Buddhist Spectrum

Realizing the bliss of Nibbana

Miran PERERA

By virtue of the fact one is born to Buddhist parents makes one claim to be a Buddhist by religion. In reality one becomes a Buddhist by tradition. However, a true Buddhist is one who takes refuge in the Buddha the Dhamma his teachings and the Sangha the order of venerable monks.

Refuge in Buddhist terms means safety from the pursuit and danger from the evil forces of craving, hatred and ignorance the source of defilements that pollute the mind.

Craving is the urge for the over indulgence of sense desires; hatred is the rebellious passion that arises from anger, aversion and illwill; ignorance is not knowing the four noble truths of sorrow, its cause, its cessation and the path leading to its cessation.

Nibbana is the ultimate objective of a Buddhist. It may be the most widely and frequently discussed topic in any Buddhist forum. Be it a person who knows a little about Buddhism or a person with advance knowledge in Buddhism there is always some aspect of Nibbana to capitalise.

Among the many perspectives Abidhamma is the branch of doctirne which illustrates Nibbana as a reality in depth. Does it really have a meaning in depth? A lot of Buddhist people today have absolutely no clue at all about what the human interaction with the pinnacle of Buddhist achievement Nirvana is.

They will be proud of them selves to be Buddhist simply because they know that there is something great and glorious there which is called Nibbana. Some think when they wear white they are close to Nibbana. Some think by going to temple every poya day they are close to Nibbana. Or if they are vagan, look after parents, give alms to a recluse they they are close to this achievement.

In order to take refuge in the Buddha one must have confidence in him that he is a peerless guide, trainer and teacher of men and as a man of par excellence is worthy of being emulated as a model. Confidence it must be remembered arises out of conviction that a matter in issue has been weighted and considered according to rules of the law and proven beyond doubt.

There are people in society who says that they do not do any evil so they are not required to do merits. No doubt that it is great if one does not engage in any evil acts.

But by merely doing so expecting to achieve success in life is a misconception. One needs to engage in meritorious acts in order to be successful in life. Similarly in order to achieve Nibbana there is a certain path to be followed. The path to attain Nibbana is the noble eightfold path.

Though there are many other rightful practices the path which covers all aspects to attain Nibbana is none other than the eightfold path. The misconception that there are other ways to achieve Nibbana other than the eightfold path is known as 'Silabbaraparamasa' which is the third fetter eradicated while attaining first stage of sainthood.

In a book authored by late Ven Medagama Vajiragnana says that the approach to Nibbana must be like when one is expecting to see a rare deer herd in the night gathered to drink water from a pond in the middle of the jungle. You got to watch your every move not to rustle any leaves, step or breathe hastily as any sound would disturb them and they would flee.

Three of the following fetters are eradicated when one enters the first stage of Sainthood. (1) Sakkhayaditti - Self illusion. Kaya here means the complex compound of mind and matter. In other words it is the five aggregates (Panchakkhandha) of mater (Rupa), Feeling (Vedhana), Perception (Sanna), Mental States (Sankhara) and Consciousness (Vinnana). Basically a being is the composition of the above five aggregates. (2) Vichikichcha - Doubt. Doubt is there with any people on many things. Here doubt as a fetter refers to the doubt on the Buddha, Dhamma, Sangha Disciplinary rules, past, future, both past and future, Dependent arising. It is evident that there are many teachings in Buddhism which one could accept without any doubt. Those are the building blocks to become a true Buddhist which lead one even to the Sainthood.

The first stage of Sainthood is Sothapaththi. If one has the confidence doubt could be at least attenuated. (3) Silabbaraparamasa. The Sothapanna Ariya the Noble one not only eradicates the above fetters but also gets rid of the chance of being born in any of the four Hells (Sathara Apaya).

In the Abhidhamma consciousness pertaining to the attainment of Nibbana has been elaborated. Other than that it is mentioned that the person who wishes to get rid of suffering would understand that everything is subject to Transience (Anithya), Suffering (Dukkha) and devoid of any immortal soul (Anathma) and start Vippasana Bhavana, the meditation to understand things as they truly are.

The steam that leads to Nibbana is the Noble eightfold path. He who entered the stages of sainthood is called a stream winner. He is no more a worldling (Puthajjana) but a noble one or Ariya. As the aspirant enters each stage of Sainthood there are ten types of restraints eradicated gradually. These are called 'The ten fetters or Dasa Samyojana.

These are some unwholesome mental states which would last in one's mind until attaining Nibbana. A Buddha aspirant is one who has practised the ten perfections over billions of rebirths. Lord Buddha practised under the best known religious leaders, their disciplines and attained super psychical powers but that was not his aim.

Hence Buddha experimental on himself going through extreme forms of austerity and self mortification that took him to death's door realising that a weak body led to a debilitated mind he changed direction and took a middle path. Next he developed his mind with insight meditation and saw things in their true nature.

His mind was thus awakened. The cause of suffering he discovered was rebirth and its ending is to follow the Eightfold path of mental discipline, mindfulness and wisdom. Discovering the four noble truths made him a Buddha.

Can the Theravada Bhikkhuni Order be re-established?

A statement issued by the Concise Tripitaka Editorial Board states:

The re-establishment of the Bhikkhuni Order which was the subject of debate a few decades ago has surfaced once again. Agitation and press conferences were held recently by the parties who claim to have established the Bhikkhuni Order, in a bid to pressurize the Government to recognize the Bhikkhuni Order. Already the Most Venerbale Maha Nayaka Theras have informed the Commissioner-General of Buddhist Affairs that it is not possible to establish a Bhikkhuni Order according to the 'Dharmavinaya' the doctrine of the Buddha.

In such a situation, why should there be a dispute about a Bhikkhuni Order? Is there any justification? Let us discuss briefly whether the 'Dharmavinaya' allows it.

The Bhikkhuni Order was established in Sri Lanka as a spin-off of the missionary activity of King Dharmasoka in the 3rd century BC. The Bhikkhuni Order was begun when Bhikkhuni Sanghamitta came to Sri Lanka and ordained five hundred females led by Queen Anula. There is evidence that the Order existed until the 11th century. Chinese texts mention that bhikkhunis from Sri Lanka went to China in the 6th century and established the Order. Since it was a delegation belonging to the Abhayagiri sect, it was not considered a proper Bhikkhuni Order in the Theravada tradition. That is why it has not been recorded in our historical texts. The Maha Theras of the Theravada tradition from Sri Lanka, Thailand, Burma, Cambodia and Laos do not accept the Bhikkhuni Order in China today. The Bhikkhuni Order does not exist in any of these countries. If there was a pure Bhikkhuni Order in the Theravada tradition none of these Buddhist countries would have hesitated to establish such an Order.

By the time of the reign of King Viajyabahu in the Polonnaruwa period, even the Bhikhku Order had disappeared. The king got down monks from Burma and re-established the Order by getting them to hold an upasampada - higher ordination - ceremony.

If there was a Bhikkhuni Order in the Theravada tradition at the time either in China or any other country, the king would have definitely established the Bhikkhuni Order in Sri Lanka. Sariputta Maha Thera's reference in the Vinayalankara Tika 'imasminna kale bhikkhuni sngho naththi' ("now there are no Bhikkhuni Sangha") endorses the fact that there was no Bhikkhuni Order of the Theravada tradition not only in Sri Lanka but in the entire world. There is no mention of a single Sinhalese monarch after the Anuradhapura era who even tried to establish a Bhikkhuni Order.

The disciplinary code 'anujanami bhikkhave bhikkhhuhi bhikkhuniyo upasamapadetun' referred to by those who advocate the concept of a Bhikkhuni Order, was restricted to the bhikkhunis who had received unpasampada. Later the Buddha declared the upasampada for the bhikkhunis based on the common system that applied to both bhikkhus and bhikkhunis.

We were told that in 1996 that a higher ordination ceremony was performed for bhikkhunis at Isipatanaramaya in Benares. It is not known how the conditions necessary for such a ceremony were fulfilled on that occasion. The ceremony which was performed with the participation of bhikkhunis belonging to the Mahayana tradition was not acceptable to those of the Theravada tradition. Buddhist historical records indicate that even some of the Mahayana teachers did not accept a bhikkhuni tradition. It is because of such doubts that some of the bhikkhunis who attended the upasampada ceremony in Benares later reverted to the status of dasa sil mathas by observing the ten precepts once again.

This problem should be studied carefully. It is the responsibility of those who are anxious to find a solution not to further confuse the issue bringing in arguments relating to male domination and deprivation of human rights but look for a solution based on the Dharmavinaya.

Already there are signs of animosity between the so-called bhikkhunis and dasa sil mathas. We can well imagine how these will develop into unpleasant feelings in the future. There have been instances when the so-called bhikkhunis have reacted adversely when they meet dasa sil mathas. It is timely that an in-depth discussion is held as to why the Buddha was not reluctant to establish a Bhikkhhuni Order at the outset.

We wish to end this statement with a quotation from a document released by the Most Venerable Madihe Pannasiha Maha Nayaka Thera, which was endorsed at the Maha Sangha Sabha attended by over 300 monks headed by the Maha Nayaka Theras of the Three Nikayas held on 23 July 1988.

"If there is a genuine interest about dasa sil mathas, there is a lot that the Government and the people can do. 90 per cent of them lead miserable lives. They have no facilities to learn the Dhamma and to be trained in meditation. What the Government and those talking about being friendly should do is to provide them with the basic needs - food, clothing, shelter and medicine, and to arrange for facilities to learn the Dhamma and for training in meditation. Then it will be possible to see the sil mathas reaching the higher status of Arhath, Anagami, Sakurdagami and Sovan, even if they are not labelled bhikkhunis. "We appeal earnestly to think intelligently and not spend time and energy about setting up a Bhikkhuni Order which cannot be done under the Dharmavinaya, but provide the necessary facilities for the dasa sil mathas to progress."

Meditation for daily life:

Practise little by little

DR Padmaka SILVA

What is done at the beginning is contemplating the thirty two body parts in that manner. Subsequently we contemplate how the body arises and how it perishes as mentioned secondly. During the first part Samatha develops. In the second part Vipassana develops. When this meditation is practised both Samatha and Vipassana get performed. Till you get used do it little by little. Initially contemplate the thirty two parts of the body several times. Thereafter contemplate the secondly mentioned part several times. Don't hurry. Do it little by little without hurrying up.

At the start it is enough if practising is done for five or ten minutes. As you get used increase the duration five, ten, fifteen, twenty minutes. Increase the duration in that manner.

Increase the duration as the mindfulness gets established. Once you go up to twenty minutes do it well that way for a few days. After that we can increase it to half an hour. After reaching half an hour practice for some time at that level. Then mindfulness will get established in some way and a certain level of concentration is possible. As mindfulness keeps on getting established the duration can be increased. You can increase it to about forty five minutes. The duration is increased along with the establishment of mindfulness. Not suddenly.

The establishment of mindfulness does not take place in a hurry. The ability to establish mindfulness depends on not being in a hurry. The tendency for establishment of mindfulness gets reduced along with haste. The mindfulness does not get established. Therefore do not get into a hurry. Practise little by little.

Then mindfulness will get established little by little. The duration can be increased as mindfulness gets established. If we extend it to half an hour or forty five minutes and we practise at that level for some time we will get an opportunity to develop further. There is a possibility of getting the opportunity of going up to higher Samadhi levels. If that happens the higher Samadhis should be attained and practised little by little. There is the possibility of increasing the duration by practicing little by little.

You will thus see that in all cases we do not extend the duration suddenly. We do not become hasty. We do not extend the duration in a hurry. The duration is increased as practice increases. Therefore practise this meditation little by little. We cannot say how long it will take for the mindfulness to develop. It may be a week or two for some people. Some may take one or two months. Some others may take a year or two. No one can give a guarantee to the effect that so and so will take such a time. That is why it has to be done continuously but without getting into a hurry. Then mindfulness will get established someday. Samadhi will get established. If we practise that way we will be able to reap the benefits of Asubha Bhavana as preached by Buddha.

Earlier we mentioned that Asubha Bhavana has been preached in different ways. Here we studied one way. This method is easy. Some may find this difficult. Let those who find it easy proceed with it. Those who find it difficult will also get used to it if done little by little.

If this meditation is practised well by an individual he will be able to practise the Satipatthana well. He will also be able to develop the four Iddhipadas. He will also be able to develop all the seven Bojjhangas with this meditation. Both Samatha and Vipassana can be developed through this meditation. There is also the possibility of developing all the four Jhanas.

This provides a very good opportunity to get rid of Raga. The Blessed One showed us the Asubha Bhavana to annihilate Raga. Therefore we get the opportunity to get rid of all torments caused by Raga and live comfortably.

If this meditation is practised well, practised extensively it will be possible to achieve immense comfort after annihilating Raga completely.

This meditation helps us to practise this Dhamma well in the future. It also helps to develop the mind up to deep Samadhi levels and to generate spiritual void.

Therefore do not think of this as a simple meditation. At the start we may see it as simple. You may feel that it is useless. It is small. You contemplate as hair, nails, teeth, skin, flesh, sinews etc. Because it appears simple some people think of it as unimportant. Some have asked us "Is it enough to do it this way?" We must think "This is a preaching of Buddha. What appears here is the understanding of Buddha" and we must have confidence on it" We must think "If it is insufficient Buddha would not have preached it". If we think in that manner we will practise it.

We indicated some of the benefits that can be acquired by developing this meditation. Then at some time if we get an opportunity to develop the mind up to spiritual Samadhi, deep Samadhi, then also we will have to make use of this "Hair, nails......etc." Manasikara. It will be necessary to practise that meditation. It is such a powerful meditation although some think of it as simple. Therefore don't think of it as simple. It is an extremely profound Dhamma. If one practises it well it will be very delightful, it will enable to live with extreme comfort. The possibility of developing very delightful Samadhis exists. It is possible specially to quell the mind burning with the fire of Raga and live with immense ease. If someone practises this meditation extensively the opportunity of quelling the fire of Raga completely and attaining a state of extreme comfort dawns.

We spoke about Asubha Bhavana briefly. Try to practise it well. Asubha Bhavana has to be practised frequently. It has to be practised extensively.

Do not misunderstand practicing frequently and practicing extensively. It does not mean that practicing a lot at the start. When commencing something we have to practise it. Must get used to it. When getting used to something there is an element of fatigue. If we ignore that fatigue and practise with commitment it is possible to acquire immense delight from it.

When practicing something or getting used to something there is some fatigue. If we get scared of that fatigue we stop practicing. There is some inconvenience. That inconvenience, fatigue arise because we are new to it. Along with practise the fatigue goes off. It is like that in anything.

You will understand in future that there are times when we have to face the meditation sometimes as if we are doing it newly although we have practised that meditation quite well. Then the fatigue arises again. There is fatigue at the beginning of anything. There will be inconvenience. Do not abandon practicing due to that fatigue or inconvenience. Do not come to the decision "I cannot do this" or "This is not appropriate for me".

Many individuals practise a little and think "I cannot do this. It is not suitable for me" and give up. Do not come to a decision about it not being suitable for you. It takes some time for one to get used to a meditation. It takes some time to get used to it. This period varies from individual to individual. Some people can get used in a month or two. We do not know how long it will take for us to get used to it. What we have to do is to have confidence in what the Blessed One preached and practise with the feeling "I should achieve an exquisite life" The only thing we require for that is having a liking for the exquisiteness that can be generated from this Dhamma.

The individual who practises Asubha meditation can achieve a very comfortable life. If Asubha is practised extensively it is possible for the disciple to achieve complete comfort. One who wishes to be happy does not think that it is difficult. He becomes willing to practise little by little. He keeps trying. To such a person that meditation becomes something he is used to. Then he becomes fortunate enough to lead an exquisite life. I trust that everyone has that fortune. It is due to that confidence that I thought of reminding you of these facts.

All of us should be willing to practise with a lot of confidence the absolutely profound Dhamma explained to us by Buddha. Just by becoming willing one becomes an individual who has developed Saddha. That willingness itself gives him an opportunity to practise the Dhamma. That willingness gives him an opportunity to perform a great merit. Therefore all of us should develop minds willing to live comfortably after getting our life accustomed to that exquisite Dhamma which gives rise to that absolutely profound comfort and ease which helps us to attain Nibbana. We bless all of you to achieve such minds.

Compiled with instructions given by Ven Nawalapitiye Ariyawansa Thera

[email protected]