Wednesday, June 22, 2016

The Eight Steps in Anapanasati


The Eight Steps in Anapanasati (Meditation on Breathing):

To help practitioners of anapanasati meditation, the commentators and meditation masters have indicated eight graduated steps in the practice. These eight steps will first be enumerated, and then they will be explained in relation to the actual meditative process.The eight steps are named: counting (ganana); following (anubandhana); contact (phusana); fixing (thapana); observing (sallakkhana); turning away (vivattana), purification (parisuddhi); and retrospection (patipassana). These eight cover the whole course of meditative development up to the attainment of Arahatship.

(i) Counting: Counting is intended for those who have never before practised anapanasati. It is not necessary for those who have practised meditation for a considerable period of time. However, as it is expedient to have knowledge of this, counting should be understood in the following manner.

When the meditator sits down for meditation, he fixes his attention at the tip of his nose and consciously attends to the sequence of in-and-out breathing. He notes the breath as it enters, and notes the breath as it leaves, touching against the tip of the nose or the upper lip. At this time he begins to count these movements.  

There are a few methods of counting. The easiest is explained thus: The first breath felt is counted as "one, one"; the second as "two, two"; the third as "three, three"; the fourth as "four, four"; the fifth as "five, five" and so on up to the tenth breath which is counted as "ten, ten." Then he returns to "one, one" and continues again up to "ten, ten." This is repeated over and over from one to ten.

The mere counting is not itself meditation, but the counting has become an essential aid to meditation. A person who has not practised meditation before, finding it difficult to understand the nature of his mind, may think he is meditating while his mind runs helter-skelter. Counting is an easy method to control the wandering mind.

 If a person fixes his mind well on his meditation, he can maintain this counting correctly. If the mind flees in all directions, and he misses the count, he becomes confused and thus can realize that his mind has wandered about. If the mind has lost track of the count, the meditator should begin the counting over again. In this way he should start the counting again from the beginning, even if he has gone wrong a thousand times.

As the practice develops, there may come a time when the in-breathing and out breathing take a shorter course and it is not possible to count the same number many times. Then the meditator has to count quickly "one", "two," "three," etc. When he counts in this manner he can comprehend the difference between a long in-breath and out-breath and a short in-breath and out-breath.

(ii) Following: "Following" means following the breath with the mind. When the mind has been subdued by counting and is fixed on the in-breathing and out-breathing, the counting is stopped and replaced by mentally keeping track of the course of the breath. This is explained by the Buddha in this manner:
        
  "When the meditator breathes in a long breath, he
     comprehends that he is breathing in a long breath;
     and when he is breathing out a long breath, he
     comprehends that he is breathing out a long breath."

Herein, one does not deliberately take a long in-breath or a long out-breath. One simply comprehends what actually takes place. The Buddha has declared in the next passage that a meditator trains himself thinking: "I shall breathe in experiencing the whole body, and I shall breathe out experiencing the whole body." Here, what is meant as "the whole body" is the entire cycle of breathing in and breathing out. The meditator should fix his attention so as to see the beginning, the middle and the end of each cycle of in-breathing and out-breathing. It is this practice that is called "experiencing the whole body."

The beginning, middle and end of the breath must be correctly understood. It is incorrect to consider the tip of the nose to be the beginning of the breath, the chest to be the middle, and the navel to be the end. If one attempts to trace the breath from the nose through the chest to the belly, or to follow it out from the belly through the chest to the nose, one's concentration will be disrupted and one's mind will become agitated. The beginning of the in-breath, properly understood, is the start of the inhalation, the middle is continued inhalation, and the end is the completion of the inhalation. Likewise, in regard to the out breath, the beginning is the start of the exhalation, the middle is the continued exhalation, and the end is the completion of the exhalation. To "experience the whole body" means to be aware of the entire cycle of each inhalation and exhalation, keeping the mind fixed at the spot around the nostrils or on the upper lip where the breath is felt entering and leaving the nose.

This work of contemplating the breath at the area around the nostrils, without following it inside and outside the body, is illustrated by the commentaries with the similes of the gatekeeper and the saw.
Just as a gatekeeper examines each person entering and leaving the city only as he passes through the gate, without following him inside or outside the city, so the meditator should be aware of each breath only as it passes through the nostrils, without following it inside or outside the body.

Just as a man sawing a log will keep his attention fixed on the spot where the teeth of the saw cut through the wood, without following the movement of the teeth back and forth, so the meditator should contemplate the breath as it swings back and forth around the nostrils, without letting his mindfulness be distracted by the breath's inward and outward passage through the body.

When a person meditates earnestly in this manner, seeing the entire process, a joyous thrill pervades his mind. And since the mind does not wander about, the whole body becomes calm and composed, cool and comfortable.

(iii) & (iv) Contact and Fixing: These two aspects of the practice indicate the development of stronger concentration. When the mindfulness of breathing is maintained, the breathing becomes more and more subtle and tranquil. As a result the body becomes calm and ceases to feel fatigued. Bodily pain and numbness disappear, and the body begins to feel an exhilarating comfort, as if it were being fanned with a cool gentle breeze.

At that time, because of the tranquility of the mind, the breathing becomes finer and finer until it seems that it has ceased.  At times this condition lasts for many minutes. This is when breathing ceases to be felt. At this time some become alarmed thinking the breathing has ceased, but it is not so. The breathing exists but in a very delicate and subtle form. No matter how subtle the breathing becomes, one must still keep mindful of the contact (phusana) of the breath in the area of the nostrils, without losing track of it. The mind then becomes free from the five hindrances--sensual desire, anger, drowsiness, restlessness and doubt. As a result one becomes calm and joyful.

 It is at this stage that the "signs" or mental images appear heralding the success of concentration. First comes the learning sign (uggaha-nimitta), then the counterpart sign (patibhaga-nimitta). To some the sign appears like a wad of cotton, like an electric light, a sliver chain, a mist or a wheel. It appeared to the Buddha like the clear and bright midday sun. 

The learning sign is unsteady, it moves here and there, up and down. But the counterpart sign appearing at the end of the nostrils is steady, fixed and motionless. At this time there are no hindrances, the mind is most active and extremely tranquil. This stage is expounded by the Buddha when he states that one breathes in tranquilizing the activity of the body, one breathes out tranquilizing the activity of the body.

The arising of the counterpart sign and the suppression of the five hindrances marks the attainment of access concentration (upacara-samadhi). As concentration is further developed, the meditator attains full absorption (appana-samadhi) beginning with the first jhana (absorptions). Four stages of absorption can be attained by the practice of anapana sati, namely, the first, second, third and fourth jhanas.

These stages of deep concentration are called "fixing" (thapana).

(v) To (viii) Observing to Retrospection:  A person who has reached jhana should not stop there but should go on to develop insight meditation (vipassana). The stages of insight are called "observing" (sallakkhana). When insight reaches its climax, the meditator attains the supramundane paths, starting with the stage of stream entry. Because these paths turn away the fetters that bind one to the cycle of birth and death, they are called "turning away" (vivattana).

The paths are followed by their respective fruitions; this stage is called "purification" (parisuddhi) because one has been cleansed of defilements. Thereafter one realizes the final stage, reviewing knowledge, called retrospection (patipassana) because one looks back upon one's entire path of progress and one's attainments. This is a brief overview of the main stages along the path to Nibbana, base on the meditation of anapana sati. Now let us examine the course of practice in terms of the seven stages of purification.

May all beings be well and happy & attain the fruits 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

ANAPANASATI (Meditation on Breathing)

               ANAPANASATI (Meditation on Breathing):
                           
  Homage to the Blessed One, Accomplished and Fully Enlightened

Anapanasati, the meditation on in-and-out breathing, is the first subject of meditation expounded by the Buddha in the Maha Satipatthana  Sutta, the Great Discourse on the Foundations of Mindfulness. The Buddha laid special stress on this meditation, for it is the gateway to enlightenment and Nibbana adopted by all the Buddhas of the past as the very basis for their attainment of Buddhahood. When the Blessed One sat at the foot of the Bodhi Tree and resolved not to rise until he had reached enlightenment, he took up anapanasati as his subject of meditation. On the basis of this, he attained the four jhanas (Absorptions), recollected his previous lives, fathomed the nature of samsara (Life flux), aroused the succession of great insight knowledges, and at dawn, while 100,000 world systems trembled, attained the limitless wisdom of a Fully Enlightened Buddha.
The Buddha preached:
         
"Herein, monks, a monk who has gone to the forest,
  or to the foot of a tree, or to an empty place,
  sits down cross legged, holding his back erect,
  arousing mindfulness in front of him."

This means that any person belonging to the four types of individuals mentioned in this teaching--namely, bhikkhu (monk), bhikkhuni (nun), upasaka (layman) or upasika (laywoman)--desirous of practising this meditation, should go either to a forest, to the foot of a secluded tree, or to a solitary dwelling. There he should sit down cross-legged, and keeping his body in an erect position, fix his mindfulness at the tip of his nose, the locus for his object of meditation.
If he breathes in a long breath, he should comprehend this with full awareness. If he breathes out a long breath, he should comprehend this with full awareness. If he breathes in a short breath, he should comprehend this with full awareness. if he breathes out a short breath, he should comprehend this with full awareness.

  "He breathes in experiencing the whole body, he breathes out experiencing the whole body": that is, with well-placed mindfulness, he sees the beginning, the middle and the end of the two phases, the in-breath and the out-breath. As he practises watching the in-breath and the out breath with mindfulness, he calms down and tranquilizes the two functions of in breathing and out-breathing.
Now we should investigate the preliminary stages to practising this meditation. In the first place the Buddha indicated a suitable dwelling for practising anapanasati. In the sutta he has mentioned three places: the forest, the foot of a tree, or an isolated empty place. This last can be a quiet restful hut, or a dwelling place free from the presence of people. We may even consider a meditation hall an empty place. Although there may be a large collection of people in such a hall, if every one remains calm and silent it can be considered an empty place.

Next the Buddha explained the sitting posture. There are four postures which can be adopted for meditation: standing, sitting, reclining and walking. Of these the most suitable posture to practise anapanasati at the beginning is the seated posture.  

The person wishing to practise anapanasati should sit down cross-legged. For bhikkhus and laymen, the Buddha has recommended the cross-legged Position. This is not an easy posture for everyone, but it can be gradually mastered. The half cross-legged position has been recommended for bhikkhunis and laywomen. This is the posture of sitting with one leg bent. It would be greatly beneficial if the cross legged posture recommended for bhikkhus and laymen could be adopted in the "lotus" pattern, with the feet turned up and resting on the opposite thighs. If that is inconvenient, one should sit with the two feet tucked underneath the body.

In the practice of anapanasati, it is imperative to hold the body upright. The torso should be kept erect, though not strained and rigid. One can cultivate this meditation properly only if all the bones of the spine are linked together in an erect position. Therefore, this advice of the Buddha to keep the upper part of the body erect should be clearly comprehended and followed.  

The hands should be placed gently on the lap, the back of the right hand over the palm of the left. The eyes can be closed softly, or left half-closed, whichever is more comfortable. The head should be held straight, tilted a slight angle downwards, the nose perpendicular to the navel.

 The next factor is the place for fixing the attention. To cultivate anapanasati one should be clearly mindful of the place where the incoming and outgoing breaths enter and leave the nostrils. This will be felt as a spot beneath the nostrils or on the upper lip, wherever the impact of the air coming in and out the nostrils can be felt most distinctly. On that spot the attention should be fixed, like a sentry watching a gate.  

Then the Buddha has explained the manner in which anapanasati has to be cultivated. One breathes in mindfully, breathes out mindfully. From birth to death this function of in-breathing and out-breathing continues without a break, without a stop, but since we do not consciously reflect on it, we do not even realize the presence of this breath. If we do so, we can derive much benefit by way of calm and insight. Thus the Buddha has advised us to be aware of the function of breathing.

The practitioner of meditation who consciously watches the breath in this manner should never try to control his breathing or hold back his breath with effort. For if he controls his breath or holds back his breath with conscious effort, he will become fatigued and his mental concentration will be disturbed and broken. The key to the practice is to set up mindfulness naturally at the spot where the in-breaths and the out-breaths are felt entering and leaving the nostrils. Then the meditator has to maintain his awareness of the touch sensation of the breath, keeping the awareness as steady and consistent as possible.

In conclusion, Births like ours are rare in samsara (life flux). We have been fortunate to encounter the  Buddha's message,  to enjoy the association of good friends, to have the opportunity to listen to the Dhamma. As we have been endowed with all these blessings, if our aspirations are ripe, we can in this very life reach the final goal of Nibbana through its graduated stages of stream entry, once-returner, non-returner and Arahatship. Therefore, let us make our life fruitful by developing regularly the meditation of anapanasati. Having received proper instructions on how to practise this method of meditation, one should purify one's moral virtue by observing the precepts and should surrender one's life to the Triple Gem.

One should choose a convenient time for meditation and practise with utmost regularity, reserving the same period each day for one's practice. One may begin by briefly reflecting on the abundant virtues of the Buddha, extending loving-kindness towards all beings, pondering the repulsiveness of the body, and considering the inevitability of death. Then, arousing the confidence that one is walking the very road to Nibbana walked by all the enlightened ones of the past, one should proceed forth on the path of meditation and strive with diligent effort.

May all beings be well and happy & attain the fruits 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

Role of Intention (Cetana)


Role of Intention (Cetana) in Buddhist Ethical Doctrine of Kamma :

It is no denying fact that the Buddha for the first time in history of thought has laid stress on the importance of intention or volition (cetana) in performing an act ethically. Cetana "refers only to the goal-directed and result-oriented volitional disposition which impels the worldly individual. Ethical good (kusala) or bad (akusala) consequences will be depended on the level and quality of intention (cetana). If the intention of performing an act is present in high level, the result (vipaka) definitely bears the corresponding high level. If it is absent, the result is lessened in quality of bearing fruit or may not bear any fruit. Similarly, if the quality of intention is ethically good, the acts having good intended intention bear wholesome consequence; while the acts having evil intended will bear unwholesome consequence.

The famous definition of kamma attributed to the Buddha is read as: "Cetanaha"m bhikkhave kamma"m vadaami; cetayitvaa kamma"m karoti kaayena vaacaaya manasaa," literally means "Monks, intention or determinate thought, I say, is kamma. When intention is manifested, one acts by physical deed, speech or thought." This definition is reflected in the Dhammapada, where kamma is explained in this manner: the mind is the chief (forerunner) of all good and bad states. If you speak or act with a good or bad mind, then happiness or unhappiness follows you just as the wheel follows the hoof of the ox or like your shadow which never leaves you.

Kamma is simply action. Within animate organisms there is a power or force which is given different names such as instinctive tendencies, consciousness, etc. This innate propensity forces every conscious being to move. He moves mentally or physically. His motion is action. The repetition of actions is habit and habit becomes his character. In Buddhism, this process is called kamma.

In its ultimate sense, kamma means both good and bad, mental action or volition. 'Kamma is volition,' says the Buddha. Thus kamma is not an entity but a process, action, energy and force. Some interpret this force as 'action-influence'. It is our own doings reacting on ourselves. The pain and happiness man experiences are the result of his own deeds, words and thoughts reacting on themselves. Our deeds, words and thoughts produce our prosperity and failure, our happiness and misery.

Kamma is equated to the action of men. This action also creates some karmic results. But each and every action carried out without any purposeful intention, cannot become a Kusala-Kamma(skillful action) or Akusala-Kamma(unskillful action). That is why the Buddha interprets kamma as volitional activities. That means, whatever good and bad deeds we commit ourselves without any purposeful intention, are not strong enough to be carried forward to our next life. However, ignorance of the nature of the good and bad effect of the kamma is not an excuse to justify or avoid the karmic results if they were committed intentionally. A small child or an ignorant man may commit many evil deeds. Since they commit such deeds with intention to harm or injure, it is difficult to say that they are free from the karmic results. If that child touches a burning iron-rod the heat element does not spare the child without burning his fingers. The karmic energy also works exactly in the same manner. Karmic energy is unbiased; it is like energy of gravity.

The radical transformations in the characters of Angulimala and Asoka illustrate man's potential to gain control over his kammic force. Angulimala murdered more than a thousand of his fellow men. Can we judge him by his external actions? For within his lifetime, he became an Arahant and thus redeemed his past misdeeds.

Although Buddhism says that man can eventually control his karmic force, it does not state that everything is due to kamma. Buddhism does not ignore the role played by other forces of nature. According to Buddhism there are five orders or processes of natural laws (niyama) which operate in the physical and mental worlds & thus kamma is considered only as one of the five natural laws that account for the diversity in this world.

May all beings be well and happy & attain the fruits 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 Buddhist Cosmology


The Buddhist Cosmology:

There are many facts explained in Dhamma with regards to the existence and the universe. If we talk about galaxies described in Dhamma it is like this.

We already know about the 31 planes of existence. Each set of 31 planes has a sun and moon to give light to them. And it is known as a "World Component (Loka Dhãthuwa)"… or we say it as a Galaxy which include 31 planes.

1000 of world component are known as "Thousand Worlds component / 1000 Galaxies" (Sahasshri Loka Dhãthuwa) also named as Chulani World Component.

This kind of "Thousand worlds component" multiply by 1000 again and we get "Ten thousand Worlds component / Ten thousand galaxies" (Dwi sahasshri loka Dhãthuwa) and also known as "middle world component"

And then when we multiply the middle world component by 1000 again we get the "Great World component also known as Thrisahasshri Loka Dhãthuwa"

And person with miraculous powers comes from Jhana or absorption can understand up to Thousand World component / 1000 Galaxies which call as Sahasshri Loka Dhãthuwa / Chulani World Component. If they want they can communicate to the beings in this 1000 world component/ galaxies.

Samma Sambuddha has the power to preach or even visit & give an effect of Dhamma up to "Great World Component / Great Galaxy". Some of the chanting (pirith) are known to be spread around all these galaxies. And there were some miraculous things happen in all these galaxies in many ways when some special things happen with regards to the Samma Sambuddhas. In Dhamma we get an idiom to express how vast is this universe. It says,

"If one took mustard seeds which can filled the millions of galaxies and start to walk by giving each mustard seed to each galaxy one by one still the mustard seeds will be finish but not the number of galaxies finishes"


May all beings be well and happy & attain the fruits 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

Gradual Instruction


Gradual Instruction (Anupubbi Katha) of the Gauthama Buddha:

Gradual instruction/ progressive sermon given by the Buddha when it was necessary to prepare first the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths. The Blessed One gave gradual instruction in following manner:

* Dana katha – The Blessed One first preach about liberality, wholesome results of liberality, etc.

* Sila katha - The Blessed One then preach about moral conduct and different types of observations ( precepts ) which accomplish moral conduct, wholesome results of moral conduct (Sila), etc.

* Sagga katha – Then, Buddha preach that through the practice of Dana and observation of Sila how one will be born in the Celestial planes (devas and brahmas realms) and heavenly pleasures those celestial beings enjoy in that life. That is sagga katha.

* Kamanam-adinava katha – Then, Blessed One preach these heavenly bliss and heavenly pleasures are not real pleasure. They are fraught with dangers. Then the Buddha explained the dangers, drawbacks, faults, blemishes, vanity and the depravity of sensual pleasures. That is kamanam-adinava katha or adinava katha.

* Okarasankilesa Katha - Then, Buddha explains the thought process taking place when unwholesome Dhammas invade our mind and how it lead to various immoral acts & after effects of such acts, etc.

* Nekkhamma-katha - The remedy for the dangers arise due to sensual pleasures is renunciation. Then Buddha explains the benefits of renunciation, which include attainment of various jhanas through meditation, attainment of various stages of sainthood (Arahant), etc. This is nekkhamma katha.

After these progressive sermons, When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated and lucid; then Blessed One explains the exalted teaching particular to the Buddhas, that is: Four Noble Truths, Three Characteristics of Existence. At the end of the sermon people attain one out of four stages of Nibbana according to their abilities.


May all beings be well and happy & attain the fruits 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 Six Main Types of Celestial Beings

The Six Main Types of Celestial Beings (Gods/ Devas) according to their Abodes:

1. Akasatta Deva – Devas who reside in the sky.

2. Bummatta Deva - Devas who reside in earth, closer to the ground.

3. Rukkha Deva - Devas who reside in trees

4. Pabbatha Deva - Devas who reside in hills/ rocks

5. Vimana Deva - Devas who reside in places created due to their wholesome deeds.

6. Vana Deva - Devas who reside in forests.

The Buddhist/ Tripitaka scriptures give great details about different types of Devas, nature of their living abodes, wholesome deeds performed by them in the past life, etc. Apart from this classification, there are some other types of devas who prefer certain parts of a tree, etc. Refer Deva putta Sanyutta in Sanyutta Nikaya (SN) for more details.


May all beings be well and happy & attain the fruits 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 Eighteen causes Schism in the Community of Buddhist Monks (Sangha)

The Eighteen causes Schism in the Community of Buddhist Monks (Sangha):

A schism ( sanga-bheda, literally a split in the monks) is a division in the Community in which two groups of bhikkhus of common affiliation, with at least five in one group and four or more in the other, conduct Community business (Uposatha,etc) separately in the same territory.

The Gauthama Buddha condemned schism in strong terms, saying that a person who starts or joins a schism in a Community originally united around the Dhamma and Vinaya, is performing one of the five weighty unwholesome kammas & destined to be boiled for an aeon in hell. The Buddha therefore formulated two sanghādisesa disciplinary rules to intercept attempts at schism.

The Eighteen causes of schism include Explaining

1. Not-Dhamma as ‘Dhamma’
2. Dhamma as ‘not-Dhamma’
3. Not-Vinaya as Vinaya’ (Discipline)
4. Vinaya as ‘not-Vinaya’ …
5. What was not spoken, not mentioned by the Tathāgata (The Buddha) as ‘spoken, mentioned by the Tathāgata’ …
6. What was spoken, mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’
7. What was not regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’
8. What was regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’
9. What was not formulated by the Tathāgata as ‘formulated by the Tathāgata’
10. What was formulated by the Tathāgata as ‘not formulated by the Tathāgata’
11. A non-offense as ‘an offense’
12. An offense as ‘a non-offense’
13. Light offense as ‘a heavy offense’
14. A heavy offense as ‘a light offense’
15. An incurable offense as ‘a curable offense’
16. A curable offense as ‘an incurable offense’
17. A serious offense as ‘a not-serious offense’
18. A not-serious offense as ‘a serious offense.

These are the causes that create division in the Sanga.


May all the beings be well and happy & attain the fruits 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

Eight Causes of Earthquakes

Eight Causes of Earthquakes according to the Maha Parinibbana Sutta in Digha Nikaya :

when venerable Ananda asked, what the cause, that so mighty an earthquake should arise?"

Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?

1. "This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first cause for the arising of mighty earthquakes.

2. "Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too,
causes the earth to tremble, quiver, and shake. This is the second cause for the arising of mighty earthquakes.

3 - 8. "Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains -- then, too, Ananda, this great earth trembles, quivers, and shakes.

"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.


May all beings be well and happy & attain the fruits 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, June 12, 2016

The Ten Wisdom-powers of the Buddha


The Ten Wisdom-powers of the Buddha

Maha sihanada Sutta in Majjima Nikaya include a discussion happened between the Lord Buddha & the chief disciple, venerable Sariputta. The Ten Wisdom-powers of the Buddha enumerated in that sutta are:

1. Thanathanakosallanana = Understanding as it truly is the possible as possible and the impossible as impossible.

2. Kammavipaka nana = Understanding as it truly is the results of actions (kammas) undertaken, past, future, and present, with possibilities and with causes.

3. Sabbatthagamina patipada nana = Understanding as it truly is the ways leading to all destinations (all the states of existence and Nibbana).

4. Anekadhatu nanadhatu nana = Understanding as it truly is the world with its many and different elements.

5. Nanadhimuttikatanana = Understanding as it truly is how beings have different inclinations.

6. Indriyaparopariyattanana = Understanding as it truly is the disposition of the faculties of other beings, other persons.

7. Jhanadisankilitthavodanavutthananana = Understanding as it truly is the defilement, the cleansing and the emergence in regard to the Jhanas, liberations concentrations, and attainments.

8. Pubbenivasanussatinanaa = Recollecting past lives.

9. Cutupapatanana (Dibbacakkhunana ) = With the divine eye which is purified and surpasses the human, seeing beings passing away and reappearing, inferior and superior, fair and ugly, fortune and unfortune), Understanding how beings pass away according to their kammas.

10. Asavakkhayanana = Realizing for Himself with direct knowledge, here and now entering upon and abiding in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

May all beings be well and happy & attain the fruits 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 Depth of Buddha's Wisdom


The Depth of Buddha's Wisdom

The Simsapa Leaves Simile in Simsapa Sutta shows the depth of knowledge in Lord Buddha.

When the Blessed One was staying at Kosambi in the simsapa forest. Then, picking up a few simsapa leaves with his hand, he asked the monks, "What do you think, monks: Which are more numerous, the few simsapa leaves in my hand or those overhead in the simsapa forest?"

"The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the simsapa forest are more numerous."

"In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal (Nibbana), do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.

"And what have I taught? 'This is suffering...This is the origination of suffering... This is the cessation of suffering... This is the path of practice leading to the cessation of sufferng':This is what I have taught. And why have I taught these things? Because they are connected with the goal, relate to the rudiments of the holy life, and lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. This is why I have taught them.

"Therefore your duty is the contemplation, 'This is suffering... This is the origination of suffering... This is the cessation of suffering.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of suffering.'"


May all beings be well & happy and attains the fruits 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

Four Classes of Individuals in Buddhist order


Four Classes of Individuals in Buddhist order: (According to the Buddha as stated in the 'Puggala Pannatti' and the 'Anguttara Nikaya') 

1. Ugghatitannu : an individual who encounters a Buddha or Arahant in person, and who is capable of attaining the Holy Paths and the Holy Fruits through the mere hearing of a short concise discourse. Ex: Ven. Sariputta & Moggallana, Ven. Daruchiriya,

2. Vipancitannu : an individual who encounters a Buddha or Arahant in person, but who is capable of attaining the Paths and the Fruits only when the short discourse is expounded to him at some length.

3. Neyya : an individual who needs to study the sermon and the exposition, and then to practise the provisions contained therein for long time depending on the one's capabilities to attain the Paths and the Fruits during this lifetime if he tries hard with guidance from the right teacher.

4. Padaparama : is an individual who cannot attain the Paths and the Fruits within this lifetime no matter how hard one tries.


May all beings be happy & well and attain the fruits 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 Nine Factors that arouse anger


The Nine Factors that arouse anger accordng to Aaghàta vatthu sutta in Anguttara Nikaya

* These nine factors arouse ill will. What nine?

One is bound by anger thinking:
1. `disadvantage was done to me.',
2. `disadvantage is done to me,'
3. `disadvantage will be done to me.'

One is bound by anger thinking:
4. `disadvantage was done to my near and dear ones,.'
5. `disadvantage is done to my near and dear ones,'
6. `disadvantage will be done to my near and dear ones.

'One is bound by anger thinking:
7.`advantage was done to my enemies,.'
8.`advantage is done to my enemies,'
9.`advantage will be done to my enemies.'

These nine factors arouse ill will, anger or hatred & therefore called " Nawa Aaghata vattu".

May all beings be well and happy & attain the fruits 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

Nirodha-samāpatti, 'attainment of ceasing'


Nirodha-samāpatti, 'attainment of ceasing'

Nirodha samapatti is a special attainment pertaining to Anagamis & Arahants among Arya disciples. It is also called saññā- vedayita-nirodha , ceasing of feeling and perception', is the temporary suspension of all consciousness (citta) and mental activity (Citta vithi), following immediately upon the semi-conscious state called 'sphere of neither- perception-nor-non- perception' (Newasanna nasannayatana jhana, its the last of the formless/ Arupavacara jhana). The absolutely necessary pre- conditions to its attainment are said to be perfect mastery of all the 8 absorptions (Rupavacara & Arupavacara jhāna) as well as the previous attainment of Anāgāmi or Arahatship. 

According to Vissuddi Magga, the entering into this state takes place in the following way: by means of mental tranquillity (samatha) and insight (vipassanā) meditation. one has to pass through all the 8 absorptions one after the other up to the sphere of neither-perception- nor-non-perception (8th Jhana) and then one has to bring this state to an end. According to the Vissuddi Magga, the disciple Anāgāmi or Arahant passes through the absorption merely by means of tranquillity, concentration, he will only attain the sphere of neither- perception-nor-non- perception, and then come to a standstill; if, on the other hand, he proceeds only with insight, he will reach the fruition phala of Anāgāmi or Arahatship. He, however, who by means of both abilities has risen from absorption to absorption and, having made the necessary preparations, brings the sphere of neither- perception-nor-non- perception to an end, such a one reaches the state of ceasing. 

Whilst the disciple is passing through the 8 absorptions, he each time emerges from the absorption attained, and regards with his insight all the mental phenomena constituting that special absorption, as impermanent, miserable and impersonal. Then he again enters the next higher absorption, and thus, after each absorption practising insight, he at last reaches the state of neither-perception- nor-non-perception, and thereafter the full ceasing. This state, according to the Vissuddi Magga Commentary, may last for 7 days and one who wishes to attain this stage first see whether they have life expectancy for seven days and then make a strong determination for not being harm to the body for seven days period. With regard to the difference existing between the Bhikkhu abiding in this state of ceasing on the one hand, and a dead person on the other hand, In him who is dead, and whose life has come to an end, the bodily in-and- outbreathing, verbal thought- conception and discursive thinking, and mental functions like sankhāra become suspended and come to a standstill, life is exhausted, the vital heat extinguished, the abilities are destroyed. Also in the Bhikkhu who has reached 'ceasing of perception and feeling' saññā-vedayita- nirodha the bodily, verbal and mental functions have been suspended and come to a standstill, but life is not exhausted, the vital heat not extinguished, and the abilities are not destroyed.


May all beings be well and happy & attain the fruits 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

Factors of Enlightenment (Nibbana)


Factors of Enlightenment (Nibbana)

On one occasion the Blessed One was living near Rajagaha, in the bamboo grove, in the Squirrels' feeding ground. At that time the Venerable Maha Kassapa who was living in the Pipphali Cave, was afflicted with a disease, was suffering therefrom, and was gravely ill. Then the Blessed One arising from his solitude at eventide visited the Venerable Maha Kassapa and sat down on a seat made ready. Thus seated the Blessed One spoke to the Venerable Maha Kassapa:

"Well Kassapa, how is it with you? Are you bearing up, are you enduring (your suffering? Do your pains decrease or increase? Are there signs of your pains decreasing and not of increasing?"

"No, Ven. Sir, I am not bearing up, I am not enduring, the pain is very great. There is a sign not of pains decreasing but of their increasing."

"Kassapa, these seven factors of enlightenment are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization (of the four Noble Truths) and to Nibbana. What are the seven?

1. Mindfulness (sati): the quality of mind that know things as they are, and notices that physical objects are physical objects and that mental objects are mental objects, knows their qualities and aspects and is the basis of investigation.

2. Investigation (dhamma vicaya): the quality of mind that penetrates to the universal characteristics of the objects revealed by mindfulness, often referred to as The Three Characteristics

3. Energy (viriya): a factor that supports mindfulness and investigation, that being the quality of bright-mindedness and vigorous attention to reality

4. Joy or rapture (piti): the physical and mental qualities that aries from strong practice, usually referring to the bliss of specific meditation stages or states, but also generically referring to raptures in general, which is a catch all term for unusual experiences in meditation. When referring to joy or bliss, this quality can help increase our engagement with the practice, our enjoyment of practice and our enthusiasm for the other factors of enlightenment.

5. Relaxation or tranquillity (passaddhi) of both body and mind: that quality of mind that is calm, balance, cool, like the skillful counterbalance to energy and rapture, and is a support to clear investigation and insight

6. Concentration (samadhi): refers in the context of insight practice to momentary concentration, meaning that quality of mind that can repeatedly be mindful of and investigate moment after moment, sensation after sensation, in a way that continues for longer and longer sequences of moments and more of the sense field as our concentration grows more complete and wider and more inclusive.

7. Equanimity] (upekkha): that quality of mind that is okay with what arises, whatever it may be, be it pleasant, unpleasant or neutral, be it skillful or not skillful, be it physical or mental, be it wide or narrow, simple or complex, wide or narrow, and thus is a support to the clear and inclusive mindfulness and investigation of the whole range of experiences.

"These seven factors of enlightenment, Kassapa, are well expounded by me and are cultivated and fully developed by me. They conduce to perfect understanding, to full realization and to Nibbana."

"Most assuredly, O Blessed One, they are factor of enlightenment. Most assuredly, O Welcome Being (Sugata), they are factors of enlightenment."

Thus said the Buddha, and the Venerable Maha Kassapa glad at heart approved the utterances of the Buddha. Thereupon the Venerable Kassapa recovered from that affliction, and that affliction of the Venerable Kassapa disappeared.


May all beings be well and happy & attain the fruits 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 described appearance and true nature of the Gauthama Buddha


The described appearance and true nature of the Gauthama Buddha from Tripitaka ( original pali cannon )

Once a prominent Brahmin named Sela with the three hundred young men approached the Blessed One and exchanged friendly greetings, sat on a side, and examined the thirty two marks of a Great Man, and praised the Blessed One by saying these verses. These verses indicate the appearance and true nature of the Blessed One:

1. Paripuṇṇakāyo suruci sujāto cārudassano
Suvaṇṇavaṇṇosi bhagavā susukkadāṭhosi viriyavā
.
"O! Blessed One, you are handsome, is pleasant, Is well born, lovely to look at, has a golden hue, and strong white teeth.

2. Narassa hi sujātassa ye bhavanti viyañjanā
Sabbe te tava kāyasmiṃ mahāpurisalakkhaṇā.
.
To those born well, there are marks, All the marks of a Great Man are evident on your body

3. Pasannanetto sumukho brahā3 uju patāpavā,
Majjhe samaṇasaṅghassa ādiccova virocasi.

You have pleasant eyes a beautiful mouth, a straight and majestic body In the midst of the community you shine like the sun.

4. Kalyāṇadassano bhikkhu kañcanasannibhattaco,
Kinte samaṇabhāvena evaṃ uttamavaṇṇino

The Monk with good looks is like a statue of gold, What is the use of your recluseship when so handsome?

5. Rājā arahasi bhavituṃ cakkavattī rathesabho,
Cāturanto vijitāvī jambusaṇḍassa issaro

You should be a universal monarch, the leading charioteer Winning over the four quarters, should be the monarch of Jambudvīpa (India).

6. Khattiyā bhogi rājāno5 anuyuttā bhavantu te,
Rājābhirājā manujindo rajjaṃ kārehi gotama.
.
Should have warrior subordinate kings attached to you, O! Gotama, king of kings, win over the humans and rule".

Then Blessed One said:

7. Rājāhamasmi selā’ti dhammarājā anuttaro,
Dhammena cakkaṃ vattemi cakkaṃ appativattiyaṃ

“Sela, I am the righteous king, incomparable, Righteously I turn the wheel, not ever to be stopped.”

Then brahmin Sela said:

“Acknowledges, complete Knowledge, and incomparable righteous ruler ship, Says will turn the wheel of the Teaching righteously. Who are the good one’s generals, the disciples following the Teacher, For the wheel of the Teaching to roll on, who would roll it afterwards.”

Then Blessed One replied:

8. Mayā pavattitaṃ cakkaṃ(selāti bhagavā) dhammacakkaṃ anuttaraṃ,
Sāriputto anuvatteti anujāto tathāgataṃ.

“Sela, this incomparable wheel of righteousness rolled by me, Will be rolled afterwards by Sāriputta, born after the Thus Gone One.

9. Abhiññeyyaṃ abhiññātaṃ bhāvetabbañca bhāvitaṃ,
Pahātabbaṃ pahīnaṃ me tasmā buddhosmi brāhmaṇa

Brahmin, I realized what should be realized, developed what should be developed, Dispelled what should be dispelled, therefore I’m enlightened.”

(Sela Sutta – Majjima Nikaya )


May all beings be well and happy & attain the fruits 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

Three Types of Concentration in Meditation

Three Types of Concentration in Meditation

There are three types of concentration that come with Samatha Bavana or Tranquility Meditation, they are:

1. parikamma samadhi – preliminary concentration
2. upacara samadhi – access concentration/ Proximate concentration
3. appana samadhi – fixed concentration/ Ecstatic Concentration

1. PARIKAMMA SAMADHI
Parikamma bhavana is the stage of doing the preliminary exercises. Some degree of one-pointedness or calmness is reached when focusing on the meditation object or Parikamma Nimitta (Initial or preliminary object).

2. UPACARA SAMADHI
When it comes very close as if about to sink or merge with the object we may consider it as access concentration. By then one has overcome the hindrances as it is close to fixed absorption. but the Nivaranas or Five hinderances are not fully suppressed. The mind has reached a very subtle and sleeplike serene state. One has to be mindful to maintain the flow of meditational thoughts and yet not too energetic that it stirs it up to a restless state. At this state visions or images (Uggaha Nimitta) may creep in but one has to be mindful enough to not to deviate from the meditation. In this stage, a meditator visualize the Parikamma Nimitta more clearly than in the earlier state when eyes are closed and this is called Uggaha Nimitta (Visualized Image). The Visuddhimagga describes this state as a state when the barriers are broken. For an example: in metta meditation, that is, at that time one's metta is developed to the state that one is as if one with the person. One cannot be said to have any less or more metta one has for oneself than another or a close one from a hostile one. As concentration develops, the object of mind likewise becomes more refined and steady. It may be very gross ideas of the person at preliminary concentration to fine, transparent-like visualisations at access concentration.

3. APPANA SAMADHI
When the mind becomes fixed onto the object it sinks and merges into it to become as if one. This samadhi is developed by concentrating on the Uggaha Nimitta. The result is the development of a different form of consciousness called ( jhana citta ) absorption. Very often people say this is like falling into a state deeper than sleep. Yet on emerging one is aware that, at that period one is in bliss and clamness/ serenity. It has been claimed that the state is so sleep-like that one may not be aware that one has entered into it, especially when it first occurs in only very short moments. However with frequency it should become obvious. How long one takes to reach up to this level is very much of an individual capability. If we go into intensive meditation, it should not take too long. There are 4 types of these absorptions in Samatha bhavana. They are called the 1st jhana , 2nd jhana , 3rd jhana , and 4th jhana. In this Appana Samadi state five hindrances are supressed by five Jhana Angas (factors), they are:

1. Kamacchanda (sense desires) - its inhibited by Ekaggata (one pointedness) Jhana Anga.

2. Vyapada (hatred) - its inhibited by Piti (zest) Jhana Anga.

3. Thina Middha (Sloth & Torpor) - its inhibited by Vitakka (initial application) Jhana Anga.

4. Uddhacca Kukkucca (restlessness & worry) - its inhibited by Sukha (pleasant mental feelings) Jhana Anga.

5. Vicikiccha (Doubts) - its inhibited by Vicara (Sustained application) Jhana Anga.


May all beings be well and happy and attain the fruits 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

Good Governance -The Buddhist way


Good Governance -The Buddhist way

Buddhism is a way of life. What is mainly essential, according to the noble philosophy of Sakya Muni the Buddha is to follow the Eightfold Path leading to complete emancipation- Nibbana. But it is wrong to conclude that Buddhism is interested only in such lofty ideals and high philosophical thought ignoring the social, economic and political welfare of the people. Buddha was a marvellous repository of loving kindness (metta) and compassion (karuna) towards all beings and was greatly interested in the happiness of not only the mankind but of all other beings as well.To him happiness was not possible without leading a pure life based on moral and spiritual principles.

In Kutadanda Sutta (Digha Nikaya) Buddha explains that in order to eradicate crime, the economic condition of the people should be improved. The relationship between the employer and the employee should be made cordial mainly by the payment of adequate wages, gifts and incentives. The kings (governments) should take this fact into serious consideration and keep the people happy and contented, so that consequently the country would be peaceful and crime free. Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. Buddha diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. the blessed one also dissuaded King Ajatasattu.The Buddha discussed the importance and the prerequisites of a good government and showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. Buddha spoke against corruption and how a government should act based on humanitarian principles. The Buddha once said, 'When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.'( Anguttara Nikaya ) In the Cakkavatti Sihananda Sutta, the Buddha said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force. In the Kutadanta Sutta, the Buddha suggested economic development instead of force to reduce crime. The government should use the country's resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.The Buddha also advocated the maintenance of peace and cordiality throughout, which was absolutely essential for spiritual development and had shown how a country could become corrupt and unhappy when the heads of its government become corrupt and unjust. For a country to be happy, it must have a good and just government. How this form of just government is evolved is detailed in his recommendations entitled "Ten Royal Virtues". ("Dasa-Raja Dhamma"). These ten rules can be applied even today by any government which wishes to rule the country peacefully.The ‘Ten Royal Virtues’ are as follows:

1. Dana: liberality, generosity or charity. The giving away of alms to the needy. It is the duty of the king (government) to look after the welfare of his needy subjects. The ideal ruler should give away wealth and property wisely without giving in to craving and attachment. In other words he should not try to be rich making use of his position.

2. Sila: morality - a high moral character. He must observe at least the Five Precepts, and conduct himself both in private and in public life as to be a shining example to his subjects.This virtue is very important, because, if the ruler adheres to it, strictly, then bribery and corruption, violence and indiscipline would be automatically wiped out in the country.

3. Comfort Pariccaga: Making sacrifices if they are for the good of the people - personal name and fame; even the life if need be. By the grant of gifts etc. the ruler spurs the subjects on to more efficient and more loyal service.

4. Ajjava: Honesty and integrity. He must be absolutely straightforward and must never take recourse to any crooked or doubtful means to achieve his ends. He must be free from fear or favour in the discharge of his duties. The Buddha states in a stanza in ‘Sigalovada Sutta " If a person maintains justice without being subjected to favoritism, hatred, fear or ignorance, his popularity grows like the waxing moon"

5. Maddava: Kindness or gentleness. A ruler’s uprightness may sometimes require firmness. But this should be tempered with kindness and gentleness. In other words a ruler should not be over - harsh or cruel.

6. Tapa: Restraint of senses and austerity in habits. Shunning indulgence in sensual pleasures, an ideal monarch keeps his five senses under control. Some rulers may, using their position, flout moral conduct - this is not becoming of a good monarch.

7. Akkodha: Non-hatred. The ruler should bear no grudge against anybody. Without harbouring grievances he must act with forbearance and love.

8. Avihimsa: non-violence. Not only should he refrain from harming anybody but he should also try to promote peace and prevent war, when necessary. He must practice non- violence to the highest possible extent so long as it does not interfere with the firmness expected of an ideal ruler.

9. Khanti: Patience and tolerance. Without losing his temper, the ruler should be able to bear up hardships and insults. In any occasion he should be able to conduct himself without giving in to emotions. He should be able to receive both bouquets and brickbats in the same spirit and with equanimity.

10. Avirodha: Non - opposition and non- enmity. The ruler should not oppose the will of the people. He must cultivate the spirit of amity among his subjects. In other words he should rule in harmony with his people.

King Ajatasattu, the king of Magadha wanted to invade the Vajji territory in order to bring it under his sovereignty. He sought the advice of the Buddha by sending his chief minister Vassakara, to get the necessary instructions. The Buddha's admonition was that the Lichchavis, rulers of Vajji could not be suppressed and defeated until they adhered to the seven Dhammas which were not conducive to defeat (Sapta aparihaniya Dhamma)

(i) They held regular meetings to discuss matters pertaining to the day-to-day administration.

(ii) They met, worked and dispersed as a team.

(iii) They strictly followed the law of the country.

(iv) They were submissive to the elders.

(v) They respected the women-folk and condemned the oppression of women.

(vi) They followed the religious customs and protected them.

(vii) They respected the clergy and held them in veneration.

The kingdom of Lichchavis was known as Vajji and it comprised of number of rulers.The capital was Vesali or Visala.The unity among the rulers was the main force behind the unity and integrity of the Vajji kingdom.

Regarding the unity & behavior of rulers, the blessed one further advised:

- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.

- A good ruler should not harbor any form of hatred against any of his subjects.

- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.

- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense, states Cakkavatti Sihananda Sutta.

In the Milinda Panha, it is stated: 'If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.

Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non- acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other's creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

Sometimes the Buddha is said to be a social reformer. Among other things, condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, Buddha's contribution to mankind is much greater because the blessed one took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind.


May all beings be well & happy and attain the fruits 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