The suitable & unsuitable during Fasting

The suitable & unsuitable during Fasting : 

"Vikalabhojana veramani sikkhapadam samadiyami" or undertaking the precept to refrain from eating at the forbidden time (i.e., after noon) will limit food intake to the hours between dawn and noon.The practice of not eating in the afternoon is a very old tradition mentioned in the earliest Suttas & included in many precepts like Eight Precepts of the lay devotees ,etc. 'Food' here refers to things like cooked grains; sweets made from flour, beans, etc.; fish; meat; fresh milk and sour milk;... fruits, tubers and all 'main course' foods.

After observing this precept of fasting, one should not eat fruit — which is food — after midday, they can drink the 'fruit juice' any time throughout the day. However, When preparing fruit juice, it is important that to be well strained so that no pulp or fruit particles remain, for the fruit itself counts as food and so can not be consumed in the afternoon.

Juices made from any large fruits like — Palmyra fruit, coconut, jack fruit, breadfruit, bottle gourd, white gourd, musk melon, water melon, and squash considered unsuitable as it would fall under the same class as the juice of grain. From this judgment, large fruits such as pineapple or grapefruit, could not be consumed in the afternoon.

"Juice drinks made out of the freshly squeezed juice of sugar cane, lotus root, all fruits except grain, all leaves except cooked vegetables, and all flowers except the [bassia latifolia] are also allowed according to the Mahaavagga pali in vinaya pitaka. Apart from these things 'tonic-medicines' (sattaahakaalika) can also be consumed at any time.

* Juices made from of small fruit items like Mango, apple, avocado, wood apple, lime, orange, bananas, etc, even tea, coffee without milk powder are some examples for suitable during this period.

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,

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Why we take Refuge in the Buddha

 Why we take Refuge in the Buddha

The Buddhists take refuge in the Buddha not out of fear of Him, but to gain inspiration and right understanding for their self-purification. Buddhists do not take refuge in the Buddha with the belief that He is a god or son of god. The Buddha never claimed any divinity. He was the Enlightened One, the most Compassionate, Wise, and Holy One who ever lived in this world. Therefore, people take refuge in the Buddha as a Teacher or Master who has shown the real path of emancipation. Buddhists pay homage to Him to show their gratitude and respect, but they do not ask for material favors. Buddhists do not pray to the Buddha thinking that He is a god who will reward them or punish or curse them. They recite verses or some sutras not in the sense of supplication but as a means of recalling His great virtues and good qualities to get more inspiration and guidance for themselves and to develop the confidence to follow His Teachings.

There are critics who condemn this attitude of taking refuge in the Buddha. They do not know the true meaning of the concept of taking refuge in and paying homage to a great religious Teacher. They have learned only about praying which is the only thing that some people do in the name of religion. When Buddhists seek refuge it means they accept the Buddha, Dhamma and the Sangha as the means by which they can eradicate all the causes of their fear and other mental disturbances. Many people, especially those with animistic beliefs, seek protection in certain objects around them which they believe are inhabited by spirits.

The Buddha advised against the futility of taking refuge in hills, woods, groves, trees and shrines when people are fear-stricken: No such refuge is safe, no such refuge is Supreme. Not by resorting to such a refuge is one freed from all ill. He who has gone for refuge to the Buddha, the Dhamma and the Sangha sees with right knowledge the Four Noble Truths -Sorrow, the cause of Sorrow, the transcending of Sorrow, and the Noble Eightfold Path which leads to the cessation of Sorrow. This indeed is secure refuge. By seeking such refuge one is released from all Sorrow. -- (Dhammapada 188-192)

In the Dhajagga Sutta, it is mentioned that by taking refuge in Sakra, the king of gods or any god, the followers would not be free from all their worldly problems and fears. The reason is, such gods are themselves not free from lust, hatred, illusion and fear, but the Buddha, Dhamma and the Sangha (i.e. the community who has attained perfection) are free from them. Only those who are free from unsatisfactoriness can show the way to lasting happiness.

Francis Story, a well-known Buddhist scholar, gives his views on seeking refuge in the Buddha:

'I go for refuge to the Buddha. I seek the presence of the Exalted Teacher by whose compassion I may be guided through the torrents of Sansara, by whose serene countenance I may be uplifted from the mire of worldly thoughts and cravings, seeing there in the very assurance of Nibbanic Peace, which He himself attained. In sorrow and pain I turn to Him and in my happiness I seek His tranquil gaze. I lay before His Image not only flowers and incense, but also the burning fires of my restless heart, that they may be quenched and stilled, I lay down the burden of my pride and my selfhood, the heavy burden of my cares and aspirations, the weary load of this incessant birth and death.'

Some people say that since the Buddha was only a man, there is no meaning in taking refuge in Him. But they do not know that although the Buddha very clearly said that He was a man, he was no ordinary man like any of us. He was an extraordinary and incomparably holy person who possessed Supreme Enlightenment and great compassion toward every living being. He was a man freed from all human weaknesses, defilements and even from ordinary human emotions. Of Him it has been said, 'There is none so godless as the Buddha, and yet none so godlike.' In the Buddha is embodied all the great virtues, sacredness, wisdom and enlightenment.

Another question that people very often raise is this: 'If the Buddha is not a god, if He is not living in this world today, how can he bless people?' According to the Buddha, if people follow His advice by leading a religious life, they would certainly receive blessings. Blessing in a Buddhist sense means the joy we experience when we develop confidence and satisfaction. The Buddha once said, 'if anyone wishes to see me, he should look at my Teachings and practise them.' (Samyutta Nikaya) Those who understand His Teachings easily see the real nature of the Buddha reflected in themselves. The image of the Buddha they maintain in their minds is more real than the image they see on the altar, which is merely a symbolic representation. 'Those who live in accordance with the Dhamma (righteous way of life) will be protected by that very Dhamma.'  One who knows the real nature of existence and the fact of life through Dhamma will not have any fear and secure a harmonious way of life.

In other religions, the people worship their god by asking for favours to be granted to them. Buddhists do not worship the Buddha by asking for worldly favours, but they respect Him for His supreme achievement. When Buddhists respect the Buddha, they are indirectly elevating their own minds so that one day they also can get the same enlightenment to serve mankind if they aspire to become a Buddha. Buddhists respect the Buddha as their Master. However, this respect does not imply an attachment to or a dependence on the Teacher.

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,

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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,

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The Ten Pleasant things to the senses

The Ten Pleasant things to the senses according to Ettha dhamma sutta in Anguttara Nikaya

These ten things are rare, pleasant to the senses, enjoyable and charming in the world What ten?

Wealth, beauty, good health, virtues, the holy life, friends, much learning, wisdom, the Teaching and heavenly bliss.

These ten things are rare, pleasant to the senses, enjoyable and charming in the world. There are ten hindrances to these ten things rare, pleasant to the senses, enjoyable and charming in the world.

Laziness and lacking in effort is a hindrance to wealth. Not decorating and not ornamenting is a hindrance to beauty. Doing and partaking the unsuitable is the hindrance to good health. Evil friends is the hindrance to virtues.. Uncontrolled mental faculties is the hindrance to the holy life. Disagreement is the hindrance to friendship. Not reciting is the hindrance to learning. Not listening to the Teaching and not questioning is the hindrance to wisdom. Not applying and not reflecting is the hindrance to the Teaching. Wrong behavior is the hindrance to heavenly bliss.

These ten are the hindrances to those ten things that are rare, pleasant to the senses, enjoyable and charming in the world.There are ten supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world.

Not lazy with aroused effort is a supportive condition to wealth. Decorating and ornamenting is a supportive condition to beauty. Doing and partaking the suitable is the supportive condition to good health. Spiritual friends is the supportive condition to virtues.. Controlled mental faculties is the supportive condition to the holy life. Not disagreeing is the supportive condition to friendship. Reciting is the supportive condition to learning. Listening to the Teaching and questioning is the supportive condition to wisdom. Applying and reflecting is the supportive condition to the Teaching. Right behavior is the supportive condition to heavenly bliss.

These ten are supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world.

May all bengs be well & happy and attain the fruits of Nibbana. 

Suranda Weediyage

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

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The Rain Retreat

The Rain Retreat (Vas Season)

Vas season or rain-retreat is the time frame or the period where the Buddhist monks remain indoors or in their monasteries for months, commencing from the Esala Full moon Poya day to Vap Full Moon Poya Day. The rainy season is for three months ago. It is called ‘Vassana Kalo’ and it ends with the vap Poya and the ‘Katina’ season begins with the month of Vap. This Poya is also known as 'Cheevara Masaya' or Month of robes. It marks the offering of ‘Katina cheevara’ or new robes to Bhikkhus who observed Vas season beginning on the Esala Poya (July) to Vap Poya (October). 

Accordingly, the ‘Katina’ period lasts from Vap Poya (October) to Ill Poya (November). The presentation of ‘Katina cheevara’ is a meritorious deed. ‘Katina cheevara’ are bought by the laity and presented to the temple on the ‘Katina pinkama’ day. Before giving the ‘Katina cheevara’ to the temple, devotees carry it in a procession. The word ‘Katina means ‘unbreakable'. It is like a solid rock and the merit gained by offering robes to bhikkhus cannot be shaken.

During the ‘Vas’ period, Bhikkhus should stay indoors and perform religious activities such as conducting Dhamma sermons and meditation. During the Buddha's time there were nearly 100 religions in India. Among them were Brahminism, Jainism, Achelaka, Paribrajaka, Thapasa, Jatila and Nigantha. The monks of these religions stayed indoors for three months from July to October due to heavy rains. They believed that the rainy period belonged to worms and plants. They thought that if they walked, the worms and plants would die. Staying indoors Thereafter, the Buddha too set an example by asking Bhikkhus to stay indoors during the ‘Vassana’ season. Religious activities conducted during the ‘Vassana’ season help to promote unity between Bhikkhus and laymen. Although Bhikkhus stayed indoors and ‘Katina’ pinkamas were conducted during the Buddha's time, they did not receive new robes. They had to use white clothes that were used to wrap dead bodies. The clothes were cleaned and soaked in saffron coloured water before use. The Bhikkhu who uses the ‘Katina cheevara’ should use for at least for six months from October to March in the following year.

In Vinaya Parivara Pali states “Katinassa Attharamaso Janitabboti – Vassanassa Pacchimo Maso Janitabbo” which means – Be aware, it is the last month of the rainy season. It is also called the Katina Masaya – the month of “Katina Robe” which will be donated to the monks. There will be colourful processions in many parts of the island in the early morning in this month where the Katina Robe will be taken to their respective temples. The Buddhists believe that through offering of “Katina - Cheevara”, you accrue the highest merit. Offering of a “Katina Cheevara” is considered as a meritorious deed of a life time. It is believed that the merit you gain is solid like a rock, and the merit cannot be shaken. It should be mentioned here that the “Katina Cheevara”, or “Katina Robe” is exclusively offered for the monks who had observed Vas or Rain-Retreat. Those who have received “Upasampada” Higher Ordination are only entitled, to observe Vas. They have the sole right to receive Katina Cheevara, on Vap Poya Day.

It should be noted that Katina Robe can be made only with the completion of Sanghati (Sagala Siura), Uttarsangha (Single Robe), Antaravasaka (Andana Siura).

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,

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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,

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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,

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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,

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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,

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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,

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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,

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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,

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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

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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

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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

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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

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How Buddhism helps to overcome Depression

How Buddhism helps to overcome Depression

The whole of the Buddha’s teachings stems from compassion, the wish that all beings may be free from suffering and its causes. In today’s world, one of the most oppressive and debilitating kinds of suffering is depression. Far more than fleeting experiences of sadness, the clinically diagnosed mental disorder known as major depression is disabling in that, it interferes with our ability to work, sleep, study, eat and enjoy once-pleasurable activities. The World Health Organization notes that mental ill health is increasing, and predicts that one in four persons will develop one or more mental disorders during their lives. By the year 2020, depression is expected to be the highest-ranking cause of disease in the developed world.

Depression can come in various forms, from a passing blue mood to a severe psychological condition like major depression or manic-depressive illness, which require extensive treatment. The more serious conditions require professional help with for example intensive therapy or medication, there seems to be no easy way to avoid that. Women experience depressive disorders twice as many as men, and hormone levels appear to have a significant influence.

In order to treat depression effectively, we must identify the specific causes and circumstances that contribute to individual cases. Otherwise, there is the danger that we may blindly treat its symptoms without addressing its underlying causes. According to recent studies, it seems highly unlikely that depression arises purely from chemical imbalances, except in rare cases of vitamin deficiencies, stroke and so on. Further, a synthesis of hundreds of studies indicates that antidepressants are no more effective in treating depression arising from these types of causes than in treating depression arising from stress-related causes.This implies that depression is best understood as a mental, not a neurological disorders such as autism, stem primarily from objective, biological factors, which in turn affect subjective experience.

Mental disorders stem primarily from subjective mental processes, which in turn affect the brain. The Buddhism generally approaches depression from different viewpoint than modern Western psychology. The Buddhism offers what MIT geneticist Eric Lander, Ph.D., called a "highly refined technology" of introspective practices that provide systematic access to subjective experience. Yet Buddhist psychology offers more than a method of investigation. Its core techniques of meditation and awareness may have much to offer ordinary people, whose material comforts have not wiped out rampant emotional distress.

The Buddhist view of how the mind works is somewhat different from the traditional Western view. Western psychology pretty much holds to the belief that things like attention and emotion are fixed and immutable. Buddhism sees the components of the mind more as skills that can be trained. This view has increasing support from modern neuroscience, which is almost daily providing new evidence of the brain's capacity for change and growth. Buddhism uses intelligence to control the emotions. Through meditative practices, awareness can be trained and focused on the contents of the mind to observe ongoing experience. Such techniques are of growing interest to Western psychologists, who increasingly see depression as a disorder of emotional mismanagement. In this view, attention is hijacked by negative events and then sets off a kind of chain reaction of negative feeling, thinking and behavior that has

its own rapidity and inevitability.

* Techniques of awareness permit the cultivation of self-control.

They allow people to break the negative emotional chain reaction and head off the hopelessness and despair it leads to. By focusing attention, it is possible to monitor your environment, recognize a negative stimulus and act on it the instant it registers on awareness. While attention as traditional psychologists know it can be an exhausting mental activity, as Buddhists practice it and actually becomes a relaxing and effortless enterprise. One way of meditation is to use breathing techniques in which you focus on the breathing and let any negative stimulus just go by—instead of bringing it into your working memory, where you are likely to sit and ruminate about it and thus amplify its negativity. It's a way of unlearning the self-defeating ways you somehow acquired of responding catastrophically to negative experiences.

Evidence increasingly suggests that meditation techniques are highly effective at helping people recover from a bout of depression and especially useful in preventing recurrences. Medication may be needed during the depths of an acute episode to jump-start brain systems, but at best "antidepressants are a halfway house," says Alan Wallace, Ph.D., head of the Santa Barbara Institute for the Study of Consciousness. But meditation retrains the mind to allow ongoing control over the content of thoughts and feelings.

Basic Meditation Exercise

1. Sit with an alert and relaxed body posture so that you feel relatively

comfortable without moving. (You can sit either in a straight-back chair with your feet flat on the floor or on a thick, firm cushion three to six inches off the floor.)

2. Keep your back, neck and head vertically aligned, relax your shoulders and find a comfortable place for your hands (usually on your knees).

3. Bring your attention to your breathing. Observe the breath as it flows in and out. Give full attention to the feeling of the breath as it comes in and goes out. Whenever you find that your attention has moved elsewhere, just note it and let go and gently escort your attention back to the breath, back to the rising and falling of your own belly.

4. When you can maintain some continuity of attention on the breath, try expanding the field of your awareness "around" your belly to include a sense of your body as a whole.

5. Maintain this awareness of the body sitting and breathing, and, when the mind wanders, bring it back to sitting and breathing.

Buddhism to most people is an ancient Eastern religion, although a very special one. As it has no god, it has no central creed or dogma and its primary goal is the expansion of consciousness, or awareness. But in reality, it's a highly refined tradition, perfected over the course of 2,500 years, of analyzing and investigating the inner world of the mind in order to transform mental states and promote happiness.

May all being 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

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The Lord Buddha's last meal

The Lord Buddha's last meal

 The last meal of the Lord Buddha was offered by a leading jeweller, Chundakarmara of Pava. He was a generous and kind-hearted man who looked after his employees well. Further, he helped the poor. He was a devout Buddhist who had attained Srotapanna (stream Enterer), the first of the four stages towards the realisation of liberation leading to Arahatship. After completing 45 years of great missionary activities, at the age of 80 years, the Buddha arrived at the beautiful Upavartana Park. The Buddha announced his passing away on the Vesak Full Moon Poya Day. He left the City of Vesali and covered a fair distance passing the city of Bhoga, arrived at the Upavartana Park, the day before His Passing Away. The garden-keeper of Upavartana, Usira informed about the arrival of the Buddha to Chundakarmara. He and his wife immediately prepared grapes and uguressa (Flacourtia – Inermis) and sent them through Usira who offered them to the Buddha. Further, Chundakarmara prepared alms for the Bhikkhus who accompanied the Buddha on his last mission.

The Blessed one was ill. He was ailing for nearly nine months with dysentery with evacuation of blood (lohita-pakkandika). But still he continued his journey to Kusinara. The Nigantas, the disciples of Mahavira or Nigantanathaputra, spread a rumour that the Lord Buddha fell ill, due to his partaking Sukara Maddava or pork. The story was transmitted to discredit the Buddha. However, this is a total misinterpretation. In Sumangalavilasini and Dighanikaya, we find references:

“Eke Bhanant, Sukara Maddavam Pana Mudu Odanassa Pannchagorasa Usapachanavidanassa Nama Metanti”.

The term Sukara Maddava means a kind of soft healthy kind of rice according to Dighanikaya. It was supposed to be a highly nutritious

type of rice. In Udana Atuwawa, Bhikkhu Dharmapala says that it's a kind of mushroom grown in a muddy place where swines were reared.

There are a few kinds of mushrooms that people in Nepal and India eat. These mushrooms are commonly known even today as Sukara

Maddawa, Aja Maddawa, Gomaddawa and Beluwa Maddawa. The word Maddawa in Pali never refers to meat or flesh of an animal. In the Tripitaka, meat or flesh is mentioned as Maccha or Mansa. At present, the cities of Pava and Kusinara belong to the Gorakhpur district. Further, during the Buddha's time, the Indian society abhorred eating the flesh of animals. According to the Chinese and Tibetan Buddhist literature Sukara Maddava was a highly nutritious type of mushrooms. These facts are endorsed by the erudite scholar Dr. Rockhill.The Buddha took his last meal at the Chundakarmara's mansion.The Buddha attended the alms giving with more than 500 Bhikkhus. The great devotee who knew that the Buddha would pass away in the afternoon was deeply moved.Therefore, he invited his kinsmen and the business community for the almsgiving.

Two or three centuries after the passing away of the Buddha and after the Emperor Asoka's era, the Brahamins dominated the social and religious lives of India. Buddhism started fading away from the very country where it flourished. Even the fabricated story that the Buddha partook pork would have tarnished His image and Buddhism to a certain extent. The Lord Buddha loved the environment and nature. He loved not only human beings, but also animals. He never encouraged anyone to take the life of any human being or animal. He was the fountain of compassion.

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

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