Buddhist Spectrum

PEACE and LOVING KINDNESS in BUDDHISM

Premasara EPASINGHE

The Buddhist Teachings or its Philosophy are closely linked, imbued with the Spirit of Peace. True peace in the world can be achieved when every individual’s mind is at peace. A mind resonant with thoughts of loving kindness is the safest guarantee for all beings to live happily.

To achieve this goal Metta – loving-kindness can be used as an object of meditation. It will protect one against ill-will, anger and other harmful mental behaviour patterns. Metta-loving-kindness radiates benevolence towards all without discrimination, humans, non-humans, known, unknown, visible, invisible. In Mettanussati, the second stanza:-

Sukhi Bhaveyyam Niddukkho

Aham Niccam Aham Viya

Hita ca me Sukhi Hontu

Majjhatta Tha ca Verino

May I be free from sorrow and always be happy. May those who desire my welfare, those who are indifferent towards me and those who hate me be happy.

Even to your enemy, show compassion and love.

Meditation is a key component of mind development.

The meditations are Asuba Bharana Aharapatikulasana Sabba Loka Anabiratasanna, Sabba Loka Anabirata Sanna, Sabba Sanskaresu Annicci Sanna and Marana Sanna, according to Satipattana sermon. Not only Buddhists, all human beings should follow Metta (compassion), Karuna (kindness), Mudita (joy in other prosperity), Upekka (equanimity). Loving kindness is universal and all embracing. Therefore, Buddhists and non-Buddhists alike can practise loving-kindness and experience good results.

Once can extend the kindness and compassion as mentioned in the 5 stanzas in Mettanussati. Now, we will analyse and study stanzas No 4 and 5.

Samanta Cakka Valesu

Sattanam Tesu Panino

Sukkhino Puggala Bhuta

Atta Bhava Gata Siyum

(May all beings having in every world, each element of life, within such system be happy and achieve the highest bliss).

Tatha Itthi Puma Ceva

Ariya Anariya Pi, Ca

Deva Nara Appayattha

Tatha Dasa Disasu Cat,

Like wise, women, men, the noble and the ignoble ones, gods, men and those in woeful states and those living in the ten directions. May all these beings be happy.

If one is a beginner in meditation, radiate metta to a very dear friend, neutral person, an unpleasant - wicked person and last but not the least to your enemy. A number of Buddha’s discourses draw out the close mutual relationship between inner, personal, outer, social peace. The people with peaceful mind will interact peacefully with others and encourage others to do likewise. The crux of Buddha’s teachings on peaceful and harmonious living was the guidance that Buddha gave on morality.

Before commencing to meditate on metta, recollect the benefits of loving kindness and danger of anger. Due to anger sudden temper people kill each other and suffer in this world as well as in other places after their deaths. Therefore, begin “Mettanusati’ by repeating the following lines in the mind. Keep repeating these words, given below until they sink into the “Monkey Mind”, which gradually becomes concentrated happy and peaceful.

May I be free from harm and danger;

May I be free from mental suffering;

May I be free from physical suffering;

May I be well and happy!

Then, extend to others the happiness.

What are the good results, one will incur by practising meditation regularly ?

A person who constantly meditate – Metta Bhavana sleeps, awakes peacefully. Disturbing dreams will not occur. One will develop his personality and character pleasing to others. He or she will be charming and pleasant.

A person who meditates will be free from disturbances from Evil spirits, ill-luck, ill-omens, Evil planetary influences, dangers, fear and will not be affected by misfortune, from fire, poison and weapons. Further, he may gain concentration quickly and he will die with a mind free from confusion. A person who meditates may be a cultivator of longevity, riches, glory, fame, strength, appearance and comfort.

Thathagatha Siddhartha Gautama Buddha described effective stories relating to the cultivation of loving kindness, friendliness towards all beings (Metta Bhavana). Once Buddha gave this simile.

Quote:

Dear Monks, if someone gives away hundred pots of food, in the morning, afternoon, evening, and someone else were to develop a mind of loving kindness even for the time it takes to pull a cow’s udder, either in the morning, noon or evening, this would be more fruitful than the former.

Therefore monks, you should train yourself thus – We will develop and cultivate the liberation of mind by loving kindness, make in our vehicle, make it our basis and fully perfect it.”

The Metta-Sutta, enlighten you with the cultivation and practice of universal kindness. It is a must or essential for one who wants to know the path of peace.

In the Dhammapada Classic of Asia, verse or stanza number 5 reads thus:

Na Hi Verena Verani -

Sammantidha Kudacanam -

Averena ca Sammanti -

Esa Dhammo Sanantano

In this world, hatred never ceases by hatred;

It ceases by love alone; This is an Eternal Law).

Buddha urges us to overcome anger by non anger; overcome the wicked by goodness. Overcome the Miser by generosity, overcome the liar by truth.

I conclude this article on the value of universal kindness quoting, verse No 7 and 8 from Karaniya Metta Sutta.

Mata – Yatha Niyam Puttam

Ayusa-Eka Putta-Manu Rakkhe

Evampi Sabba Bhutesu

Manasam – Bhavaye Apari – Manam

Just as a mother would protect her only child at the risk of her own life, even so let him cultivate a boundless heart towards all beings.

Mettanca Sabba Lokasmin

Manasam Bhavaye Apari-Manam

Uddham Adho ca Tiriyanca

Asam – Badham Averam Asa-Pattam

Let thoughts of boundless love pervade the whole world, above, below and across without any obstruction, without any hatred, without any enmity.

May the Triple Gem bless you.

Collection of discourses of the Buddha

Title : Samman Sambudun Samaga Sanwada,
Author : Wijayasiri Wettimuny Author Publication

I have gone through many books on Buddhism but only a few of them made a lasting impression on my memory. Among them “The Buddha” by Hermann Oldenberg, “What the Buddha Taught” by Dr. Walpola Rahula Thera and “Buduhamuduruwo” by Ganehama Saranankara Thera come to the forefront.

Recently I went through ‘Samma Sambudun Samaga Sanvada’ by Buddhist scholar, Wijayasiri Wettimuny. I have been very much impressed by the comprehensive presentation of the Buddhist doctrine through the conversations Buddha had with monks, Deities, Brahmins, princes, kings, peasants and men from all walks of life. The equanimity of the Buddha is unparalleled in world history.

Buddha’s discussions had immense variety. Once he would talk about subtle metaphysical points of the Dhamma such as human urges, unconscious mind abstruse expositions on the mystery of birth and death and the defilements that pollute the mind of man.

Next moment he would talk to a layman about successful management of household life. With kings and princes he would talk about statecraft and intricate political problems. He even had talked about music. Whatever talk he had, he manipulated it to a moral end.

The talk the Budhha had about music is recorded in page 336 of Wettimuny’s book explicitly and comprehensively.

Panchasika, the musician of Tavatinsa heaven, once visited the Buddha, standing outside the abode of the Buddha, within a short distance to be audible to the Buddha, Panchasika began to sing a lyric describing the alluring beauty of his sweetheart while playing his reputed lyre which was named as Beluvapanda. One of the lyrics he recited was interesting. It goes as follows.

“When shall I be lucky

To feel the warmth of your bosom

Supple smooth and sensual”

The Pali lines that are quoted in the book run as follows.

“Tate tava Ogate tanudarang” and C.

After the singing was over Panchasika went before the Buddha. He did not vituperate Panchasika for singing an obscene lyric. Instead Buddha talked about the quality of his singing. He admired the harmony between vocal singing and the instrumental music.

At the end of recording the conversation Wettimuny raises a pauser. Is the Buddha the first music critic in the world? I very much agree with this hypothesis. Moreover this dialogue provides a very good rejoinder of those critics who opine that the Buddha had no regard for the worldly aspects of life and his teachings are nihilistic.

Going through this book, one realises that apart from being a great teacher, philosopher and a unique human being -Achchariyo Manusso - the Buddha also had been a great literatus.

Good evidence for this is the talk the Buddha had with Dhaniya Gopala. He was a rich shepherd living on the banks of River Mahi.

After the bright summer, the rainy season was setting in. The smug, contended shepherd residing in his comfortable home sings a poem of joy. It runs as follows:

“Harvesting is over

And my garners are replete

Cows have yielded milk

And they are secure in their sheds

Oh, rainy cloud

Pour down

As much as you wish”

The Buddha was spending the night in a cabin close by and hearing this he also uttered a poem of joy in conversation with Dhaniya. It runs as follows:

“I have gathered emancipation

From anger and defilements

The mystery of existence

Is clear before me

Fire of lust

Have I extinguished

Oh rainy cloud

Pour down

As much as you wish”

Subsequently based on this contrast the Buddha expounded Dhamma to Dhaniya.

Here metaphorical language had been used and an analogy was developed between what the shepherd had done and the achievements of the Buddha. A literary technique such as analogy had been profusely employed by the Buddha in explaining subtle points of Dhamma. Into the experiences common to the shepherd, novel and philosophical concepts had been projected. In this way abstruse teachings of the Buddha had been brought home to the shepherd.

The episodes found in this book are very interesting and broadens the horizons of the vast repertoire of Buddha lore. The tete tete king Kosala had with Buddha was one such instance. The great love and admiration king Kosala had for the Buddha was immense. In his ripe old age, king Kosala visits the Buddha. They had a very intimate conversation and the king was happy and contended.

The Pathos of this episode is that when the king left the Buddha, he could not reach his palace for his throne had been usurped in a coup and the gates of the inner city were closed for his and he had to spend the night in a public rest meant fir paupers in the outskirts of the city. This episode reveals the truth that history repeats itself for this kind of coups are happening in the world today.

One important fact that should be mentioned here is that although the Buddha advised kings on how they should conduct themselves in state affairs, he never involved himself in active politics.

The book ends with the final discourse of the Buddha at the time of his passing away. The book has an analytic finish.

Writing this book might have been a yeoman’s task involving strenuous work and a life-long dedication. Wettimuny’s contribution to the contemporary Buddhist literature is immense and laudable.

Reviewed by G A Mathupema

Book of Buddhist knowledge

In our world where were live, there are also many religions and believes. Among them Hinduism, Buddhism, Christianity, Muslim and Jews are some of the popular religions. Buddhism is not a religion, it is only a philosophy, because of it Buddhism is more closer to its followers.

Launching of the book ‘Sambudu Dahama’, Viharadhipathi Deundara Dammaruchi Thera of ‘Sri Vijeyarama’ Temple, Rajagiriya, Nalini Weeraman and author Anura C Perera in a friendly discussion with Ven Ahangama Ananda Thera at the ‘Sarasavi Auditorium’, Nugegoda.

During the time when Lord Buddha was in Dabadiva (India), there were 62 religions, and the followers of those religions without proper knowledge of it memorized whatever the teacher said.

But in Buddhism Lord Buddha has given the freedom to ask any question, discuss and then believe it. The only religion has give the freedom to do so. Although it has passed 2600 years since Buddhism has introduced to the world, so far nobody were able to find, any part of it, meaningless. It has thought us how to improve our present birth as well as our next birth.

Well-known Science Writer and Astronomer Anura C Perera who has done a great service to the Science Education and Astronomy, has written a valuable book on Buddhism ‘Samubudu Dahama’. It contains 1050 questions and answers.

From the birth of Prince Siddhartha, and after attaining Nibbana, about all the service he has done to the people till the last day in his life. What the Buddha has preached is beyond science. Science is based on physical and materialistic things. But Buddha has thought about our mind.

The one and only teacher who has thought about our mind. The book ‘Sambudu Dahama’ will help you to gain more knowledge about the philosophy of Buddhism.

The introduction of this book is given by Prof J B Disanayaka. It has designed with an attractive cover and layout. Anura C Perera’s ‘Sambudu Dahama’ (Questions and Answers) Printed and Published by ‘Sarasavi Publishers’, Nugegoda.

The ten fetters

Dr Senarath Tennakoon Continued from November 29

Arupa raga is craving for the Formless Realm. This realm is completely devoid of materiality and suffering. There are four states; boundless space (a:kasa anantya), boundless consciousness (vijnana anantaya), nothingness (a:kincanaya) and neither creation nor non-ideation (naivasamjnasamjana).

Birth in these states is achieved through mastery of one of the four corresponding attainments (sama:patti) but despite the extremely tenuous nature of existence in this realm, it still forms a part of samsara and beings residing there will eventually return to lower states of existence when the force of their merit (punya or good karma) is exhausted (Keown, 2003).

Ma: na/asmi-m:na is conceit. One tries to inappropriately evaluate oneself among others. It is usually an overestimation. But can be trying to be equal or inferior to another.

The best example is Devadatta, the son of the maternal uncle of the Buddha who devised plots and three attempted murders to overthrow the Buddha.

He was overcome with conceit. Conceit grows like wild grass or like a grapevine in the minds of different professional, ethnic, national and other mundane human groups claiming that each group is superior to another group. Some take pride for belonging to such a group and look down upon other less prestigious human groups.

Uddaccha is restlessness. A restless mind arises after committing an immoral deed and the mind goes into a state of restlessness where there is repentance over the actions initiated by an untamed, uncultured mind soaring with defilements.

Because of uncontrolled sense organs inappropriate unwholesome actions by thought, word or deed may arise. The restless mind has been compared to a lake with agitated waves. The tenth fetter is Avijja or ignorance.

In Buddhism avijja refers to ignorance about the mechanism of karma, the Four Noble Truths and the Three Jewels. Avidya is the root cause for the continued existence of a being, bound to samsara. Avidya is the beginning of the law of causation (Patticca Samuppada). In all forms of volition (kamma) ignorance is involved.

With the complete fading away and cessation of ignorance there is no longer that body, speech or mind conditioned by which pleasure and pain may arise in one.

(Nanaponika and Bhodi, 2007).