Buddhist Spectrum

Symbolic presentation of Dependent Origination

Sandadas Coperahewa

Most of the poems in Daham Gata Malava written by the Cryptic expert of the Kotte period, the erudite scholar, Ven. Vidagama Maha Maitreya Thera, are Characterised by the intutive visionary power of the poet and as a result most of them are obtrused and condensed.

Hence these should be elucidated in the following manner if full justice should be done to each poem. However the space and time does not permit me to do so. As an example I am making an attempt to elucidate one poem, the most important one, dealing with ‘Dependent Origination’ (Paticcasamppada) the Doctrine of the conditionality of all physical-physical-phenomina, in verse – 48.

“andureki, Dureki, vilaseki, thoseki nikmena

Alleki, doleki, Kandureki, Komala landnena

Monareki, pileki, natumeki, bandeki andalana

Kukuleki, maleki, puspeki suvanda vihidena.”

1. a darkness, 2. distance, 3. a form, 4. a pleasure, 5. a departing (process), 6. a waterfall, 7. a stream, 8. a mountain torrent, 9. where lovely dansels cleave, 10. a peacock, 11. a dance, 12. a leper and body, I. a crying, II. a cock, III. a snare, IV. an ordour diffusing subjugating – flower.

In this symbolic presentation it is necessary on the part of monks and teachers to direct the attention of the students towards the doctrinal literal and aesthetic aspects of some of these verses in crypto grammatical form and then explain the meanings correctly in an impressive way. No I Symbol Ignorance is compared to a darkness.

Ignorance

The normal human being blinded by ignorance deluded by craving-unable to realise and understand the factors of cause and effect are steeped in darkness and are bounded b the strong ties sensual living and earthly pleasures. Muvadevu Da atha, has the story how king Makhadeva openly confessed how he led a thoughtless life, steeped in the darkness of prosperity and bounded by strong ties of love to life-as fleeting and how he compared the attachment of worldilings to earthly pleasures as to that of a deer running after a mirage mistaking it for water. (verses 100-101) were darkness evokes many meanings. The versatile Scholar Gurulugomi considered that the normal darkness resulted from the following four-fold contributory factors; 1. full waning month of the moon, 2. the thick jungle 3. rain clouds, 4. midnight.

Like a traveller, who sets on a long journey, through a thick jungle, steeped in darkness, unable to see path and non-path, owing to darkness and the four contributory factors of darkness, so the human beings are deluded by the four-fold contributory factors:-

Fire

Sense desire, 2. attachment to existence, 3. false views and 4. ignorance. Commenting on the folly of man Lord Buddha said:- To the fire flies the moth knowing not that there is death, a little fish bites in the hook plungers to danger with a blind look, but though knowing well the peril of worldly pleasures full of evil, thus we cling to them so jolly, how great is the folly?

The second symbol distance suggests (Sanskara) Kamma formations. The word Sanskara also implies many meanings. In general terms, it means all those things that are accomplished, produced and arranged by the process of cause and effect. It may also refer to volition (moral or immoral) which bring about rebirth. As mentioned here, Sanskara can be compared to a distance. Why is it compared to a distance? Because it existed from a beginningless time. Lord Buddha has stated clearly, the difficulty in discovering the beginning of Sansara, and also the first beginning of human beings obstructed by ignorance, ensnared by craving, hurrying through the Round of Birth. Even Hindu Mystics have stated that one is the master and the other is the servant.

All the mental and physical phenomina in the world, is conditioned by cause and effect and formed by (Kamma Chitta, Utu and Ahara) Kamma, mind, season or temperature and food. Only Nibbana is (Asankatha) Dhamma not conditioned by cause and effect. Dhamma constitutes the whole world of reality and appearance.

Characteristics

Vinnana Consciousness is compared to form. The Symbolic presentation is quite suitable here. Form implies consciousness in which are latent all the past impressions characteristics and tendencies of various individuals. In Pali Rupa is that which manifests, displays, or exhibits a thing to the eyes. Derivative meaning, ‘Rup’ to perceive Rupa or form any assume different ways to different physical conditions. According to Ruvan Mala (verse-121) ‘Villas’ implies many meanings. It may signify demeanour, gesture, posture, lasciviousness (lustfullness) this symbolises consciousness.

Matter

Plate (427 347 B.C.) has stated that shapes and qualities of objects are resulting from the manifestation in the flux of matter composed of an infinite number of independent spiritual units called monads. Matter is thus an illusion due to the monads confused way of perceiving the world. Heralictus (540-480) has also stated that everything is in a state of flux and change and that change alone is real.

Form generally means, arrangement, structure, or organization. Form literally means shape. It implies the ways in which portions or parts are combined. In Art form means, the realisation, becoming or being of what is potential or the subject matter.

Form also means the realisation of the medium. In artistic form it is the creation of significant form. Sometimes matter, or subject matter or content with the form varies it and might create new forms. This can be applied to most forms of Art. Aesthetically form is according to Prall, a relationship established by the artist, between the ultimate sensuous date that constitutes the medium of the artist. This artistic form is the impression which creates the significant form. In short, all the forms of the world signify a magic-show. As the Juggler, who creates the visible form of an object, which is not there- and misleads the spectators, so Vinna too does the same. It is said that consciousness depend upon various conditions and without these conditions no consciousness will ever arise.

Thus, according to Buddhism, every form is an illusion and devoid of E-go entity. Some of the forms formed by Kamma-formations are also illusive and sorrow laden.

To be continued

Significance of generosity

Dr Senarath Tennakoon

Generosity is a key Buddhist concept. It is a Buddhist virtue which is both a source of great merit (punya) and also instrumental in overcoming selfishness and sensual attachment. In Theravadian contexts, it connotes the giving of alms by lay people to monks, while in Mahayana it usually refers to the Perfection of Generosity (dana-paramita:) A field of merit (punya-ksetra) is a particularly worthy recipient of a gift (Keown, 2003).

Generosity begets precious happiness. Pictures by Saman Sri Wedage

Dana is the first and foremost of the ten virtuous qualities or ten perfections (dasa pa:ramita) that should be practiced by a Bodhisatva (a being oriented towards enlightenment). It is the first out of the ten meritorious actions (dasa punyakriya). Dana is the moral act of giving away one's possessions. It has to be performed without greed, hate and delusion for the achievement of ultimate liberation from the bonds of Samsara. (the cycle of repeated birth and death). Dana is the first virtue out of the four bases of benevolence (Catusangahavatthuni). Here, charity does not become an economic concept.

Righteous rule

The other three are gentle speech (piya vachanaya), economic service to others (artha charyava/parartha charyava) and equality (samanatmatava). It is also mentioned as the first out of the ten royal righteous principles (Dasarajadharama). It is said that King Asoka of India ruled righteously following the royal conduct enshrined in the Dasarajadharma. In the Maha Mangala Sutta generosity (dana) righteous conduct, helping relations and blameless actions are mentioned as blessings (danancha dhammachariyacha gnathakanancha sangahaanavajjabi kammani, etan mangala mutthamam)

In Buddhism there are three types of Dana. These are A:misa dana, Abhaya dana and Damma Dana respectively. Amisa dana includes the offering of five essential items (Catu Paccaya) like food, cloth, medicine, and shelter to Buddhist priests. Apart from these in addition money and other items of use can be offered to the laymen.

Benevolent act

The donation of these items is beneficial to the donor as well as the recipient. The recipient is said to be benefited from long life, beauty, happiness, strength and intelligence (Ayu, vanna, sukkha, bala panna) while the giver becomes happy as he/she has released greed and selfishness through this benevolent act of giving away. The Buddha after enjoying the food (Dana) offered to Him by Suppa:va:sa:a noble woman-disciple, declared that by giving food, gives four things to those who receive it. Long life, beauty, happiness and strength By giving long life she herself will be endowed with long life, human or divine. By giving beauty she herself will be endowed with beauty, human or divine. By giving happiness, she herself will be endowed with happiness human or divine.

The noble woman – disciple by giving food, gives those four things to those who receive it (Nanaponika & Bodhi, 2007). When Buddhists pray at temples and Viharas they offer flowers, incence and lighted lamps etc which come under the term A:misa puja. There are ten items of donation (danavattu). These are, food, drinks, clothing, vehicles, flowers (garlands), unguents, items for sitting, laying and sleeping, houses and places for rest, items for lighting lamps which are essential for living (annam, panam, vatthamyanam-ma:la: ganda vila:panum.Seyyavaqsatha padipeyya-da:navattu ima dasa). Volunteer services (shramadana) is the offering of one's skills, services and time for community development or during times of disasters etc. In Sri Lanka there are several volunteer service groups which have titles such as Death Aid Society (Maranadara sangamaya) Women's Society (Kantha/Mahila Samitiya), Youth Society (Taruna Sangamaya) and Protection Society (Ahimsavadi Sangamaya) apart from the religious oriented societies.

In Abhaya Dana the emphasis is on protection of human and animal life. Animals in particular cattle and goats which are to be slaughtered are set free by lovers of animals as well as by others who have been advised by astrologers when they are facing bad times in their lives.

On special days prisoners are released and given pardon for their criminal activities. The heads of states have powers to do so. At the domestic level a caged bird like a parrot is allowed to fly away to join its companions. All these are deeds of abahaya dana.

Dhamma delight

The giver of abaya dana is said to benefit from longevity and a life free of enemies. Damma dana is said to be the best offering out of all acts of charity (Sabbe danan damma danan jinathi).

According to the Dammapada-stanza 354 the gift of Dhamma surpasses all gifts, the flavour of Dhamma surpasses all flavours, the delight of Dhamma surpasses all delights. The destruction of craving overcomes all suffering (sabbadanan dammadanan jinati, sabbe raso damma rasso jinati, sabba ratin damma ratin jinati, tannahakkyo sabba dukkan jinati). Damma Dana does not come under a:misa pu:ja but under patipatti puja (offerings in principles) This includes many activities. In Buddhist temples Dhamma classes are conducted to teach children Buddhism.

Decent life

On every full moon day the Buddhist priests chant Pirith or conduct Bana sermons. Books on Buddhism are published and distributed free of charge to commemorate the death of a close relative. Even engaging in Buddhist meditation may be regarded as a practice of Dhamma Dana.

The poor people find it difficult to live a decent life because of difficult and challenging living conditions in a capitalist economic mileu. Poverty is a challenge that democratic governments face the world over. Because of poverty some segments of the socially deprived population groups turn outto crime mischief and robbery.

The government has to offer jobs to the jobless and capital for people's self sustenance. In the Chakkawatti Sihanada and Kutadatta Suttas there is an emphasis on giving financial support to the poor by the rulers so as to keep the poor engaged and employed in work as a measure to curb crime and social disorder.

Sabba Loke Anabiratha Sanna - Part IV

Dr Padmaka Silva

Remember to remain in the association with the worthy friends, develop Saddha and to consider the six sense organs as impermanent. One who understands them as impermanent thinks that the thought arising in the mind is impermanent. Thoughts might appear to be sweet. Might appear as very helpful. But please understand that “This is something that arose in the mind”.

This is not ‘I’. This is not mine. “This belongs to Mara”. This is not existing to help me. “Having understood in that manner practice to think that that mind is also impermanent. Practice to think that that thought is also impermanent. If a thought arises in us it is something that has been conditioned. Therefore do not become a victim of those thoughts.

Impermanence

You must endeavor to see those thoughts as impermanent. Thereby you will be able to get immense consolation. If we were to experience torment due to a thought we become free when we get rid of that thought. Peep into yourself and observe carefully. Look at your life carefully. If we remain within these torments we are living in a prison cell trapped in these thoughts. We remain as if we are on a heap of thorns trapped in thoughts. Sit somewhere and think carefully.

We will now indicate a plan to get rid of any torment entering your mind. At such a time you might find it impossible to meditate while seated. Then pace up and down. Whenever some discomfort arises in the mind if one were to walk a little such discomfort gets reduced. Therefore walk a little. Walk while contemplating “This mind is impermanent. Thoughts are also impermanent. If the torment is severe a big commitment is necessary.

When you pace for a short time you will feel that the evil mind is getting controlled little by little. The evil mind gets subdued and the discomfort gets gradually reduced. You yourself will realize it. Then you can contemplate “The mind is impermanent”. “Thoughts are also impermanent”.”

The Vinnana in the mind is also impermanent”. When you continue doing so you will be more comfortable. At that stage think “The mind is impermanent, thoughts are also impermanent. Vinnana is also impermanent. The Phassa in the mind is also impermanent”. Continue doing so.

Then you will be more comfortable. You will feel that that torments are getting reduced. Therefore contemplate while pacing “mind is impermanent”. Thoughts are also impermanent. Vinnana of the mind is also impermanent. The Phassa in the mind is also impermanent.

The Vedana stemming from that Phassa is also impermanent. You will feel the discomfort getting further reduced. Then contemplate “Mind is impermanent. Thoughts are also impermanent.

The Vinnana of the mind is also impermanent. The Phassa of the mind is also impermanent. The Vedana (feeling), Sanna (perception) and Cetana (volition) stemming from that Phassa are also impermanent”. Do this while pacing.

Then you will realize the discomfort getting further reduced. Therefore contemplate “Mind is impermanent, thoughts…………etc. The Tanha (desire) arising in the mind is also impermanent”. The comfort gets further enhanced. Now go and sit slowly and continue with same meditation.

Trapped

The fire then gets quelled. Therefore understand that the Dhamma is Sanditthika ie. It gives results in this life itself. Now realize “Whatever discomfort I had, got eradicated due to the Dhamma practiced by me. Then understand that Dhamma is Sanditthika.

I had a torment. I met the worthy friend. He explained the Dhamma. I practiced it. The torment ceased. Then accept that the Sotapatthi factors are true. Think in this manner. Then our mind gets formed so that we can enter the Dhamma. If not we make an abortive attempt and get trapped again in the mind that is under the control of Mara. Having got trapped we become followers of Mara.

Then our mind gets to the level of destroying ourselves as well as the others. We should never get to that state. So understand if we practice well ‘Sabba Loke Anabiratha Sanna’ we can escape from all these discomforts.

Quietude

It is very easy for a person who has generated a dislike for eye, ear, nose, tongue, body and mind to get rid of desires. It becomes very helpful. Therefore think of doing this difficult thing.

There is enough Dhamma for it. Learn the Dhamma shown in the books. Having learnt it do whatever has to be done as individuals. No outsider can do it. Another person can only advice you. Everyone must do it himself individually.

Then everything will become quiet. Why? There is something to be done. This is not to be done while talking. It is done individually. This Dhamma is very valuable for a place where there is a big crowd. Why? Each person is practicing it himself.

There will be no commotion among the crowd. Each person has something to do. One thinks of his eye, ear, nose, tongue, body and mind. Thinking is done in a manner not resulting in a liking for them. Thinking is done so that dislike arises. Eye is a tormentor, an enemy.

He does not think of ear, nose, tongue, body and mind as friends but as tormentors and enemies. Little by little he becomes a quiet and calm person. This Sanna becomes a great help for him to subdue and annihilate desire. Therefore practice this meditation well.

This also has to be practiced little by little. It is difficult to practice a lot at the beginning. This is very complex. We bless all of you to benefit from the absolutely profound Dhamma preached by Buddha with immense compassion. May this Dhamma help all of you to develop a very comfortable life after annihilating suffering!!!

Compiled with instructions given by Venerable Nawalapitiye Ariyawansa Thero.

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