Buddhist Spectrum

Jambuka who became an Arahant

Premasara EPASINGHE

During the time of Buddha, there were a number of Ascetics in India who followed various practices. Out of them, the most outstanding religious leader and thinker, was Mahavira or popularly known as Nigantha Nath Putra, the founder of Jainism.

The second contemporary of the Gautama Buddha, was Makkali Gosala, who belongs to the naked one's like Jaina religious leader. Then, there were Purana Kassapa, Ajitha Keshakabali, Pakuda Kaccanaya, Sanjaya Bellajjiputta and Jambuka. In their own right, all of them had a following. They practised various methods to gain Vimukthi. Some followed self-mortification and various peculiar methods. Most of them believed in their own methods for emancipation.

The story woven round Jambuka is quite interesting. To begin with, he preached peculiar habits, with Ajivakas for sometime.

Dhammapada – Chapter 5, Bala Vagga – Fools – stanza 70, relates to the story of this monk Jambuka and how he later attained Arahatship and joined the Buddhist Order.

While residing at the Jetavana Monastery, the Englightened One, recited the following verse, given below, centred round Venerable Arahat Jambuka.

Mase Mase Kusaggena

Balo Ghunjetha Bhojanam

Na so Sarikhatadhammanam

Kalam Agghat, solasim

(Month after month, a fool may eat only as much food as can be picked up on the tip of a kusa grass blade, (like an ascetic) he is not worth a sixteenth part of them, who have comprehended truth).

Jambuka hailed from a rich family in Savatthi. Because of his past evil deeds, sins, he was born with some unbelievable peculiar habits. He slept on the floor and never in a bed. Instead of rice, he ate his own excrements.

The parents sent Jambuka, when he grew older to various religious Ajivakas and Naked Ascetics. They never tolerated his food habits. They drove him away. Then, he became his own master. In the nights, he ate human excrement.

This abnormal man, during day time, stood still in one leg and kept his mouth open. He used to proudly say he kept his mouth open, as he lived only on air. He explained, he stood in one leg, because it would otherwise be too heavy for the earth to bear him. He never sits nor sleep. Therefore, he was known as Jambuka – a jackal.

The Indian society was such at the time, they venerated him as a sage and offered alms and food. He said he do not take food. When his followers forced him, he would take little food: with the tip of a blade of grass (kusaggena). In following these abnormal peculiar habits, Jambuka lived 55 (fifty five) years as an ascetic. He was naked. He consumed excreta as his food.

The Blessed One, Gautama Buddha, saw in his divine eye or vision, although, Jambuka suffered in this manner, due to his past evil deeds, he has the credentials to attain the Bliss of Arahantship.

One day, Gautama Buddha, went to meet Jambuka.

The Buddha asked him to find a place to stay overnight. Jambuka stayed on a stone slab and Gautama Buddha spent the night in a mountain cave close to the place where Jambuka resided.

During the night, Chatummaharijika Devas, Sakra and Mahabrahma came and worshipped the Blessed One. The entire forest was brightly lit up. Jambuka saw the lights. In the morning, he enquired about the lights. When Jambuka came to know, Devas, Sakra and Mahabrahma paid homage to Buddha, Jambuka said:

”You must be an amazing wonderful person for the Devas, Sakra and Mahabrahma to come and pay homage to you. I have practiced austerity for fifty five years, living only on air, standing only in one leg. None of the Devas, Sakra or Mahabrahma has never visited me.”

Buddha stated, “Jambuka, you were first deceived by some Ascetics. Then, you deceived many of your followers. You cannot deceive the Thatagatha Buddha. I know, due to your past sins, you led a miserable life, even eating liquid and solid waste – excrement, urine, sweat, passed from the system.”

Jambuka was terror-stricken, horrified. He repented for the evil deeds done in the past and deceiving the people. Jambuka went down on his knees and worshipped the Buddha. The Buddha gave him a piece of cloth to wear. Then Buddha delivered a sermon. At the end Jambuka attained Arahatship and joined the Order as a Buddhist monk. Jambuka's pupils from Anga and Magadha too joined the Buddhist Order.

The Blessed One addressing them stated “Although your teacher had lived austerely by taking food sparingly, it was not worth even one sixteenth part of his present practice and achievement.”

Quintessential monastic personality

Divakara MOHOTTI - Kalutara Corr

The Sangha order was always in the forefront of rural leadership. At the same time they strived to develop noble qualities themselves, fulfilling monastic necessities such as food, clothing, shelter and medicine. Such a monastic personality is Venerable Dediyawala Devasumana Nayake Thera of Kalutara. He is chief incumbent of the Poorwarama Dharma Vijaya Pirivena.

He possesses covetous traits: erudition, education, maturity, discipline and living on the path of the Dhamma. He has shown his noble qualities to his followers in various ways. He has been exhibiting skills which astonished the visitors to the temple. He is popular in the society.

Ven. Dediyawala Devasumana Nayaka Thera

He was born on February 25, 1915, in a beautiful ancient village Dediyawala in the Kalutara district. In 1936 he entered the well known institute of learning, Dharmavijaya Pirivena, to study Ayurveda under the great scholar of fame Ven Pandit Andawala Sri Sarananda Maha Thera.

Interest in practical Buddhism

After a few years the Maha Thera recognised his talents and suitability to become a monk. He was admitted to the sasana under the name Dediyawala Devasumana. The young monk Devasumana, who was given an important task to learn Buddhism in addition to Ayurveda, was gradually attracted to the practices of a Buddhist monk. He gradually gave up Ayurveda studies in preference to the study of Buddhism and soon was forced to accept the position of Chief Incumbent as his beloved teacher Ven Andawala Sri Sarananda Thera passed away in 1945.

He had, by the time, luckily achieved necessary aptitudes to run an institution of the calibre of Dhamma Vijaya Pirivena. His adventurous nature and the cleverness in tackling whatever problems he had to face in the administration of the Pirivena and the temple made it possible to popularise the good name of the institution in no time.

One of the first and very important tasks was to build a suitable path which made it easily accessible because the temple was situated on a hillock difficult to approach. Not very long after with the assistance of some genuine well-wishers, he was able to replace the long and steep flight of steps with a motorable path as the access route to the hill-top. The Chief Incumbent was really adept in forming good and obedient pupils, with the influence of his erudite teacher.

Venerable Dediyawela Devasumana Thera has gifted a number of pupils really learned in the Dhamma as well as properly disciplined in the Dhamma and the Vinaya. Kalutara district is really fortunate to possess such a group of well known Buddhist scholars who serve the country enormously.

As reverend pupils of Ven. Dediyawala Devasumana Mahanayaka Thera, they shine in the country commanding the respect and the honour. The historical wonder in the temple is the four storied building which house the residential quarters of the Maha Sangha.

The library and the Dhatu Mandiraya are but a glittering example and the symbol of the Thera's unreserved determination, courage and diligence. It is really an architectural monument in the modern times.

No one can deny it is a unique structure.

Help in need

He was always ready to help the needy young children and the novices. Ven. Kalukodayawe Sri Pannasekara Mahanayaka Thera once referred to his interest shown about progressive of the students who were handed over to him for training.

No father of any child showed as much interest as Ven. Devasumana Thera in the gradual progress in his pupils. It was seldom he comes to inquire about his pupils. Almost every month during their period of training he used to visit Vidyodaya Pirivena to inquire about their behaviour and gives the authority to their teachers to punish harshly if they neglect their duties as students.

He established a Daham Pasala for the children of Kalutra and its environs and maintained it as a perfect institute. Annually he used to gift the required books of the Dhamma and the required stationery to all the students to celebrate his birthday.

The Kotte Sri Kalyani Samagri Dharma Sabha too honoured him with the title 'Saddharma Keerthi' and appointed him to the post of Chief Sangha Nayaka of the Kalutara District.

Kalutara Dhammavijaya Pirivena is the only temple in Sri Lanka where there is a temple building constructed in honour of King Edward the VII. The foundation stone had been laid for this residential quarter for the Bhikkhu by the then Government Agent of Kalutara, A Plant, in 1911.

It was he who took interest to put up a beautiful building on this foundation. The Chief Incumbent has committed another wonderful construction when he could complete a fairly big Dagaba in the temple to complete the premises in all Viharangas, the real part of a Buddhist temple.

The town of Kalutara counts of 42 temples including the Kalutara famous Bodhi.

Preserving for future

Our Nayaka Thera who is greately concerned about their future maintenance has donated an ample sum to form a trust named 'Dediyawala Devasumana Trust Fund' which will be administered by a Board of Trustees.

Katukurunda Sri Suseemaramaya, Talahitiya Sri Anandaramaya, Jayawardanagama Maithree Dhammayatana and Avarihena Bodhidhammaramaya are the five great temples under his management at present. His well known students who are serving the country are Ven. Rajakeeya Panditha Andawala Devasiri Thera, Ven. Professor Neluwe Sumanawansa Thera, Vichitrabhana Maggona Vimala Dhamma Thera, Ven. Ayagama Yasassi and Ven. Dr. Bodagama Sumanajothi.

Ven. Dediyawala Devasumana Nayaka Thera thus has a very attractive history and is being honoured and respected by the Buddhists in Kalutara District.

Meditation for daily life:

Practising Ahare Patikkula Sanna - Part II

Dr Padmaka SILVA

Some people say although they practise Asubha that they do not understand disgust. Is the name of the meditation disgusting meditation? No. The name is Asubha Sanna. Many people try to generate a disgust forcefully. That is wrong. Disgust is not a pleasure. It is a great sorrow. If one wants to develop disgust there is no need to practise Asubha. He can look at the toilet pit. To generate disgust in food there is no need to meditate. One can look at stale food. Disgust arises. That means the object of this meditation is not the generation of disgust.

If disgust or nausea arises it is wrong. If we find it impossible to eat when we try to develop Ahare Patikkula Sanna isn’t it meaningless. If it becomes impossible to eat food the manner in which the meditation was carried out is wrong.

Reducing the craving

The person who practises Ahare Patikkula Sanna reduces Rasa Tanha (craving for taste). The desire for taste gets diminished. Does the appetite for food get diminished? No. Appetite remains. What gets diminished is Rasa Tanha. What happens if a disgust is felt? Appetite gets reduced. If that happens it is due to practising the meditation in a wrong manner. What has to get reduced? Rasa Tanha. Keep in mind that appetite cannot get reduced.

Also there are some people who say that appetite gets reduced when Asubha Bhavana is practised. If that happens it is also wrong. It is due to practising incorrectly. That is why you are advised not to use inappropriate words and develop disgust. What is expected from meditating is not to develop a feeling of disgust. The object is not developing a feeling of disgust. Although it is referred to as Ahare Patikkula Sanna a disgust for food does not get developed from it. The object is annihilation of Rasa Tanha. Reduction of craving for taste. It does not affect one’s appetite. Appetite does not get annihilated. He can consume food. Don’t be worried about it.

Because of ignorance of these facts we make mistakes. Become aware of these and practise the Ahare Patikkula Sanna correctly. That also has to be done little by little. While practising little by little get accustomed to it. From this meditation also we can attain Samadhi. Even higher Samadhis can be attained. This is a meditation in which all seven Bojjhangas develop. It is a meditation which is specially suited to annihilate Rasa Tanha. It is a big gain if we can annihilate the desire for material food. It is not a small matter. It is an immeasurable gain.

Practising methods

This is something we understand. Something we should accept. It is not an easy thing. It is not easy to get rid of the desire for food. Practising this is the method for it. By practising the Ahare Patikkula Sanna the thirst for material food gets reduced. Therefore don’t ignore this meditation thinking that it is small or simple. Although it appears to be simple the consequences are big.

Therefore practise this meditation continuously. Practise it extensively. There is no harm in doing it two or three times a day. Do it as you can. Initially it does not matter even if you practise it for five minutes. Increase gradually from five to ten to fifteen etc. In that manner increase the duration gradually. Then as time goes on we will have enough work to do. There will be no room for laziness. There will be no time for idle chatter. Why? Because there is work for us to do. All problems crop up when we have no work to do. If we have work to do there is no time for idle chatter.

We have several meditations to practise. We have to read books. Then do we have time for useless things? We will be busy as ants. Do ants have leisure? No. It works very fast. It has no time for anything else. Like that we also become individuals with work to do. To become one who does something there must be things to be done. So now we have things to be done. Therefore practise these meditations little by little.

Difficulties encountered

Get used to do them continuously. Once confidence in these meditations is built up the special consequence will be the opportunity to develop a very exquisite life. We can live with ease. We can avoid torments.

Is it comfortable to live on a heap of thorns? When he gets out of that he can sleep if he wishes. Or he can sit or keep walking. Or he can lean on to something. Or he can lie down. Or else he can keep chatting with someone.

Now he is on the heap of thorns. Can he sleep when he is on the heap of thorns? He cannot sleep. Can he keep standing? No. Can he lean on to something? No. Can he keep chatting to someone? No. He is in suffering.

(Compiled with instructions given by Ven Nawalapitiye Ariyawansa Thera)

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Virtue itself rewards the toil of virtue

Ven Mahanuwara Sasanawansa Thera

He who desires to attain “Santam Padam” that peaceful gentle region in the blue sky should act in the following manner; “Sakko” man creates his own idea of self. He should skillful, upright, greatly upright, obedient, gentle and humble.

Should be contented with the understanding that we are not here to get all we can for ourselves out of life but to make the lives of others happier, of easy sustenance, with little commitments, abstemious in living, subdued in senses, wise not impudent and not over-attached to families.

He should not commit even a slight wrong liable to be censured by the wise.

He should cultivate universal sympathy wishing what so ever living beings, be feeble, strong, long, short, stout, or medium, small or large, seen or unseen, those dwelling far or near, those who are born, who are to be born may all beings without exception be blissful.

He should cultivate human sympathy wishing may one not deceive another and may none insult another either through anger or displeasure.

Just as a mother protects her only child as if he was her own life. He should extend thoughts of unbounded kindness, to all beings.

He should cultivate thoughts of boundless affection to the entire world, above, below; across everywhere without restriction, without enmity, without any ill-will.

He should cultivate the thought of universal human sympathy whether standing, walking, seated or asleep and as long as he is awake. This is the noble ones (Buddha etc.) declare as the sublime Brahma – conduct cultivating thoughts of universal human sympathy, compassion, benign quality, and equanimity.

The person who undergoes this sublimation will be freed from wrong views, become virtuous, and acquiring insight dispelling greed for sense desires, does no more take conception in a mother's womb.

All good things in life are free. No material involvements needed to develop these compassionate feelings.