The Ten Wisdom-powers of the Buddha

The Ten Wisdom-powers of the Buddha are as followings:

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 nanaa = 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 unfortunate), Understanding how beings pass on according to their kammas, and

10. Esavakkhayanana = 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.

(Majjhima nikaya, Mulapannasa, Mahasihanada Sutta)

May all Beings be well and happy & attains 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 Four Types of Morality (Sila)

1. Hanabhagiya sila - precept of an inferior kind:

An individual after observing Sila does not approach virtuous people but approaches people who have no morality. He does not realize that breaking the precepts and contemplates only on sensual pleasures and on all kinds of anxieties.

He does not control his eyes or guard his sense of sight, he looks at anything that can be seen. He does not guard his sense of hearing, he listens to everything; nor does he take care of his sense of smell; he takes pleasure in all kinds of sweet smell or fragrance. He does not guard his sense of touch, he takes pleasure in pleasant touch senses. Lastly, he is not guarding his sixth sense, which is his mind and would be thinking and planning all kinds of things. This kind of precept is an inferior kind of precept, Hanabhagiya sila.

2. Thitibhagiya sila - precept that is just observed:

An individual after taking the precept does not observe ascetic practices (dhutanga) or be mindful of the virtues of the Buddha, the Dhamma and the Sangha nor the virtues of sila, nor practise tranquillity meditation (samatha kammathana) or insight (vipassana) meditation. He merely keeps those precepts. This kind of sila is known as Thitibhagiya sila.

3. Visesabhagiya sila - precept which has a special effect:

An individual after taking the precept practises samatha kamatthana (Tranquility meditation) until he develops concentration (samadhi) power. This person's precept or sila has a special effect and therefore, is known as Visesabhagiya sila. In one's country one has to keep guards, policemen and soldiers for the security of the leaders. In the same way for your security from greed (lobha), anger (dosa) and delusion (moha), kilesa enemies or defilements, you have to keep guards such as practicing recollection of the Enlightened One (Buddhanussati), radiating loving kindness (metta), reflecting on the repellent natural of a corpse (asubha) and recollection of death (maranassati). These are the guardian samatha kammatthanas and at least one of these four kammatthanas should be practiced.

It is most appropriate to practise metta kammatthana when observing precepts. By practicing metta bhavana one is desirous of other's happiness. Hence, one will abstain from taking life, stealing and other misconduct which will make others unhappy. Therefore, one's Sila is secure. That is why practicing metta kammatthana is most appropriate when one is observing precepts.

4. Nibbedabhagiya sila - precept that has a penetrating effect:

By practicing vipassana meditation a certain individual, after taking precepts tries to penetrate the darkness of defilements (kilesa), such as - lobha, dosa and moha which have been inherent in him. This person's sila is known as Nibbedabhagiya sila meaning it has a penetrating power.

Out of the four kinds of sila, Nibbedabhagiya sila which has a penetrating power is the best and most revered.

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 six kinds of people who recollect past lives

The six kinds of people who recollect past lives :

The knowledge concerning recollection of past lives is limited to meditators who attained fourth Jhana through tranquility meditation where he directs, inclines, his mind to the knowledge of recollection of past lives. That meditator recollects his manifold past lives, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion: many aeons of world contraction and expansion: “There I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared here.”

* There are six kinds of people who recollect past lives. They are:

1. Other sectarians : other sectarians recollect only as far back as forty aeons (Kappa), but not beyond that. Why? Because their understanding is weak for lack of delimitation of mind and matter. .

2. Ordinary disciples : ordinary disciples recollect as far back as a hundred aeons and as far back as a thousand aeons because their understanding is strong.

3. The eighty great disciples : The eighty great disciples recollect as far back as a hundred thousand aeons. Ex : Ven. Maha Kassapa, Anuruddha, Ananda, Rahula, Maha Kappina, Maha kottitha, etc, Ven nuns like Maha prajapathi gothami, patachara, baddhakachchayana, etc.

4. The two chief disciples : The two chief disciples Ven. Sariputta & Moggallana recollect as far back as an one incalculable age ( Asankeheyya Kappa ) and a hundred thousand aeons.

5. The individual Buddhas ( Pacceka buddhas ) : The individual buddhas or Paccekabuddhas recollect as far back as two incalculable ages and a hundred thousand aeons.

6. The Buddhas : there is no limit in the case of Buddhas. Except for buddhas, all other five types of people recollect past lives without letting go of the succession of aggregates but Buddhas, however, have nothing to do either with succession of aggregates or with tracing through death and rebirth-linking; for whatever instance they choose in many millions of aeons, or more or less, even skipping over many millions of aeons is evident to them like a lion’s descent wherever they want.

* Among these beings with recollection of past lives, the sectarians’ vision of past lives seems like the light of a glow-worm, that of ordinary disciples like the light of a candle, that of the great disciples like the light of a torch, that of the chief disciples like the light of the morning star, that of Paccekabuddhas like the light of the moon, and that of Buddhas like the glorious autumn sun’s disk with its thousand rays.

* Other sectarians see past lives as blind men go with the point of a stick. Ordinary disciples do so as men who go on a log bridge. The great disciples do so as men who go on a foot bridge. The chief disciples do so as men who go on a cart bridge. Pacceka buddhas do so as men who go on a main footpath. And Buddhas do so as men who go on a high road for carts.

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 Lord Buddha's Daily Routine

The Lord Buddha's Daily Routine:

The Lord Buddha's daily routine was divided into five parts:

* The morning session (Perabath Kisa)

* The afternoon session (pasubath kisa)

* The first watch (Perayam kisa)

* The middle watch (Madiyam kisa)

* The last watch (Pasuluyam kisa)

1. The Morning Session (4.00 a.m. to 12.00 noon) : The Lord Buddha would get up at 4.00 a.m. and as soon as he had had a wash would sit for meditation & then he would look around the world with Great compassion from his mental eye to see if anybody needed help. When appropriate time arrived, the blessed one would put on his robe and either go out and help the needy or alms round. When on alms round the Buddha would go from house to house, eyes fixed to the ground, receiving in silence any food that was put into his bowl. Sometimes he would go with his disciples, who would walk behind him in single file. Often people would invite buddha to their houses to offer alms during noon.

2. The Afternoon Session (12.00 noon to 6.00 p.m.) : In the afternoon the monks would usually go to the Buddha to ask questions and be taught and advised. The Buddha would then retire to his room and look around the world with his mental eye to see if anyone was looking for his help. He would then go and meet people who were waiting for him. He would teach to them in such a way that everybody felt that the Buddha was teaching to each one of them separately, "giving joy to the wise, promoting the intelligence of the average people and dispelling the darkness of the dull-witted".

3. The First Watch (6.00 p.m. to 10.00 p.m.) : During this time the followers would come again to the Buddha, either listen Dhamma or ask questions to clarify their doubts. The blessed one normally preach Doctrine during this period to monks & laities gathered in Damsaba Mandapa(Dhamma Hall).

4. The Middle Watch (10.00 p.m. to 2.00 a.m.) : During this period the deities would seize the opportunity to go to see the Buddha and learn the truth of life. The Buddha, on answering their questions, would complete the middle watch of the night.

5. The Last Watch ( 2.00 a.m. to 4.00 a.m.) : For the first hour the Buddha would walk up and down meditating and freeing himself from the discomfort of sitting all day. He then would sleep for an hour.

Thus we can see the Lord Buddha was busy the whole day. In fact he only slept one hour each day during this 45 years of teaching. During the early hours of the day he saw the whole universe, blessed it with his boundless love and brought happiness to millions.

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

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The Satipattana Sutta & Psychotherapy

THE SATIPATTANA SUTTA & PSYCHOTHERAPY :

In this post I like to discuss the Buddha's Satipattana discourse (The Foundation of Mindfulness) and its relationship to Western psychotherapy as a means for coping with the problem of mans' suffering in the midst of his daily life.

The Satipattana Sutta was the most significant discourse which the historical Buddha Gauthama delivered to his followers some 2500 years ago. It deals with meditative techniques of body and mind awareness which reveal the true nature of the body- mind organism, its relationship to its environment and how it becomes involved with suffering on the physical and mental levels, and how to eliminate this suffering.

The Buddha's Enlightenment was centered primarily on what he called the Four Noble Truths: The Truth that suffering (mental and physical) exists; How this suffering arises and continues; That there is or can be an end to all this suffering; And the practice (the way to live, think and meditate) which leads to the complete end of suffering. Most of the meditation techniques which the Buddha taught in his day were directed at helping the individual first of all, to see his problem face to face, see the causes of it and thereby he would also see the way out of it.

The way in which the Buddha tackled this problem was through developing a systematic method of examining and experiencing the body and mind activities through directed and detached awareness. This is all detailed out in his Maha Satipattana Sutta, the Great discourse of the Setting up of mindfulness. Buddha teaches us in this discourse how to use our own body and mind as, so to speak, our own test- tube or laboratory to discover exactly what we are made of physically and mentally, what makes us tick, our relationship with the environment, and how we create our own suffering or happiness in our mind. Seeing the situation and problems face to face in one's own direct confrontation with his mind has a much more effective and direct impact than just having someone tell you about it, because this direct confrontation and realization is gained from within and the person understands more clearly and is motivated more effectively in transforming himself.

Buddha's deep wisdom penetrated to the very core of the mind and experienced all the mental processes which gave rise to and created the experience of the world around him. In this experience he saw that the physical body is just an aggregation of material qualities and the mind is just an aggregation of constantly changing sensations, perception, reactions and 'I' centered consciousness which flows like a swift-moving river. He experienced that the individual ego or the feeling of a separate 'I' inside somewhere was merely an elusive notion deeply ingrained in the conditioned patterns of the sub-conscious mind and that it has no concrete, independent or eternal Self-existence.

The Buddha further realized that it is through this basic delusion of 'individual-self' that the alienation and separation from other arises and from which attachment, greed, aversion, hatred and all the other defilements of the mind arise. As this condition grows unchecked there arise all of the other types of mental disturbances and imbalances such as psychosis, schizophrenia, depression and many others which are so prevalent in society today and which affect also the consciousness of society as a whole. The Buddha saw all of this in perspective and therefore he wanted to devise some systematic method of gradual self-discovery which would enable each person to realize face-to- face, within the depths of his own being, how all of his problem originate. To some extent this is what Western psychotherapy is trying to do. The majority of the patients of psychotherapists suffer from psychic disorientation of different sorts, ego alienation, sociological alienation and so forth.

The psychotherapist usually deals with the patient on the basis of being a separate organism who is out of line with the 'norm of Society'. He tries to get to the source of the patient's problems by going back in the patient's history and trying to find something which could serve as a good guide to what has caused the patient's problems such as incidents in childhood etc. The idea is to get the patient back into a so- called normal state of mind, but usually it is still ego centered. The psychoanalyst tries to eliminate the symptoms which the patient has and when the surface symptoms disappear, then he is thought to be cured. This seems to be the main point or difference in the way psychotherapy handles the situation and how the Buddha sought to remedy the situation.

The analyst observes and tries to figure out the patient's problem for him according to the symptoms which the patient is exhibiting, and then gives him advice based on the relationship of his 'individual-Self' to his environment. This type of therapy gets the person back into a healthier, positive frame of mind about his life and society. But his method still does not tackle the real gut of the problem and that is the ego itself and the way it works itself back into similar problems or further complications. Although the person may find functioning in family and society a smoother process, he still may develop other mental problems such as attachment to things, anger, envy, jealousy, conceit and so forth which stem from deeper reaches of the subconscious.

The Buddha wanted to go to the very root of the whole problem of existence and that was even to realize that the ego as a separate entity was also a mental aberration. It is from this very root delusion/illusion that all other mental conditions and limitations arise. In this way the person no longer conceives himself as a separate individual immersed in an objectified world for his self-centered gratification, but rather he realizes that he is just part of a whole integrated, complex manifestation of different forces. He sees the way in which these forces are integrated and how they flow, their cause and effect relationship and thus he is able to get into that harmonious flow. In this way the whole problem of imbalance and suffering on all levels is gradually once and forever solved. 

This is, in brief, a look at the general scheme of the situation facing man in the Buddhist conception of man's predicament. We see how the Buddha went about to find the real end to the problem of suffering, by a system of self-discovery and self-psychotherapy to go to the very root of the whole problem and to bring about total reorientation and harmony in life, based on 'Reality'. We can also see that the methods of psychotherapists are well and good insofar as they help the individual regain standard reorientation and balance in regard to functioning in society according to the established norm of that region. But the Buddha went a little further to integrate man's consciousness into the flow of reality, so that no possibility of further complications could arise. It is with the guidance of the Satipattana Sutta and our own skillful awareness that we can completely harmonize our mind with 'Reality' and transcend all suffering.

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

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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,

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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,

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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

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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,

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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,

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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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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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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,

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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,

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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,

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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,

surandalk@gmail.com

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