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Saturday, January 12, 2013
Myanmar - Thuwunna Bonmi (Ramanya) City State BC 603-1050 AD
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Sunday, December 14, 2008
Birth, Old age, Decay and Death.
The most deplorable aspect of living is the above four components that virtually include the entire lifespan of an ordinary being, putthujjana. The spheres of suffering take all forms, from a feeling that is not all there, on to a terrible misfortune and calamity that our brethren in the south, east and northeast had experienced just the other day. If such sufferings were not what they are I would not know what they would be.
In addition to these manifestations the Buddha had on many occasions made reference to these possibilities with vast vision surpassing that of Venerable Anuruddha, though it apears a comparative few had paid heed to his admonishments. It is in our interests that every syllable that the Buddha had uttered be paid heed to as one realizes their import even gradually. This would mean that all of us scrujpulously undertake a life even in accordance with the five precepts.
The Buddha had enunciated this with no half-measures and with the full impact to be directly felt in order that beings may take the life of the Path in all seriousness. The Buddha had not denied the prevalence of minute strands of happiness pertaining to worldly life though the bounties in the supramundane spheres surpasses all that is beyond any reckoning. Such a state cannot apprehend the minds that ordinary humans are imbued with. Such minds should be developed, propped up by a life of purity, buttressed by meditation. Then the mind is makde calm and luminous in a manner that a searchlight is held into it, so to discover the defilements that pollute the deep recesses of ones mind and to make them leave.
Some many question the validity of this claim, but one only has to take up the cultivation the serene calm of samatha bhavana in order that even a part of what awaits one could be surmised by the sense of calm and tranquility one experiences in samatha. Such a practice inevitably leads one to the summum bonum of all existence by diligent efort Nibana, together with all its outcrop of miraculous adjuncts. Really, Nibana, being of the supramundane sphere, there is no measure by which it could be described in mundane terms. One has only to experience it by one by one alone through treading the path leading to it, in order that one may apprehend its full impact.
The Buddha had not reproached who had come in their old age to take up the practice. Any age or stage of life is suitable. It is only the effort and energy etc is required to cultivate it, in addition to Saddha. Bhikkhuni Sona, in utter misery at being cast away by her sons in law and sisters in law, in great grief found herself among the Ariya SAngha and the Buddha. Immediately knowing her plight by supernormal vision. He questionged her in a searching manner couple with delicacy. He gave her the practice that became the elixir of her life.
Though well past her three score years and ten, she had by immense perseverance and courage became an Arya Pugala. Her inability to sit down, due to her ailments, made her keep awake the entire night practising by holding on to a wall until mindfulness took charge. Realization justly dawned on her indomitable attempt!
Veasak, being a thrice - holy day, is good, as any to begin the practice with the fervor and tenacity required for it perhaps in the manner displayed by Bikkhuni Sona. If one is not that courageous or does not need that much of exertion, one could begin by the following of the five precepts in a fitting manner, seeing that not one does transgress even minutely the precepts one had undertaken.
In addition to these manifestations the Buddha had on many occasions made reference to these possibilities with vast vision surpassing that of Venerable Anuruddha, though it apears a comparative few had paid heed to his admonishments. It is in our interests that every syllable that the Buddha had uttered be paid heed to as one realizes their import even gradually. This would mean that all of us scrujpulously undertake a life even in accordance with the five precepts.
The Buddha had enunciated this with no half-measures and with the full impact to be directly felt in order that beings may take the life of the Path in all seriousness. The Buddha had not denied the prevalence of minute strands of happiness pertaining to worldly life though the bounties in the supramundane spheres surpasses all that is beyond any reckoning. Such a state cannot apprehend the minds that ordinary humans are imbued with. Such minds should be developed, propped up by a life of purity, buttressed by meditation. Then the mind is makde calm and luminous in a manner that a searchlight is held into it, so to discover the defilements that pollute the deep recesses of ones mind and to make them leave.
Some many question the validity of this claim, but one only has to take up the cultivation the serene calm of samatha bhavana in order that even a part of what awaits one could be surmised by the sense of calm and tranquility one experiences in samatha. Such a practice inevitably leads one to the summum bonum of all existence by diligent efort Nibana, together with all its outcrop of miraculous adjuncts. Really, Nibana, being of the supramundane sphere, there is no measure by which it could be described in mundane terms. One has only to experience it by one by one alone through treading the path leading to it, in order that one may apprehend its full impact.
The Buddha had not reproached who had come in their old age to take up the practice. Any age or stage of life is suitable. It is only the effort and energy etc is required to cultivate it, in addition to Saddha. Bhikkhuni Sona, in utter misery at being cast away by her sons in law and sisters in law, in great grief found herself among the Ariya SAngha and the Buddha. Immediately knowing her plight by supernormal vision. He questionged her in a searching manner couple with delicacy. He gave her the practice that became the elixir of her life.
Though well past her three score years and ten, she had by immense perseverance and courage became an Arya Pugala. Her inability to sit down, due to her ailments, made her keep awake the entire night practising by holding on to a wall until mindfulness took charge. Realization justly dawned on her indomitable attempt!
Veasak, being a thrice - holy day, is good, as any to begin the practice with the fervor and tenacity required for it perhaps in the manner displayed by Bikkhuni Sona. If one is not that courageous or does not need that much of exertion, one could begin by the following of the five precepts in a fitting manner, seeing that not one does transgress even minutely the precepts one had undertaken.
Tuesday, November 11, 2008
Buddhism and Peace
This is indeed a very apt topic as we live through these perilous times in a world that is troubled by a number of violent conflicts, resulting in death, injury and misery to millions of innocent people.
Perhaps it would be appropriate to preface this talk with a short introduction to Buddhism for the benefit of those who may not be familiar with its teachings and principles - even at the risk of causing some boredom to those of you who already know.
As most of you know Buddhism is based on the teachings and philosophy expounded by Lord Buddha well over 2500 years ago. The word Buddha is not really a name - it simply means 'the one who knows'. His real name was Siddhartha Gautama. Basically he was a human being and he did not claim to be a prophet or a messenger of God. He was however, a very special human being and a great teacher. All his teaching was based on what he himself discovered through his own effort and experience.
More or less the entirety of His instructions to his followers could be found within a single verse from the Dhammapada - which is a well-known and much respected anthology of some of His teachings:
'Sabba papassa akaranan, Kusalassa upasampada, Sacitta pariyo dapanam, etan Buddhana sasanam.' "Not to do any evil; to cultivate good; purify the mind;This is the teaching of the Buddha."
What is evil? In this context the word embraces all thoughts, words and actions that are unwholesome and unskillful - that arise in association with the three unwholesome roots - greed, hatred, and delusion. Greed can manifest in several ways - selfishness, avarice, envy, jealousy, covetousness, and so on. Hate could manifest as ill will, malice, strife, resentment, revenge, pride, etc. Delusion is not understanding the true nature of the world - believing what is not real to be real, the impermanent to be permanent and not understanding the law of cause and effect.
Conversely, good, wholesome and skillful actions are based on the three wholesome roots - non-greed or generosity, non-hate or loving kindness and non-delusion or wisdom.
the ultimate goal of ever Buddhist is enlightenment, which is the total and permanent eradication of greed, hatred and delusion by cultivating generosity, loving kindness and wisdom.
The Buddha gave a very simple yardstick by which one could ascertain what is good or bad wholesome or unwholesome, skillful or unskillful - if an action, this includes thoughts and words as well, does harm to oneself or to others it is bad and unwholesome. If, on the other, it benefits others or oneself such action is good, wholesome and skillful. The Buddha urged his disciples to "use oneself as a standard" when deciding how to treat others - as the old proverb goes, "Do as you would be done by." further he has said," when you know for yourselves these things are unprofitable, blame worthy and censured by the wise; These things when performed and undertaken, conduce to loss and sorrow, then reject them."
Based on these principles one can derive the moral code, commonly known as the five Precepts, or Panca Sila, that all Buddhists should try to abide by. IN The Light of Asia, Sir Edwin Arnold has captured the essence of these precepts as follows:
"Kill not, for pity's sake, lest ye slay.
The meanest thing upon its upward way.
Give freely and receive, but take from none.
By greed, or force, or fraud, what is his own .
Bear not false witness, slander not nor lie;
Truth is the speech of inward purity.
Shun drugs and drinks, which make the wit abuse;
Clear minds, clean bodies, need no soma juice.
Touch not thy neighbour's wife, neither commit.
Sins of flesh unlawful and unfit."
I am sure that all of you could see how these precepts would mould the character and train the mind of one who lives by them. Not only that, if everyone lives by the there would be peace and harmony in society.
Peace and harmony - isn't that everyone wants - For there can be no happiness without peace. Peace is our birthright and we must win it peace based on justice, love, freedom and mutual respect.
Yet what do we see War, terrorism, suicide bombers, fighting, killing - all leading to misery and extreme suffering. Look at what is happening in the Middle East _ the conflict between the Jews and the Palestinians-the tit for tat killings, the ever escalating cycle of violence-will it ever end? In Sri Lanka, how many young lives were lost in nearly 20 years of violence. What happened in America on that fateful 11th of September last year when thousands of innocent people lost their lives? Then we have the reaction to this attack-the so-called war on terrorism, the bombing of Afghanistan and now the imminent attack on Iraq. Is there ever and end? To quote the famous English poetry, John Milton, "For what can war breed, but still endless war."
Yet the history of war is as old as mankind itself. even in the time of the buddha there were wars and there are occasions when he had personally intervened to prevent them. At other times he stood aside knowing that there was nothing He could do.
Historically war is a method to secure wealth, territory, trade etc. by violence and force. Sometimes they have their origins in tribalism, ethnicity or even religion. Yet at other times it is started through real or perceived fear-'let us get rid of Saddam Hussein before he uses his weapons of mass destruction against us!' We watch on helplessly as the leaders of the world's super-powers espouse the necessity of war and try to justify it on seemingly plausible grounds. the sure prescription for peace could be found in the words of the Buddha, proclaimed over 2500 years ago but equally true today as it was then: "hatred is never appeased through hatred in this world; by love alone does it appease. this is an ancient principle". (dhammapada).
In the early sixties, the Prime Minister of China, Mr. Chou en-lai visited India to discuss the Indo China border dispute, which some of you may remember led to violent conflict between those two great nations. At this historic meeting, Mr. Jawaharlal Nehru, the then Prime Minister of India cited a quotation from the Dhammapada:
'Jayan veran pasavati-Dukkan seti parajayo
Upasanto sukan seti-Hitva jaya parajayan'
"victory breeds hatred.
The defeated live in pain.
Happily the peaceful live,
giving up victory and defeat."
In recent times we have seen the emergence of war s a profit-making industry in its own right for arms manufacturers who have acquired great economic and political influence in the so-called developed world. They lead us to believe that if we want peace we should prepare for war. Thus countries are encouraged to purchase and stockpile huge arsenals of more and more sophisticated weapons - sufficient to destroy the whole planet may times over. We are told that these weapons of mass destruction will never be used and that they are only there as deterrents. Would not it be much more skillful to spend the billions and billions of Pounds spent on weapons to alleviate the poverty and suffering that we witness in the poor countries particularly in Africa? Would not that be a better way to promote peace, harmony and happiness and to prevent conflict and war? The Buddha has said that it is not right to earn one's living by producing or dealing with arms.
As human beings we occupy this planet we call Earth - a tiny speck in the vast universe. We have grandiose ideas that we are making progress. We aspire to conquer the universe and tame nature to do our bidding! It is true that we have made great scientific and technological advances to satisfy our ever-escalating material and sensual needs. Sadly none of these developments have brought us peace or happiness because we have not paid due attention to the development of our minds. If we want peace, if we want happiness, this is where we should concentrate our efforts. We must all individually establish peace in our own hearts before we carry other message of peace to others and to the rest of the world.
A few days ago some of us were horrified to hear that a large quantity to toxic industrial effluent had leaked into the River Dee. We are greatly concerned a bout this and other ways in which our air, land, waterway and the sea get polluted. Quite justifiably we worry about global warming, vehicle emissions and so on. We have big conferences and draft treaties to reduce environmental damage caused by our own greed but many of us seem not even to be aware of the pervasive moral pollution that is taking over our society. More than protecting the environment from external pollution we need to protect our hearts and minds from this cancer of moral degeneration.
We live in a world that believes economic progress is the be all and end all. The level of our happiness seems linked to stock market indices and interest rates. At our peril, we tend to ignore the importance of spiritual development. Economic security is certainly important because without it spiritual and moral progress would not be possible but these two aspects must go hand in hand and there much be a balance between our material and spiritual aspirations.
When we talk of world peace, we as representatives of various religions have an important role to play. Sadly our history is littered with conflicts that have had their origins in the religions themselves. Just a few days ago we heard he tragic news when gunmen stormed a Hindu temple complex in the Indian state of Gujarat killing 29 worshipers and wounding several more. In recent times we have witnessed the conflicts between roman Catholics and Protestants in Northern Ireland, between Hindus and Muslims in India and between Muslims and Christians in Pakistan and the Far east. Looking further back in history the crusades between 1095 and 1270 were launched by European armies raise at the request of the Pope, and were directed against he Muslims who controlled some of the Christian holy sites in the Middle East. These are but a few examples of many such conflicts caused by fundamentalism and religious intolerance.
Some of you would have heard of Emperor Asoka of India who fought many wars and conquered many kingdoms to form a vast Empire, 23 centuries ago. However, he later realised his folly, regretted his actions and embraced Buddhism. He erected pillars throughout his Empire and engraved what have become famous as Edicts of Emperor Asoka. In one of these Edicts he has stated the Buddhist standpoint with regard to religious tolerance with these words:
"One should not honour only one's religion and condemn the religions for this or tht reason. S doing one helps one's own religion to grow and renders service to the religions of others too. In acting otherwise one digs the grave of one's own religion and also does harm to other religions. Whosoever honours his own religion and condemns other religions does so indeed through devotion to his own religion, thinking: 'I will glorify my own religion.' But on the contrary, in so doing he injures his own religion more gravely. So concord, indeed, is commendable. Let all listen, and be willing to listen to the doctrines professed by others."
If we are to have enduring peace, all of us, particularly the leaders of the powerful countries, should think peace, speak peace and act peace. Nations must work for their welfare and development but should not ride roughshod over the needs and aspirations of weaker and poorer countries. There must be peaceful co-existence without interference in each other's internal affairs, sovereignty and territorial integrity. There is a need to identify and remedy situations that lead to strife, dissatisfaction and a sense of injustice - for these are the forerunners of conflict and violence. the qualities of loving kindness, compassion, sympathetic joy and equanimity, so highly recommended by the Buddha, should rule our hearts and minds. Then we would not be living in this atmosphere of mutual suspicion, fear, jealousy, arrogance, greed, hate and delusion that is leading us steadily towards the brink of total extermination of the human race. In conclusion let us listen to the words of the Buddha:
"Often one must reflect up one's mind thus: 'For a long time this mind has been defiled by greed hatred and delusion. Mental defilement make beings impure, mental cleansing purifies them."
Hopefully I have managed to give you some food for thought.
Thank you for listening.
Sukino va khemino hontu - Sabbe satta bhavantu sukhitatta.
May all beings be happy and safe - may they have happy minds.
By Ven. Katumuluwe Sumanajothi
Ketumati Buddhist vihara,
Manchester, United Kingdom ........ ( From - Special English Article - Budusarana)
Saturday, December 22, 2007
The Dharma Cakra
It very clearly seen that the discovery of the wheel not only revolutionized the life of the primitive people by dynamically activating it but also remarkably accelerated the progress of human civilization. The sun, and also the moon, which are circular in shape and hence wheel-like, with their regular traversing across thee wide expansive sky, visibly affecting and influencing human life and nature, undoubtedly did hold the attention of the primitive people and spurred their imagination. In such a background it is not surprising to find the wheel, the Sanskrit and Pali equivalents of which are 'cakra'/ 'chakka' reepectively, coming to be commonly used for multiple symbolic purposes. References to the early symbolic use of thee wheel are found in the Rgveda itself. It is from this common usage that Buddhism adopted the wheel symbol for diverse purposes.
Among the numerous symbols used in Buddhism the wheel (cakra/cakka) is not only of common occurrence but is also of special importance. Besides being used as a symbol representing the Buddha it is also used in such compound-words as 'bhava-cakra' (wheel of existence), 'samsara-cakra' (thee continuous process of births and deaths), cakravala (a mythical mountain range encircling thee world), cakravarti (a wheel-turning monarch, a Universal king), agnna-cakra (wheel of secular authority) and so on. The cakra also used in Tantric Buddhism refers to four vital points in the body.
However, the most significant use of the word 'cakra' from the Buddhist point of view, is in the compound term Dharma-cakra (Pali dhamma-cakka). This appears to be purely of Buddhist origin. This compound term occurs n accounts dealing with the Buddha's first discourse. Perhaps, one of the earliest occurrence of this is in the Ariyapariyesana Sutta of the Majjhima Nikaya. This event is described also in the Mahavagga of the Vinaya Pitaka and also in the Saccasamyutta of thee Samyuttanikaya where in the first discourse is recorded.
These accounts refer to the Buddha's meeting with a wandering ascetic called Upaka who inquired from thee Buddha where he was going. The Buddha is reported have told Upaka that he was on his way to the city of Kasi to 'set rolling the wheel of thee Dhamma' (Dhamma-cakkam pavattetum gacchami Kasinam puram)
The first discourse delivered by the Buddha to the group of five ascetic monks (Panca vaggiya bhikkhu) is named the Dhamma-cakka-pavattana Sutta. Going by the canonical records, it appears that it is the Buddha himself who used this term 'Dhamma-cakka to refer to his inaugural preaching, thus using the wheel-symbol to express the idea of 'spreading the Dhamma. There is no doubt that he selected this 'symbol' of the wheel because it connoted dynamism and continuous onward motion. This is further evident from the use of the word 'pavattana' (Skt, Pravaratana from pratvrt, to turn, to roll on) meaning, rolling forward. His selection of the Wheel-Symbol indicates also the Buddha's intention of rapidly spreading His teaching far and wide for the benefit and happiness of many.
It is said that once the 'Wheel of the Dhamma' was set rolling by the Buddha, the gods dwelling in different realms - from the earth dwelling gods to those in the company of Brahma exclaimed in turn that the Buddha has set rolling the Wheel of the Dhamma which cannot be reversed by any ascetic or Brahmin, or anyone in the world or Deva or Mara or Brahma (appativattiyam samanena va brahmanena va devena va marena va brahmuna va kenaci va lokasmim).
The uniqueness of this irreversible even was such, that at that very moment, at that very instant, at that very second, this exclamation spread as far as the Brahma world, and the ten thousand world systems shook, quaked, trembled and immeasurable glorious radiance appeared in the world surpassing the divine majesty of the devas.
While the Wheel symbolizes the dynamism, the vigour, and the rapidity with which the message spread, what the word 'Dhamma signifies context is clearly seen that the Buddha's intention was to communicate to and share with as many as possible the truth he realized by becoming enlightened. So the 'Dhamma' in this context means the teaching the Buddha desired to communicate to his listeners. These teaching are embodied in the Dhammacakka pavattana Sutta. Though at times thee word Dhamma, as in this particular context, is rendered into English as 'righteousness' this does not convey the exact meaning of the term, and hence, it is better to leave it untranslated.
The word 'Dhamma' is one that is pregnant with meaning, and this has induced the commentators to add more meanings to the word 'Dhamma' in the Sutta titled "dhammacakka pavattana Sutta". Thus, at times in the commentarial tradition the Dhamma is explained as the twelvefold penetrative knowledge (dvadasakara pativedhanana) of the Four Noble Truths realized at the time of Enlightenment as well as the knowledge of the twelvefold exposition (dvadasakara desananana) of this penetrative knowledge.
At times Dhamma is taken to refer to the twelve-linked formula of dependent origination (dvadasakara paticcasamuppada). There is another explanation which says that all the thirty-seven factors of enlightenment (Bodhipakkiya Dhamma) together with 'Samatha' and 'Vipassana are subsumed under Dhamma.
These variations in interpretations are also sometimes refleected in the artistic representation oft he Dhamma-cakka in paintings and sculptures. In these the Dhamma-cakka is represented both in a very simple as well as in a very intricately decorative style. In creating these pictorial representations of the Dhamma-cakka the artists appear to have been influenced not only by the textual accounts describing the Buddha's setting in motion the Dhamma-cakka but also by graphic accounts of the 'cakkaratana' of thee cakkavatti-raja. In these the 'cakkaratana' is described as being complete in all aspects with its thousand spokes, with its rim and its nave (Sahassaram sanemikam sanbhikam sabbakaraparipannam).
emperor Asoka of India used a form of the Dhamma-cakra as the royal emblem. He is generally considered a ruler who tried to emmulate the cakkavatti-raja model put forward in Buddhism. It appears that he desired to project himself as both a temporal ruler wielding his wheel of secular authority (anna-cakka) as well as a sort of spiritual authority through the spread of his 'Dhamma', which appears to have been much influenced by the Buddha's political philosophy. This is quite in keeping with his dharmaveijaya practice. Therefore the Dhamma-cakka adopted by Eemperor Asoka could be the result of the influences of all these aspects: the 'anna-cakka' 'cakra-ratna' of the cakkravarti and the dharma-cakra.
The importance of the setting in motion the wheel of the Dhamma in the Deer Park at Isipatana is considered such a significant event that the Dhamma-cakka has been used to symbolize the Buddha himself, prior to the making of the Buddha image. Subsequently, when the Buddha image appeared, this event was symbolically represented by seated Buddha images depicting a particular hand-gesture of the Buddha (mudra) called the Dhammacakra-mudra.
In this mudra the tips of the middle finger and the thumb of the right hand are joined together and held near the heart. It rests on the left hand having finger tips in a similar position. It symbolises the first preaching of the Law by the Buddha at Saranath.
From the hand book,
Dharma Cakra and The Buddhist flag.
Among the numerous symbols used in Buddhism the wheel (cakra/cakka) is not only of common occurrence but is also of special importance. Besides being used as a symbol representing the Buddha it is also used in such compound-words as 'bhava-cakra' (wheel of existence), 'samsara-cakra' (thee continuous process of births and deaths), cakravala (a mythical mountain range encircling thee world), cakravarti (a wheel-turning monarch, a Universal king), agnna-cakra (wheel of secular authority) and so on. The cakra also used in Tantric Buddhism refers to four vital points in the body.
However, the most significant use of the word 'cakra' from the Buddhist point of view, is in the compound term Dharma-cakra (Pali dhamma-cakka). This appears to be purely of Buddhist origin. This compound term occurs n accounts dealing with the Buddha's first discourse. Perhaps, one of the earliest occurrence of this is in the Ariyapariyesana Sutta of the Majjhima Nikaya. This event is described also in the Mahavagga of the Vinaya Pitaka and also in the Saccasamyutta of thee Samyuttanikaya where in the first discourse is recorded.
These accounts refer to the Buddha's meeting with a wandering ascetic called Upaka who inquired from thee Buddha where he was going. The Buddha is reported have told Upaka that he was on his way to the city of Kasi to 'set rolling the wheel of thee Dhamma' (Dhamma-cakkam pavattetum gacchami Kasinam puram)
The first discourse delivered by the Buddha to the group of five ascetic monks (Panca vaggiya bhikkhu) is named the Dhamma-cakka-pavattana Sutta. Going by the canonical records, it appears that it is the Buddha himself who used this term 'Dhamma-cakka to refer to his inaugural preaching, thus using the wheel-symbol to express the idea of 'spreading the Dhamma. There is no doubt that he selected this 'symbol' of the wheel because it connoted dynamism and continuous onward motion. This is further evident from the use of the word 'pavattana' (Skt, Pravaratana from pratvrt, to turn, to roll on) meaning, rolling forward. His selection of the Wheel-Symbol indicates also the Buddha's intention of rapidly spreading His teaching far and wide for the benefit and happiness of many.
It is said that once the 'Wheel of the Dhamma' was set rolling by the Buddha, the gods dwelling in different realms - from the earth dwelling gods to those in the company of Brahma exclaimed in turn that the Buddha has set rolling the Wheel of the Dhamma which cannot be reversed by any ascetic or Brahmin, or anyone in the world or Deva or Mara or Brahma (appativattiyam samanena va brahmanena va devena va marena va brahmuna va kenaci va lokasmim).
The uniqueness of this irreversible even was such, that at that very moment, at that very instant, at that very second, this exclamation spread as far as the Brahma world, and the ten thousand world systems shook, quaked, trembled and immeasurable glorious radiance appeared in the world surpassing the divine majesty of the devas.
While the Wheel symbolizes the dynamism, the vigour, and the rapidity with which the message spread, what the word 'Dhamma signifies context is clearly seen that the Buddha's intention was to communicate to and share with as many as possible the truth he realized by becoming enlightened. So the 'Dhamma' in this context means the teaching the Buddha desired to communicate to his listeners. These teaching are embodied in the Dhammacakka pavattana Sutta. Though at times thee word Dhamma, as in this particular context, is rendered into English as 'righteousness' this does not convey the exact meaning of the term, and hence, it is better to leave it untranslated.
The word 'Dhamma' is one that is pregnant with meaning, and this has induced the commentators to add more meanings to the word 'Dhamma' in the Sutta titled "dhammacakka pavattana Sutta". Thus, at times in the commentarial tradition the Dhamma is explained as the twelvefold penetrative knowledge (dvadasakara pativedhanana) of the Four Noble Truths realized at the time of Enlightenment as well as the knowledge of the twelvefold exposition (dvadasakara desananana) of this penetrative knowledge.
At times Dhamma is taken to refer to the twelve-linked formula of dependent origination (dvadasakara paticcasamuppada). There is another explanation which says that all the thirty-seven factors of enlightenment (Bodhipakkiya Dhamma) together with 'Samatha' and 'Vipassana are subsumed under Dhamma.
These variations in interpretations are also sometimes refleected in the artistic representation oft he Dhamma-cakka in paintings and sculptures. In these the Dhamma-cakka is represented both in a very simple as well as in a very intricately decorative style. In creating these pictorial representations of the Dhamma-cakka the artists appear to have been influenced not only by the textual accounts describing the Buddha's setting in motion the Dhamma-cakka but also by graphic accounts of the 'cakkaratana' of thee cakkavatti-raja. In these the 'cakkaratana' is described as being complete in all aspects with its thousand spokes, with its rim and its nave (Sahassaram sanemikam sanbhikam sabbakaraparipannam).
emperor Asoka of India used a form of the Dhamma-cakra as the royal emblem. He is generally considered a ruler who tried to emmulate the cakkavatti-raja model put forward in Buddhism. It appears that he desired to project himself as both a temporal ruler wielding his wheel of secular authority (anna-cakka) as well as a sort of spiritual authority through the spread of his 'Dhamma', which appears to have been much influenced by the Buddha's political philosophy. This is quite in keeping with his dharmaveijaya practice. Therefore the Dhamma-cakka adopted by Eemperor Asoka could be the result of the influences of all these aspects: the 'anna-cakka' 'cakra-ratna' of the cakkravarti and the dharma-cakra.
The importance of the setting in motion the wheel of the Dhamma in the Deer Park at Isipatana is considered such a significant event that the Dhamma-cakka has been used to symbolize the Buddha himself, prior to the making of the Buddha image. Subsequently, when the Buddha image appeared, this event was symbolically represented by seated Buddha images depicting a particular hand-gesture of the Buddha (mudra) called the Dhammacakra-mudra.
In this mudra the tips of the middle finger and the thumb of the right hand are joined together and held near the heart. It rests on the left hand having finger tips in a similar position. It symbolises the first preaching of the Law by the Buddha at Saranath.
From the hand book,
Dharma Cakra and The Buddhist flag.
Friday, December 21, 2007
The Buddhist Flag
Flags are commonly used in various cultures, for both secular and religious purpose. Early Buddhist texts also contain evidence to show that flags were used in India from ancient times. These references show that they were used not only by men, but also by gods and other super-human beings. the Sakka, the king of gods as well as other leading gods had their own flags.
Flags were used in celebration of important events. For example, when the Bodhisatta's mother, queen Mahamaya, went to her parental home for her confinement, the road from Kapilavastu to Devadaha was decorated with flags. The Buddhist texts also mention that the devotees built pavilions and hoisted flags to receive the Buddha and his disciples. Flags were used to honour the Bodhi-tree. The route, both in India and Sri Lanka, was beautifully decorated with flags. The railings of the Bharhut depict a stupa decorated with flags. In Sri Lank flags were used to celebrate Buddhist religious events. It is recorded in the great chronicle, the Mahavamsa, that when king Dutthagamini went to enshrine the Buddha-relics in the Great-Stupa - the Ruvanvalisaya in Anuradhapura, he was accompanied by one-thousand and eight youths carrying multicoloured flags. These evidence show that flags symbolised honour, respect, joy and unity.
In keeping with this age-old tradition of using flags, the Buddhists have designed a flag of their own to symbolise religious piety, solidarity and unity, it is the Sri Lankan Buddhists who first felt the necessity and took the lead in designing a Buddhist flag. As a consequence of the triumph of the Buddhist revivalist movement in Sri Lanka in the later part of the 19th century, some eminent Buddhist leaders, both clergy and laity, formed an organization called the Colombo Commitee. It comprised of Ven. Hikkaduwe Sri Sumangala Nayaka Thera (Chairman) Ven. Migettuwatte Gunananda Thera, Messrs. Don Carolis Hewawitharana, Muhandiram A.P. dharmagunawardhana, William de Abrew, Charles, A. de Silva, N. S. Fernando, Peter de Abrew, H. william Fernando and Carolis Pujitha Gunawardhana (Secretary). An immediate task of this Committee was to celebrate the Vesak festival of the year 1885 which, due to the continuous agitation of the Buddhists, was declared a public holiday by the British rulers. They also decided to highlight this event by hoisting a flag which had Buddhist significance. It is for this purpose that the Colombo Committee designed the new Buddhist flag.
This flag was made up of six colours. These colours are: blue (nila), yellow (pita), crimson (lohita), white (odata), tawng (manjesta) and a bright and resplendent colour (pabhassara), made up of mixture of the above five colours. These colours are of great significance to the Buddhists.
The Buddha, one of the greatest personalities the world has ever seen, was extremely charismatic person, a great being (mahapurusha). The early Buddhist texts record that the Buddha possessed thirty-two signs of a Great Being (mahapurusha lakshana) and also eighty-minor signs (asiti anuvyanjana). One of these signs is the aura - rays of splendour and lustre emanating from his whole body. In canonical Pali texts this is called sarirappabha, byamappabha or sarira ramsi. This radience consisted of six colourss namely:
Nila (blue)...... issuing from his hair and the blue portions of his eyes.
Pita (yellow)...... issuing from his skin and the yellow portion of his eyes.
Lohita (crimson) ...... from flesh, blood and red portions of his eyes.
Odata (white) ........... issuing from his bones, teeth and the white portions of his eyes.
Manjesta (tawny) ......issuing from different parts of his body.
Pabhassara ....combination of these colour issuing also from different parts of the Buddha's body.
These colours have been considered by Buddhists as denoting sanctity of the Great Being - the Buddha, and the Colombo Committee was quite right in selecting these colours for the Buddhist flag. This flag was first presented to the public on the 17th of April 1885, when it appeared in the newspaper called Sarasavi Sandarasa. The first occasion that it was used in public was when it was hoisted at the temple called Dipaduttarama, in Kotahena. This was on the Vesak Full Moon day which fell on the 28th of May, 1885. Ceremonial hoisting was done by Ven. Migettuwatte Gunananda Thera. This Vesak day, besides its religious significance, was of greeat importance for the Buddhists of Sri lanka, for it marked thee first occasion, under the British rule, of celebrating the Vesak Full Moon day as public holiday.
The original Buddhists flag underwent minor changes on the suggestion of Henry Steele Olcott, who pioneered the Buddhist education movement in Sri Lanka. He first saw the flag in 1886. He was greatly impressed by the idea behind the flag, but was not very pleased with its size and shape. This is clear from what he has said about the flag: "as the Colombo Committee has sketched the flag it was of the inconvenient shape of a ship's long streaming pennant which would be quite unsuitable for carrying in processions or hoisting in houses". Therefore he suggested that it should be made in keeping with the normal size of national flags. Modifications were made accordingly, and unanimously approved by the leading monks of the time. This modified Buddhist flag appeared in the Sarasavi Sandarasa of 8th April 1886, and it was this modified flag that was hoisted on the Vesak Fullmoon day of 1886. It is this modified flag that is in use now at all Buddhist functions.
This flag was introduced to Japan in 1889 by Anagarika Dharmapala and Henry Steele Olcott, and subsequently introduced to Burma.
This Buddhist flag that originated in Sri Lanka has now become the flag of all Buddhists in the world. Perhaps you are all aware that this is due to the farsighted proposal of the late Professor G. P. Malalasekera, the Founder President of the World Fellowship of Buddhist (W.F.B). He made this proposal at the inaugural conference of the W.F.B. held in Kandy, Sri Lanka, on May, 25th, 1950, which was attended by 138 delegates from 29 different countries. This proposal was unanimously accepted, and since then thee Buddhist flag has been enjoying international recognition as the emblem and symbol of Buddhist piety, unity and solidarity. This is why this Buddhist flag has been adopted as an important item n the official insignia of the W.F.B.
Thus it is seen that the Buddhist flag is of great sanctity and immense significance to all Buddhists should honour the Buddhist flag, hold it in the highest esteem and treat it as they treat their national flag. Care and attention should be paid both in making the Buddhist flag as well as in hoisting it. A standard size should be adopted and thee usual standard size is that of the national flag. The arrangement of colours, too, should be done methodically. The first five colours should be represented by vertical, narrow bands of equal size in the following order - blue, yellow, crimson, white and tawny. The sixth colour, which is made up of a combination of above five colours, is represented by horizonted rectangular bands with blue at the top and tawny at the bottom. When hoisting on a flag-staff the staff should be fixed to the vertical blue band. Similarly when hoisting on a string, the string should be attached to thee narrow blue band.
Flags were used in celebration of important events. For example, when the Bodhisatta's mother, queen Mahamaya, went to her parental home for her confinement, the road from Kapilavastu to Devadaha was decorated with flags. The Buddhist texts also mention that the devotees built pavilions and hoisted flags to receive the Buddha and his disciples. Flags were used to honour the Bodhi-tree. The route, both in India and Sri Lanka, was beautifully decorated with flags. The railings of the Bharhut depict a stupa decorated with flags. In Sri Lank flags were used to celebrate Buddhist religious events. It is recorded in the great chronicle, the Mahavamsa, that when king Dutthagamini went to enshrine the Buddha-relics in the Great-Stupa - the Ruvanvalisaya in Anuradhapura, he was accompanied by one-thousand and eight youths carrying multicoloured flags. These evidence show that flags symbolised honour, respect, joy and unity.
In keeping with this age-old tradition of using flags, the Buddhists have designed a flag of their own to symbolise religious piety, solidarity and unity, it is the Sri Lankan Buddhists who first felt the necessity and took the lead in designing a Buddhist flag. As a consequence of the triumph of the Buddhist revivalist movement in Sri Lanka in the later part of the 19th century, some eminent Buddhist leaders, both clergy and laity, formed an organization called the Colombo Commitee. It comprised of Ven. Hikkaduwe Sri Sumangala Nayaka Thera (Chairman) Ven. Migettuwatte Gunananda Thera, Messrs. Don Carolis Hewawitharana, Muhandiram A.P. dharmagunawardhana, William de Abrew, Charles, A. de Silva, N. S. Fernando, Peter de Abrew, H. william Fernando and Carolis Pujitha Gunawardhana (Secretary). An immediate task of this Committee was to celebrate the Vesak festival of the year 1885 which, due to the continuous agitation of the Buddhists, was declared a public holiday by the British rulers. They also decided to highlight this event by hoisting a flag which had Buddhist significance. It is for this purpose that the Colombo Committee designed the new Buddhist flag.
This flag was made up of six colours. These colours are: blue (nila), yellow (pita), crimson (lohita), white (odata), tawng (manjesta) and a bright and resplendent colour (pabhassara), made up of mixture of the above five colours. These colours are of great significance to the Buddhists.
The Buddha, one of the greatest personalities the world has ever seen, was extremely charismatic person, a great being (mahapurusha). The early Buddhist texts record that the Buddha possessed thirty-two signs of a Great Being (mahapurusha lakshana) and also eighty-minor signs (asiti anuvyanjana). One of these signs is the aura - rays of splendour and lustre emanating from his whole body. In canonical Pali texts this is called sarirappabha, byamappabha or sarira ramsi. This radience consisted of six colourss namely:
Nila (blue)...... issuing from his hair and the blue portions of his eyes.
Pita (yellow)...... issuing from his skin and the yellow portion of his eyes.
Lohita (crimson) ...... from flesh, blood and red portions of his eyes.
Odata (white) ........... issuing from his bones, teeth and the white portions of his eyes.
Manjesta (tawny) ......issuing from different parts of his body.
Pabhassara ....combination of these colour issuing also from different parts of the Buddha's body.
These colours have been considered by Buddhists as denoting sanctity of the Great Being - the Buddha, and the Colombo Committee was quite right in selecting these colours for the Buddhist flag. This flag was first presented to the public on the 17th of April 1885, when it appeared in the newspaper called Sarasavi Sandarasa. The first occasion that it was used in public was when it was hoisted at the temple called Dipaduttarama, in Kotahena. This was on the Vesak Full Moon day which fell on the 28th of May, 1885. Ceremonial hoisting was done by Ven. Migettuwatte Gunananda Thera. This Vesak day, besides its religious significance, was of greeat importance for the Buddhists of Sri lanka, for it marked thee first occasion, under the British rule, of celebrating the Vesak Full Moon day as public holiday.
The original Buddhists flag underwent minor changes on the suggestion of Henry Steele Olcott, who pioneered the Buddhist education movement in Sri Lanka. He first saw the flag in 1886. He was greatly impressed by the idea behind the flag, but was not very pleased with its size and shape. This is clear from what he has said about the flag: "as the Colombo Committee has sketched the flag it was of the inconvenient shape of a ship's long streaming pennant which would be quite unsuitable for carrying in processions or hoisting in houses". Therefore he suggested that it should be made in keeping with the normal size of national flags. Modifications were made accordingly, and unanimously approved by the leading monks of the time. This modified Buddhist flag appeared in the Sarasavi Sandarasa of 8th April 1886, and it was this modified flag that was hoisted on the Vesak Fullmoon day of 1886. It is this modified flag that is in use now at all Buddhist functions.
This flag was introduced to Japan in 1889 by Anagarika Dharmapala and Henry Steele Olcott, and subsequently introduced to Burma.
This Buddhist flag that originated in Sri Lanka has now become the flag of all Buddhists in the world. Perhaps you are all aware that this is due to the farsighted proposal of the late Professor G. P. Malalasekera, the Founder President of the World Fellowship of Buddhist (W.F.B). He made this proposal at the inaugural conference of the W.F.B. held in Kandy, Sri Lanka, on May, 25th, 1950, which was attended by 138 delegates from 29 different countries. This proposal was unanimously accepted, and since then thee Buddhist flag has been enjoying international recognition as the emblem and symbol of Buddhist piety, unity and solidarity. This is why this Buddhist flag has been adopted as an important item n the official insignia of the W.F.B.
Thus it is seen that the Buddhist flag is of great sanctity and immense significance to all Buddhists should honour the Buddhist flag, hold it in the highest esteem and treat it as they treat their national flag. Care and attention should be paid both in making the Buddhist flag as well as in hoisting it. A standard size should be adopted and thee usual standard size is that of the national flag. The arrangement of colours, too, should be done methodically. The first five colours should be represented by vertical, narrow bands of equal size in the following order - blue, yellow, crimson, white and tawny. The sixth colour, which is made up of a combination of above five colours, is represented by horizonted rectangular bands with blue at the top and tawny at the bottom. When hoisting on a flag-staff the staff should be fixed to the vertical blue band. Similarly when hoisting on a string, the string should be attached to thee narrow blue band.
Tuesday, December 4, 2007
ွScope and Use of Freedom of Thought in Buddhism
....................................By Sanath Nanayakkara.............
Freedom of thought is closely linked with the freedom of the individual and the operation of his free will. Both Brahmanism and a majority of the Sramana teachings did not consider the individual to be free. According to Brahmanism the individual is a creature created by the Creator. Hence he is more or less a puppet in the hands of his Creator. Brahmanism is a revealed teaching and hence, considered infallible and unquestionable. Devotees have to accept the teachings blindly. The Creator is the one who orders and plans an individual's life, with all its happiness and unhappiness predetermined and put in place. All that an individual has to do is to faithfully adhere to the revealed teaching and lead the life prescribed in the sacred texts. In such a situation the question of free will does not arise.
Many of the Sramana teachings, too, were deterministic and fatalistic. Some of them denied the efficacy of moral life, human action and human effort. While some maintained that the whole life is pre-programmed, and the individual action and effort to steer it to any other direction is futile. Some others maintained that the present happiness and unhappiness is predetermined by one's past deeds, and this is unalterable. Those who denied the efficacy of moral life advocated indiscriminate enjoyment of sensual pleasures.
In these religions and philosophies there was no room for freedom of thought and investigation. All these religions and philosophies advocated the following of a life laid down according to a stereotyped fromat in which all events, from the beginning to end, according to some not only up to death but up to final liberation, are predetermined and fixed.
Buddhism stands unique in this religious milieu. Buddhism considered the individual to be in dependent, endowed with free will, capable of thinking freely, choosing freely between alternatives, taking initiative, putting forth effort, and striving. The Buddha emphasized that one is one's own master (Dhammapada. stz. No. 160); that one is responsible for one's purity and impurity (ibid stz. Nos. 161, 165); and one's predicament is one's own creation. Hence, an individual has to use his discriminate knowledge, avoid evil, do good, take the initiative and strive hard to attain liberation.
The Buddha presented himself merely as a torch-bearer (ukka-dhara) a guide (maggassa akkhata). Each individual has to do his part of the duty to liberate himself. The Dhamma has to be individually understood by the wise. All these are features unique to Buddhism, and they call for investigation and discriminative thinking.
Buddhism rejects blind faith, which it refers to as 'amulika saddha' (lit. rootless or baseless faith), and encourages 'akaravati saddha' (reasoned faith) (see Canki Sutta, Majjhimanikaya) Buddhism is not a revealed teaching to be accepted on blind faith; hence it extends an invitation to those interested to ' come and see' (ehipassika). Not only the Dhamma, even the Buddha offered himself for scrutiny and investigation, a feature unparalleled in the history of religions. (Vimamsaka Sutta, Majjhimanikaya)
The Kalama Sutta of the Anguttaranikaya can be called a sort of 'charter of free inquiry'. This Sutta takes up the then accepted the criteria of the truth and examine their validity as means of obtaining true knowledge. These then are:
1) Vedic textual tradition (Anussava)
2) Unbroken tradition maintained by successive generations of teachers (Parampara)
3) Hearsay (Itikira)
4) Approved textual tradition (Pitakasampada)
5) Logic (Takka-hetu)
6) Reasoning (Nay-hetu)
7) Validity of reason contained in the teaching (Akaraparivitakka)
8) Agreement between the teaching and the views held by the individual (Ditthimijjhanakkhanti)
9) Competence of the teacher (Bhabbarupata)
10) Respectability and reputation of the teacher (Samanonogaru)
These ten can be broadly divided into two groups: Nos. 1,2,3,4,9 and 10 as means depending on some kind of authority and Nos. 5,6,7,8 as depending on reason.
The Buddha was neither a traditionalist nor a logician nor a mere inquirer but an experientialist (Sangarava Sutta, Majjhimanikaya). Hence he adopted a cautious attitude to these. He did not reject any of these outright. His advice was not to blindly accept any of them merely because they are approved criteria for obtaining the truth. In some other Suttas such as the Sandaka Sutta and Canki Sutta the Buddha explained the limitations of some of these criteria.
In the Kalama Sutta the Buddha presented a new criterion. This is the use of one's own experience and understanding in deciding between what is right and wrong, good and bad. the Buddha says that anyone if he finds, through his experience and understanding, that the adoption of some view or a course of action is unprofitable, blameworthy, censured by the wise, leading to loss and sorrow, or in other words, leading to the growth of greed, hatred and delusion, he should reject such a view or course of action and adopt whatever view and course of action leading to opposite results.
This shows that freedom of thought allowed in the Kalama Sutta has as its ambit of operation the moral issues involved in one's day to day life. This is understandable for the main focus of the Buddhist practice is to develop a moral life. This new criterion has much practical and it is seen that most of our day to day activities are of moral nature.
The Buddhist life is a life of abstention from evil or what is harmful, and cultivation of what is good and beneficial. The Buddha suggests numerous other methods, besides the one given in the Kalama Sutta, that could be used to guide one's thinking when deciding between good and bad. One is to consider the effect of one's action on oneself as well as on others. One is advised to give up all views and actions harmful to oneself and others (See Ambalatthika Rahulovada Sutta, Majjhimanikaya)
Similarly one could analyse one's motives and abstain from all actions motivated by greed, hatred and delusion. the Veludvara Sutta (Samyuttanikaya ef. Dhammapada Stz. No. 129) gives another very practical aid to guide one's behaviour. It says that one should take oneself as the example and avoid doing anything to others that one would not wish others do to oneself.
Besides, the Buddha says that one could adopt the three "authorities" (Adhipateyya) to help one decide and choose particular veiws or causes of actions. These are the authority of
1) one's own conscience ........(attadhipateyya),
2) public opinion ....................(lokadhipateyya), and
3) morality .............................(dhammadhipateyya).
Even with regard to customs and traditions Buddhism holds that one should not blindly hang on to them, merely because they are dear and long cherished. One should be ready to abandon tradition that are hindrances, and adopt beneficial and progressive ones. (See Payasi Sutta, Dighanikaya)
However, in the present, there is a widely prevalent wrong view about freedom of thought encouraged in Buddhism through the injunctions laid down in the Kalama Sutta. Some take these injunctions out of context and try to expand the ambit of their application. Such interpretations can lead one's freedom of thinking to a kind of 'wild as freedom'. this indeed will amount to utter misuse of freedom of thought and would, perhaps, bring about much harm to those who conduct their affairs in accordance with such unlimited freedom of thinking, and also cause immense problems to others.
See further:
K.N. Jayatilleke: ..................Early Buddhist Theory of knowledge.
O.H. de A Wijesekera: .......The Buddhist Concept of Mind (Bodhi leaves A 9)
Gunapala Dharmapsiri: ..........Fundamentals of Buddhist Ethics.
Sanath Nanayakkara: ............How Free is Freedom of Thought, (Bodhi leaves, 156)
Encyclopaedia of Buddhism: ....Articles on Ethics, Freedom, Free will.
Freedom of thought is closely linked with the freedom of the individual and the operation of his free will. Both Brahmanism and a majority of the Sramana teachings did not consider the individual to be free. According to Brahmanism the individual is a creature created by the Creator. Hence he is more or less a puppet in the hands of his Creator. Brahmanism is a revealed teaching and hence, considered infallible and unquestionable. Devotees have to accept the teachings blindly. The Creator is the one who orders and plans an individual's life, with all its happiness and unhappiness predetermined and put in place. All that an individual has to do is to faithfully adhere to the revealed teaching and lead the life prescribed in the sacred texts. In such a situation the question of free will does not arise.
Many of the Sramana teachings, too, were deterministic and fatalistic. Some of them denied the efficacy of moral life, human action and human effort. While some maintained that the whole life is pre-programmed, and the individual action and effort to steer it to any other direction is futile. Some others maintained that the present happiness and unhappiness is predetermined by one's past deeds, and this is unalterable. Those who denied the efficacy of moral life advocated indiscriminate enjoyment of sensual pleasures.
In these religions and philosophies there was no room for freedom of thought and investigation. All these religions and philosophies advocated the following of a life laid down according to a stereotyped fromat in which all events, from the beginning to end, according to some not only up to death but up to final liberation, are predetermined and fixed.
Buddhism stands unique in this religious milieu. Buddhism considered the individual to be in dependent, endowed with free will, capable of thinking freely, choosing freely between alternatives, taking initiative, putting forth effort, and striving. The Buddha emphasized that one is one's own master (Dhammapada. stz. No. 160); that one is responsible for one's purity and impurity (ibid stz. Nos. 161, 165); and one's predicament is one's own creation. Hence, an individual has to use his discriminate knowledge, avoid evil, do good, take the initiative and strive hard to attain liberation.
The Buddha presented himself merely as a torch-bearer (ukka-dhara) a guide (maggassa akkhata). Each individual has to do his part of the duty to liberate himself. The Dhamma has to be individually understood by the wise. All these are features unique to Buddhism, and they call for investigation and discriminative thinking.
Buddhism rejects blind faith, which it refers to as 'amulika saddha' (lit. rootless or baseless faith), and encourages 'akaravati saddha' (reasoned faith) (see Canki Sutta, Majjhimanikaya) Buddhism is not a revealed teaching to be accepted on blind faith; hence it extends an invitation to those interested to ' come and see' (ehipassika). Not only the Dhamma, even the Buddha offered himself for scrutiny and investigation, a feature unparalleled in the history of religions. (Vimamsaka Sutta, Majjhimanikaya)
The Kalama Sutta of the Anguttaranikaya can be called a sort of 'charter of free inquiry'. This Sutta takes up the then accepted the criteria of the truth and examine their validity as means of obtaining true knowledge. These then are:
1) Vedic textual tradition (Anussava)
2) Unbroken tradition maintained by successive generations of teachers (Parampara)
3) Hearsay (Itikira)
4) Approved textual tradition (Pitakasampada)
5) Logic (Takka-hetu)
6) Reasoning (Nay-hetu)
7) Validity of reason contained in the teaching (Akaraparivitakka)
8) Agreement between the teaching and the views held by the individual (Ditthimijjhanakkhanti)
9) Competence of the teacher (Bhabbarupata)
10) Respectability and reputation of the teacher (Samanonogaru)
These ten can be broadly divided into two groups: Nos. 1,2,3,4,9 and 10 as means depending on some kind of authority and Nos. 5,6,7,8 as depending on reason.
The Buddha was neither a traditionalist nor a logician nor a mere inquirer but an experientialist (Sangarava Sutta, Majjhimanikaya). Hence he adopted a cautious attitude to these. He did not reject any of these outright. His advice was not to blindly accept any of them merely because they are approved criteria for obtaining the truth. In some other Suttas such as the Sandaka Sutta and Canki Sutta the Buddha explained the limitations of some of these criteria.
In the Kalama Sutta the Buddha presented a new criterion. This is the use of one's own experience and understanding in deciding between what is right and wrong, good and bad. the Buddha says that anyone if he finds, through his experience and understanding, that the adoption of some view or a course of action is unprofitable, blameworthy, censured by the wise, leading to loss and sorrow, or in other words, leading to the growth of greed, hatred and delusion, he should reject such a view or course of action and adopt whatever view and course of action leading to opposite results.
This shows that freedom of thought allowed in the Kalama Sutta has as its ambit of operation the moral issues involved in one's day to day life. This is understandable for the main focus of the Buddhist practice is to develop a moral life. This new criterion has much practical and it is seen that most of our day to day activities are of moral nature.
The Buddhist life is a life of abstention from evil or what is harmful, and cultivation of what is good and beneficial. The Buddha suggests numerous other methods, besides the one given in the Kalama Sutta, that could be used to guide one's thinking when deciding between good and bad. One is to consider the effect of one's action on oneself as well as on others. One is advised to give up all views and actions harmful to oneself and others (See Ambalatthika Rahulovada Sutta, Majjhimanikaya)
Similarly one could analyse one's motives and abstain from all actions motivated by greed, hatred and delusion. the Veludvara Sutta (Samyuttanikaya ef. Dhammapada Stz. No. 129) gives another very practical aid to guide one's behaviour. It says that one should take oneself as the example and avoid doing anything to others that one would not wish others do to oneself.
Besides, the Buddha says that one could adopt the three "authorities" (Adhipateyya) to help one decide and choose particular veiws or causes of actions. These are the authority of
1) one's own conscience ........(attadhipateyya),
2) public opinion ....................(lokadhipateyya), and
3) morality .............................(dhammadhipateyya).
Even with regard to customs and traditions Buddhism holds that one should not blindly hang on to them, merely because they are dear and long cherished. One should be ready to abandon tradition that are hindrances, and adopt beneficial and progressive ones. (See Payasi Sutta, Dighanikaya)
However, in the present, there is a widely prevalent wrong view about freedom of thought encouraged in Buddhism through the injunctions laid down in the Kalama Sutta. Some take these injunctions out of context and try to expand the ambit of their application. Such interpretations can lead one's freedom of thinking to a kind of 'wild as freedom'. this indeed will amount to utter misuse of freedom of thought and would, perhaps, bring about much harm to those who conduct their affairs in accordance with such unlimited freedom of thinking, and also cause immense problems to others.
See further:
K.N. Jayatilleke: ..................Early Buddhist Theory of knowledge.
O.H. de A Wijesekera: .......The Buddhist Concept of Mind (Bodhi leaves A 9)
Gunapala Dharmapsiri: ..........Fundamentals of Buddhist Ethics.
Sanath Nanayakkara: ............How Free is Freedom of Thought, (Bodhi leaves, 156)
Encyclopaedia of Buddhism: ....Articles on Ethics, Freedom, Free will.
Thursday, November 29, 2007
Live a good secular life for the well being of here and hereafter
Buddhism aims at the propagation of the Noble message of the Buddha 'for the welfare of the many' both here and hereafter. Some scholars have interpreted Buddhism as a religion which is meant only for persons that have renounced household life. They tried to show Buddhism as a pessimistic religion because Buddhism is a kind of religion which obstructive and hostile to worldly progress. But this is an utter misconception. Buddhism is a religion which provides for good and happiness both for the homeless life as well as household life. For one who goes forth to homeless life will attempt to find our the way to get rid of worldly pleasure. But for the person who enjoys household life he may take care of how to lead it in a happy way. Thus, the Suttas such as Sigalovada Sutta, Vyaggapajja Sutta, Parabhava Sutta, Vasala Sutta and Mahmangala Sutta show very clear how a lay-person leads his life for the good, happiness and welfare both here and hereafter.
Buddhism presents a very practical guide for people leading household lives to strive hard and make life successful, for Buddhism believes that poverty leads to lot of problems and corruptions, thus preventing people from turning towards religion. Cakkavattisihanada Sutta, Kutadanta Sutta and Ina Sutta all show the miseries caused by poverty. When we read such discourses it shows that Buddhism is not a pessimistic teaching. Buddhism encourages its followers to earn wealth through righteous means and tell them ways of using it properly for one's own good and for the good of others. One day the young man Deeghajanu (Vyaggapajja as addressed by the Buddha here) requested the Compassionate One some instruction concerning success in life here and hereafter. And the Buddha instructed him how the wealth should be earned, protected and used for his well being as well as the well being of other. Based on this fact the Buddha encourages lay-people who live in house satisfying the senses to follow his practical guidance. Herein, The Buddha instructed thus: There are four factors that contribute to the happiness of a person in this world.
What are those four factors?
(1) Achievement of indefatigable effort (utthana-sampada),
(2) Watchfulness of wealth (arakkha-sampada),
(3) To have good companions (kalyana-sampada), and
(4) Balanced livelihood (samajivikata).
Achievement of indefatigable effort (utthana-sampada) Buddhism encourage all to work hard and earn wealth because Buddhism considers poverty as a misery, as a cause of conflict among the society. Take the Noble Eight-fold Path of the Buddha, herein, sammavayama is given an important item for earning wealth and work hard by righteous means. Acquring wealth is good and encouraged in Buddhism. But this achievement of wealth should be based on moral values. The wealth should be earned by righteous means (dhammika dhamma laddha), the wealth should be earned by sweat (seda vakkitta) and the wealth should be earned by toil (bahubala paricita). The Buddha approved righteous means of earning as farming (kasi), cattle breading (gorakkha), trade (vanijja), industry (sippannatara) and state service (rajapurisa). There are also five trades one has to avoid. There are: sale of living beings (satta vanijja), sale of weapons (sattha vanijja), sale of flesh (mansa vanijja), sale of intoxicating drink (majja vanijja) and sale of poisons (visa vanijja).
Watchfulness of wealth (arakkha-sampada) One should take care of wealth and without wasting what one has earned righteously. The Buddha said (in Vyaggapajja sutta) that there are many ways that cause one's wealth to be ruined and therefore one should be careful and vigilant in keeping one's wealth. The wealth earned should be protected from, fire, thieves, confiscation and also should be protected by ill-disposed heirs who try to take away one's wealth. There are six ways or six avenues leading to loss of wealth (bhoga-apaya-mukha) mentioned in the Sigalovada sutta.
These are: addition to (1) intoxicants, (2) loitering in streets late in the night, (3) haunting clubs and theatres for entertainment, (4) gambling, (5) association with bad friends and (6) indolence. Addition to women and laziness are other causes, similarly extravagant living to cause problem.
Having a good companions (kalyana mittata) One should rely or associate with persons who instruct, help and encourage him in carrying out his business. One should be careful not to fall into association with persons of evil ways. The Buddha's instruction to have reliable companions is shown in Vyaggapajja sutta that there may be young men but possessed of maturing qualities. There may be elderly men but possessed of maturing qualities. Both young and elderly men who have faith n the Buddha or who are of morality (sila) of generosity (caga) of wisdom (panna) should be associated. If one associates with such persons, talks to them, discusses with them and follows the instruction given by them, he could progress in accumulating wealth and live a peaceful household life.
In the Sigalovada sutta the Buddha identified four types of bad friends and four types of good friends.
The four types of bad friends are:
(1) the friend who always seeks what he can get (annadatthuhara),
(2) the friend who talks much but empty words (vaciparama),
(3) the friend who merely flatters you (anuppiyabhani), and
(4) the friend who is fellow-wastrel (apayasahaya).
These four types of friends are really foes, not true friends. One should recognizing them and should hold himself aloof from them to avoid panic, fear or wasting one's wealth.
The four types of good friends are:
(1) the friend who is a helper (upakaraka mitta),
(2) the friend who is always in time good and bad (samana sukhadukkho mitta),
(3) the friend who is always show the right way (atthakkho mitta) and
(4) the friend who is full of sympathy (anukampako mitta). These four kinds of friends are really true ones. One should associate such kinds of friends for the progress in one's wealth.
Balanced livelihood (samajivikata) Balanced living is to avoid two extremes as extravagance and miserliness. This is seen when the Buddha has advised people to earn wealth and not be used excessive in spending. There are some people who lead a simple life and content with their income. They do not want to be very rich and they spend their income in the proper way. But for the person who wants to be charitable and generous and help the people who are in need of help, should try to earn much wealth by righteous means. Such a person should be virtuous and energetic. The Sigalovada sutta gives instruction how to use one's income. Herein, the wealth earned righteously should be divided into four portions. One portion should be used for daily expenses. Two portions should be used for the investment on business. One portion should be deposited carefully for the use in future in the time of need. The wealth earned by righteous means should make oneself happy and look after one's family. Besides, one has to perform five main duties (panca-bali).
These are:
(1) treating relation (nati-bali),
(2) treating visitors (attithi-bali),
(3) performing religious rites (devata-bali),
(4) performing rites, for dead parents and others (pubbapeta-bali) and
(5) paying taxes to the government (raja-bali). The Buddha also accepts that people should earn wealth to be happy. There are four kinds of happiness one could enjoy.
These are:
(1) Atthi sukha - the happiness an individual feels when he knows that he has enough. Satisfaction and contentment with the fulfillment of basis needs gives one's happiness.
(2) bhoga sukha - the happiness an individual feels when he enjoys what he has rightly earned. (3) Anana sukha - this is the happiness when one has enough and there is no need to fall into debt. Falling into debt is a great source of misery. If one is able to know one is free of debts, this s a great happiness one could enjoy.
(4) Anavajja sukha - this is the deep mental happiness an individual feels when his consciousness is clear that he has not done anything bad or wrong in earning his living.
The Buddha has never praised poverty as "it is an ordeal for a person living a household life who enjoys pleasures" "Daliddiyam dukkham loke kamabhogino". Thus, the admonition of the Buddha to householders is to try to earn wealth righteously and to spend it in the proper way and thus to live a good secular life to assure happiness here and hereafter.
Buddhism presents a very practical guide for people leading household lives to strive hard and make life successful, for Buddhism believes that poverty leads to lot of problems and corruptions, thus preventing people from turning towards religion. Cakkavattisihanada Sutta, Kutadanta Sutta and Ina Sutta all show the miseries caused by poverty. When we read such discourses it shows that Buddhism is not a pessimistic teaching. Buddhism encourages its followers to earn wealth through righteous means and tell them ways of using it properly for one's own good and for the good of others. One day the young man Deeghajanu (Vyaggapajja as addressed by the Buddha here) requested the Compassionate One some instruction concerning success in life here and hereafter. And the Buddha instructed him how the wealth should be earned, protected and used for his well being as well as the well being of other. Based on this fact the Buddha encourages lay-people who live in house satisfying the senses to follow his practical guidance. Herein, The Buddha instructed thus: There are four factors that contribute to the happiness of a person in this world.
What are those four factors?
(1) Achievement of indefatigable effort (utthana-sampada),
(2) Watchfulness of wealth (arakkha-sampada),
(3) To have good companions (kalyana-sampada), and
(4) Balanced livelihood (samajivikata).
Achievement of indefatigable effort (utthana-sampada) Buddhism encourage all to work hard and earn wealth because Buddhism considers poverty as a misery, as a cause of conflict among the society. Take the Noble Eight-fold Path of the Buddha, herein, sammavayama is given an important item for earning wealth and work hard by righteous means. Acquring wealth is good and encouraged in Buddhism. But this achievement of wealth should be based on moral values. The wealth should be earned by righteous means (dhammika dhamma laddha), the wealth should be earned by sweat (seda vakkitta) and the wealth should be earned by toil (bahubala paricita). The Buddha approved righteous means of earning as farming (kasi), cattle breading (gorakkha), trade (vanijja), industry (sippannatara) and state service (rajapurisa). There are also five trades one has to avoid. There are: sale of living beings (satta vanijja), sale of weapons (sattha vanijja), sale of flesh (mansa vanijja), sale of intoxicating drink (majja vanijja) and sale of poisons (visa vanijja).
Watchfulness of wealth (arakkha-sampada) One should take care of wealth and without wasting what one has earned righteously. The Buddha said (in Vyaggapajja sutta) that there are many ways that cause one's wealth to be ruined and therefore one should be careful and vigilant in keeping one's wealth. The wealth earned should be protected from, fire, thieves, confiscation and also should be protected by ill-disposed heirs who try to take away one's wealth. There are six ways or six avenues leading to loss of wealth (bhoga-apaya-mukha) mentioned in the Sigalovada sutta.
These are: addition to (1) intoxicants, (2) loitering in streets late in the night, (3) haunting clubs and theatres for entertainment, (4) gambling, (5) association with bad friends and (6) indolence. Addition to women and laziness are other causes, similarly extravagant living to cause problem.
Having a good companions (kalyana mittata) One should rely or associate with persons who instruct, help and encourage him in carrying out his business. One should be careful not to fall into association with persons of evil ways. The Buddha's instruction to have reliable companions is shown in Vyaggapajja sutta that there may be young men but possessed of maturing qualities. There may be elderly men but possessed of maturing qualities. Both young and elderly men who have faith n the Buddha or who are of morality (sila) of generosity (caga) of wisdom (panna) should be associated. If one associates with such persons, talks to them, discusses with them and follows the instruction given by them, he could progress in accumulating wealth and live a peaceful household life.
In the Sigalovada sutta the Buddha identified four types of bad friends and four types of good friends.
The four types of bad friends are:
(1) the friend who always seeks what he can get (annadatthuhara),
(2) the friend who talks much but empty words (vaciparama),
(3) the friend who merely flatters you (anuppiyabhani), and
(4) the friend who is fellow-wastrel (apayasahaya).
These four types of friends are really foes, not true friends. One should recognizing them and should hold himself aloof from them to avoid panic, fear or wasting one's wealth.
The four types of good friends are:
(1) the friend who is a helper (upakaraka mitta),
(2) the friend who is always in time good and bad (samana sukhadukkho mitta),
(3) the friend who is always show the right way (atthakkho mitta) and
(4) the friend who is full of sympathy (anukampako mitta). These four kinds of friends are really true ones. One should associate such kinds of friends for the progress in one's wealth.
Balanced livelihood (samajivikata) Balanced living is to avoid two extremes as extravagance and miserliness. This is seen when the Buddha has advised people to earn wealth and not be used excessive in spending. There are some people who lead a simple life and content with their income. They do not want to be very rich and they spend their income in the proper way. But for the person who wants to be charitable and generous and help the people who are in need of help, should try to earn much wealth by righteous means. Such a person should be virtuous and energetic. The Sigalovada sutta gives instruction how to use one's income. Herein, the wealth earned righteously should be divided into four portions. One portion should be used for daily expenses. Two portions should be used for the investment on business. One portion should be deposited carefully for the use in future in the time of need. The wealth earned by righteous means should make oneself happy and look after one's family. Besides, one has to perform five main duties (panca-bali).
These are:
(1) treating relation (nati-bali),
(2) treating visitors (attithi-bali),
(3) performing religious rites (devata-bali),
(4) performing rites, for dead parents and others (pubbapeta-bali) and
(5) paying taxes to the government (raja-bali). The Buddha also accepts that people should earn wealth to be happy. There are four kinds of happiness one could enjoy.
These are:
(1) Atthi sukha - the happiness an individual feels when he knows that he has enough. Satisfaction and contentment with the fulfillment of basis needs gives one's happiness.
(2) bhoga sukha - the happiness an individual feels when he enjoys what he has rightly earned. (3) Anana sukha - this is the happiness when one has enough and there is no need to fall into debt. Falling into debt is a great source of misery. If one is able to know one is free of debts, this s a great happiness one could enjoy.
(4) Anavajja sukha - this is the deep mental happiness an individual feels when his consciousness is clear that he has not done anything bad or wrong in earning his living.
The Buddha has never praised poverty as "it is an ordeal for a person living a household life who enjoys pleasures" "Daliddiyam dukkham loke kamabhogino". Thus, the admonition of the Buddha to householders is to try to earn wealth righteously and to spend it in the proper way and thus to live a good secular life to assure happiness here and hereafter.
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