Bak Poya

Reconciliation: the Buddha’s lesson

T V Pereira

On Bak Full Moon day, the Buddha in his fifth year of Supreme Enlightenment happened to be sojourning in the City of Sravasti in the Northern part of India when he perceived with his divine eye that a dispute had arisen between two Naga tribe kings, Chulodara and Mahodara over the ownership of a gem-studded throne, and that this dispute was going to lead to an armed conflict between the two factions.

The great chronicle the Mahawamsa records that Mahodara was the ruler of the Naga kingdom and that Chulodara was his sister's son. The priceless gem-set throne had been presented to Chulodara's mother by her father, but her brother claimed ownership to it.

Two factions

The Buddha then visited the battle-ground at Nagadipa in the Jaffna District to settle the dispute and appeared before the two factions of Nagas who stood prepared for battle. The Buddha was according to the Mahawamsa, accompanied by a deity Samiddhi Sumana who uprooted a Kiripalu tree and held it like a parasol over the Buddha, providing him shelter all the way.

This was the second visit of the Buddha to this island - the first being to Kelaniya, Mahiyanganaya. The Buddha hovered in mid-air over the Nagas for some time and with his powers created complete darkness that drove fear into the minds of the warriors.

When the Nagas finally saw the Buddha in the air, they laid down their arms and worshipped him with great respect. The Buddha then descended and explained in length the disadvantages of dissension and preached the Dhamma to them.

The Buddha related the Kaka Uluka and the Vattaka Jathaka stories which communicated the strong message of living in peace and harmony which the Nagas accepted.

Golden swan

The Kaka Uluka tale relates the controversy which existed between animals and birds.

The story states that once his disciple bhikkus questioned the Buddha on the commencement of the controversy between the crows and owls and he explained that it commenced thousands of years ago and ended when he as a Bodhisattva, was sojourning in the Sansara journey as a golden swan. The Buddha recited the stanza which state that victory brings hatred and that those vanquished lie in pain. Meanwhile, the peace-loving who surrender victory and defeat rest happily.

Jayam veram pasavathi

Dukkaham seti parajitho

Upasantho sukham sethi

Hithva jaya parajayam

Filled with Sardha (devotion) after hearing the sermon on Metta (kindness) and Karuna (compassion) preached by the Buddha, both Chulodara and Mahodara offered the throne to the Buddha. A Chaitiya named Nagadeepa Seya was subsequently constructed at the site in which the throne was enshrined. The Nagadeepa Purana Raja Maha Viharaya draws large crowds from all corners of the country due to its historical and cultural importance, especially on Bak Full Moon day.

Temple in need of financial support

Sri Sudharma Nikethana Vihara in Sanghamitta Mawatha, Anuradhapura, is no longer suitable for the residence of respected Buddhist monks. The temple has neither electricity nor water supply. The Buddhist monks have to be satisfied with mere two rooms. If anyone is nobly interested in offering financial support to improve the conditions of this temple, they could reach the temple on 0714463854. The address goes as follows: Hon Consultant, Sri Sudharma Nikethanaya, Sanghamitta Mawatha, Mahapali Place, Anuradhapura.

The greatest man ever born - Part 1

In very ancient times
The present day Nepal
In the foot hills
Of the snow-capped Himalayan Mountains
Was known as Magadha
The land of the Sakyans
With Kapilawastupura as their Capital.
Two thousand six hundred and thirty
six years ago
In the Lumbini Sal Grove
Around hundred miles north-east
of present day Benares
Within sight of the majestic
snow-capped Himalayas
The greatest event
In the history of mankind
Took place under a Sal tree
Where to-day stands
A mighty stone pillar
Erected by Emperor Asoka of India
Three hundred and sixteen years
after the event
With these words engraved on it.
“Here was born the Buddha
The Saga of the Sakyans.”
His father was King Suddhodana
The ruler of Magadha
Queen Maha Maya was his mother
Their family name was Gauthama
And he was named, Siddhartha.
Seven days after his birth
His mother passed away
Leaving her infant son
Prince Siddhartha Gauthama
In the care of her sister
Queen Maha Pajapati Gothami.
She looked after his tenderly
With love and care
And raised him to be
The pride of of the family.
Surrounded by a beautiful mountain range
In a serene and peaceful environment
He grew up to be a handsome prince
With a charm that made people love him.
He studied under able teachers
And acquired the knowledge
Necessary to rule a kingdom
When the time comes for him to rule.
According to the prevailing custom
At an early age of sixteen
He married a beautiful princess
Named Yasodhara who was his cousin.
He lived a happy married life
For thirteen years in luxurious conditions
Created by his father
To shelter him from realities of life.
BUT
In his journies out of the palace
He saw many things
Incompatible with his way of life
That disturbed his inquisitive mind.
He knew that wealth and power
Gave advantages over the poor
But did not discriminate
From sickness old age and death
Irrespective of who they were.
Faced with realities of life
The transcient pleasures
That surrounded his daily life
Lost their attraction.
He wanted to find an answer
To the question
Why man is born
To suffer and die.

- T M Ariyawansa Rodrigo

Disputes settled

Premasara Epasinghe

It was on a Bak Full Moon Poya, in the 5th year of Blessed One, Buddha visited Sri Lanka to settle a dispute brewing between the two Sri Lankan Naga Kings Chulodara and Mahodara. According to the Great Chronicle Mahavamsa, Mahodara ruled the Naga Kingdom of the sea. His younger sister, had been given in marriage to the Naga King residing on Kannavaddhamana Mountain. Her son was Chulodara. His beloved mother’s father had given to his beloved mother, a magnificent, valuable gem studded throne. This, finally resulted in a war between the uncle and nephew in order to possess the throne.

Spirit of Peace

The Teachings of Buddha are deeply imbibed with the spirit of peace. These two are inseperable. Calmness-Sama, Tranquility-Samatha, Contentment-Santutti, Harmlessness-Ahimsa, Peacefulness-Vipassana, Non-Violence-Ahimsa are closely related to peace. The Blessed One always stood for the above principles. The Buddha always encouraged harmonious and peaceful living.

As the Buddha who always stood for peace, visited Sri Lanka, accompanied by a Deity named Samiddhisumana.

Hovering in mid-air, above the battlefield, the Buddha first created darkness. Later, the Blessed One illuminated the whole area. The Nagas saw the Buddha. They paid their obeisance. The Enlightened One, expounded Jataka stories in His Sermon Kakouluka, Phandana Latukika, and Wattaka, which illustrated the Evils of Discord and the value of unity.

Thathagata Gautama Buddha can be considered as the great communicator. His sermons are simple. Buddha used the “Story Telling Method” in many instances to convince his target audience.

Let us briefly discuss these stories.The Kakoluka Jataka relates a story between the birds and animals. Once a monk questioned the Buddha “Venerable Sir, when did the crows and owls begin to hate each other.

Never take revenge from anyone

The Blessed One said “The hatred began an aeon ago (kalpa). Finally the controversy ended when they elected a golden swan as their king. The golden swan at the time was none other than myself.”

Latukika Jataka was woven round Devadatta Thera. Buddha stated “Even in his previous births, he did not possess a Compassionate Heart. The Bodhisattva – Buddha was the King of Elephants. An innocent bird “Katakirilla”, appealed to the King Elephant, not to damage the eggs. In this forest there was a vicious elephant (Devadatta). He planned a coup d’et at to destroy the king elephant, with the assistance of a frog – a fly and a crow. The message of the Buddha in this story was “Never take revenge from anyone”.

The other Jataka Story the Buddha delivered to the Nagas on Bak Full Moon Poya Day, was Wattaka Jatakaya. Its woven round a crow and a Bird called Wattaka – snipe or quail.

Victory breeds hatred

One of the most appropriate stanza that should be recited on a Bak Full Moon Poya Day is stanza 201 in the Dhammapada which gives a very strong message that victory breeds hatred. The Blessed One uttered the following stanza:

Jayam Veram Pasavati -

Dukkham Seti Parajito -

Upasanto Sukham Seti -

Hitva Jayaparajayam

Victory breeds hatred. The defeated live in pain. The peaceful live happily, giving up victory.

King Suddodana declared the First Poya Holiday.

The King Suddodana, father of Prince Siddartha was the first to declare, Full Moon Day a holiday, for the people to enjoy. The twenty nine year old Prince Siddhartha too went out of the palace.

It was on a Bak Full Moon Poya Day, Prince Siddhartha saw for the first time a feeble old man in his life. Prince Siddhartha on a Vesak Full Moon Poya Day witnessed sick-person.

He saw people carrying a Dead Body on a Vesak Poya Day and an Recluse, a Monk on Esala Poya Day respectively.

Buddha reached Kimbulvath City to meet His kith and kin.

The Buddha commenced his journey to Kimbulvathpura to see his kith and kin with 20,000 monks on Medin Purapasalosvaka Poya Day from Veluvanaramaya and covered a distance of 30 yojanas and reached Kimbulvathpura or the city of Kimbulvath on Bak Full Moon Day.

The no-self characteristic

N K G Mendis

Seven weeks after the recluse Siddhattha Gotama attained Supreme Enlightenment and came to be known as the Buddha, he gave his first discourse to the group of five ascetics with whom he had been associated six years earlier. These five ascetics were: Kondañña, Bhaddiya, Vappa, Mahanama, and Assaji. By the first discourse, the Buddha set in motion the Wheel of the Law. He explained to the five ascetics why he had discarded the two extremes of indulgence and mortification; he declared that he had discovered the Middle Way, which is the Noble Eightfold Path leading to Enlightenment; he expounded the Four Noble Truths and convinced the five ascetics that he had attained Supreme Enlightenment.

Spotless Dhamma

At the end of the first discourse, the “spotless, immaculate vision of the Dhamma” arose in Kondañña, thus: “all that is subject to arising is subject to cessation.” The Venerable Kondañña then told the Buddha that he wished to go forth under the Blessed One and asked for Full Admission, which he received. With further instruction by the Buddha, the “spotless, immaculate vision of the Dhamma” arose in the Ven. Vappa, the Ven. Bhaddiya, the Ven. Mahanama, and the Ven. Assaji in this order. They too knew thus: “all that is subject to arising is subject to cessation.” These four ascetics, too, expressed their wish to go forth under the Blessed One and asked for Full Admission, which they received.

No-self (anatta) means that there is no permanent, unchanging entity in anything animate or inanimate

At this stage, then, the first five disciples of the Buddha had insight only into the impermanence of anything which had a conditioned origin. It was at this stage that the Buddha gave his second discourse. Between the first and second discourses, the Buddha had, in his instructions to the five disciples, analyzed the sentient being into five aggregates. These five were material form, feelings, perceptions, volitional states (or mental formations), and consciousness. The Buddha showed that the sentient being was made up of these five aggregates only. The disciples had to have this knowledge to follow the second discourse.

Having thus instructed the five disciples, the Buddha gave the discourse on the No-self characteristic of existence. No-self is one of the three characteristics of existence, the other two being impermanence and unsatisfactoriness. These three are inter-related and one cannot be taken apart from the other two. They are found only in the teaching of the Buddha.

Inanimate entities

Impermanence (anicca) may appear obvious to some who see the gross origin and disappearance of animate and inanimate entities. However, the Buddha’s teaching goes beyond the gross and obvious and extends also to the mind, including its most subtle and sublime level. He taught that anything which has an origin exists only for a fleeting moment and that what appears to be compact and stable, both animate and inanimate, is from moment to moment arising and perishing. This fact can be experienced by one who follows the Noble Eightfold Path.

Much thought

Unsatisfactoriness (dukkha) is a fact of life regardless of whether those critical of the Buddha’s teaching label this as pessimism or not. The First Noble Truth explains why this existence is essentially unsatisfactory. Some do not accept this view because, for the time being, all appears to be going well for them; some see it in others but do not give it much thought because it does not affect them; some are unable to see this unsatisfactoriness due to mental impairment or gross ignorance; some would accept that life has its suffering and resign themselves to it, stating that it is all due to “original sin.” The Buddha did not hesitate to focus full attention on this characteristic of existence and did so because he was aware of its cause and knew that others too could realize this for themselves. The cause of this unsatisfactoriness is found in the other two characteristics of existence.

No-self (anatta) means that there is no permanent, unchanging entity in anything animate or inanimate. With regard to the animate, this implies the absence of a soul which either emanated from a divine source or was created by a divine being. Biblical religions bless only the human being in the whole of the animal kingdom with this soul. The No-self doctrine is found only in the teaching of the Buddha. At least an intellectual grasp of this characteristic of existence is needed to appreciate the Buddha’s teaching. It is only when insight is gained in this respect that progress can be made along the Path to full enlightenment.

The second discourse can be analyzed into the following parts:

1. Introduction: A statement is made by the arahant Ananda to the First Council of the five hundred arahants who met at Rajagaha two months after the Buddha’s Parinibbana for the purpose of rehearsing the Law and the Discipline as expounded by the Buddha.

2. A categorical statement is made by the Buddha with reference to each of the five aggregates, namely the material form and the mental components which are feeling, perception, volitional states and consciousness. The Buddha also explains in this section of the discourse the reasons for his statements.

3. The Buddha questions the five disciples as to whether each of the five aggregates is permanent or impermanent. The disciples agree that the aggregates are impermanent. Then, on further questioning, they agree that what is impermanent is unsatisfactory. Going on to the next logical conclusion, they agree that what is impermanent, unsatisfactory and changing cannot really belong to anyone nor can it be said that these aggregates form an abiding essence in a sentient being.

4. Conclusions are drawn from the foregoing analysis in respect of each of the aggregates in any form whatsoever.

5. The result of this analysis, which is insight into the true nature of a sentient being, leads to initial disenchantment with the aggregates, then detachment and equanimity and final emancipation.

6. The five disciples were delighted with the Buddha’s discourse and all attained enlightenment, so that, at the end of this discourse, there were six arahants in this world. There is an implication here that, unless one gains insight into the No-self characteristic of existence, it is not possible to start on the path to Enlightenment. Of the ten fetters that bind us down to wanderings in Samsara, belief in a soul is the first to be broken. Hence the profound importance of this discourse.

This second discourse was on a discovery which was revolutionary in human thought. Before the Buddha’s time and even after, religious teachers emphasized the existence of an abiding soul. A skeptic would say that this soul-less doctrine is one of hopelessness and despair and equates a sentient being to an automaton.

On the contrary, the No-self doctrine gives the sentient being the highest sense of responsibility, the greatest amount of encouragement, the highest measure of hope and is conducive to contentment which will be reflected in the disciple’s attitude to other fellow beings, which is the only way to put an end to all the strife on this earth.

Constant mindfulness

Can we verify for ourselves the truth of this aspect of the Buddha’s teaching? The Buddha urged his disciples to investigate the Dhamma. In fact, this investigation is the second of the seven enlightenment factors. In order to convince ourselves about the truth of this doctrine, we have to follow the Noble Eightfold Path. By constant mindfulness and insight meditation, we will know whether this teaching is true or not.

The bodily form is subject to disease, decay and death, over which we have no ultimate control. The body does not decide to move, stand, sit or lie down.

These movements are always preceded by a mental directive. So the ultimate truth is that we cannot state that ‘the body is mine’ or ‘I am the body.’ We do, however, use these terms, but this usage is only a conventional expression.

The mental components arise, exist for a moment and then perish. They arise dependent on conditions; so, here again, according to the ultimate truth, we cannot state that the ‘mental components are mine’ or ‘I am the mental components.’

Now, according to this teaching of No-self, wherein lies the responsibility, the hope and the possibility of enlightenment? As regards bodily form, we have no ultimate control over it.

Even the Buddha and the arahants suffered bodily afflictions. Disease, decay and death cannot be prevented. The young die through accident or disease.

Leading a comfortable life

Ven Nawalapitiye Ariyawansa Thera

Almost everyone likes to spend the day happily. But a lot of people do not get a chance of enjoying that happiness. Majority spend the day uneasily. There are lot of people in the world who live with constant mental sorrows and pains.

Reason for this is the defilements. As long as the mental impurity persists in one’s mind he can’t live happily. The person who likes to live happily should purify and make his mind healthy. If somebody can concentrate on the noble qualities of the Buddha, he can do away with the impurities in his mind.

If we learn the immaculate Dhamma, preached by the Buddha we are capable of benefiting ourselves

If somebody concentrates on the noble qualities of the Buddha often, defilements in his mind wares away little by little. When defilements in his mind wares away gradually, he begins to feel happy. If somebody likes to be happy, he should memorize the noble qualities of the Buddha to purify his mind.

Happy devotion

If somebody always memorizes the unlimited good qualities of the Buddha with devotion, he can live happily throughout the day. He can live with a fresh mind. So, everybody should understand the noble virtues of the Buddha and concentrate on them as frequently as possible. We can memorize those noble virtues of the Buddha in this manner. The Blessed One is Arahan, The Blessed One is Samma Sambuddha, The Blessed One is Vijjacharanasampanna, The Blessed One is Anuuththaro Purisadammasarathi, The Blessed One is Satta Deva Manussanan, The Blessed One is Buddha, and The Blessed One is Bagawa. If someone memorizes those unlimited virtues always, his mind will be free from unwholesome things little by little.

We all were born in a very lucky era. That means, we were born in a period when Gauthama Buddha was born to this world and his sublime Dhamma exists in its purest form; which we can learn.

Fortunate us

That is why we are fortunate. Our fortune will be wholesome if we could learn the Dhamma preached by the Buddha and bear it in mind. The person who could bear the Buddha’s Dhamma in mind would be a fortunate man as he will be able to lead a comfortable life.

All those who were born wish to live in comforts and hate suffering. If the person who hates suffering and wishes to enjoy comfort would learn the Buddha’s Dhamma it will help him or her to lead a comfortable life according to his or her own wishes. The Buddha is the noblest person who was ever born to this world. One who listens to the noble Dhamma preached by a noble person would turn towards a virtuous path.

Buddha became noble because of his virtues within him. The Buddha is the one who has a complete and immaculate mind. He is a noble person who was enlightened by himself without the guidance of a teacher. At the same time he was endowed with an array of wonderful understanding (Ghana). At the same time he understood the whole world completely. He had a boundless kindness and he had a compassionate mind.

Perfect virtues

The Buddha is perfectly completed with a lot of great and noble virtues. If a person has been born to this world with such virtues, he is none other but a Buddha. Such a noble and virtuous person never utters evil wordings. Always preaches virtuous sermons. If somebody knows about the Buddha in this way, he is always benefitted.

Every word preached by such a noble person who has reached the greatest state is virtuous by all means. One who follows such noble preachings is always benefited.

If we learn the immaculate Dhamma, preached by the Buddha we are capable of benefiting ourselves. The Dhamma preached with an immaculate mind, with the clear understanding and after understanding the whole world completely helps the mankind to enjoy comfort.

If someone likes to enjoy comfort in his life, Buddha’s Dhamma would help him greatly. If all of us learn Dhamma, mould our lives according to the Dhamma, we will be able to lead successful lives. The Buddha’s Dhamma help us to gain a thorough understanding about the world. If someone could understand the world thoroughly, he will be able to make his life successful. If anyone could make the life successful, it is inevitable that he enjoys the comfort in his life.

Liberation from defilements

When the mind becomes free from defilements little by little, the mind becomes pure. One who has a pure mind can always be happy. When you are happy mentally, you are a happy person through the body too. When the mind becomes gradually pure, with the liberation in mind from defilements, uneasiness in body also disappears and therefore can live with physical comfort. If somebody is very well pleased with the Buddha, and begins to memorize the good virtues of the Buddha he is capable of living happily with a pure mind. Likewise, one who lives happily in this world, can acquire merits to lead a happy life in heaven after death. If merit is accumulated in this way, nobody can deprive him of his merits.

Those merits will result in future happiness. If somebody likes to live happily throughout the day in his life and be born in heaven in future with unlimited comfort and pleasure, he ought to remind the noble virtues of the Buddha. One who concentrates on the boundless noble virtues of the Buddha can live happily forever. If we always live memorizing the Buddha’s noble virtues, it will be a meditation that will be helpful to attain Nibbana.

(Translated by M.A Samarsinghe)