Buddhist Spectrum

What the Buddha taught

Shamika Soyza

If Buddhists adhere to what exactly Buddha preached, if Muslims adhere to what exactly Allah preached, if Christians adhere to what exactly Jesus preached and if Hindus adhere to what exactly their original leaders preached then this world would have been peaceful as nobody would fight with each other.

At the time of Buddha's demise he was respected with rains of flowers. He said that the only thing his followers could do is to follow his teachings. He never asked his followers to make statues and worship. But as I said at the beginning “If Buddhists adhere to what exactly what Buddha preached....” then the world would have been a better place.

Caste issue

However, there are several other factors related to this.

Prince Siddhartha was born in India at a time, when there are 64 odd religions, as a son to Royal Hindu King of Shakya clan. There is a reason behind this. Casteism was dominant in India at that time. Had the person who became Buddha born to a low caste family nobody would have accepted what Buddha taught. He was a son of King and left all the treasures he was entitled to and searched the ultimate truth and found it. His family background helped him to spread his doctrine all over the country.

The Buddha was a practical and realistic leader. Though he made a radical change during his tenure and after that, his approach was not always radical. Good example was ‘Sadhisa Namaskaraya’ (worshipping six sides).

When Singal Gruhapithi worshipped six directions blindly Buddha did not tell him it is wrong. But the Master offered a meaningful definition, describing six groups of people that one must worship and respect.

That sermon (Singalovada Sutta) consisted many things that one should know about paying respect to others (See Buddhist Spectrum on October 22, 2008: ‘Etiquettes taught in Buddhism’ by Dr Vidhura Mahendra).

Had he asked Singala to stop worshiping as it is a stupid thing, the world would have missed one precious teaching by the Buddha.

Worship ritual

He had to present his teachings to align with Hinduism at that time even though there are many contradictions between Hinduism and Buddhism.

One who knows and follows Buddhism well will never worship Hindu deities but since Hindu cultural influences the god concept of Hinduism, it has got mixed up in Sri Lanka which was inherited from India. It is true that it is against Buddha's teaching yet it is a cultural aspect than a religious aspect.

After the demise of Buddha people wanted something to worship as a sign. Buddha did not want it but Hindu culture made his followers to request for something like that.

The first of those icons were the ‘Dhatus’ (Relics) which were taken by many people around and made Chaithyas. The whole world knows about Dhantha Dhatu (Tooth Relic) at Dalada Maligawa. Thereafter statues of The Buddha were made and they are being worshiped throughout the history.

Buddha never banned these. Buddha never preached these as well. But Buddha banned praying gods.

Buddha asked his followers to do virtuous things and offer merits for gods who will bless you (this god concept is completely different from Hindu god concept).

When a Buddhist worships a Buddha statue they pay respect to the great wisdom of Buddha.

True that they can do it without a statue but for an ordinary Buddhist a statue would help to recall wisdom and quality of Buddha. I repeat that it is a more of a cultural aspect than a religious aspect.

Meditating technique

The deepest teachings of Buddhism is all about developing and improving mind. It's not about worshiping or not worshiping Buddha statues.

There are various types of meditation prescribed in Buddhism. There are various types of items such as circles, lights and etc. to concentrate.

There are instances where Buddha statues are also used to meditate as a technique of concentration in Buddhanussathi Bhavana. So these signs, icons, statues and etc matter at many instances.

As the Buddha has preached what matters most is intention. The main six roots are Lobha, Dwesha, Moha (Akusal Moola, Evil roots) and Alobha, Adwesha, Amoha (Kusala Moola, Virtuous roots). Depending on what combination precedes out of those 6 roots in a certain action it would become a good deed or a bad deed.

One more thing regarding these icons. Decades back when British ruled Sri Lanka, they stopped Dalada Perahera.

During that time Sri Lanka suffered a massive drought.

At last these British rulers had to conduct Dalada Perahara and with the ritual of ‘Water cutting’ (Diya kapeema) it started to rain. It was a massive rain and people called that water as ‘Dalada Water’ (Daladal Wathura).

This is a fact which proves that there is something miraculous in the sacred ‘Tooth Relic’. Though the main focus of Buddhism is not such things, existence of such things matter for people to become devoted followers. There is nothing wrong with it.

Finally this leads to following conclusions:

1. Hindu deities and Idol worshipping is not an act originated in Buddhism but something got incorporated into Buddhism from Hinduism as Buddhism was born in a Hindu culture.
2. It is wrong for a Buddhist to pray for Hindu gods and plead for benefits.
3. Worshipping Buddha statues and other icons as a mode of paying respect to the wisdom and quality of Buddha is not a wrong act for a Buddhist as long as they do not plead for benefits.
4. Best thing for a Buddhist to do is to follow Buddha's doctrine, develop Shraddha (right and wise belief of triple gems), engage in good deeds, improve mind and attain Nibbana.

Sustaining Buddhism

Thai Ambassador to Sri Lanka Poldej Worachat presented the Royal Thai Government’s donation of Rs 163,839.80 (38,584.27 bahts) to Ven. Rassagala Seewali Thera to support the work of the Thai – Sri Lanka Buddhist Cultural Centre in Heiyanthuduwa. The Royal Thai Embassy also distributed stationary and snacks to 300 Sunday-Dhamma school students at the centre.

Thai – Sri Lanka Buddhist Cultural Centre in Heiyanthuduwa was founded by Ven. Rassagala Seewali Thera with the financial support of Wat Phra Pathom Chedi in Nakhon Pathom, Thailand and Thai Buddhists.

It has organized activities to enhance religious and cultural relations between Thailand and Sri Lanka with the emphasis on running Sunday dhamma classes to the Sri Lankan youths instructed by volunteer teachers in the area.

The event took place in a warm and friendly atmosphere. Ambassador Worachat received a warm welcome from Ven. Rassagala Seewali Thera, volunteer teachers and students of the center.

Those who participated in the event learnt about Thailand and got to admire Thailand as a close friend of Sri Lanka with special bilateral relations rooted from Theravada Buddhism.

Path to generate happiness

Ven Nawalapitiye Ariyawansa Thera

Nobody in the world likes suffering and everybody is in search of happiness. If one wishes to enjoy happiness, he /she should have an understanding of the way of generating happiness.

Merely admiring happiness and merely refusing suffering won’t help do away with suffering and develop happiness. If someone likes to develop happiness, he /she should have a thorough understanding of how to generate happiness.

Nothing but the Dhamma preached by the Buddha helps us to have an understanding within us about the way to lead a comfortable life. Because, the Buddha is the only noble person in this world who could develop absolute happiness. He could develop the absolute happiness by completely eliminating suffering.

Suffering uprooted

If someone is unable to eliminate suffering, he /she won’t be able to enjoy absolute happiness. To eliminate suffering, he must have a thorough understanding of it. The Buddha had a thorough understanding about suffering. He had an understanding of the origination of suffering. At the same time he had a perfect and clear understanding of the cessation of suffering and the way to liberate oneself from suffering.

The Blessed One could completely get rid of suffering and develop absolute happiness and a calmness.

He could develop a complete realization of the world and pass his realization in to the world inclusive of divine and human beings with a great compassion. Thus, what the Blessed One taught is called the Saddhamma.

If someone attentively listen to the Noble Saddhamma preached by the Buddha, pleased with it, and bear it thoroughly in mind he /she will be able to develop a comfortable life. That person will also get an opportunity to develop a complete understanding of suffering. At the same time he will be able to fully realize the origination of suffering, cessation of suffering and the way to liberate oneself from suffering.

If someone could fully realize the above facts, he /she would be a fortunate one who completely liberate oneself from suffering and generate complete happiness. We have to learn the Four Noble Truths preached by the Buddha if we wish to be fortunate.

The person who comprehended the Four Noble Truths is sure to be one who has a profound knowledge, and complete understanding of the world.

Joy and ecstasy

One who has a complete understanding of the world is undoubtedly a contended person. Actually he is a person who lives in the ecstasy of joy. Why does he /she live like that? Because he has a thorough knowledge of the world. He has a thorough knowledge of his life. One who learns the Dhamma preached by the Buddha gets a wide understanding of the world every moment day by day. When one is in a position to learn the hidden facts of life, when one could learn the things that he had never heard, when one could know what was not known before, when he could learn hidden facts of the world, pleasantness in his mind increases. There will be overwhelming happiness and joy. When one learns Dhamma likewise, it will become blissful. That means one becomes a person who lives happily with a fresh mind. So, the person who learns Dhamma becomes a person who lives happily.

May all be fortunate enough to lead a comfortable life, with a pleasurable mind learning the Dhamma preached by the Buddha.

(Translated by M A Samarsinghe)

Symbolic presentation of Dependent Origination

Sandadas COPERAHEWA

Continued from September 27

The fourth (Nama-rupa) Mind and Corporeality is represented as a symbol inducing pleasure or enjoyment. The word given here is ‘Thoseki’, Without using the word ‘Suvayeki’ signifying happiness, why did the poet used the word “TOSEKI’ implying pleasure., Because ‘Toseki’ evokes the feeling of pleasure or an enjoyment, which is material, whereas ‘suvayeki’ invokes the feeling of happiness, which is spiritual ‘Upasantho Sukhan Seti’

(Dhammapada sukha Vagga) has stated how the peaceful lies down in happiness implies spiritual happiness (Nibbanam paramam sukham) Nibbana is the sole bliss or happiness, bears ample proof for the justification of the above statement. Nama is simply mind, and rupa body. The being is said to be constituted with the two parts. Rupa represents the physical element, or material phonomina namely, the four primary elements, and corporeality. Nama represents the mental elements (vedana) feeling (Sana) perception (Sankhara) volition or mental states or cognition. (Nama Rupa) Mind and Corporeality divisions are called (Panchaskhandhas) five groups.

Combinations or aggregates

The Buddha has stated in (Khandha-Samyuththa) the main features of the five groups:

The body like a lump of form, the feeling like a water–buble, perception like a void mirage formations like a plantain tree, cognition like jugglery. This implies that the five–fold groups are impermanent, unreal, and unsubstantial.

The normal human beings, equipped with the five-fold groups, come into relation with the physical world, by means of cognitive faculties (Indriya) cognitive faculties (Alambana-visaya) objects. There are six congitive faculties or feeling groups: eye, ear, nose, tongue, body and mind

Then there are the corresponding sense – objects – namely the visible objects, of various colours and shapes: sight, sound, odour, taste, tangible object and cognizable object.

It is said that for any kind of cognition or consciousness can take place only with five essettials necessary for each cognition namely, the eye – basis, sight, light, form, and the final attention and also seven other mental properties. The combination of seventeen things are necessary to form each consciousness eye, ear, etc,. Thus mind means a combination of all these. 17 things. In the Psychology of Perception M. D. Vernon has pointed out that interesting objects, central in the field of view, particularly striking and vivid more readily become figural.

Attractive qualities

Thus, Nama – rupa, appearing in the garb of a being, apprehended by an observer, as man, or woman, boy, or girl, is a mere illusion, impermanent, sorrow–laden and devoid of Ego–entity. Yet the man steeped in ignorance ensnared by craving. He attributes, and projects, pleasurable and attractive qualities to objects by this mistaken notion.

So the sense–objects of eye, ear, nose, tongue, body and mind are always after the pleasurable sense – objects of vision – sound, odour, taste, tangible objects, and cognisable objects. Thus the being unaware of real phenomena, of plesurable or attractive objects – (or love – objects – as suggested by Freaud) later, can turn out to be an object of displeasure, unattractiveness and woe,-yet he is constantly after them. True awareness, only reveal, that these five groups are a mass of suffering.

The (Ayathana) the twelve bases are symbolized here as a Departing process. Thus this signifies six sense organs, or six sense – objects or Ayatana – or base, sphere or entrance. The symbol here is quite applicable, owing to the departing–activities, performed by the sense–organs, through reactions brought about by the various sense–objects. As in an Exit, the players are at liberty to depart from the stage, in persult of sense objects, so the sense – organs are at liberty to depart in persuit of sense–objects. What we find in Aesthetics are nothing but stimulation and response of the body, brought about by the sense–objects.

The author of ‘Daham sarana’ has stated that the five–fold sense–objects are endowed with the innate charming qualities to startle and delight the five sense–organs. Elsewhere he compares the five–fold sensual desire to peerless pollen which satiate, the desire of the five–fold bees of sense–organs. Veedagama Maitreya Thera, in one of his poems (refer verse 13) compares the body to a house. This house is equipped with six doors, which are the six sense–organs, namely, eye, ear, nose, tongue, body and mind. Then the sense - organs can be compared to six departing–doors, set a part for the persuit of mind–objects namely – vision, sound, odour, taste, tangible objects, cognisable object.

Each door has its own function:

The process of the eye–door, 2. The process of the ear–door. 3. The process of the nose–door. 4. The process of the tongue–door. 5. The process of the body–door. 6. The process of the mind–door.

Each process has its own peculiar intent, impression, and character of it its own. The particular process of each sense–organ in persuit of its mind–objects is symbolically represented by Panditha Parakramabahu in his Sinhala commentary to Visuddhi Magga: 1. As the eye surveys attractive spots in persuit of visible objects, it is like the serpent lingering after its prey. II. As the sound depends upon the ear, it is like the Crocodile, lying above the water–hole. III. As the nose, in persuit of smell, depends upon (space) air, it is like a sky–lark, hovering in the sky. IV.) As the tongue, for the sake of food, enters the inner – abode, it is like a dog, looking for food at the fire–place, the hearth. As the body clings to tangible objects, in persuit of touch, it is like the Jackal in a grave–yard, bent on devouring human flesh.

vi. The sixth symbol water fall, implies (phassa) impression or the touching effect. Now does the symbol implies the meaning of the impression here? Owing to the reactions that take place between the six internal bases and the six external bases, there occurs contact between the six–fold mind–objects.

In other words, the chief characteristic feature of (phassa) is its nature to come into contact with sense – objects. The touching effect is its most salient feature. Its impression is its function, in the combination of physical objects and cognition. This cognition of the object induces the mental state which we call Phassa. Tagore too compares his Lover to a waterfall, which moves with the stream of life.

He states that the hard mobile stones over which she moves leap and bounds, evoke music as she strikes against them.

Archaeological protective monuments

Nirmala Samarasinghe

The statues of the Ven. Welivita Pindapathika Asarana Sarana Sri Saranankara Sangharaja Thera which is at Algama Raja Maha Viharaya in Kurunegala district and king Kirthi Sri Rajasinghe at Dambulla Raja Maha Viharaya are being deconstructed as archaeological protective monuments by the Government on a request made by the Ven. Mahopadyaya Agga Maha Panditha Aluthgama Dhammananda Nayaka Thera, Snr. Member, Karaka Sangha Sabha of the Malwatte Chapter.