Monday, July 25, 2016

The eleven ruinous situations possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates (Arya Sanga)

The eleven ruinous situations possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates (Arya Sanga)

1. Not attain the not yet attained,
2. Degrade from the already attained states,
3. Not get the purification in the training (Sila- Samadi- Panna),
4. Become conceited in the Teaching (Dhamma),
5. Live the ascetic life with dislike,
6. Become defiled on account of some fault,
7. Fall from the training and come to lay life,
8. To be assailed by some serious illness,
9. Mind to be deranged,
10. Die with deluded mind,
11. After death be born in loss or woeful realms,

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

The five Factors to consider in choosing suitable dwelling (Monastery/ Senasana)

The five Factors to consider in choosing suitable dwelling (Monastery/ Senasana)

1. The dwelling is not too remote, nor too close and is endowed with easy reach.
2. The dwelling is not too crowded during the day and with little noise and much silence during the night.
3. The dwelling with few attacks from gadflies and yellow flies, heat of the air and creeping things, serpents.
4. To those abiding in that dwelling, robes, morsel food, dwellings and requisite needs are fulfilled without difficulty.
5. In that monastery reside elder bhikkhus, who are learned, recalling with the headings the Teaching and Discipline handed down from the past. From time to time they could be approached and asked. ‘Venerable sir, what is the meaning of this’ and those venerable ones would explain to him, make manifest the hidden meanings and dispel doubts in the Teaching (Dhamma).

Dwellings endowed with these five factors are suitable for destroying desires, releasing the mind from desires and attain wisdom.

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

The eight instances Sanga Community (Ven. Monks) could turn the bowl upside down

The eight instances Sanga Community (Ven. Monks) could turn the bowl upside down (Pattanikujjana/ Refrain from accepting alms)

If the lay disciple endowed with eight things, if the Community desires could turn the bowl upside down. What eight?

1. Makes effort to cause non-gain to the bhikkhus (Ven. Monks).
2. Makes effort for, ill-being of the bhikkhus.
3. Makes effort for, non-dwelling of the bhikkhus.
4. Makes effort to scolds and abuses bhikkhus.
5. Makes effort to cause disunity in bhikkhus.
6. Makes effort to blame the enlightened one.
7. Makes effort to blame the Teachings of the enlightened one.
8. Makes effort to blame the Community of bhikkhus.


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

The ways to overcome Dozing/ Sluggishness

The ways to overcome Dozing/ Sluggishness according to Pacalāyana sutta

Once venerable Mahāmoggallāna was dozing seated in the Kallavalaputta village in Magadha. The Blessed One appeared before venerable Mahāmoggallāna and preached:

1. “Moggallāna, you should not abide in that perception, abiding in which you were overcome by that sluggishness. You should not attend and abide in that perception much. There is a possibility for that sluggishness to disappear if you abide thus.

2. Abiding in this manner if that sluggishness does not disappear, you should think and discriminatingly think about the Teaching (Dhamma) as you have heard and experience it with the mind. There is a possibility for that sluggishness to disappear if you abide thus.

3. Abiding in this manner if that sluggishness does not disappear, you should recite in detail the Teaching as you have heard and experience it. There is a possibility for that sluggishness to disappear if you abide thus.

4. Abiding in this manner if that sluggishness does not disappear, you should pull both ears and rub the legs with both hands. There is a possibility for that sluggishness to disappear if you abide thus.

5. Abiding in this manner if that sluggishness does not disappear, you should get up from the seat, wash your eyes, look in the directions and should look at the constellation of stars. There is a possibility for that sluggishness to disappear if you abide thus.

6. Abiding in this manner if that sluggishness does not disappear, you should attend to the sign of light - attend to the perception of day- as the day, so the night -as the night so the day. Thus open and uncovered the mind should be developed. There is a possibility for that sluggishness to disappear if you abide thus.

7. Abiding in this manner if that sluggishness does not disappear, you should determine a walk perceiving the start and the end with the mental faculties turned inwards and the mind not allowed to wander. There is a possibility for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should turn to the right side and making the lion’s posture, go to sleep keeping one foot over the other and mindful of the time of rising. When awake quickly get out of bed thinking I will not enjoy the sluggish pleasure.


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

Abhinna (Supernormal abilities)


Abhinna (Supernormal abilities)         

Abhinna include various special abilities one get through Samatha meditation (Tranquility Meditation/ bavana). This is possible only for the ones who has gained the four/ five  Jhàna (absorbtions). In Abhidhamma methods five jhanas are there when compared to four jhanas in sutta pitaka method. This differentiation comes due to two types of persons based on their wisdom or panna. Those two types of persons are Thikka Panna (developed wisdom) and Manda panna (Not so developed wisdom). A person with developed wisdom can subdue two jhana factors ( Vitakka & Vicara) simultaneously when attaining second jhana. But for the person with lack of wisdom can subdue only a one jhana factor when attaining second jhana. That person subdue other jhana factor (vicara) when attaing third jhana. For that person, five jhanas are needed to subdue all five jhana factors ( vitakka, vicara, piti, suka, ekkaggata) unlike the developed wisdom person who only need four jhanas. The above mentioned meditater can develop the following five kinds of supernormal knowledge or vision:

i. Iddhividha - Flying through the air, walking on water, diving into the earth, creation of forms, etc. belong to this category.

ii. Dibbasotha - is the Celestial Ear, also called clairvoyance, which enables one to hear subtle or coarse sounds far or near.

iii. Paracittavijànana - is the power to discern the thoughts of others.

iv. Pubbenivàsànussati - is the power to remember the past lives of oneself and others. This is the first super normal vision the Buddha developed during the first watch on the night He attained Enlightenment. With regard to this knowledge the Buddha’s power is limitless, while in the case of others it is limited.

v. Dibbacakkhu - is the Celestial or Divine Eye, also called clairvoyance, which enables one to see heavenly or earthly things, far or near, which are imperceptible to the physical eye. This was the second knowledge the Buddha developed during the second watch on the night of His Enlightenment.

Cutåpapàtanàna , knowledge with regard to the dying and reappearing of beings, is identical with this Celestial Eye. Anàgataüsanana, knowledge with regard to the future, and yathàkammåpaganàna, knowledge with regard to the faring of beings according to their own good and bad actions, are two other kinds of knowledge belonging to the same category. These come within the range of the Buddha’s Omniscience. These five kinds of super normal vision are worldly. To these should be added the sixth super normal knowledge — Asavakkhayanàna—Knowledge with regard to the extinction of passions which is supramundane. The first five kinds may be developed at any period; but the last, only during a Buddha-cycle or during the buddha's period.

Edan vo punna kamman asavakkaya wahan hothu sabba dukka pamuchchathu.. 

May this wholesome kamma will help you in attaining 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

Vimansaka Sutta


Vimansaka Sutta in Majjhima Nikàya  

Vimansaka sutta is a one good example for freedom of thoughts and freedom expression encouraged by the lord buddha to his followers like in the Kalama sutta. Vimansaka sutta goes further by encouraging erudite well knowledgeble bhikkus (monks) to contemplate about lord buddha's virtues, various dhammas he possess..etc with free mind. This sutta is a good example that buddhism advocate faith based on knowledge and wisdom instead of blind faith. English translation of the sutta follows :

I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapindika in Jeta's grove in Sàvatthi. Then the Blessed One addressed the bhikkhus from there.

Bhikkhus, by a bhikkhu who could read the thought processes of another, an examination of the Thus Gone One (Lord Buddha) should be done. Is he rightfully enlightened or not or only conscious of it? Venerable sir, the Blessed One is the origin of the Teaching, the leader and the refuge of the Teaching. Good that the meaning of these words occur to the Blessed One. Hearing it from the Blessed One, the bhikkhus will bear it in mind. Then bhikkhus, listen, I will teach.

Bhikkhus, by the bhikkhu who could examine the thought processes of another the Thus Gone One should be examined on two things. On things cognizable by eye consciousness and ear consciousness. Are defiled things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These defiled things cognizable by eye and ear consciousness are not evident in the Thus Gone One. Then he should make a further examination: Are mixed things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not?

When examining he knows. These mixed things cognizable by eye and ear consciousness are not evident in the Thus Gone One. Then he should make a further examination: Are pure things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. The pure things cognizable by eye and ear consciousness are evident in the Thus Gone One.

Then he should make a further examination. Has the venerable one attained to these things of merit since long or are they attained to recently? When examining he knows these things of merit were attained since long, and not recently. Then he should make a further examination. Is the venerable one internally convinced of this attainment? Is there a possible danger evident? He should make a thorough examination to know whether there is some danger evident. When examining he knows the venerable one is internally convinced of the attainment and there is no danger evident.

Then he should further examine. Does the venerable one not indulge in sensuality, through destruction of greed or through fear? When examining he knows. The venerable one does not indulge in sensuality through destruction of greed, and not through fear. Then the others should question that bhikkhu. On what grounds did the venerable one say, that the venerable one did not indulge in sensuality because greed is destroyed and not through fear? If that bhikkhu should reply rightly, he should say: Whether the venerable one is in the amidst of the community, or living alone. Living there well or miserably, if when advising a crowd, he sees someone fallen for materiality, or someone not soiled by materiality, the venerable one does not look down on him: This I heard in the presence of the Blessed One, and he acknowledged it 'I do not indulge in sensuality because my greed is destroyed, not out of fear. ' Then further it may, even be questioned from the Thus Gone One himself: Are defiled things cognizable by eye and ear consciousness evident in the Thus Gone One or are they not?

Then I would declare. 'Defiled things cognizable by eye and ear consciousness are not evident in the Thus Gone One'. Asked: Are mixed things cognizable by eye and ear consciousness evident in the Thus Gone One, or are they not? I would declare. 'Mixed things cognizable by eye and ear consciousness are not evident in the Thus Gone One'. Asked: Are pure things cognizable by eye and ear consciousness evident in the Thus Gone One, or are they not?. I would declare. 'Pure things cognizable by eye and ear consciousness are evident in the Thus Gone One. That is my path and pasture, but I do not make them mine'. Bhikkhus, a Teacher who says thus, is suitable to be approached to hear the Teaching. He teaches leading one to more and more exalted states, showing the dark and white counterparts'. When teaching leading to more and more exalted states, at a certain point he reaches the summit and establishes faith in the Teacher: The Blessed One is rightfully enlightened, the Teaching is well proclaimed, the Community of bhikkhus have gone well. Then the others should question that bhikkhu. On what grounds did the venerable one say, the Blessed One is rightfully enlightened, the Teaching is well proclaimed and the Community of bhikkhus have gone well? That bhikkhu replying rightly should say, I approached the Blessed One to listen to the Teaching. The Blessed One taught me leading to more and more exalted states, showing the dark and white counterparts. When teaching, leading me to more and more exalted states, at a certain point I reached the summit, and then I established faith in the Teacher and came to the conclusion, the Blessed One is rightfully enlightened, the Teaching is well proclaimed, and the Community of bhikkhus has gone dwell. Bhikkhus, in whomever faith is established in the Thus Gone One in this manner with these phrases and words, it becomes well established, thoroughly rooted faith and insight. It cannot be changed by a recluse, brahmin, god, Màrà Brahmà or by anyone in the world. Bhikkhus, that is the search in the Teaching of the Thus Gone One, and is the propriety of reaching the summit in the Teaching of the Thus Gone One. 

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.


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

Bhikkhuni Khema


Bhikkhuni Khema: The wisest chief disciple among Bhikkhunis

"My wish is to become an awakened and most wisest bhikkhuni". This was a wish made by a lay woman about hundred-thousand aeons ago. She was residing in the city of Hansavati, during the time of Padumuttara Lord Buddha. She was a poor woman who was the sole bread-winner of the family. She was keen on becoming a bhikkhuni during the time of Padumuttara Buddha. However, the circumstances did not allow her to be a bhikkhuni. One day, she saw Sujata, chief Female disciple of Padumuttara Buddha in her begging rounds in the city. She had some sweets and gladly offered them to the chief bhikkhuni Sujata. She was feeling extremely happy and thought that she must offer alms to the bhikkhuni again. Although she was a domestic, she was a beautiful woman who had long curly hair. As she did not have money to buy the stuff to prepare alms, she went to a hairdresser and sold her beautiful long hair. With the money, she prepared alms to the chief bhikkhuni Sujata. Due to the meritorious acts she performed during Padumuttara Buddha's era, after her death, during Vipassi Buddha's time, she was born as a princess. She entered the Order of the Bhikkhunis and was reputed as a fine preacher. Then, again during the time Buddha Konagama, she was born as a princess. Joining hands with her devoted friends, they built a monastery and donated it to the Buddha. In her Sansaric journey (Life flux), she was again born as the eldest daughter of Gamani, ruler of the Kingdom of Kasi. Her main ambition was to become the chief bhikkhuni to a future Buddha, and also the wisest in the order of the Bhikkhunis. This was her ambition. During the Gautama Buddha's period, the bhikkhu order had its own chief disciples. They were Sariputta and Moggallana. With the dawn of Gautama Buddha era, Gamani's daughter was born again as Princess Khema and became the chief consort of Magadha ruler Bimbisara. Bimbisara was one of the chief devotees of Gautama Buddha. He was the builder of the Bamboo Grove Monastery Veluwanaramaya. He was tortured and put to death by his own son Ajasatta. Bimbisara could not escape from a previous Karma or a sin he did in one of his past births. He was a king in his past life. One day, the king went on deer hunting to Vipula Mountains in India.

The king saw an ascetic and he chased and killed him. The ascetic before he died cursed him. Today, you killed me. In my next birth I will destroy you. It is said that the ascetic was born as Ajasatta who killed King Bimbisara in the Gautama Buddha era. Queen Khema was very conscious of her beauty and did not want to see the Lord Buddha because the blessed one preach loathsomeness and impermanence of forms (Rupa). When king Bimbisara heard about her reluctance, he thought of a plan to make her see the Lord Buddha.King used a ploy of making her hear the beauty of Veluwanaramaya via royal courtiers. One day when queen Khema visited the monestary, lord Budhha was preaching Dhamma at that time, mentioning that life was impermanent and it would decay. The Lord Buddha saw the possibility khema had in understanding the Dhamma and used his psychic power and created a lovey maiden fanning the blessed one. Khema saw a lovely maiden, close to The Buddha fanning Him. The divine maiden was prettier than her. With the Buddha's power, only Queen Khema saw the maiden who fanned the Buddha. Gradually her beauty faded away and she became an old woman and fainted. Queen Khema then realised that life was impermanent and transient. After listening to the Buddha's sermon Khema decided to join the Order of Bhikkhunis. It was Prince Siddhartha's foster mother Maha Prajapati Gotami, who established the Bhikkhuni Order. The Buddha with His far-seeing wisdom saw the dangers in having two orders - bhikkhu and bhikkhuni Sasana at one and the same time. However, He later granted permission for the establishment of the Order of Bhikkhunis, under certain rules and regulations. It was known as the Eight Garudhamma and they are:

1. A bhikkhuni, who is even 100 years old should salute and honour a Bhikkhu.
2. A bhikkuni should not spend a retreat (Vas) in a place where there are no bhikkhus.
3. A bhikkhuni should ask Bhikkhus the time of Uposatha which means, Full Moon and New Moon days when Bhikkhus assemble to recite the fundamental rules.
4. The Pavarana (formal termination of the retreat or rainy season) should be held in the presence of both bhikkhus and bhikkhunis.
5. A bhikkhuni who has committed a major offence should apologise (Manatta) in the presence of bhikkhus and bhikkhunis (Manatta means a form of disciplinary action).
6. A novice bhikkhuni (Sikkamana) having trained in the six rules for two years, should receive the Higher Ordination, from both Bhikkhus and Bhikkhunis.
7. A Bhikkhuni should never abuse a Bhikkhu.
8. Bhikkhnis should not give admonition to Bhikkhus, but Bhikkhus should admonish bhikkhunis.

Bhikkhuni Khema too agreed to follow the above rules and regulations - the set of disciplinary code to the letter Garudhamma. She was very intelligent. Listening to a single sermon of the Enlightened One, she attained the Bliss of Arahatship.The red letter day dawned for Bhikkhuni Khema. It was a wish that she wanted to achieve in her Sansaric journey, beginning from Buddha Padumuttara period. Accomplishing her ambition, the Blessed One - Gautama Buddha elevated Khema to the rank of the First chief disciple of the Order of the Bhikkhunis at a large assembly. She was conferred the title Wisest bhikkhuni. Khema became one of the 13 great bhikkhuni's in the Buddhist Order. One day when Khema was meditating seated in a beautiful, pleasant environment, deity Mara approached her in the guise of a handsome youth and requested her to enjoy life, as she is very pretty and charming. Arahant Khema recognised Mara. She explained that life was impermanent. She told Mara that the body was subject to decay, illness and death.

May all beings be happy and 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 Buddhānussati Bhāvanā


Buddhānussati Buddhānussati Bhāvanā (meditation about the qualities of the Supreme Buddha)

The wonderful Supreme Buddha… The Siddhartha Gautama Supreme Buddha is the Greatest Sage who was born to this world to make human life meaningful. If you think about the Supreme Buddha even for a small amount of time right now, it is a time that the Buddhānussati meditation is risen in your mind. In each moment one thinks about the Supreme Buddha, that person’s mind gets purified and settled. When the Buddhānussati deposits in your mind, you steps into a new life without even knowing about it. The Supreme Buddha had a defilement-free heart. His mind was completely pure. The Supreme Buddha never got angry about anything at all. He did not be a fierce person for any reason. The Supreme Buddha did not get mislead or charmed by deception of the outside world. Therefore, the Supreme Buddha is called an Arahant . That is, He is Arahan (the state of being Arahant ). If you can think about that Supreme Buddha with such qualities, your mind, your life will get purified. The Supreme Buddha did not commit any sin even in secret. He freed from all defilements and all sorrow and suffering. The Supreme Buddha realized the Four Noble Truths without any guidance of a teacher. He fully realized about the entire world-element, entire community of living beings, and this life. By showing the good (fruitful) path to all deities and humans, He became the perfect and most talented sole Teacher of all heavenly beings and humans. If you can think about the Supreme Buddha in such a manner, you are indeed thinking about the Most Fortunate One who was born to this world and who marked the golden era of the human history. See the Supreme Buddha through the Dhamma… So if you start to think about that Supreme Buddha from now on, your mind will start to get purified from this very moment. A Supreme Buddha is born to this world rarely. It is a person who could cultivate his/her wisdom can identify a Supreme Buddha. Therefore, it is through His Dhamma that you will be able to identify the Supreme Buddha by listening to that Dhamma and by developing your wisdom. In this way, you will be able to see the Supreme Buddha from your life. That Supreme Buddha’s defilement-free quality, perfect wisdom, greatest compassion, pure concentration, and His courageous and heroic character will help brightening your world. Therefore when you think about the Supreme Buddha, it is easy for you to think His qualities as Arahan, Sammā Sambuddha, Vijjācaranha Sampanna, Sugata, Lōkavidū, Anuttarō Purisadamma Sārathī, Satthā Dēvamanussānan, Buddha, Bhagavā. Practice the buddhānussati frequently in your life. It is not a simple thing, but a wholesome deed that brings you great merits. Human life is like a stream of water that flows. It is like a stream of water that is being dried off gradually. You have a rare opportunity to develop your wisdom, which you got as a human being, by practicing the Buddhānussati meditation (Included under samatha meditation) before you lose this human life.

-Buddhānussati meditation-

My great teacher, the Supreme Buddha, freed from all defilements. He did not perform any sinful act, even in secret. He freed himself from all demerits. He was suitable to both material and spiritual offerings from the whole world. The Supreme Buddha did not get attached opposed, or deceived by figures He saw from His eyes, and He eradicated the desire to these figures. He did not get attached, opposed, or deceived by sounds He heard from His ears, and He eradicated the desire to these
sounds. He did not get attached, opposed, or deceived by smells He perceived from His nose, and He eradicated the desire to these smells. He did not get attached, opposed, or deceived by tastes He experienced from His tongue, and He eradicated the desire to these tastes. He did not get attached, opposed, or deceived by touches He felt from His body, and He eradicated the desire to these touches. He did not get attached, opposed, or deceived by objectives He thought from His mind, and He eradicated the desire to these objectives/thoughts. Because of these great qualities, my great teacher, the Supreme Buddha, is known as Arahan… Arahan… Arahan…

My great teacher, the Supreme Buddha, realized the “suffering” (the first noble truth) without any guidance of a teacher. He eradicated the “birth of suffering’ (the second noble truth) without any guidance of a teacher. He experienced/evidenced the “end of suffering’ (the third noble truth) without any guidance of a teacher. He completely practiced the “path of cessation of suffering” (the fourth noble truth) without any guidance of a teacher. The Supreme Buddha realized these Four Noble Truths in twelve ways with respect to three variables. That is, ‘wisdom of their truth ( Sattya Gnana )’ ‘wisdom of what needs to be done (Kruttya Gnana )’, and ‘wisdom of fulfillment of what needs to be done ( Kruttak Gnana )’. Therefore, the Supreme Buddha is known as Samma Sambuddha … Samma Sambuddha … Samma Sambuddha…

My great teacher, the Supreme Buddha, was capable of doing supernatural things like walking in the sky, pacing on water penetrating through hard materials like earth, move to any place invincibly, and more. He thus obtained the wisdom of these infinite supernatural powers ( Irdhivida Gnana ). He also acquired ‘divine eye’ or the “ Dibba Chakkhu Gnana ” that enables Him to see things at any distance without any disturbance. He acquired ‘divine ears’ or the “ Dibba Sota Gnana ” that enables Him to listen to any sound at any distance without any disturbance. He acquired an extraordinary wisdom called the “Cheeto Pareeya Gnanana ” that enables Him to see through minds of any being (human or deity). He acquired the wisdom called the “Pubbe Niwasanussati Gnana ” that enables Him to see the pathway taken by any being in Samara. He acquired the wisdom called the “Chutupapata Gnana ” that enables Him to see how beings die and leave their present lives according to their actions (Karma ) and the way they are born again according to their actions ( Karma). The Supreme Buddha also obtained a tremendous wisdom that enables Him to identify the state of a mind acquired by eradicating all defilements. It is His wisdom of eradication of defilements or the “Asavakkhaya Gnana ”. Thus, He had superb and infinite virtue (Seela ) contemplation (Samadi ), wisdom (Panna), freedom (Vimukti ), and wisdom of freedom (Vimukti Gnanadarshana ). Because of these great qualities, my great teacher, the Supreme Buddha, is known as Vijjacharana Sampanna… Vijjacharana Sampanna… Vijjacharana Sampanna…

My great teacher, the Supreme Buddha, attained the Nibbana by realizing the path to it. The path taken by the Supreme Buddha was wholesome and free of any defilement. Therefore, the Supreme Buddha is known as Sugata… Sugata… Sugata…

My great teacher, the Supreme Buddha, knows all Brahma worlds, divine worlds, human worlds, and four hell worlds by comprehending those worlds in the true form Therefore, the Supreme Buddha is known as Lokavidu… Lokavidu… Lokavidu…

My great teacher, the Supreme Buddha, tamed and disciplined stubborn divine beings and humans by three superhuman abilities. He tamed them with His remarkable supernatural powers ( Irdhi Pratiarya). He tamed them by preaching Dhamma in a way to match their minds and their thought patterns by seeing them through (Aadesana Pratiharya), leading them to follow the supreme pathway to Nibbana. He tamed them by explaining and showing the Four Noble Truths in tremendous ways (Anusasani Pratiharya). With great compassion and wisdom, He tamed and brought these stubborn beings into the Dhamma. Therefore, the Supreme Buddha is known as Anuttaro Purisa Dammasarathi… Anuttaro Purisa Dammasarathi… Anuttaro Purisa Dammasarathi…

My great teacher, the Supreme Buddha, was the only teacher who showed all divine beings and humans the pathway to free from the Samsara and to attain Nibbana. He was the one and only supreme teacher for all divine and human beings. Therefore, the Supreme Buddha is known as Sattha Devamanussanan… Sattha... Devamanussanan… Sattha ...Devamanussanan…

My great teacher, the Supreme Buddha, taught the Four Noble Truths to all beings pleasantly, meaningfully, perfectly, and with clear words in order for them to realize it. The beginning, middle, and end of His teachings, the Dhamma, were well taught. Whoever follows the Dhamma can free from the excruciating suffering including birth, age, sickness, and death of the dangerous Samsara . Therefore, the Supreme Buddha is known as the Buddha… Buddha… Buddha…

My great teacher, the Supreme Buddha, had all these tremendous and infinite qualities of a Samma Sambuddha . He was fortunate to have unshakable virtue, profound concentration, and astonishing wisdom. Because of these great qualities, my great teacher, the Supreme Buddha, is known as Bhagava… Bhagava… Bhagava… He was fortunate to have a purified heart with enormous compassion. He was fortunate to bear a superb wisdom of infinite light, and it was brighter than the Sun and the Moon. The Supreme Buddha is known as Bhagava… Bhagava… Bhagava…

The qualities of the Buddha are inestimable… The qualities of the Buddha are inestimable… The qualities of the Buddha are inestimable…Therefore a meditator can only attain Upacara Samadhi ( proximate concentration) from Buddhanussati Meditation. After attaining Upacara Samadhi, a meditator who wish to attain jhanas or absorptions have to concentrate on another form of samatha Bhavana to get to 1st Jhana.


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

The Origin of Life in the Universe


The Origin of Life in the Universe: The Buddhist Perspective

The origin of life has been a subject of speculation in all known cultures. In the modern era, this question has been considered in terms of a scientific framework. Lord Buddha's explanation of the origin of the Universe, compatible with the modern scientific explanation. How ever this article explains what Lord Buddha saw from his supreme unsurpassed wisdom 2603 years ago with out any modern scientific equipments and how modern day scientists through various experiments are corroborating the Buddha's doctrine mentioned in Tripitaka. This article have no means of comparing Buddhism with science as buddhism which is supramundane can never be compared to a some thing mundane.How ever the sole purpose of this article is to shed light to people who are always seeking answers from scientific means.

The Lord Buddha described the origin of the Universe and life in the Aganna Sutta in Digha Nikaya 2600 years ago. According to Buddha's explanation the universe being destroyed and then re-evolving into its present form over a period of millions of years. The Buddha did not believe in the existence of a supreme god or creator of the universe. The Lord Buddha presented a model of cosmology wherein the universe expands and contracts over extremely long periods of time, this description has been found by some to be consistent with the expanding universe model and Big Bang Theory. The Buddha explained that the universe expands outward, reaches a stabilizing point, and then reverts its motion back toward a central point resulting in its destruction, this process again to be repeated infinitely.

The Big Bang Theory

Sir Fred Hoyle – a renowned British astronomer coined the term “Big Bang. Big Bang Theory explains the beginning of the universe. The big bang theory proposes that the universe was once extremely compact, dense, and hot. Some original event, a cosmic explosion called the big bang, occurred about 13.7 billion years ago, and the universe has since been expanding and cooling. The theory is based on the mathematical equations, known as the field equations, of the general theory of relativity set forth in 1915 by Albert Einstein. The Agganna Sutta, found in the Pali Canon, in which the Buddha, speaking to the monk Vasettha, a former Brahmin, states the following: “Now there comes a time, Vasettha, when after a long period of time this world expands". In this stanza the term world has a wider understanding. Here the Buddha refers to the Universe. The Buddha said “Space has no end, and there are endless numbers of worlds.” This means that the universe has no limit, and has an endless number of stars and planets. The big bang was initially suggested because it explains why distant galaxies are traveling away from us at great speeds. The theory also predicts the existence of cosmic background radiation. The Big Bang Theory received its strongest confirmation when this radiation was discovered in 1964 by Arno Penzias and Robert Wilson, who later won the Nobel Prize for this discovery.

Origin of Species

The scientific evolution is in complete agreement with the facts mentioned in Agganna Sutta. The Agganna Sutta presents water as pre-existent to earthlike planets, with the planet forming with water and the life moving from the water onto the earth. The first life formed on the surface of the water and again, over countless millions of years, evolved from simple into complex organisms. According to Buddhism, world systems always appear and disappear in the universe. The Buddha further says,"There comes a time, Vasettha, when, after the lapse of a long, long period, this world died. And when this happens, beings have mostly been reborn into the Realm of Radiance [as devas]; and there they dwell, made of mind, feeding on rapture, self-luminous, traversing the air, continuing in glory; and thus they remain for a long, long period of time. There comes also a time, Vasettha, when sooner or later this world begins to re-evolve. When this happens, beings who had deceased from the World of Radiance usually come to life as humans…now at that time, all had become one world of water, dark, and of darkness that makes blind. No moon nor sun appeared, no stars were seen, nor constellations, neither was night manifest nor day, neither months nor half-months, neither years nor seasons, neither female nor male. Beings were reckoned just as beings only. And to those beings, Vasettha, sooner or later after a long time, earth with its savours was spread out in the waters, even as a scum forms on the surface of boiled milky rice that is cooling, so did the earth appear.”  “Now there comes a time, Vasettha, when after a long period of time this world expands. When the world expands beings for the most part fall from the realm of Radiance and come here; and they exist made of mind, feeding on joy, self luminous, moving through the air, constantly beautiful; thus they remain for a long, long time. Now at that time, all had become one world of water dark, and of darkness that makes blind. No moon nor sun appeared no stars were seen, nor constellations, neither was night manifest nor day, neither months nor half-months, neither years nor seasons, neither female nor male. Beings were reckoned just as beings only. And to those beings, Vasettha, sooner or later after a long time, earth with its savors was spread out in the waters. Even as a scum forms on the surface of boiled milky rice that is cooling, so did the earth appear".

The “beings” that The Buddha he described in this sutta are attached to an earthlike planet, get reborn there, and remain there for the duration of the life. As a result of this, physical characteristics change and evolutionary changes take place. This is could be interpreted as a form of evolution. Modern science says that some millions of years ago, life originated in the ocean which evolved from simple into complex organisms. All these processes are without beginning or end, and are set in motion by natural causes. World came into existence by nature and that nature is not an intelligent force. For centuries the origin of Life was thought to be the result of Abiogenesis .The doctrine of Spontaneous Generation holds that organic life could and does arise from inorganic matter. Louis Pasteur disproved Spontaneous Generation. Buddhism never claimed that the world, life, sun, moon, stars, wind, water, days and nights were created by a powerful god.

The Theory of Evolution

Darwin believed all the life on Earth developed gradually over millions of years from a few common ancestors. Darwin’s general theory presumes the development of life from non-life and stresses a purely naturalistic (undirected) “descent with modification”. That is, complex creatures evolve from more simplistic ancestors naturally over time. In a nutshell, as random genetic mutations occur within an organism’s genetic code, the beneficial mutations are preserved because they aid survival — a process known as “natural selection.” These beneficial mutations are passed on to the next generation.

Primordial Soup Theory

Aleksandr Ivanovich Oparin developed one of the first modern theories about the origin of life on Earth .The theory which in 1924 made Oparin famous concerns abiogenesis, the spontaneous generation of life from non-living chemical substances. Oparin believed that conditions on primitive Earth were different to those of the present. He suggested that the ancient seas were like a ‘primeval soup’ which contained many organic compounds. These were created when sunlight, a virtually limitless source of energy, reacted with chemicals in the water. These organic compounds formed the basis of life. They combined, becoming increasingly complex, until living cells were formed. The Primordial Soup Theory suggest that life began in a pond or ocean as a result of the combination of chemicals from the atmosphere and some form of energy to make amino acids, the building blocks of proteins, which would then evolve into all the species. The Primordial Soup Theory states that Life began in a warm pond/ocean from a combination of chemicals that forms amino acids, which then make proteins. This is supposed to happen at least 3.8 billion to 3.55 billion years ago. Definition of life Living beings are protein-made bodies formed by one or more cells that communicate with the environment through information transfer carried out by electric impulses or chemical substances, and capable of morpholigical evolution and metabolism, growth and reproduction. Life is a chemical system able to replicate itself through autocatalysis and to make mistakes that gradually increase the efficiency of the autocatalysis.

DNA and Life

DNA, or deoxyribonucleic acid, is the hereditary material in humans and almost all other organisms. Nearly every cell in a person's body has the same DNA. Most DNA is located in the cell nucleus. DNA is the genetic material of all cells, containing coded information about cellular molecules and processes. DNA consists of two polynucleotide strands twisted around each other in a double helix.

Dr. Ponnamperuma's Research

Dr.Cyril Ponnamperuma, an eminent researcher at the University of Maryland, whose career focused on explorations into the origin of life and the “primordial soup” that contained the precursors of life. Dr Ponnamperuma began to delve into this primordial soup and set up variations of Miller and Urey’s original experiment. The classic experiment was conducted in 1953 by Dr. Harold C. Urey and Dr. Stanley L. Miller. They assumed the early atmosphere was rich in hydrogen, as that is the most abundant element in the universe. And so they mixed methane and ammonia, which contain hydrogen atoms, with molecular hydrogen and water vapor in a flask. They introduced a continuous electric spark, to provide the energy that might have come from lightning. Out of the resulting chemical reactions came a residue of more complex molecules including some amino acids. These molecules collected in the water in a lower flask, which simulated the early oceans, and suggested what might have been the hypothetical primordial soup in which living molecules came together. Having changed the proportions of the elements from the original Miller-Urey specifications slightly, Ponnamperuma and his team sent first high-energy electrons, then ultraviolet light through the mixture, attempting to recreate the original conditions of the earth before life. They succeeded in creating large amounts of adenosine triphosphate (ATP), an amino acid that fuels cells. In later experiments with the same concoction of primordial soup, the team was able to create the nucleotides that make up nucleic acid, the building blocks of DNA and ribonucleic acid (RNA).

Theory of Panspermia

Dr. Chandra Wickramasinghe – Professor of Applied Mathematics and Astronomy, School of Mathematics, Cardiff University, UK asserted: “Life did not start here on earth but in space . Theory known as panspermia- the science that teaches earth and other planets in the universe may have been seeded for life by microorganisms carrying comets. Life did not start in a primordial soup spontaneously here on earth as believed earlier but it started 4000 million years ago on comets and traveled through space to earth and countless other planets. He played a key role in establishing a connection between astronomy and biology. His work in the 1980′s showed for the first time that cosmic dust had properties that resembled the properties of living material and their degradation products. The concept of life being a cosmic phenomenon supported by space science, geology and biology. In this context life on Earth resulted from the introduction of bacteria from comets, and the subsequent evolution of life required the continuing input of genes from comets. Viable bacteria are of cosmic origin. They were present already in the material from which the solar system condensed and their number was then topped up substantially by replication in cometary material. Thus the impacts of cometary material would have brought them to Earth.The idea of life being a cosmic phenomenon is fully in tune with Buddhist as well as Vedic philosophy. Conclusion Buddhism teaches that every man in the universe is his own lord, controls his own destiny, and is not controlled by any other man or any supernatural God.

In Malunkyaputta sutta's story, the Buddha explained the debate of origin of the universe is a waste of time. According to the Lord Buddha man’s instantaneous problem is his own suffering and his task is to liberate himself from the Sansara (Life flux). To exemplify this, the Buddha explains the tale of a man who was shot by a poisoned arrow. This unwise man refused to have the arrow removed until he was told who shot the arrow, what he looks like, his cast , names of his parents ,the kind of wood the arrow was made of and so forth. The Buddha said that before the man could achieve complete information, he would be dead. Although science corroborate the teachings of the lord buddha, our immediate mission should be to attain enlightenment (Arahantship), not to speculate about the metaphysical.

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

The Mirror of the Dhamma


The Mirror of the Dhamma (Dhamma Dasa)

During the last days before Parinibbana (80th year of the Lord Buddha, as mentioned in the Maha Parinibbana Sutta in Digha Nikaya ), when the Blessed One was staying at Kotigama and one day he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Nadika." "So be it, Lord." ,Ven Ananda replied and on visit the Blessed One took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House.

Then the Venerable Ananda approached the Blessed One and, after greeting him respectfully, sat down at one side. And he said to the Blessed One: "Here in Nadika, Lord, there have passed away the bhikkhu Salha and the bhikkhuni Nanda. Likewise there have passed away the layman Sudatta and the lay woman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?"

"The bhikkhu Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind (Arahantship) and deliverance through wisdom, having directly known and realized it by himself. "The bhikkhuni Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world (Anagami). "The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner (Sakudagami) and is bound to make an end of suffering after having returned but once more to this world. "The lay woman Sujata, Ananda, through the destruction of the three fetters has become a stream enterer(Sotapanna), and is safe from falling into the states of misery, assured, and bound for Enlightenment. "The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the Senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world. "So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world. "More than five hundred laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.

"But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

"And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?

1. "In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge andconduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

2. "He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

3. "He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'

4. "And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

"This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

Note: The Mirror of Dhamma denote a way to self learn about whether an individual is a stream winner (Sotapanna) or not. In other words, those four Dhammas are the characteristics of Sotapanna Individual (Stream winner).

May all beings be well and happy & attain the fruits of Nibbaba.

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

Modes of Birth and Death


Modes of Birth and Death - The Buddhist perspective

The Paticca-Samuppada or Dependent Origination describes the process of rebirth in subtle technical terms and assigns death to one of the following four causes:

1. Exhaustion of the Reproductive Kammic energy (kamma kkhaya) :

The Buddhist Doctrine teaches that a thought, volition, or desire, which is extremely strong during lifetime, becomes predominant at the time of death and conditions the subsequent birth. In this last thought-process is present a special potentiality. When the potential energy of this Reproductive (janaka) Kamma is exhausted, the organic activities of the material form in which is embodied the life-force, cease even before the end of the life-span in that particular place. This often happens in the case of beings who are born in states of misery (apaya) but it can happen in other planes too.

2. The expiration of the life-term (ayukkhaya) :

which varies in different planes. Natural deaths, due to old age, may be classed under this category. There are different planes of existence with varying age limits. Irrespective of the Kammic force that has yet to run, one must, however, succumb to death when the maximum age-limit is reached. If the Reproductive Kammic force is extremely powerful, the Kammic energy. rematerialises itself in the same plane or, as in the case of Devas, in some higher realm.

3. The simultaneous exhaustion of the Reproductive Kammic energy and the expiration of the life-term (ubhaya kkhaya).

4. The opposing action of a stronger Kamma unexpectedly obstructing the flow of the Reproductive Kamma before the life-term expires (upacchedaka-kamma).

Sudden untimely deaths of persons and the deaths of children are due to this cause. A more powerful opposing force can check the path of a flying arrow and bring it down to the ground. So a very powerful Kammic force of the past is capable of nullifying the potential energy of the last thought-process, and may thus destroy the psychic life of the being. The death of Venerable Devadatta, for instance, was due to a Destructive Kamma which he committed during his lifetime.

The first three are collectively called timely deaths (kala-marana), and the fourth is known as untimely death(akala-marana). An oil lamp, for instance, may get extinguished owing to any of the following four causes namely, the exhaustion of the wick, the exhaustion of oil, simultaneous exhaustion of both wick and oil, or some extraneous cause like a gust of wind. So may death be due to any of the foregoing four causes.


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

Reasons for the Lord Buddha’s Noble Silence


Reasons for the Lord Buddha’s Noble Silence

After a short time of the enlightenment the Lord Buddha had the unique ability of preaching his doctrine in such a way that everybodyunderstood. He used different methods to preach His Dhamma.The four methods are explained in the commentary to the Anguttara Nikaya, and the Abhidhamma.The four methods are as follows:

1. Ekansa Vyakarana - question which ought to be explained categorically.

2. Vbhajja Vyakarana - question which ought to be explained analytically.

3. Patipacca Vyakarana - question which ought to be replied with a counter question.

4. Tapaniya - question that should be set aside.

* Last method:

Here the last method (Tapaniya) explains questions that The Buddha did not answer (Avyakruta). The Buddha declared certain questions of distinctly metaphysical character to be unanswerable. It is necessary that the silence of the Buddha should be properly appraised. The inexpressible (Avyakruta) occurs in many dialogues.There are only ten but invariably enumerate as fourteen and practically is The same order. Avyakruta are explained in the Vaccayotta Sanyutta and Avyakata Sanyutta of Sanyutta Nikaya, Mahanidana Sutta, Brahmajala Sutta, Mahali Sutta and Pottapada Sutta of Diganikaya. These are the ten unanswered questions.

1. Sassato loko - The world is eternal.
2. Assato loko - The world is not eternal.
3. Antava loko - The world is finite.
4. Anantava loko - The world is Infinite.
5. Tanjivantana sariran - The soul is identical with the body.
6. Annancajivan annam sariram - The soul is different from the body.
7. Hotitatagato parammaranan - The Tathagata exists after death.
8. Na, hotitathagato Parammaranan The Thatagata does not exist after death.
9. Hotica, na hotica Tathagato Parammaranan - The Tathagata does and does not exist after death.
10. Neva hotica Nanahotica Tathagato - Parammaranan - The Tathagata neither exists or does not exist after death.

* First four questions
Here, the first four questions are about the world. Fifth and sixth questions have been asked regarding the soul and the body and the last four questions are about the saint (Tathagata).The Buddha has said that these metaphysical questions should not be investigated by man because they are - unfathomable questions regarding this reason.

some western scholars believed that The Buddha did not know the answers for this question. It should be noted here that Radhakrinan has rejected the comment of A.B. Keith and said that The Buddha knew the answers but did not express them because it is not important to realize the salvation which He has taught.

*Two questions :

Now, two questions arise
(i) whether, The Buddha had known or not known the answers for these questions
(ii). If He knew the answers, why did he set aside these questions?

The answer for the first question can be found in the Simsapa Sutta of Sanyuttanikaya. Here the Buddha himself explains using some simsapa leaves. The Buddha takes a handful of the leaves in the simsapa forest and says that what he has taught is like the leaves in His hand and what he knew but did not teach is like the leaves in the forest (eva mevakho bhikkhave etadevabahutarani yan kho pana maya abhinnaya anakkhatan).This means that he claimed to know much more than he taught.

Second question
The answer to the second question or the reason to set aside these ten unanswered questions, has been explained in the Pottapada Sutta of Majjima Nikaya. According to that Sutta the Buddha has explained to Pottapada that answers for these questions are not important to cessation of suffering and to realise the Nibbana. Therefore the Buddha has set aside these questions. (Netan atta sanhitan Na dhamma sanhitan... na nibbanaya, san vattati, tasma tan maya avyakatan).

Further, He explains in Vaccagotta Sutta of Sanyutta Nikaya The reason for setting aside these questions. There the Lord Buddha tells Ananda, why Vaccayotta was answered by ‘silence.’ When I was asked by the wanders, whether there was a self? I replied to him that there was a self, Ananda, that would be siding with the recluses and Brahamins who are eternalists.” But Ananda, when I was asked ‘Isn’t there a self?’ I replied that it did not exist. Ananda, that would be siding with those recluses and Brahamins, who are annihilationists. Again, Ananda, was asked by the wanderer, ‘Is there a self?’ Had I replied that there was a self it would be in accordance With the knowledge, all things are impermanant? Then Ven. Ananda answered it as, “Surely, not Lord.” Again Ananda, when Vaccagotta asked, “Isn’t there a self. I replied that there was not. It would have been more bewildering to the already bewildered Vaccagotta. The Buddha says, ‘Ananda’, If I had answered the questions with ‘yes’ or ‘no’, or accepted one of the alternatives I would have been guilty of that very dogmatism which he had been vehemently condemned by others.

Instead of the usual opposition, between Sassatavada and Uccedavada (affirmation and negation) The Buddha substituted the more fundamental one between dogmatism and criticism. The Buddha has said to the Kaccayana in Sanyuttanikaya, how He preached the doctrines: “Kaccayana affirmation is one stream, negation is the other stream. Tathagata preaches His doctrine without grasping both these streams.” ( “Sabban attiti bho kaccayana ayan meko anto, Sabban nattiti bho kaccayana ayan dutiyo anto, Ete vbho ante anupagamma majjimena Tatagato Dhamman deseti.” ) This is his middle position. The Buddha has kept his noble silence without answering the metaphysical questions.


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

The Ten Wrong Views



The Ten Wrong Views (Miccha Ditti)

In general, when we say we have a view about something we mean our actions, beliefs, feelings, and thoughts in relation to it. Right View or Samma Ditti is having wise beliefs, feeling and thoughts accompanied with wisdom. The wrong view or Miccha Ditti in the other hand, said to be the view of the Nihilists, is identified as the ‘definite wrong view’, Niyatha Micca Ditti , that destines one to lower realms, i.e four states of deprivation ( sathra apaya) and conceal one's path toward enlightenment or Nibbana. Key beliefs of the person with a definite wrong view include:

1. Natthi Dinnan : No benefit in offering alms.

2. Natthi Yettan : No benefit in large offerings or alms.

3. Natthi Huthan : No benefit in offerings to virtuous people.

4. Natthi sukata dukkata kammanan palan vipako : There is no kamma results for merit or demerit in deeds.

5. Natthi Ayan loko : Beings do not born in human realm from other realms. Ex ; from celestial/ brahma realms, etc.

6. Natthi paro loko : Beings do not pass from one existence (realms) to the other(realms).

7. Natthi Matha : No purpose in caring for mother.

8. Natthi pitha : No purpose in caring for father.

9. Natthi satta opapathika : No spontaneous becoming i.e. becoming of gods, brahmas and hungry ghosts (petas) etc.

10. Natthi loke samanabrahmana sammaggatha samma patipanna ye emancha lokan parancha lokan sayan abhinna sachchikatva pavaedenthi : There aren’t any ascetics who preach dhamma that lead to enlightenment and which can't be perceived by ordinary lay beings by their own.

Being free from these ten wrong views is an essential feature to the cultivate right view(Samma Ditti) in path toward the Nibbana.


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

How to do Vippassana


How to do Vippassana (Insight) meditation based on senses (Ayatana vippassana)

* Cakkhu Ardi Sutta in Samyutta Nikaya explain the proper way of Insight Meditation based on senses preached by Lord Buddha to Ven. Rahula.

I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapindika in Jeta's grove in Sàvatthi. Then venerable Ràhula approached the Blessed One worshipped and sat on a side. Sitting on a side venerable Ràhula said to the Blessed One:

Venerable sir, Blessed One, may I be taught so that I would withdraw and seclude and abide diligent and zealous to dispel. Ràhula, is the eye permanent or impermanent? It's impermanent, venerable sir.

That which is impermanent is it unpleasant or pleasant? It's unpleasant, venerable sir.

That which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?' That is not so, venerable sir.

Ràhula, is the ear permanent or impermanent? It's impermanent, venerable sir.

That which is impermanent is it unpleasant or pleasant? It's unpleasant, venerable sir.

That which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?' That is not so, venerable sir.

Rahula, is the nose permanent....re , ... re ... tongue ... re , .... re ... the body ... re , ..... re ... the mind permanent or impermanent? It's impermanent, venerable sir.

That which is impermanent is it unpleasant or pleasant? It's unpleasant, venerable sir.

That which is impermanent, unpleasant, a changing thing is it suitable to be considered `that is mine, I am that, it's my self?' That is not so, venerable sir.

Ràhula, the noble disciple seeing it thus turns away from the eye, turns away from the ear, turns away from the nose, turns away from the tongue, turns away from the body and turns away from the mind.

Turning away detaches himself, is dispassionate and is released. Released, knowledge arises, `Birth is
destroyed, the holy life is lived, duties are done, there is nothing more to wish.' (Describe attaining Nibbana as a result of insight meditation based on senses ).

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