The Pacceka Buddha (Individual Buddha)

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

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

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

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

i) Manussaththa - Must be a human being,

ii) Linga sampaththi - Must be a male person,

iii) Vigathawa dassanam - Must meet with an enlightened person, i.e. Buddha, a Pacceka Buddha or an Arahant,

Iv) Adhikaro - The aspirant must be prepared to lay down his life for the sake of the attaining individual Buddha hood,

v) Chandatha - Must possess wholesome desire (chanda) strong enough to aspire for the goal even though he fully knows that he has to suffer much through repeated births, even in woeful states.

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

Suranda Weediyage

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

surandalk@gmail.com

http://www.thebuddhadhamma.wordpress.com

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The Five Precepts (Pancha Sila)

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

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

1. Abstain from killing.

Killing has always been a source of harm for both oneself and others. The first precept has five factors to determine that one has violated the precept or not. They are:

(1) The existence of an actual living being (pano),

(2) One knows that it is a living being (panasannita),

(3) The intention to kill (vadhacittam),

(4) The effort to kill (upakkamo),

(5) The resulting death of that being (tena maranam).

If one of these conditions does not exist, then it is considered that the morals have not been violated completely.

2. Abstain from stealing.

Stealing is also another action that causes harm to both oneself and others. The second precept too has five factors. They are:

(1) Items with a concerned owner (para-parigga-hitam),

(2) One knows there is a concerned owner (para-parigga-hita-sannita),

(3) The intention to steal (theyyacittam),

(4) The effort to steal (upakkamo),

(5) The articles are stolen through that effort (tena haranam).

3. Abstain from sexual misconduct

The commentary to the Khuddakapatha gives four factors for the third precept. They are:

(1) The bases or paths for wrong conduct (ajjha-caraniya-vatthu),

(2) The intent for sexual intercourse through any of the above way of doing wrong (tattha sevanacittam),

(3) Sexual intercourse (sevanappayogo),

(4) Being pleased { sadiyanam),

If one of these four conditions are not met, then it is considered that the morals have not been violated completely.

4. Abstain from lying

The fourth precept has four factors. They are:

(1) A falsehood (atatham vatthu),

 (2) The intent to speak a falsehood (visamvadanacittam),

(3) The effort is made (tajjo vayamo),

(4) Others understand what was said (parassa ta-dattha-vijananam).

5. Abstain from intoxicants.

The fifth precept has four factors. They are:

(1) Intoxicants (mada-niyam),

(2) The desire to drink (patukamyatacittam),

(3) The effort which is made (tajjo vayamo),

(4) The intoxicants being drunk passing the throat (pitappavesanam).

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

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

Suranda Weediyage

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

surandalk@gmail.com

http://www.thebuddhadhamma.wordpress.com

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

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

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

Maha sangika order during king kalashoka period (B.E 90-110) first started the debate by Stating Abhidhamma is not a buddha’s discourse, during that period that group was known as “Vithandavadi” and later included Scholars like Aldernberg,etc. Therefore, like to present few facts from Tripitaka Texts to denote The Abhidhamma in fact is a discourse came directly from Buddha and not an inclusion afterwards;  

• Mahagosinha sutta in Majjima Nikaya states the presence of Abhidhamma  “ Devaabhikkhu Abhidhamma katha kathenthi”, while Gulissani Sutta in MN states “ Arannakhenahawuso  Bhikkhuna abhidhamme abhivinaye yoga karaniyo”  even attakatha relating to this sutta  clearly indicate Abhidhamma means Abhidhamma pitaka (“Abhidhamme abhivinayethi  abhidhmmapitakewewa vinayapitakewa”).
• The 72rd parcittaya precept in Pacittaya pali of vianya pitaka, in anapaththivara “Anapaththinena vivannethu kamo, engathawa suttanthewa gathayowa abhidhammanwa pariyapunassu pachchapi vinayan pariyapunissathithi  bhanathi”. During Buddha’s time if Abhidhamma pitaka was not present, why mentioning Abhidhamma pitaka when describing this precept?
• 12^th precept in Jaththupahana vagga of Bhikkuni Vibhanga in Pacittaya pali clearly mention the presence of Vinaya, Dhamma and Abhidhamma  “  Suttante okasankarapethva vinayan va abhidhamme va puchthathi apaththi pacittiyassa”
• In Punna thera apadana (of Apadana pali in Kuddaka Niakaya ) Punna thera states that he is proficient in Abhidhamma  “Abhidhammannu” hence he became well versed in Dhamma (Athggra pali in AN) and that statement match well with “Abhidhhammiko ewa  dhammakathiko”  saying in attakatha, and further confirmed it through Rathavinetha sutta in MN.
• Opening extracts discoursed by Ven Sariputta in Maha Nidesha pali in kuddahaka Nikaya include 26 least number of Dhammasangani statements, 17 least number of vibbhaga pata’ statements, etc.

Only a Tharthagatha sammasambuddha with vast profound wisdom can discourse a doctrine by analyzing human mind and its mental factors, Thought process, etc. modern day psychological theories won’t even come close to the analysis of mind discoursed by Buddha with infinite wisdom. Who else is capable of preaching such vast doctrine? Only a Gautama Sammasam Buddha can preach such vast doctrine.

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

Suranda Weediyage

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

surandalk@gmail.com

http://www.thebuddhadhamma.wordpress.com

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The five world Cycles that Buddhas Appear (Buddha Kappa)

Kappa or aeon is an incalculable time period that can generally be taken as world cycles. Once Buddha discoursed few similes to show the longevity of an aeon, two such similes are;   

• Suppose there was a solid mass, of rock or hill, one yojana (sixteen miles) in length, width and height. Once every hundred years, a man will come and stroke it once with a piece of silk cloth. That mass of rock would be worn away and ended sooner than would an aeon.
• Suppose there was a perimeter of iron walls, one yojana in length, width and height, & filled with mustard-seeds to the brim. Every hundred years a man will come and remove a one mustard-seed.  That great pile of mustard-seed would be emptied and ended sooner than would an aeon.

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

• Sara kappa - in which only one Buddha appears

• Manda kappa - in which two Buddhas appear

• Vara kappa - in which three Buddhas appear

• Saramanda kappa - in which four Buddhas appear

• Bhadda kappa - in which five Buddhas appear

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

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

Suranda Weediyage

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

surandalk@gmail.com

http://www.thebuddhadhamma.wordpress.com

https://www.facebook.com/groups/thebuddhadhamma

https://www.facebook.com/suranda.weediyage