Wednesday, October 24, 2018

The Pacceka Buddha (Individual Buddha)



In the hierarchy of enlightened beings, the Pacceka Buddha ranks below the Sammasambuddha (The Blessed One) but above the Chief Disciples (Savaka). Khuddakapatha commentary illustrate that; “for even several hundred disciples like Sariputta and Moggallana cannot be compared to a hundredth part of a Pacceka Buddha’s qualities. But when compared to the Samma Sambuddha, even all the Pacceka Buddhas of Jambudipa combined cannot exhibit a fraction of a Fully Enlightened One’s qualities.”

The fully Enlightened one fulfill the wisdom perfection (Panna Parami) in threefold way where as individual Buddha (Pacceka Buddha) fulfill wisdom perfection in two fold way, as a result Pacceka Buddhas attain enlightenment by themselves but do not enlighten others. They comprehend only the essence of meaning (attha), not the essence of idea (dhamma) and are unable to put the supramundane dhamma into concepts and teach it. However, Pacceka Buddhas possess supernormal powers (iddhi) and can influence others indirectly to enter a religious life.

Regarding the time of their appearance, Suttanipata Commentary states that Pacceka Buddhas arise only in the period neither Samma Sambuddha nor Dhamma taught by Samma Sambuddha present.  Only in times when there are no Samma Sambuddhas that it is possible to attain Pacceka Buddhahood. Many Pacceka Buddhas can appear at one time. The Isigili Sutta of Majjhima  Niklaya, mentioned that five hundred Pacceka Buddhas lived in the caves at Isigili, one of the five mountains near Rajagaha (Rajgir at present).

The period to accomplish the Perfections (Paramis) to become pacceka Buddha is two asankheyyas and a one lakh of kappas. The person who aspires to become a Pacceka Buddha is called a Pacceka Bodhisatta and must possess five qualifications at the time of first aspiration to get first affirmation, namely:

i) Manussaththa - Must be a human being,
ii) Linga sampaththi - Must be a male person,
iii) Vigathawa dassanam - Must meet with an enlightened person, i.e. Buddha, a Pacceka Buddha or an Arahant,
Iv) Adhikaro - The aspirant must be prepared to lay down his life for the sake of the attaining individual Buddha hood,
v) Chandatha - Must possess wholesome desire (chanda) strong enough to aspire for the goal even though he fully knows that he has to suffer much through repeated births, even in woeful states.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

The Five Precepts (Pancha Sila)



Normally in the sequence of after taking refuge in the Triple Gem, one may choose to take the five precepts as well.  Before one makes the vow to take the five precepts, one should get acquainted first. The five precepts (panca-sila) are the basic precepts that all Buddhists are advised to practice. These precepts are the minimum one meant for the layperson but there are more rules (227 rules in vinaya) for monks (Bhikkhus) which are even more stringent.  Lay man voluntarily vows to obey the five major precepts, as against killing, stealing, sexual misconduct, false speech and intoxicating substances.

The boundary of precepts (Sila) has various conditions (sambhara) to determine that one has violated one of these morals. On the other hand, if one of these conditions does not exist, then it is considered that the morals have not been violated completely.

1. Abstain from killing.

Killing has always been a source of harm for both oneself and others. The first precept has five factors to determine that one has violated the precept or not. They are:
(1) The existence of an actual living being (pano),
(2) One knows that it is a living being (panasannita),
(3) The intention to kill (vadhacittam),
(4) The effort to kill (upakkamo),
(5) The resulting death of that being (tena maranam).
If one of these conditions does not exist, then it is considered that the morals have not been violated completely.

2. Abstain from stealing.

Stealing is also another action that causes harm to both oneself and others. The second precept too has five factors. They are:
(1) Items with a concerned owner (para-parigga-hitam),
(2) One knows there is a concerned owner (para-parigga-hita-sannita),
(3) The intention to steal (theyyacittam),
(4) The effort to steal (upakkamo),
(5) The articles are stolen through that effort (tena haranam).

3. Abstain from sexual misconduct

The commentary to the Khuddakapatha gives four factors for the third precept. They are:
(1) The bases or paths for wrong conduct (ajjha-caraniya-vatthu),
(2) The intent for sexual intercourse through any of the above way of doing wrong (tattha sevanacittam),
(3) Sexual intercourse (sevanappayogo),
(4) Being pleased { sadiyanam),
If one of these four conditions are not met, then it is considered that the morals have not been violated completely.

4. Abstain from lying

The fourth precept has four factors. They are:
(1) A falsehood (atatham vatthu),
 (2) The intent to speak a falsehood (visamvadanacittam),
(3) The effort is made (tajjo vayamo),
(4) Others understand what was said (parassa ta-dattha-vijananam).

5. Abstain from intoxicants.

The fifth precept has four factors. They are:
(1) Intoxicants (mada-niyam),
(2) The desire to drink (patukamyatacittam),
(3) The effort which is made (tajjo vayamo),
(4) The intoxicants being drunk passing the throat (pitappavesanam).

When One Breaks a Precept, if one is willing to continue practice, then one should request the precepts anew. This is better than abandoning the precepts in a broken state.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

Is Abhidhamma originated from The Buddha or later addition to the Dhamma ?



The Dhamma discoursed by the Blessed one for 45 years can be divided mainly as Dhamma and Vinaya. The Vinaya once again divided into Vinaya and Abhivinaya, disciplinary codes such as Parajika & Sangadhisesa included in first two books of vinaya pitaka (Parajika pali and Pacittaya pali) are known as Vinaya while other three books in Vinaya pitaka are known as Abhivinaya that include rules relating to ordination, higher ordination, poya kamma, measures to come clean in offence, etc

The Dhamma once again divided as Dhamma and Abhidhamma. The doctrine preached by the Buddha to various beings in different situations and places, included in Sutta are known as Dhamma. The descriptive analysis of consciousness, mental factors, matters, Nibbana, included in seven books of Abhidhamma pitaka are known as Abhidhamma.

Maha sangika order during king kalashoka period (B.E 90-110) first started the debate by Stating Abhidhamma is not a buddha’s discourse, during that period that group was known as “Vithandavadi” and later included Scholars like Aldernberg,etc. Therefore, like to present few facts from Tripitaka Texts to denote The Abhidhamma in fact is a discourse came directly from Buddha and not an inclusion afterwards;  
  • Mahagosinha sutta in Majjima Nikaya states the presence of Abhidhamma  “ Devaabhikkhu Abhidhamma katha kathenthi”, while Gulissani Sutta in MN states “ Arannakhenahawuso  Bhikkhuna abhidhamme abhivinaye yoga karaniyo”  even attakatha relating to this sutta  clearly indicate Abhidhamma means Abhidhamma pitaka (“Abhidhamme abhivinayethi  abhidhmmapitakewewa vinayapitakewa”).
  • The 72rd parcittaya precept in Pacittaya pali of vianya pitaka, in anapaththivara “Anapaththinena vivannethu kamo, engathawa suttanthewa gathayowa abhidhammanwa pariyapunassu pachchapi vinayan pariyapunissathithi  bhanathi”. During Buddha’s time if Abhidhamma pitaka was not present, why mentioning Abhidhamma pitaka when describing this precept?
  • 12th precept in Jaththupahana vagga of Bhikkuni Vibhanga in Pacittaya pali clearly mention the presence of Vinaya, Dhamma and Abhidhamma    Suttante okasankarapethva vinayan va abhidhamme va puchthathi apaththi pacittiyassa”
  • In Punna thera apadana (of Apadana pali in Kuddaka Niakaya ) Punna thera states that he is proficient in Abhidhamma  “Abhidhammannu” hence he became well versed in Dhamma (Athggra pali in AN) and that statement match well with “Abhidhhammiko ewa  dhammakathiko”  saying in attakatha, and further confirmed it through Rathavinetha sutta in MN.
  • Opening extracts discoursed by Ven Sariputta in Maha Nidesha pali in kuddahaka Nikaya include 26 least number of Dhammasangani statements, 17 least number of vibbhaga pata’ statements, etc.
Only a Tharthagatha sammasambuddha with vast profound wisdom can discourse a doctrine by analyzing human mind and its mental factors, Thought process, etc. modern day psychological theories won’t even come close to the analysis of mind discoursed by Buddha with infinite wisdom. Who else is capable of preaching such vast doctrine? Only a Gautama Sammasam Buddha can preach such vast doctrine.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,

The five world Cycles that Buddhas Appear (Buddha Kappa)



Kappa or aeon is an incalculable time period that can generally be taken as world cycles. Once Buddha discoursed few similes to show the longevity of an aeon, two such similes are;   
  • Suppose there was a solid mass, of rock or hill, one yojana (sixteen miles) in length, width and height. Once every hundred years, a man will come and stroke it once with a piece of silk cloth. That mass of rock would be worn away and ended sooner than would an aeon.
  • Suppose there was a perimeter of iron walls, one yojana in length, width and height, & filled with mustard-seeds to the brim. Every hundred years a man will come and remove a one mustard-seed.  That great pile of mustard-seed would be emptied and ended sooner than would an aeon.

Sometimes Buddhas will appear & exist in an aeon or some aeons are can be there without Buddhas, such aeons are called suñña kappa (empty or void aeon). An aeon in which one or more Buddhas appear is called a Buddha kappa. There are five types of Buddha kappas or aeons based on the appearing of Buddhas, namely:

• Sara kappa - in which only one Buddha appears
• Manda kappa - in which two Buddhas appear
• Vara kappa - in which three Buddhas appear
• Saramanda kappa - in which four Buddhas appear
• Bhadda kappa - in which five Buddhas appear

The present kappa is a Bhadda (auspicious) kappa; of its five Buddhas, four have already appeared, namely: Kakusada, Konagamana, Kassapa and Gotama, the fifth Mettaya has yet to appear. The interval of time that elapses between one Buddha kappa and the next can vary from one kappa to one asankheyya of kappas. ‘Asankheyya’ literally means ‘innumerable’, 1 is followed by 140 zeros!

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Tuesday, December 19, 2017

The 16 Future Predictions of the Buddha


During time of the Buddha there was a king named Pasenadi  Kosala.  One night he had dreamed of 16 omens that frightened him. He was worried - not knowing whether the good or bad things he had seen are going to happen or not. King went to Jetavana Monastery & asked the Buddha about the meaning of those 16 dreams.  Buddha explained the meaning of those 16 dreams as follows.

Dream No. 1
          King saw 4 stout oxen came running from all 4 directions.  Furious with anger and grudges, they looked like they wanted to fight until death.  But when they got close to each other they just retreated without crashing at all.
          Buddha made the prediction that: - (Inauspicious) In the distant future, there will be natural disasters happening everywhere. Rain will not fall in time.  There will be very large clouds coming from 4 directions and it seems that there will be heavy rain. Once all 4 clouds have gotten close to one another, they will retreat without a drop of rain falling to the ground. The results will be draught.  Humans and animals will be famished and die in large quantity.  This type of calamity will occur in the future and can be seen and heard not too long from now.

Dream No. 2
          King saw all kinds of trees, not big enough to be able to bear flowers or fruits but they were full of fruits and flowers to the extent that the branches and limbs nearly could not support them.
          Buddha made the prediction that: - (Trees) In the distant future, daughters that are too young to have husbands and to be married/ have children and start a family in their young age.  Some have indulged prior to their marriage without shame.  This will not be too long before it can be heard and seen.

Dream No. 3
          King saw a herd of cows and bulls drinking milk from their offspring.
          Buddha made the prediction that: - (Bovine) in the distant future, parents will depend on the labor of their children. Food and other goods, including money, will be provided by their children.  In that era, parents will have to specially please their children. This type of calamity will occur in the distant future, it will not be long to hear and see it happen.

Dream No. 4
          King saw group of people harnessing young calves to pull their wagons and while strong calves stay behind, young calves are struggling pull their wagons.
          Buddha made the prediction that: - (Bovine) in the distant future, people will favor young who lack experience, ability, omniscience and circumspection and still do not understand social customs, to govern a country, economy, society.  They allow them to govern the affairs of the country while more experienced are neglected. This type of calamity will occur in the distant future.  It won’t be long and you will hear and see it happen.

Dream No. 5
          King saw a one headed horse with two mouths which can eat grass with both mouths but will not get full no matter how much it eats.        
          Buddha made the prediction that: - (Equine) in the distant future.  Judges will extort money from both sides of the parties as bribery for inquisition.  Some cases will get postponed to acquire more money. They will request all kinds of fees for their own satisfaction without mercy or ethics. This type of calamity will occur in the distant future.  It won’t be long and you will hear and see it happen.

Dream No. 6
          King saw a group of rich people bringing extremely expensive golden trays for foxes to defecate and urinate on them.
          Buddha made the prediction that: - (Golden Tray) in the distant future there will be foolish people claiming to be knowledgeable and trustworthy.  They are well known in society, mature but unreliable and they will propagate that they teach the Buddhas’ teaching.  In reality they teach out of selfishness, desire and lust and try to distort the Buddhas’ teachings. They try to adapt the Buddhas’ teachings, and blend it with their doctrine and declare that my teachings are part of their doctrine which will make most people misunderstand and assume that my teachings can blend with their doctrine and believe that they are one and the same.  There will be more of these things happen in near future; it won’t be long and you will hear and see it happen.

Dream No. 7
          King saw a man weaving ropes on a bench and there is a female fox waiting to bite and eat the rope when it's completed.  Once the rope was completed the fox ate it all up.
          Buddha made the prediction that: - (A man weaving rope) in the distant future, women desire having ample wealth, men, roaming in streets and waste their husband’s earnings on food/ dresses, other men. This type of calamity will occur in the future, it will not be long and we will hear and see this. 

Dream No. 8
          King saw large earthen jars and small earthen jars in the same location. People will stand in queue to fill those large earthen jars with water until they overflow but no one care to fill those small earthen jars.
          Buddha made the prediction that: - (Earthen Jar) in the distant future people will make donations selectively.  Senior monks with higher rank will get attention and people will give too much offerings with expensive goods and food, whereas novices sitting beside those senior monks will not be presented with any offerings at all.  The people will have to work much harder to pay their tax to the rulers without thinking of saving some for them. This type of calamity will occur in the future.  It will not be too long for all to see and hear.

Dream No. 9
          King saw a pond with clear water but the water in the middle of the pond was muddy and dirty. All animals went to the center of the pond to drink but they didn’t care about the clean and cool water at the ponds bank, they just smelt it and passed by it.
          Buddha made the prediction that: - (Large pond) in the distant future people will be endlessly greedy, they can’t get enough possessions.  Kings will become immoral having no compassion toward fellow citizens and rule the country by being indulge in four extremes (Satara Agati) and means of bribery and corruption. Capitals will not be suitable living places because of an increase of dangers.  The public will migrate to rural areas.  This type of calamity will occur in the future.  It will not be too long for all of us to hear and see.

Dream No. 10
          King saw rice in a pot which was in different states of the cooking process. Cooked in one section and half cooked in another section and totally raw in yet another section.        
          Buddha made the prediction that: - (Uncooked) in the distant future most people and deities in the world will become immoral. Rains will not occur in right time, harvest will be destroyed by drought/ rains in certain areas while yielding of good harvest can be seen in areas where rains cycles are balanced just like different sections in a one rice pot.  This type of calamity will occur in the future.  It will not be too long for all of us to hear and see.

Dream No. 11
          King saw a group of people exchanging cores of red sandal wood which is expensive to trade with just a pot of sour milk which is absolutely incomparable in value.
          Buddha made the prediction that: - (Core of red sandal wood) in the distant future, a group of people will trade my teachings for money. They will publish and sell them to make a living. They will try to make all kinds of business with my teachings to earn money which is incomparable to the value of the teachings. These calamities will occur towards the end of the Buddhist era.  It will not be long and all will certainly hear and witness this.

Dream No. 12
          King saw a dried up hollow bottle gourd sinking into the water which would normally float on the water.  This truly baffled him.
          Buddha made the prediction that: - (Dried up hollow bottle gourd) in the distant future, good knowledgeable and wise individuals both monks and laymen who deserve praise and admiration in society will be hindered by groups of bullies repeatedly.  Good laymen will not get the chance to work in the countries administration. Those that are knowledgeable, capable and honest will not be elected into the higher government positions and if they will be elected then there will be groups of dishonest people working for their own benefits trying to harass them.  Good and well-disciplined monks, highly educated, which strive for the achievement of Nibbana or work to help the society will be considered as undesirable to them and get no respect from them. Eventually, good monks will fade away and disappear from society.  This type of calamity will occur in the future and it will not be long before all will see and hear.

Dream No. 13
          King saw a solid block of stone as big as a ship floating of the surface of water like an empty bark.  Normally such stone would sink but that block of stone just floated on the surface of water.
          Buddha made the prediction that: - (Big solid stone) in the distant future, bad people will get praised and be admired in society.  They will have rank and power; they will be popular and dignified.  They will have many subordinates and followers.  If they were laymen they will be well-liked and respected everywhere they go. This type of calamity will occur in the future and it will not be long before all will see and hear.  

Dream No. 14
          King saw a small toad chasing an enormous cobra for a meal.  Once caught, the toad immediately devoured the snake.
          Buddha made the prediction that: - (A small toad chasing enormous black cobra once caught she immediately devoured it as if it were a small insect) in the distant future, famous monks with great ability to give rhetoric speeches gain influence and power. They start to play an important role in society, are respected and trusted by people and gain admiration. Men get attached to beautiful sights, sounds, fragrances, flavors, tangible sensations and sensual pleasures. They become possessed by sexual desire and therefore small toads (young women) will see the opportunity to seductively lure with charming words that fascinate the cobras. And then the toad devours the cobra.  In the distance future all will see and hear this for themselves.

Dream No. 15
King saw a crow surrounded by golden swans wherever the crow went, those golden swans will surround it as followers.
          Buddha made the prediction that: - (Golden swans served a crow) in the distant future, kings will be unskilled in war craft and admire and pay respect to immoral monks as teachers.  The crow is clever and devious in giving gifts in return for the respect of all little swans, small swans, and big swans.  The swans will show how important the crow is by more status and titles. This will happen in the distant future and all will hear and see.

Dream No. 16
King saw a herd of goats hunting tigers and enjoying eating the tiger’s meat.
          Buddha made the prediction that: - (Tigers were afraid of being hunt by goats and disappeared) in the distant future, during the reign’s immoral rulers, immoral people will become partial to those rulers and receive wealth and be satisfied with a monarchy. Moral people will slowly fade away from the society. Immoral supporters who are highly respected, trusted, and praised misuse their power to benefit themselves and their siblings. This type of event will happen in the distant future and we all will hear and see it.

* Almost every above forecast happens in today’s society. These forewarnings were given to the world to acknowledge - not only for King Pasenadi.  We can see it happen in many societies in the world.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

How Robes (cīvara) are reused


One day king Udena gave five hundred new robes to his queens out of the thousand robes king received from a merchant. As the Venerable Ananda teaches the Dharma to the royal harem, the next day gave those five hundred robes to the elder Ānanda, while they themselves wore the old robes, and went to where the king was having his breakfast.

The king questions about the robes “I’ve given you robes worth a thousand each. Why are you not wearing them?”   

“Your majesty, we have given them to the elder Ānanda.”

“All taken by the elder Ānanda...?”

“Yes, your majesty.”

“The fully self-awakened Buddha only allows the three robes (ti,cīvara). Has the elder Ānanda became a cloth merchant, to have taken so many robes?”  Angry with the elder Ānanda, the king, after breakfast, went to the monastic residence (vihāra) of elder Ānanda.  After saluting the elder, he sat down, and inquired about five hundred robes.

“Today, king, queens gave five hundred robes.”

“You took them all, Venerable?”

“Yes, king.”

“But, Venerable, does the Teacher allow only the three robes?”

“Yes, king, three robes are allowed for each monk, but it is not forbidden to receiving what is offered.”

“Therefore, I accepted the robes, from which I gave to those others whose robes (cīvara) are old.”

“But when these monks have received the robes from you, what they do with the old robes?”

“The old upper robes (saṅghāṭi) are made into outer robes (uttarā,saṅga).”

“What do you do with the old outer robes?”

“They are made into under robe (antara,vāsaka).”
“What do you do with the old under robes?”

“They are made into cover-sheets.”

“What do you do with the old cover-sheets?”

“They are made into floor-sheets [carpets].”

“What do you do with the old floor-sheets?”

“We make them into foot-towels.”

“What do you do with the old foot-towels?”

“King, it is not proper to waste what is given by the faithful. Therefore, we break up the old foot-towels with a sharp knife, mix them with clay, and plaster them over the walls of our lodgings.”

The king was pleased, overcome with joy. He had a further five hundred robes brought and placed before the elder. Having heard the elder’s preaching, he saluted him, and keeping him to his right, departed.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Features needed to go beyond the sphere of Death (Attain Nibbana)



1. This Teaching is for one with few desires, not for one with many desires.

2. This Teaching is for one satisfied, not for one dissatisfied.

3. This Teaching is for the secluded, not for one attached to company.

4. This Teaching is for one with aroused effort, not for the lazy.

5. This Teaching is for one with established mindfulness, not for one without mindfulness

6. This Teaching is for the concentrated, not for the distracted.

7. This Teaching is for the wise, not for those lacking in wisdom.

8. This Teaching is for the non-worldly, for those not attached to worldliness.

* Anuruddha mahāvitakka sutta (AN) –– Great thoughts of ven. Anuruddha.

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

The Ten Stages of Human Aging



Ven. Buddhaghosa thera in his encyclopedic work of Buddha's teachings, the Visuddhi Magga, gives a delightful reflection on the 10 stages of human aging by dividing the average 100 years life expectancy during that time to ten decades.

(1) The Tender decade (Manda Dasaka): The first ten years of a person living for a hundred years are called the tender decade where human is a tender unsteady child then.

(2) The Playful decade (Kridha Dasaka): The next ten are called the playful decade that delights in play then.

(3) The Beautiful decade (Vanna Dasaka): The next ten are called the beautiful decade where youthful feelings occur.

(4) The Strong decade (Bala Dasaka): The next ten are called the strong decade where energy abundance then.

(5) The Wise decade (Panna Dasaka): The next ten are called the wise decade where beauty and power reaches full. By then wisdom is well established. Even in one naturally weak in wisdom at this time, there arise some wisdom.

(6) The Declining decade (Hani Dasaka): The next ten are called the declining decade where fondness for play, beauty, strength and wisdom decline then.

(7) The Stooping decade (Varna Prastha Dasaka): The next ten are called the stooping decade, stoops forward due to old age then.

(8) The Bent decade (Pabbhara Dasaka): The next ten are called the bent decade where figure is bent like the tip of a plough then.

(9) The Silly decade (Mohamula Dasaka): The next ten are called the silly decade where becomes silly and forgets whatever does then.

(10) The Bed ridden/ Prone decade (Sayana Dasaka): The last ten are called the prone decade where one spend more time in bed (sayana).

May all beings be well and happy & attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Sunday, July 23, 2017

Various Titles used for introduction of The Buddha – Part 1


There are different names or Titles used for addressing the Blessed one, 50 such names used in addressing The Buddha are listed below, remainder will be listed in Part 2 :

1. Buddho (බුද්ධෝ) – Known as Buddha due to the complete understanding of Four Noble Truths,
2. Dasabalo (දසබලො) – Having ten wisdom powers (dasabala),
3. Sattha (සත්ථා) – Teacher to all humans, celestial beings and Brahmins,
4. Sabbannu (සබ්බඤ්ඤු) – Completely understanding worldly and non-worldly phenomena,
5. Deepaduttama (දීපදූත්තම) - Superior to all beings waking by two feet,
6. Muniddaro (මුනිද්රො) – Superior to all Arahants (muni) who are free from all defilements,
7. Bhagava (භගවා) – Possessing all prosperous features of Lordship, Doctrine, Fame, Glory, etc,
8. Nartho (නාථො) – Having helped all the beings with limitless compassion,
9. Chakkuma (චක්ඛුමා) – Seeing the truth of the world,
10. Angiraso (අංගීරසො) – Spreading rays of seven colours from blessed one body,
11. Muni (මුනී) - Destroyed all defilements arise due to speech, body and mind,
12. Lokanartho (ලෝකනාථො) – Having helped all beings in sense sphere/ forms sphere/formless sphere (kama/rupa/arupa) planes,
13. Anadhiwaro (අනධිවරෝ) – Comprehending all things to be comprehended,
14. Mahesi (මහෙසී) – Superior to all Jhana gained ascetics,
15. Vinayaka (විනායක) – Having great discipline (vinaya),
16. Samanthachakku (සමන්තාචක්ඛු) – Realizing all the details of world/ universe without anything yet to be realized,
17.  Sugatho (සුගතෝ) – Having attained blissful Nibbana,
18. Bhuripanna (භූරිපඤ්ඤ) – Having ability to see and comprehend things which cannot be seen by human naked eye,
19. Maraji (මාරජි) – Defeated all Mara (defilements/kilesa) dhammas,
20. Narasiha (නරසීහ) – Greatest among all humans,
21. Narawaro (නරවරෝ) – Greatest among all humans and no comparison to the blessed one among humans,
22. Dhammaraja (ධම්මරාජා) – King to all kinds of virtues,
23. Devadevo (දෙවදෙවො) – Having helped all celestial beings (deva),
24. Lokaguru (ලෝකගුරු) – Having received honor and respect from all beings,
25. Dhammassami (ධම්මස්සාමි) – Greatest to all the wholesome virtues,
26. Thathagata (තථාගත) – Attained Nibbana by stopping the life flux (sansara),
27. Sayambhu (සයම්භූ) – Self realizing all the dhammas to realized,
28. Samma sambuddha (සම්මා සම්බුද්ධ) – Realizing the five Neyya Mandala dhammas,
29. Warapanna (වරපඤ්ඤ) – Incomparable in wisdom and knowledge,
30. Anantajina (අන්නජිත) – Succeeding all things to be succeed,
31. Asamo (අසමෝ) – Incomparable to any beings, 
32. Asa samo (අස සමෝ) - Can be compared only to another Buddha,
33. Appatimo (අප්පටිමෝ) – Impossible to sculpture a statue comprising all characteristic features,
34. Appatibhago (අප්පටිභාගෝ) – Nobody to deny or say otherwise to doctrine preached by the Buddha,
35. Appatipuggalo (අප්පටි පුද්ගලෝ) - Nobody to utter “you are not Buddha and i am the Buddha”,
36. Setto (සෙට්ඨො) – Supreme to all the beings in world,
37.  Jetto (ජෙට්ඨො) – Senior to all the beings in world,
38. Sathyapungawa (සත්යපුංගව) – Brightening the Shakkya lineage,
39. Mayadevsubha (මායාදෙවිසුභ) – Son of the queen Maha Maya,
40. Samantabaddha (සමන්තභද්ද) – Doing good in every way,
41. Narasabha (නරාසභ) – Born among humans and became superior among humans,
42. Lokajina (ලෝකජින) – Having conquered all the worlds,
43. Lokaji (ලෝකජි) – Having no other world to conquer,
44. Purisadhamma sarathi (පුරිසධම්මසාරති) – Skilled in taming beings,
45. Dhammassaro (ධම්මස්සරෝ) – Supreme to all the Dhammas preached,
46. Achchejakajja wachano (අච්චෙජකධජ්ජ වචනො) – Having words which cannot be denied,
47. Sattavahaka (සත්ථ වාහක) – Showing the path to countless beings to attain Nibbana (ending life flux),
48. Vishudhideva (විශුද්ධිදෙව) – Free from all defilements,
49. Samanissara (සමණීස්සර) – Leader to all bhikkus (monks),
50. Janeysutha (ජනෙසුත) – Parent to all the beings,

May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com

Misinterpretation and Misunderstanding of Vipassana



There are many instructions on meditation and meditation instruction books, good meditation teachers and various experienced meditators, there is also room for misinterpretation and misunderstanding of meditation such as, some people think that meditation is something we must do sitting on a cushion. In recent years various magazines published lists of meditation groups. They don’t even call themselves meditation groups; they call themselves sitting groups, assuming that meditation is something we must do only sitting on a cushion. That’s not a complete presentation of the total practice of meditation.

Sitting is a very small fraction of our life. If you read the Mahāsatipatthāna Sutta which is the manual of vipassanā and samatha meditation, at the very outset of the discourse the Buddha has mentioned the way how we should meditate. For instance, Kaye kayānupassi viharati, Viharati in Pāli means lives. Seeing the body as it is, one lives. When we say live, we don’t mean sitting. Live involves a lot of activities, sitting, standing, walking, lying down, eating, drinking, wearing clothes, using rest rooms, talking, etc. This shows that the practice of meditation involves all these activities in our life. Disregarding this very important instruction, most people ask perhaps at the end of our meditation sessions how can we incorporate this meditation experience into our daily life. Say for instance, they spent about a week or ten days on a retreat. At the end of the retreat they want to know how they can bring this experience to their daily life. So right there, you can see this misconception, the assumption that the meditation is limited to sitting, doing something sitting on a cushion, as if there is nothing else to do with meditation when they go out of meditation retreats. And this is why no matter how long one sits on a cushion, when they get off the cushion, go out into the world, try to live their regular lives, they will not be any different from any other person.
Their emotions, temperaments, their reactions to all kinds of psychic irritants are still there. Not one iota of them is reduced. Why? They think they are not meditating, they think that they cannot meditate, they have to do meditation in a certain, selected place. Of course, a place we select to do intensive practice is important as well. Occasionally, or daily, we have to set aside a period of time to do intensive practice. This is what calls our homework. When you do your homework, you have to present your homework in the class. If you do your homework and don’t show anything in the class, your homework is not going to be accepted by your teacher, nor does it help you do anything in the class. Sitting on a cushion and practicing meditation is exactly like that. That is our homework. We must bring this homework to the fieldwork.

The field is our daily life and daily activities. While talking, we must use our meditation experience. The Buddha said 'manasikāra sambhavā sabbe dhammā' , all the states of mind are present in us only when we pay attention. When we do not pay attention, we really do not know what is going on. Just imagine the amount of things going on in our mind and body at any given point in time and space. All living beings have basic attention, even animals have basic attention. We all know that predators can catch their prey when they pay attention. For instance, a cat has to watch the movement of a mouse, paying total attention to the movement of a mouse so that the cat can catch the mouse at the right moment. That is not the kind of attention we must train ourselves to develop. We must develop a special attention which is called mindful attention. What is mindful attention? Mindful attention is the attention without preconceived notions, presuppositions. When washing dishes, cutting vegetables, you have to pay attention. Who does not do that? If you don’t pay attention when you cut an onion, you may lose some of your fingers. But that is not the kind of attention we are talking about. Our attention has to be much deeper, more profound and pure attention. It is not paying attention to what is going on outside between the knife and the vegetable or onion, but attention to what is going on in our mind and body. While cutting onions, cutting vegetables, something can go on in our mind and that is where we have to pay attention.

If we very carefully study the teachings of the Buddha, not only the particular part on the subject of meditation, read any particular aspect of the Buddha’s teaching, this is the theme that you come across repeatedly. That is a way to train the mind. The meditation itself is called bhāvanā, which means cultivating, developing and training the mind in a certain way, in a very special way. During Buddha vandanā , we recite a part called ehi passiko, What does Ehi passiko mean? Ehi passiko means come and see. This is an invitation comes from the Dhamma, to go to the Dhamma and see the Dhamma. Where is this Dhamma, what is this Dhamma? For instance Dhamma is dukkha , suffering. Where is it? Is it hanging from a tree somewhere, in a library or in a temple, where is it? It is within us. Buddha said, Just like a tortoise brings all its limbs inside, when a fox approaches a tortoise, the tortoise is moving with all his limbs out; head, four legs and tail are out when he moves. When a fox approaches, he withdraws all of them in and keeps them in a secure place under his shell. Similarly we have to restrain all our senses, bring them all in and use our mind to see what is going on in our mind and body.

So in the practice of meditation this is what we should do, we must look at ourselves first. All our attention must be paid to what is happening in our mind and body, because all our suffering, cause of suffering, end of suffering, and the path leading to the end of suffering stem from the mind and body. Paying total, undivided, pure attention to what is going within our mind and body is called mindfulness.

TheBuddha said, Samāhitan cittan yathā bhūtan pajānāti, the concentrated mind can see things exactly as they are. Only when we see things exactly as they are can we be liberated from all kinds of psychic irritants and make ourselves totally free from this repetition of birth and death in samsāra. This is the thrust, the goal, and the aim of our meditation. So we can begin all of this with pure attention. With mindful attention we can accomplish purity of mind; we can accomplish success in associating with people, living in daily life in a more successful way. 

May all beings be well & happy and attain the fruit of Nibbana.

Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com