Buddhist Spectrum

Cultivating confidence in meditation

Dr Padmaka Silva

In Nibbida Sutta the Buddha stated that an individual who practises five activities invariably gets disgusted or becomes dispassionate. Can we then develop a confidence with regard to getting liberated from Sansara? We can. Actually we can develop complete confidence.

If an individual is clever he can arrive at a complete confidence. If this Dhamma is practised it is definitely possible to arrive at Nibbana. Such a person can develop his Saddha to a level that cannot be changed by anyone. If you become clever you will be able at this moment itself to build up the confidence to the effect “If I practise this Dhamma it will invariably be possible to attain Nibbana”. One must have the ability to develop this confidence. Such a person is fortunate.

If one arrives at such a confidence what does he do? He wishes “I also must practise this Dhamma”. Should he develop confidence in himself? No. He should have confidence in the Dhamma. He believes “If one practises this Dhamma he can definitely realize Nibbana”. Should he go on saying this? No. This is something that arises in oneself. That is what is certain.

That certainty is common to oneself as well as to others. He does not say “If practised this Dhamma will be appropriate for me I don’t know how it will be for you”. Such a thing does not happen under conditions of certainty. Also there is no such thing as “This will be appropriate for you. But I do not know how it will be for me”. If something is certain it will work equally well for all. Therefore try to come to that state of certainty in respect of Dhamma.

That state of being without doubt arises in respect of the Buddha’s understanding. He thinks “I must try to practise this”. He does not get into a hurry. He thinks of practicing this Dhamma little by little. He starts the journey. He has given up the hurry. You can see what a gain can be achieved by believing in this Dhamma.

This preaching explains that one who practises these five factors will definitely get disgusted with this world with understanding. What type of person will get disgusted with understanding? The person with Yata Bhuta Nana. Yata Bhuta Nana in respect of what? In respect of Panca Upadanakkhandha. If Yata Bhuta Nana arises in someone with respect of Panca Upadanakkhanda, such a person starts becoming dispassionate.

For the arising of Yatabuta Nana in Panca Upadanakkhanda what should one have? He should have concentration. Thus you see that one who practises the aforesaid activities get Yatabhuta Nana also arising in them. Why? To get definitely disgusted there should be Yatabhuata Nana. Therefore Yatabhuta Nana arises. If there is no understanding of Panca Upadanakkhanda will Yatabhuta Nana arise? It does not arise. Yatabhuta Nana arises in one who develops an understanding in Panca Upadanakkhanda. Therefore doesn’t an understanding of Panca Upadanakkhanda arise in the individual who practises the aforesaid factors?

What should be there for the formation of an understanding in Panca Upadanakkhanda? Which category of person gets that understanding? An understanding of Panca Upadanakkhanda arises in an individual with concentration as “This is the Rupa. This is the arising of Rupa. This is the annihilation of Rupa”. In this manner the individual with concentration understands about the Panca Upadanakkhandas Rupa, Vedana, Sanna, Sankhara and Vinnana.

Thus the individual who practises the five factors attains concentration. Thus we see how Samma Samadhi gets formed. Concentration that helps to form dispassionateness with understanding or the concentration that helps the formation of Yatabhuta Nana in Panca Upadanakkhanda is referred to as Samma Samadhi. In whom does this Samma Samadhi arise? In a person with Samma Ditthi.

Does Samma Ditthi get generated in a person who practises the five factors? It is generated. What is Samma Ditthi? Wisdom to understand the Four Noble Truths. In that case does the wisdom to understand the Four Noble Truths arise in the person practicing the said five factors? It does.

That means the person who practises the five factors develops an understanding of the arising and cessation of Panca Upadanakkhanda. Although it is not directly mentioned in the preaching, an understanding with respect to Panca Upadanakkhanda arises in the individual practicing the five factors. Then Samma Ditthi arises. Then it becomes possible to develop Samma Samadhi. Yatabhuta Nana arises in the person having Samma Samadhi. He gets disgusted. Definitely disgusted.

Will the individual who practises these factors get misled? No. He does not go astray. Doesn’t the individual practicing these factors follow the correct path? Yes he is following the correct path. That means if one were to have confidence in such a sermon he has invariably developed confidence in the path to Nibbana. Does the individual who has developed confidence in the path in that manner get afraid, become doubtful or get into a hurry? No. Will he be in immense delight? He will be in immense delight. Why? He looked for the path to Nibbana and found it. That is why he is delighted.

Do you see what happens to the individual who has faith in the Dhamma? Will a group of people who have such a strong confidence be lazy and lie idle. There is no reason for it to be so.

Therefore if a group of people remain in laziness, in discomfort, in a state of gloom, in a state of sloth, like immature bamboo trees dried by sun what could be the reason? It shows they have not acquired confidence in Dhamma.

Then what should they do? They should think of developing confidence in these Dhammas as quickly as possible. What we are now doing is providing help for that. That help is only a guidance. The confidence has to be built up by the individuals themselves. The individual who fails to develop confidence in this Dhamma may read these preachings. He may even explain it to others.

But he wonders how to acquire concentration. He wonders how to acquire Samma Ditthi. How to understand Panca Upadanakkhanda. What is this Panca Upadanakkhanda? What is Rupa? He starts searching. Many people do not have any idea as to what should be done. They grope in the dark.

Now see how we get understanding. We always say that this Dhamma is something practical. There is nothing secretive in it. Practical means that it is something that has to be done by us.

Shouldn’t we have confidence in something we are going to do? Why do people climb the Adam’s peak? Can one see the Buddha’s foot print from a distance? No. people know where it is. They know the way. Therefore they proceed along the way to the peak with a lot of effort. They can see the foot print only after going a long distance.

Then what is the first thing we should do? Developing confidence in the Dhamma. The nature of the person who has confidence in the Dhamma is practicing the Dhamma. After practicing for sometime he understands that what he believed is true. Then a conviction that cannot be shaken by anyone arises in him. Will he abandon the Dhamma after that? No.

He will never abandon the Dhamma. What has he got to do after that? He continues to practise the Dhamma.

(Compiled with instructions from Ven Nawalapitiye Ariyawansa Thera)

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Mental disorders and the Buddhist Jathaka Stories

Dr Ruwan M Jayatunge

Several years ago, I exchanged views on DSM (Diagnostic and Statistical Manual of Mental Disorders) and the Buddhist Jathaka stories with some Psychologists / Psychiatrists of the USA, UK, Australia and Canada. Only a very few knew the existence of the Buddhist Jathaka stories and how deeply it touches the DSM based mental illnesses.

What are Jathaka Stories?

The Jataka stories or Jathaka tales are a voluminous body of folklore concerned with previous births of the Buddha which is based as a collection of five hundred and fifty stories. Originally it comprise 547 poems, arranged roughly by increasing number of verses. According to archaeological and literary evidence, the Jataka stories were compiled in the period, the 3rd Century B.C. to the 5th Century A.D. The Khuddaka Nikaya contains 550 stories the Buddha told of his previous lifetimes as an aspiring Bodhisatta.

According to Professor Rhys Davids, Jataka stories are one of the oldest fables. Rev Buddhaghosa, translated most of the Jathaka stories into Pali about 430 A.D. Jathaka stories can be considered as case studies of the Buddhist philosophy. Most of the DSM ( Diagnostic and Statistical Manual of Mental Disorders ) based mental ailments could be seen in the Jathaka stories. It discusses profound psychological themes and analyses the human mind. The Consultant Psychiatrist Dr D.V.J Harischandra in his famous book Psychiatric aspects of Jataka stories points out that the Western Psychologists should study the essences of mind analysis in Jataka stories.

Jathaka Stories and the Western World

Among the Westerners Professor Rhys Davids Ph.D., LL. D., of London, Secretary of the Asiatic Society studied the historical and cultural context of the Jathaka stories and he translated a large number of stories in 1880. Professor E. B. Cowell, professor of Sanskrit in the University of Cambridge, brought out the complete edition of the Jataka stories between 1895 and 1907.

The Diagnostic and Statistical Manual of Mental Disorders (DSM)

The Diagnostic and Statistical Manual of Mental Disorders (DSM) is published by the APA or the American Psychiatric Association and it provides broad symptomatology and standard criteria for the classification of mental disorders. The first version of DSM was published in 1952. The current version of the Diagnostic and Statistical Manual of Mental Disorders is known as DSM-IV-TR (Text Revision ) and it was published in 2000. DSM-IV-TR recognizes the impact of culture on psychological health within a biopsychosocial framework. The diagnostic criteria now reflect a focus on behavioral symptomatology and suggest the importance of drug-management in therapy over psychotherapy (Shorter, 1997). The next (fifth) edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM), DSM-5, is currently in consultation, planning and preparation. It is due for publication in May 2013.

Mental Disorders and the influence of Buddhist Jathaka stories

In general terms a mental disorder is a psychological or behavioral pattern that is associated with subjective distress or disability that occurs in an individual and which are not a part of normal development or culture. The mental disorder is characterized by impairment of an individual’s normal cognitive, emotional, or behavioral functioning, and caused by social, psychological, biochemical, genetic, or other factors, such as infection or head trauma.

Buddhism is a religion that deeply discusses human mental process. Human mind has a special place on Buddhist philosophy. There is no other religion that has gone in depth to analyze the human mind than Buddhism. Buddhist philosophy talks about the human mind and its pathological and non-pathological portions.

The Buddhist Jathaka stories describe various types of mental disorders and how it affects the individual as well as the society. For centuries these stories helped the people to view individuals with mental illnesses with a companionate eye. In the Medieval Europe, psychiatric patients were often targeted as the agents of Satan and subjected to torture and execution. As Prof Adam Jones of the international studies at the Center for Research and Teaching in Economics (CIDE) in Mexico City indicates in his famous book Gendercide and Genocide, writes.

........ for three centuries of early modern European history, diverse societies were consumed by a panic over alleged witches in their midst. Witch-hunts, especially in Central Europe, resulted in the trial, torture, and execution of tens of thousands of victims; about three-quarters of victims were women. Arguably, neither before nor since have adult European women been selectively targeted for such largescale atrocities. Modern estimates suggest perhaps 100,000 trials between 1450 and 1750, with something between 40,000 and 50,000 executions, of which 20 to 25 per cent were men. (Gendercide and Genocide - Adam Jones)

The humane way of treating mental patients started in Europe mainly with the reformations introduced by Dr Philippe Pinel (1745- 1826) and he initiated moral treatment for the psychiatric patients. Many centuries before Philippe Pinel the Buddhist societies in Asia treated psychiatric patients with compassion. The Jathaka stories may have had a profound effect on de-stigmatizing mental disorders.

Psychoanalysis and Jathaka stories

Psychoanalysis was introduced by Sigmund Freud in which free association, dream interpretation, and analysis of resistance and transference are used to explore repressed or unconscious impulses, anxieties, and internal conflicts.

The renowned Sri Lankan Literary genius Martin Wicramasinghe D.Lit. argues that the Psychoanalysis was initiated not by Freud but by the Jataka Storyteller. Martin Wicramasinghe gives solid examples to qualify his opinion. Wicramasinghe intensely wrote on Buddhist Jathaka stories. In his books The Buddhist Jataka Stories and the Russian Novel(published in 1952) and Jataka Katha Vimasuma (The Literary Aspects of Buddhist Jataka Stories) published in 1968 Martin Wicramasinghe shows the mind analysis that is evident in the Jathaka stories. The Jataka storyteller revealed and analyzed the noble to ignoble characteristics of the human psyche. The Jataka storyteller knew the complexity of the human mind. He described the human behaviour in vivid situations. He knew the internal mental conflicts, repressions and hysteria type of behaviour that people exhibited. A vast amount of abnormal behaviours were recorded in form of stories by the Jathaka storyteller. The Jataka stories represent a broad structure of mental phenomena.

Hysteria Types of Reactions Described in the Jathaka Stories

The Webster’s dictionary defines Hysteria as a psychiatric condition variously characterized by emotional excitability, excessive anxiety, sensory and motor disturbances, or the unconscious simulation of organic disorders.

Jean Martin Charcot, Pierre Janet, Freud, and Joseph Breuer comprehensively wrote on hysteria. Sigmund Freud saw a traumatic experience in childhood that is uniformly of a sexual nature as general aetiology of hysteria. Freud’s famous case study of Anna O (real name Bertha Pappenheim) suffered from a rigid paralysis, accompanied by loss of sensation, of both extremities on the right side of her body over a two years. Anna O was the classic study of Hysteria. The DSM- IV -TR distinguishes hysteria under Somatoform Disorders and the Dissociative Disorders.

The Vibhanga Atuwawa - a Buddhist scripture part of the Pali Canon of Theravada Buddhism describes vibrant neurotic features that are perceptible in laymen. The Jathaka stories give numerous case examples of neurotic behaviour.

The Prince Asanaga - a character that was described in Chula Phalobhana Jathaka Story suffers from Gyenachophobia or an abnormal, irrational and persistent fear of women. He fears women and is anxiety rises up in the presence of women. From birth to the adulthood, he was in the company of males and never had a chance to associate women. Accidentally he got acquainted with a woman and experiences an erotic relationship with her. His suppressed sexual desires emerge like a volcano and the Prince Asanaga goes into an acute stress reaction. He becomes violent and attacks the men on the street with his sword. The Jathaka storyteller colourfully describes the inner mental conflict of the Prince Asanaga and his fears, anxiety , sudden desire and the acute emotional reaction.

Sexuality Discussed by the Jathaka storyteller

Many centuries before Sigmund Freud, Richard Freiherr von Krafft-Ebing or D.H. Laurence Tantric Buddhist monks discussed the wider aspects of human sexuality.

Tantric is often viewed as the third major school of Buddhism, Tantric philosophy has a complex, and multifaceted system of Buddhist thought and practice which evolved over several centuries and encompasses much inconsistency and a variety of opinions. (Macmillan Encyclopedia of Buddhism, 2004).

Based on the general definition human sexuality is how people experience the erotic and express themselves as sexual beings; the awareness of themselves as males or females; the capacity they have for erotic experiences and responses. Sexuality varies greatly by culture, region, and historical period, but in most societies and individuals has a large influence on human behaviour.

NaliniJathakaya describes broad aspects of human sexuality. It is a story of a young hermit who lived in a jungle since his birth and never had seen or heard of women. He had not heard of sexual relationships between men and women and when the young Princess Nalini comes to his hermitage, he could not recognize her as a member from the opposite sex. With an erroneous assumption he thought that Princess Nalini was a hermit like him. The princess deceived the hermit and made him commit a sexual act. So the young hermit eventually experienced a physical relationship with a woman for the first time in his life. In this story the narrator deeply explore the primal sexual reaction of a human male who was deprived of prior sexual education and sex initiation by a female.

To be continued

Greatest religious and cultural revolution

Premasara EPASINGHE

Buddhism was the greatest treasure we received from India, under the patronage of king Emperor Asoka and his son Arahat Mahinda.Out of 600 million Buddhist in the world, Sri Lanka possesses a very special place.

Samana Mayam Maharaja

Dhammarajassa Savaka

Thamewa Anukampaya

Jambudipa Udagatha

Monks are we. Great king! We are disciples of the king of Dhamma Truth. Out of compassion for thee, hither here we come from the Island of Rose apple Jambudipa – India.

This stanza signalled a message of Peace and a New Era was ushered.

The arrival of Arahat Mahinda and meeting of king Devanampiyatissa, at the foot of Missaka Pabbata – Mihintale, was the turning point of history in Sri Lanka. Emperor Asoka, sent the Buddhist delegation under his son Arahat Mahinda, which comprised Ittiya, Uttiya, Sambala, Bhaddasala, novice monk Sumana and Bhanduka a devout Buddhist layman.

Buddhism gives the highest regard for Wisdom (Panna), and Purity (Visuddhi) of Mind from mental defilements and worse condemnation for ignorance.

With the advent of Buddhism to Sri Lanka, socio-economic structure changed immensely. A system of Buddhist Education, centred round Buddhist Temples was established. The three P’s in Buddhism, Education played a lead role. They are Pariyatti – learning, Patipatti - practising, Pathiveda – realization respectively. If you are keen to attain the Bliss of Nibbana, what is the First step you should take?

Buddhism encourages learning and practice. They can be briefly described as Sunatha – listen, Dhareta – retain, and Caratha – follow the Noble Dhamma.

The story of how Buddha Sasana or Buddhism got rooted in Sri Lanka is like a fairy tale. It was fascinating. It all happened during the reign of the seventh King of Sri Lanka, Devanampiyatissa (237 to 277 BC).

It was the festival season, called Jettamula. King Devanampiyatissa, with his retinue went on a hunting expedition to Mihintale. He was shocked to see a radiant human being, clad in yellow robes. The stranger addressed the king Tissa, Tissa – Tissa, from the summit of Missaka Pabbata. The king could not believe known eyes, someone calling him by his First name. After introducing himself (as mentioned above), Arahant Mahinda tested King’s intelligence. This is explained in Mahavamsa, Great Chronicle, Chapter XIV, line 16, where a question was posed on a Mango Tree and relating to kinsmen.

After explaining the purpose of his visit, Arahat Mahinda preached Chullahattipadopama Sutta to the king and his retinue.

Arabhata Nekkamata Ujjata Buddha Sasane

Dhunatha Machchundenan Nalagiri anva Kunjjaro

Yo Imasmin Dhamma Vinaye – Appamajjo vehessaji

Pahaya Jati Sansaram

Dukkassantan Karissai!

(Majjhima Nikaya)

Start; set forth; observe the doctrine of the Blessed One. Destroy the armies of the Evil One (Mara), like an elephant crushing a house made of Bamboos. If one observes this Doctrine, Discipline with Diligence, he will overcome Birth in Samsara and realize the end of suffering. This was the Buddhist philosophy in a nuts-shell.

The Royal patronage was the main reason for the spread of Buddhism in Sri Lanka. Sometimes, few people would have heard about Buddha.

Buddhism became the spring board of from which all aspects of personal life and “Art of Living” flourished.

The advent of Buddhism, brought the people of Sri Lanka, other everlasting rich dividend. The refinement in Architecture, Art and crafts, beautiful statues like the Samadhi Buddha Statue, monuments, dagobas, Sinhala literature.

Great Erudite Buddhist scholars and poets like Dharmasena, Buddhagosha, Sri Rahula, Wettewe, Gurulugome, Parakramabahu II, Vidustickviti, all were influenced directly by Buddhism the greatest gift we inherited during Devanampiyatissa Era.

It must be remembered, Dharmapradeepikava, Amavatura, Butsarana, Saddharma Ratnavaliya, Pansiyapanas Jataka Poth Vahanse, Kausilumina, Kavayashekaraya, Pujavaliya, Gutthilaya, Budugunaalankaraya, Loweda Sangarawa for that matter, all Buddhist books, books of poetry were written after the advent of Buddhism to Sri Lanka. Of all great religions of the world, Buddhism made its way without Persecution, censorship, inquisition.

Buddhists should dedicate themselves to follow the Noble Path of Buddha Dhamma, and preserve at the highest level Theravada Buddhism in our resplendent island.

We will follow the views and sentiment expressed by the great Catholic Priest, lyric writer late Marcelline Jayakody.

Yana Yana Hematenama Veherak Sediyan

Veherak Nethi Tanaka Veherak Hadiyan

Dutu Hematenama Sil Suwandak Meviyan

In Yana Paniwidaya Nuwanata Deniyan

May there be Dagobas (Pagodas) and Vihara (Temples) everywhere.

Where there are no Buddhist shrines, may there be many Buddhist temples, shrines.

Let there be Virtuous Ones everywhere,

May this Noble Message be transmitted to all people to reach their brain and mind.

Let us recite these two stanzas from Karaniya Metta Sutta and practice them to the letter.

Ye kechi pana bhu-thatthi

Tasava Thavara va anavasesa

Digha va ye Mahanta va

Majjhima rassa Kanuka Tula

What-so-ever living beings there are;

Feeble or strong, long, stout, or medium;

Short, small or large, seen or unsee.

Ditta va yeva Additta,

Ye cha Dure Vasanti Avidure,

Bhuta va Sambhavesi va

Sabbe Satta Bhavantu Sukhi Satta

Those dwelling far or near,

Those who are born,

Those who are to be born,