that on their return they could organize Theravada bhikkhu and bhikkhuni Sasana in Korea.

The writer is a member of the Bhrathiya Kala Kendra of India and a noted writer on Buddhist heritage of India and Asian countries.

Significance of Binara Poya

Premasara EPASINGHE

The most significant event that happened on Binara Pura Pasalosvaka Poya Day was the establishment of Bhikkuni Order (Admission of Nuns to the Buddhist Order). Today is Binara Poya Day.

On the initiative of the Maha Prajapathi Gothami - step mother of Siddhartha Gautama, after many requests by her, the Blessed One, Buddha, allowed the womenfolk to enter the Order.

Maha Prajapathi Gothami was the sister of Queen Mahamaya, mother of Prince Siddartha Gautama. She is the aunt of Sakyamuni.

After Mahamaya died, seven days after the birth of Prince Siddhartha, it was Maha Prajapati Gotami who brought up Prince Siddhartha. She was the mother of Prince Nanda.

Maha Prajapathi Gothami

According to the history of Buddhism, Maha Prajapahi Gothami was the first "Bhikkuni" in Buddha Sasana. She entered the Order with five hundred princesses on a Binara Purapasalosvaka Poya Day and thus began the Bhikkhini Order.

Negotiator Ananda Maha Thera

The Enlightened One. Gautama Buddha turned down her kind request of entering the Order thrice. The Buddha left the city of Kapilavastu and proceeded to Vesali and resided at Kutagara Hall. In the meantime, Maha Prajapathi Gothami, with five hundred wives of princes, shaved their heads, wore yellow robes, met Venerable Ananda Thera - the Dharmabandagarika, Buddha's cousin, son of Amitodana, the brother of Suddodana. Ven Ananda Thera was personal attendant to Gautama Buddha, who everybody liked.

Maha Prajapathi Gothami humbly requested Ven Ananda to speak to the Enlightened One, and to seek permission for them to enter the Bhikkhuni order.

Once again, Buddha turned down their request, made by Ananda Thera. But Prajapathi Gothami through Ven Ananda Thera, consistingly appealed to the Blessed One to grant permission. Considering the kind appeals, at last, Buddha granted permission from womenfolk to enter the Sasana. This permission was granted on a Binara Full Moon Poya Day.

Eight conditions

The Enlightened One laid down Eight Important Rules and conditions called Garu Dharma or code of conduct the Bhikkunis (Nuns) were instructed strictly to follow them.

They are:

(1) A Bhikkuni (Nun), even she attained the Upasampada or High Order, even 100 years ago, she should honour, worship a Buddhist Monk, who obtained the Higher Ordination on that very day without considering the seniority. In this case, the date of the seniority was immaterial.

2. The Bhikkunis should not perform Vas, or Rains retreat, where there are no Buddhist Monks.

3. Every fortnight, Bhikkunis should take advise regarding the performing of Poya from the Buddhist monks.

4. Bhikkunis should end their period of Vas Season or Rains Retreat in front of an Assembly of Bhikkus.

5. A Bhikkuni, who performed a wrongful act, should perform duties for six months and look after both Bhikkunis and Bhikkus.

6. A Bhikkuni should train as a novice for a year and obtain her Higher Ordination (Upasampada) in the midst of a Bhikkhu Assembly.

7. For no reason should a Bhikkuni (Nun) insult a Bhikkhu.

8. Bhikkunis should never advise the Bhikkus but Buddhist monks, are allowed to advise Bhikkunis or Nuns.

The "Honourable Eight Rules, of Ethics and Discipline indicates the discipline of the Buddhist Order that was maintained during the period of the Blessed One.

These set of rules were laid for Bhikkunis to maintain discipline in the Sasana. The ancient Indian Society never before gave equal opportunities in the Society to womenfolk. It was the Buddha, the Great Mahapurisha or Great Teacher that paved the way for their freedom.

The great "Dharmabandagarika" Ananda Thera, explained these "Eightfold conditions" laid by the Blessed One to Maha Prajapathi Gothami and said "If you accept and agree to follow the rules and regulations laid by the Buddha. The Blessed One will grant permission for you all to enter the Bhikkhuni Sasana.

Maha Prajapathi in cloud nine

Maha Prajapathi Gothami, the great kind-hearted step mother of Prince Siddhartha Gautama Buddha, was in cloud nine. She was very happy in achieving her objective at last. "Ven Ananda Thera, Sir just as young men and women bathe and adorn themselves with heaps of Jasmin flowers and then wear garlands of flowers, so do I accept the conditions laid down by the Gautama Buddha - the Enlightened One." She turned to the direction of the Blessed One and worshiped.

Thus, began the Bhikkuni Sasanaya or Order of the Nuns in the Buddha Sasana. It was a landmark in the history of womenfolk in the world. The great event took place on the day of Binara Pura Pasalosvaka Poya Day.

Even today, all Buddhist in Sri Lanka and abroad celebrate this event on Binara Poya and take part in Buddhist Religious activities.

The Buddhist temples are filled to capacity. Many observe sil; listen to Dhamma Sermon; engage in seela, social activities, give alms to the needy poor people, free cattle who are to be slaughtered, and perform many religious acts on the peaceful and serene Binara Poya Day.

Advent of Sangamitta

With the advent of Buddhism to Sri Lanka during King Devanampiyatissa era, the daughter of the great emperor Asoka's Sangamitta, brought the Bo-sapling-Jayashri Mahabodhi to Anuradhapura and thus established the Bhikkuni Sasana - Bhikkuni Order in Sri Lanka. It was her brother, Arahant Mahinda Thera who brought the greatest gift to Sri Lanka Buddhism. Later, Sangamitta was responsible in establishing Bhikkuni Order in Sri Lanka.

Today, very silently, sans any publicity, the Sri Lankan Bhikkunis contribute their share for the propagation in spreading the Message of Buddhism. Most of them are found in sacred areas such as Anuradhapura, Kataragama Kirivehera and Polonnaruwa. They live very peaceful lives performing religious rituals, delivering Dhamma Sermons, engaging in meditation and play a prominent role in performing Bodhi Pooja. They live in monastery. The grateful Buddhist pilgrims and dayakas in these areas provide alms to them.

Once, Buddha in S. IV: 250 defined a virtuous woman thus: Such a virtuous lady, who possesses Religious, Devotion, Cultivates Virtue, is endowed with Wisdom and Learning, makes a success of her life in this very existence.

The strong disbelief held by men in women's spiritual attainments, even after the statement made by Buddha to Gotama, when she visited him on the eve of death.

"O' Gotama perform a miracle in order to dispel the wrong views of those foolish men who are in doubt with regards to the spiritual potentialities of women." This illustrates the spiritual strength of woman. May I conclude Binara Poya article with a Prathana or Pattana. By the Grace of the Merit I have acquired, may I never follow the foolish; but only the wise until I attain the final goal - Nibbana.

Solar Eruptions in 2012

What the Buddha said 2600 years ago:

Dr Keerthi JAYASEKERA

Internet Report-Washington Jan 13 (IANS) Extreme Solar eruptions could disrupt communication, power grids and other Technology on Earth by 2012. These eruptions are expected to increase in frequency and intensity towards the next Solar maximum cycle which peaks in 2012, up from the current minimum of its 11 year active cycle.

"Whether it is terrestrial catastrophies of extreme space weather incidents, the results can be devastating to modern societies that depend in a myriad of ways on advanced technological systems" warned Lab for Atmospheric and Space Physics, Colorado University, Boulder, Director Daniel Baker.

Science behind the eruption

Such conditions can produce solar storm electromagnetic fields that induce extreme currents in wires, disrupting power lines, causing wide-spread blackouts and affecting communication cables that support internet. It also produces solar energetic particles and the dislocation of the Earth's radiation belts, which can damage Satellites used for commercial communications, global positioning and weather forecasting. "Obviously the sun is Earth's life blood" said Heliophysics division, NASA Headquarters, Washington Director Richard Fisher.

Besides emiting a continuous stream of Plasma called the Solar wind, the sun periodically release billions of tonnes of matter called Coronal mass ejections.

These immense clouds of material, when directed towards Earth, can cause large magnetic storms in the magnetosphere and upper atmosphere. Such space weather can affect the performance and reliability of space-born and ground based technological systems, said a National Academy release.

Scientific data thus available to us, does not speak well for the inhabitants of Planet Earth. But this is the reality that mankind is faced with. All what the Buddha taught in his 45 years long Ministry was for man to train his mind to view reality as it is.

In this context a journey back in space and time to the era of the Buddha 2600 years ago, to see what the Buddha said about the Universe, would be both interesting and pertinant in order to make up our minds to face this reality. The relevant information and answers are all to be found in Buddhist Cosmology.

What Buddha said

According to Buddhist Cosmic perspective Man is not alone in the Universe. The Human world, Earth is not the centre of the Universe. Earth is also not the only place for beings to live in. According to Buddhism, there are a large number of other beings living in the Universe. Buddhism recognises the vastness of Space and immensity of Time.

Both Time and Space is relative. There are millions and millions of Worlds in the universe. In the Anguttara Nikaya it is said: "As far as these suns and moons revolve, shedding their light in space, so far it extends the thousand-fold World systems. In it are thousand suns and thousand moons, thousand earths, thousand heavenly Worlds. There is said to be thousand-fold minor world systems........" Thus Buddhism recognises world systems.

Impermanence

According to Buddhism, all conditioned things are impermanent. Therefore millions of world systems are also not everlasting.

There are 'Samvatta' (rolling on or toward evolution), and 'Vivatta' (rolling back, or devolution). They are in the process of Evolution and Devolution. There are no beginnings or endings in a world, as they are constantly changing.

Time is not the same everywhere. In one Buddhist Discourse, it is mentioned that 50 earth years is equal to one day in a certain heavenly realm and 1600 earth years is equal to one day in yet another heaven. Hence Buddhists use Kappa (aeons) to describe a very long period of time.

It is reported in a Sutta that the Ven Ananda was all the time listening to a discussion between the Buddha and two Brahamun friends, Vasettha and Bharadvaja at the mansion donated by Visaka in Savatthi. He did not interrupt the discussion because he wanted the two Bhahamins to get their problems resolved. In the evening when the Buddha was alone, Ananda approached him and questioned: "Sir, you explained to Vasettha and bharadvaja how the evolution of the world and the Human society could have taken place gradually after a period of dissolution. But, Sir, you did not explain how the world would dissolve. May the fortunate One explain it for the benefit of the community."

Second sun

The Buddha said: "Ananda, there will be a time there will be a time when there will be no rainfall for years and all forms of life, seeds and products, herbs and smaller will be burnt up and completely destroyed. Then after a long period of time the second sun appears. When the second sun appears the rivulets and small lakes will dry up. With the appearance of the third sun the great rivers like Ganga, Yamuna, Aciravati, Sarabhu and Mahi will be dried up. When the fourth sun appears the great lakes which are the sources of the great rivers, lakes like Anotatta, Sihapapatna, Rathakara, Kannamunda, Kunala, Chaddanta and Mandakini will be completely dried up.

Gread drought

After another long period of time a fifth sun will appear. The waters of the Ocean to the depth of miles will evaporate and the oceans will recede. In the end, whatever water there would be in oceans would be like what one can see in the hoof-prints of cows after the rains. This then would be followed by the appearance of a sixth sun. With it, this great Earth and the great mountain Sinaru will start emiting smoke.

Finally, Ananda, with the appearance of the seventh sun the great Earth as well as mount Sinaru will burn up and not even the ashes will be visible. This Ananda is the manner in which this world is gradually destroyed. Remember, it happens during an incalculable period of time and the period it takes to re-evolve is similarly incalculable."

Closest that one could get to visualize what earth would look like when the sixth sun appears as said by the Buddha would be to look at photographs of Hiroshima and Nagasaki in Japan after the Atom bomb was dropped over them during the second world war.

All what was there, Plants, Animals, Buildings all reduced to Ash! Which reminds one of the Biblical saying: ' Dust Thou art to dust returnest' The victims of these Atomic explosions are still suffering with the after effects of the injuries and illnesses sustained at that time.

Already the effects of global warming, due to environmental pollution caused by man, has caused the whether pattern to change. Polar ice caps have begun to melt. Water levels in the Oceans will rise. Tsunamis can occure again. Volcanic eruptions, excessive rain, wides spread floods and accompanying health hazards and relatively new diseases like AIDS and Viral infections are on the increase.

Consequences

Malfunctioning Nuclear Reactors in Bhopal, India and Chenobyl in Russia have had its devastating effects on the surrounding population. What would be the consequences of a Nuclear explosion in a Nuclear Bomb storage area were to happen accidently? The affected area on Earth will look like as if the 6th sun has appeared and has had its effects!

In 2012, if the Solar eruptions would cause a large mass of Solar matter to break off and form a Solar Mass with properties of the sun and were to get into an orbit and begin to go around planet Earth, then it would have the effects of the first sun over as told by the Buddha., the reality mankind will have to face with.

Buddhism recognises the reality of the external world. The Buddha has clearly pointed out in a Sutta that the first beginning of this world is not observable.