Meeting Ajahn Brahm in a relaxed mood

By D. C. Ranatunga

http://www.sundaytimes.lk

About an hour’s drive from Perth in Australia brings us to Serpentine, a quiet hilly suburb where renowned meditation master Ajahn Brahmavamso has his monastery. It’s around ten in the morning and the Thai devotees who had brought the alms spread them out on a table in the alms hall and move out with plates of rice in their hands. They form a queue to serve the monks as they come in. We also join them.

Sharp at 10.30, Ajahn Brahm appears with around 15 monks following him carrying alms bowls. Ever-smiling, he greets us with ‘ayubowan’ as he approaches and accepts a spoonful of rice. The monks walk into the alms hall to serve themselves and we walk upstairs and await their arrival to bless us before they eat. We move out as they start taking the ‘dana’.

The meditation hall

“Have your meals and come up for a chat,” Ajahn Brahm tells me. We join the other lay visitors and share the food. The Bodhinyana Buddhist Monastery is in a quiet natural forest - 100 acres in extent. The ‘kuti’ – 21 in all – are spread out amidst the trees. A ‘kuti’ is occupied by a single monk. The monks spend their time meditating.

As much as he preaches the need to lead a simple life, Ajahn Brahm practises what he preaches. A junior monk took us to Ajahn Brahm’s ‘kuti’, built in the style of a rocky cavern just sufficient for him to move about. He uses a thin cushion to sit and meditate. He sleeps by spreading four cushions on the floor. The sound-proof room gets ventilation through small pipes laid in the walls. “Aren’t there facilities for laymen to spend time at the monastery,” I ask Ajahn Brahm. “Not right now,” he says. “Very soon we will provide residential facilities for up to 60 guests in a nearby retreat centre we are building.” A 140-acre block of land has been purchased for this purpose.

Ten individual cottages are being built at the Jhana Grove Retreat Centre containing six bedrooms in each. They are being designed in a way that will allow a great degree of privacy thus maximising the benefit of meditation practice. Connected to the cottages by a central walkway will be a large air-conditioned meditation hall with three adjoining halls to practise walking meditation. A well equipped kitchen along with other facilities for laundry and storage are being provided.

Ajahn Brahm’s kuti

Ajahn Brahm is keen to see that the elderly and the infirm are drawn to the Retreat Centre. “I have observed that those suffering from illnesses, cancer patients in particular, benefit through meditation. At the Retreat Centre we will provide facilities for such persons to learn meditation techniques and strategies in a peaceful environment that is also physically comfortable,” he explains. Serving as patron of the Retreat Centre is the former Premier of Western Australia, Dr. Geoff Gallop who used meditation to help recover from a recent illness.

“Stress has become a major factor throughout the world. It affects the lives of so many individuals. It leads to the break up of families. Meditation relieves stress and tension. It enhances one’s health,” Ajahn Brahm says. “I am hopeful that within 15 months we will have the Centre ready. Thereafter we will offer residential meditation retreats free of charge,” Ajahn Brahm assures.

The project is estimated to cost over Aus$ three million. Funds have been steadily flowing in. The project is undertaken by the Buddhist Society of West Australia. As we get up to leave the monastery, Ajahn Brahm invites us to “Ajahn Brahm’s new year’s eve party” on 31st night at the society’s headquarters. “There won’t be any alcohol but we can contemplate on the effects of alcohol. We will chant ‘pirith’ and bless everyone for the new year,” he assures us.

Seeing the Buddha today

Seeing the Buddha today

By Ven.Dr.Mirrisse Dhammika Thera

Lakbimanews.lk

Flowers were blooming everywhere. The sun was shining bright, as never before. Even the wild animals were showing a great affection for each other. A new era was about to dawn. Mankind was in awe.
These were some of the remarkable events that signified the birth of the Buddha who brought peace and harmony to all beings. During the eighty years of his life, in particular the forty five years since achieving Buddhahood, human qualities such as compassion, patience, loving-kindness, tolerance and selflessness were realised. These noble qualities had revolutionised the legacy of human life. It had transformed human thoughts and minds to divinity. Who would be sceptical that Gouthama the Buddha had shed light on these noble human qualities!
Buddha is not alive but, His Teachings are
In the final hours, the Buddha was lying down and monks were standing around Him. When the Buddha’s chief attendant Venerable Ananda asked him “O Venerable Sir, who would succeed you as our Teacher?” the Buddha said “Ananda, the Dhamma that was realised and taught by me, succeeds and becomes your Teacher.” This was an answer to anyone who had any doubts about the guidance into the true path.
The dhamma is universal and prevails over anything and anywhere as the absolute truth. It can be categorised into morality, concentration and wisdom. Morality consolidates right application of word, action and livelihood. A kind word can preserve the world. The Buddha has shown this explicitly on many occasions by appreciating non-violence and peace as opposed to actions that are harmful and fearful to others. Likewise, an evil word can destroy the entire world. The Dhammapada quotes ‘ aththanag upaman kathva’ meaning “take your own self as an example.” In brief, how would one feel if one has to be in the shoes of an other? If it is a feeling of joy according to the socio-cultural norms, then it is a socially accepted right action. It if is hurtfull or results in unwholesome feelings, avoiding it would be saintly. Right livelihood is a part of morality. The Buddha who taught non-violence, clearly explains that another being should not be taken ‘prey’ even for one’s own survival.
Concentration encompasses right determination and right effort required to avoid unwholesome thoughts, words and actions. It enhances self-awareness, permitting the mind to focus on wholesome words and deeds.
The dhamma that exists in the universe is timeless. By following the path of the dhamma, one will be able to find permananent peace. Thus the philosophy of the dhamma places trust in mankind. Buddhism emphasises the fact that one is the master of oneself and not of any divine saviour. Though a lot of blind faith is placed on an external saviour, it is obvious everything is the result of the power of the human mind which is explained explicitly in the Dhamma. The right path of the dhamma is subdued with the passage of time and thus the Buddhas appear from time to time to retrieve the path. Those who are determined and are able to comprehend the power of self, would treat the path and find deliverance.
Do you see what prince Siddharta had seen?
As usual, prince Siddharta, was on his way to the park in his chauffeur driven Royal carriage. Suddenly, he saw an old and feeble person with an ungainly gait. The wagon came to a halt on the orders of the prince. He asked his chauffeur “Who is this?” “Your royal highness he is an old man”. It precipitated some deep thought in the mind of the prince and he explored it further. He was told that everyone gets old and that suffering is inevitable unless death intervenes. The prince had never seen real human misery so far. Siddhartha’s curiosity was unending and he asked the chauffeur, “Tell me whether I am getting old too”. The chauffeur answered “Sir not only you, but also your father, wife, me and any one who is born in this world will became old, then suffering is inevitable.”
Siddhartha began to think about the question of aging. This thinking enabled Him to achieve Buddhahood. Let us reflect on this further.
Now let me explain how I think about it. I would go to a mirror and take a hard look at myself. At the same moment, I draw a mental picture of my grandfather or grandmother or the faces of my parents. In the course of a few decades, I look similar to them. I also experience the pain and suffering that they experienced. Due to weakening sight, I am unable to see my footsteps and fall down. I am unable to hold fast and fall due to weakness in my limbs. When my hearing is diminished, I have to ask things repeatedly. It makes others impatient and angry, then I bear their angry remarks. Before long I will be powerless and be consumed by death. Again, I look at my face in the mirror. I am young, I am young! However, I would never forget aging.
Let us think along these lines and respect the eldery. Let us share love, tenderness and kindness with them. An elder may feel more joyous with just a kind word than with a thousand dollars.
Nanda, please see this attractive and seductive body.
The Buddha once addressed his step sister, Theri Nanda, “Nanda, please look at this body. Eventhough this is attractive, it is messy and vulnerable to disease and decay. Thus look prudently at the real nature of the body. Concentrate your mind”. This advice helped Theri Nanda to realise the impermanent nature of the body and attain sainthood. It is important to analyse the above statement of the Buddha. He never rejected the idea of keeping the body healthy and clean and dressed with beautiful attire. The vinaya and the sutta pitakas contain many discourses about cleanliness and the orderliness of the body. One can recognise in retrospect the erroneous occasion in one’s life caused by the appearance and attractiveness of the body. If one is arrogant of the beauty of one’s own body and humiliates another, it is unworthy and unwholesome. For a moment, let us free ourselves from the material world and go to a hospital to see the true nature of life. We see many patients who are powerless, deformed and less attractive due to illness. If we feel pain and suffering even briefly, it is a victory for us. One might ask what kind of victory it is. Indeed, it enables us to understand the true nature of life within our world full of illusions; thus it becomes a victory. It is quite common that we buy insurance policies to protect us from disease, illness and future economic discomfort. We have to insure against selfishness, insulting others, unkindness and ill will, arrogance etc. through creating our own policies risch in loving-kindness, compassion, tolerance, humility and benevolence.
Beauty in youth
The day that prince Nanda, the step brother of the Buddha became a monk was a sad day for him. He thought his dreams were shattered. Nanda also had dreams like any other youth of his age. He dreamt of a gorgeous palace. A beautiful queen as his wife and a happy life as heir to the throne of his country. Nanda waited anxiously until the day his dreams were fulfilled. Then the Buddha paid a visit to the palace. King Sudhodana was overjoyed because his elder son had come home after a long time. Like any father, the King was happy to see his younger son Nanda succeed him as the king. But events changed. Nanda carried the Buddha’s alms bowl and followed Him to the monastery. He became a priest because he could not disregard the words of the Buddha. Even though, Nanda wore robes, his mind was somewhere else. The Buddha understood Nanda’s youthful mind. He neither imposed any restrictive measures to insult or punish him nor did he try to isolate him. The greatest psychiatrist, the Buddha reached out to Nanda’s mind during a walk through a charred forest.
The Buddha showed him a mutilated body of a female monkey. Walking with him further he showed Nanda a group of majestically beautiful young women. Nanda was flabbergasted and thought “These young women are so beautiful; the princess that I am supposed to marry is much like the mutilated female monkey compared to them.” This experience was adequate for Nanda to realize the illusory nature of the mind and shortly thereafter he attained sainthood.

Religious influence over the global power struggle

Religious influence over the global power struggle

Ven.Professor Niso R. Fukoka Thera,Viharadhip-athi of Kofuji Temple, Kobe, Japan.

Lakbimanews.lk

Interviewed by Manjula Pradeep Weerasooriya.

Q. Certain countries in the world are engaged in a struggle for power and building up power blocks, turning the entire globe into a battle field. What are the causes of this power mania?

A. There are three major religious beliefs that have flourished internationally. These are Christianity, Islam and Buddhism. Among them Buddhism is a religion of free thinking and non violence. No other known religion is more conducive to the peaceful coexistence of religions and social harmony than the philosophy of the Buddha. Most other religious beliefs are characteristically fundamentalist in approach. Any action, utterance, or criticism contradictory to the concept of their religion is met with contempt. They are prepared to pursue any action deemed necessary in such events even to the extent of waging war.
The leaders of those countries use their religion as a weapon to safeguard their own interests. George Bush of America adopted this policy to confront the incident of September 11 in this manner. The authority of power is based on religion. Sadam Hussain, throughout his political campaign and after his arrest, during the trial period began every sentence of his speech with the preposition “Allah”. This is a manifestation of the competition to win public support.
The human species never attains contentment under any circumstances. He is always more intent upon acquiring that which he is not in possession of than what he has already acquired. The spirit of domination is always present in his mind. These are primary feelings of a worldly human being. It is the external social factors that govern his behaviour to build up a cordial social structure. His conduct is governed by religion, culture, education, family background, associates, law, rules and regulations, political and economic forces and state and social penalties. But under modern social conditions, religion is openly made use of to implement personal worldly aspirations.
These political leaders attempt to dominate the global community by promoting the cause of one religion on the basis of a religious power block. This is a global tendency to perpetuate power in the hands of one individual prompted by political and economic greed. This is the cause of war the world over. Iranian and Iraqi petroleum monopoly is the objective of global war. This war of political and economic supremacy is waged in the name of religion.

Q. Is not Buddhism totally different from other religions that are used as a weapon to wage war ?

A. Buddhism is a peace loving religion that respects freedom and admires pleasant feelings. It looks at people with utmost compassion. It has no ambition to create power blocks and dominate the world. Theological religions believing in a single almighty creator expect to bring the entire human race under the umbrella of one god which is an alien concept to Buddhism. Buddhism does not advocate a policy of a single administrative authority for the entire human race. Buddhism promotes individual welfare through material and spiritual progress.
The contradictory conditions among nations are the products of different ideologies reckoned as religions. Buddhism treats all individuals with equality while other religions give priority to the people of their own belief. Equality among individuals is a serenity that transcends the bounds of barriers such as creed, caste or power and an essential feature of a philosophy not discernible in any other religion.

Greed, the cause of destruction

Greed, the cause of destruction

By Ven. Galagedera Rathanawansa Thera

Lakbimanews

Thoughts originating from a mind full of greed is the root cause of evil in all beings, other than in the case of enlightened ones who have annihilated greed by attaining Buddhahood, Passe Buddhahood or Arahanthship. Greed is a natural phenomenon of the mind. Greed binds beings attached to the cycle of samsara. Having realised this common phenomenon of the mind, the Buddha said that greed exceeding the limits of control begets harm and destruction to people. We realise this truth when we see the lives of many people in our day to day life.
“Thanhaya Jaayathi Soko - Thanhaya Jaajathi Bhayan
Thanhaya vippamutthassa -Natthi soko kutho Bhayan”.
Greed begets sorrow and fear. Once greed is annihilated there will be no sorrow or fear. This is the meaning of the above stanza. Greed is defined as a craving, lust, fascination or desire depending on various circumstances. When the phenomenon of greed is explained under the noble truth of Samudaya, the second of the four fold absolute noble truths, it is dealt with in three main categories:
1. Kaama Thanha - greed for the satisfaction of the five sensual desires.
2. Bhava Thanha - greed for recurrence of rebirth
3. Vibhava Thanha - greed to prevent rebirth.
Greed is the result of feeling. The cause of greed is ignorance. Therefore it is more convenient to discern greed as the immediate cause of suffering. Greed is the sustainer of the entire universe. Selfishness, the feeling of “I” or “mine”, or egotism are some of the terms by which we reckon the various aspects of the phenomenon of greed. The driving force behind an individual to commit acts with good or evil consequences is greed. Accordingly greed can be perceived as the cause of perpetuating the cycle of birth and rebirth, which is sorrowful.
The phenomenon of greed is inherent in every being but when it exceeds the limit of control it leads to the destruction of a being physically as well as spiritually, leaving the being bereft of solace. Count Thodeiya, Illeesa, and Ananda during the time of Buddha are some of the characters we can take as examples. Their lives were full of discontent and they are unhappy inspite of their enormous wealth, but later found solace only through the Buddha’s word. Life is absurd if it is bereft of mental satisfaction and happiness. Santhutti Paraman Dhanan - happiness is the supreme wealth, is the word of Buddha. In modern society discontent amidst enormous wealth is the general order of the day. It is sad in deed to witness certain individuals commanding immeasurable facilities including food, vehicles and property but live like paupers, making no use of their wealth because of their greed to amass more wealth. They neither satisfy their hunger nor quench their thirst but only strive to amass wealth as if they are destined never to die. We have seen such people who deposit all their financial reserves in banks and pass away without having benefited from their wealth at all, leaving it to unrelated individuals. Why are some people so avaricious? Because they are ignorant of the horrors of the hereafter and the rigours involved in the cycle of recurring rebirth. Sometimes people go to the extent of taking the lives of those who are near and dear to them, in pursuit of their excessive craving.
Only those who stop the pursuit of wealth and earn a righteous living while adopting a simple life style, at the same time striving to fulfill their duties and obligations, will enjoy the bliss of the four noble comforts, namely, a sound economy, a good harvest, a feeling of being free from debt and a sense of innocence.

Happiness - the supreme wealth

Happiness - the supreme wealth

Lakbimanews

Ven.Lenadora Soratha Thera, retired Assistant Director of Education.

Interviewed by Priyanga Kumuduni Jayakody.

Q. The Buddha pronounced that “happiness is supreme among all wealth.” How do you perceive the pattern of modern life in relation to this maxim?

A. This involves a broad based comparison of the disciplines of monastic and lay life that prevailed in ancient society and modern society. It is important to identify the features of ancient society and modern society that are compatible with this pronouncement of the Buddha. The ancient way of life, especially of the clergy more than the laity, was well in harmony with the concept of the Buddha, that happiness is the supreme wealth. One of the important factors that contributed towards this tendency was the simplicity of the ancient life style. It was not as complex as of the modern day. People’s aspirations were a few and easily sustainable. The backdrop was such that people could be satisfied with whichever they had received.

Q. Do you mean to say that owing to multiplicity of aspirations happiness gets out of reach?

A. No. That is not the only reason. In modern society there are serious conflicts relating to various objectives, subjects and targets that people are aspiring to achieve. These conflicts have their bearing on society. As providers of guidance to society, we cannot take part in these conflicts.

Q. What are the concepts that you claim were present in the ancient monastic and lay societies but have become strange to modern society? Why have these qualities become obsolete?

A. Patience, tolerance, being content with what they have and simplicity were sublime features of ancient society. Their life style was productive. People who are not satisfied with what they get cannot be happy by any standard. They lead miserable lives. Their thoughts are bereft of kindness, mercy and compassion. They have no patience. They are afflicted with anger, hatred, discontent and mental unrest all the time. Such minds are not creative or innovative and dead to free thinking. How can they lead a successful life?

Q. What are the examples one can draw from the society of the Buddhist clergy?

A. The monastic life pattern of a bhikku is simple and of little want. It is easily sustainable. Bhikkus are human and cannot be expected to ignore and be blind to common aspirations. Yet the guidance and instructions that they have received have helped them to get the correct insight and helped them to be patient and tolerant. That is the specialty. Consider the extent of services they have rendered to society. Their independent and peaceful thinking has greatly contributed towards the well being of society. They are a solace to society.

Q. What is the nature of guidance you can afford in order to build up a successful life by applying these good traits in one’s life?

A. The trait of being unshaken by the eight fold manifestation of the wheel of natural changes
(Atalo Dhahama) which was a deep rooted tradition of our ancient society is very important in this regard. Standing steadfast in the face of fortune and disaster is a strong factor for a successful life. People of the ancient society had mastered the art of turning calamity into comfort. But in modern society the art of endurance has decayed to zero. Even the mass media is more prone to encourage dissatisfaction instead of promoting contentment. This condition is immensely adversarial against the upliftment of individuals as well as of society. The erosion of peace and happiness from our lives owing to this reason is worth pondering over. The arrest of this tendency and diverting society to the doctrines of Buddhism in order to give meaning to life is important. Any small endeavour towards this end I perceiveas a great victory.

Academic studies in Buddhism and universities in Sri Lanka

Academic studies in Buddhism and universities in Sri Lanka

Daily News

Part I of this article was published in Buddhist spectrum on November 21, 2007

Professor Y. KARUNADASA

It is against this background that we have to consider the position of Buddhist studies in Sri Lanka today, particularly in its universities and other institutions of higher learning. As we all know in five of our national universities today there are departments of Pali and Buddhist Studies.

Buddhist studies in Sri Lanka

We also have a postgraduate institute and two universities entirely devoted to buddhist studies. The fact that they all have “Pali and Buddhist” as part of their designation shows that their Buddhist studies programmes are oriented towards Theravada Buddhism, for all literary works in Pali relate only to Theravada Buddhism. Therefore, the question that arises here is whether this orientation of Sri Lanka Buddhist studies to one particular school of Buddhist thought and that too based on a single Buddhist scriptural langauge is justifiable.

This situation has of course been determined by our own history. Ever since the introduction of Buddhism to Sri Lanka our country has played the leading role not only in preserving and disseminating the Theravada version of Buddhism but also in the matter of developing its exegetical tradition which found its way to neighbouring Buddhist countries.

Among the Buddhist countries in the world what is unique to Sri Lanka is its pre-eminent position as the stronghold of the Theravada Buddhist literary tradition. Therefore, if our present Buddhist studies are oriented more towards Theravada Buddhism this has to be understood as a continuation of a well-established historical tradition.

The vision of our departments of Buddhist Studies in the Universities in Sri Lanka should be to develop as international centres of excellence for Theravada Buddhist Studies. However, what is most important to remember here is that we cannot achieve this goal by isolating ourselves from the many other parallel Buddhist tradition, which evolved in other parts of Asia.

For our claim to specialize in Theravada Buddhist studies will have no credibility unless they are supplemented by studies in parallel Buddhist traditions. For it is against the background of such studies that the significance of Theravada Buddhist doctrines can be brought into relief. In this connection I would like to cite two instances.

The first relates to the Pali Nikayas of the Sutta Pitaka, which we make use of as the earliest extant literary sources of Buddhism. Four of these Nikayas, it may be noted here, have their corresponding versions in the Chinese Tripitaka where they are called Agamas.

Again, sections corresponding to Pali Nikayas have also been found in the manuscript remains of the Central Asian Buddhist Canon discovered in Eastern Turkestan. This circumstance should show that whatever textual and doctrinal studies we do on the Pali Nikayas remain incomplete unless we take into consideration their parallel versions mentioned here.

The same situation is true when it comes to studies in the Theravada Abhidhamma. It is a well-known fact that there had been other versions of the Abhidharma particularly among pre-Mahayana schools of Buddhist Thought.

While most of them have been irretrievably lost, at least four version of the Abhidharma are found preserved in the Chinese Tripitaka, the most famous being the one belonging to the Sarvastivada School of Buddhism.

These different versions of the Abhidharma have to be taken into consideration if we are to understand the Theravada Abhidharma in this proper doctrinal and historical perspective.

For we cannot overlook the obvious fact that the various schools of Abhidharma grew, not in comparative isolation, but in interacting and mutually influencing one another.

At least the two instances I have cited above should show that if our universities are to serve as international centers of excellence for Theravada Buddhist Studies it is not only desirable but absolutely necessary to broad-base our study programmes to include parallel Buddhist traditions as well.

The initial requirement for such a project would be to broaden the linguistic equipment of our students to include not only a knowledge of Pali but a knowledge of other Buddhist scriptural languages, such as Sanskrit (both Classical and Hybrid), Classical Tibetan, and “Buddhist” Chinese.

Asian culture, Buddhist culture

In concluding these observations on the academic study of Buddhism it is necessary to mention here that the subject of Buddhism occupies a very central place in relation to many other academic disciplines.

This is particularly true of all Sri Lankan studies whether they relate to Humanities or Social Sciences. No university in Sri Lanka can afford to dispense with Buddhist Studies if it is to carry on successfully it academic programmes in historical, cultural, and sociological studies.

This situation is not confined to Sri Lanka but is true of many other Asian countries. For Asian culture is, as a whole, Buddhist culture. In this connection I can do no better than quote D. T. Suzuki, the celebrated Japanese scholar.

“If the East is one, and there is something that differentiates it from the West, the differentiation must be sought in the thought that is embodied in Buddhism. For it is in Buddhist thought and in no other that India, China and Japan representing the East could be united as one.

Each nationality has its own characteristic modes of adapting the thought to its environmental needs, but when the East as a unity is made to confront the West, Buddhism supplies the bond.”

Wisdom and Samadhi - two way process

Wisdom and Samadhi - two way process

Daily News

Ven. Acariya Nanasampanna Thera

Detached like a rain-drop on a leaf

A person, who wants to train his heart to become skilful and to know what is behind the deluded tricks of the defilements (kilesas), must not be attached to study and learning in Buddhism to such an extent that it gives rise to the defilements.

But also he must not abandon study and learning, for to do this goes beyond the teaching of the Lord. Both these ways are contrary to the purpose which the Buddha desired that one should aim at.

In other words, when one is practising meditation for the purpose of developing Samadhi, do not let the Citta grasp at what it has learnt by study, for it will be led into thoughts of the past and future.

One must instead make the Citta keep to the present, which means that just that aspect of Dhamma which one is developing must be one’s only concern.

When there is some question or point of doubt in connection with one’s Citta which one is unable to resolve, one may then check it by study and learning after one has finished one’s meditation practice.

But it is wrong to check one’s practice all the time with what one has learnt by study, for this will be mere intellectual knowledge, and not knowledge which comes from development in meditation and it is not the right way.

Summarising the above: If the Citta attains calm with an object of calm (Samatha), that is, with a preparatory repetition that comes from an aspect of Dhamma that one is developing, one should continue with that method.

But if it attains calm only by the use of wisdom, using various expedient methods to overcome difficulties, then one should always use wisdom to help in the attainment of calm.

The results which come from training in both these ways (i.e. Samadhi develops wisdom, and wisdom develops Samadhi), are the development of Calm and Wisdom, which will have a hidden radiance coming from the calm. Samadhi is by name and nature “calmness”.

It is of three kinds as follows:

1. Khanika Samadhi - in which the heart becomes unwaveringly fixed and calm for a short time after which it withdraws.

2. Upacara Samadhi - of which the Buddha said, that it is almost the same, but it lasts longer than Khanika Samadhi. Then the Citta withdraws from this state.

3. Appana Samadhi - is Samadhi that is subtle, firm, and unwavering, and in which one can remain concentrated for a long time. One may also remain concentrated in this state, or withdraw from it as one wishes.

In Upacara Samadhi, when the Citta has dropped into a calm state it does not remaining that state, but partially withdraws from it to follow and get to know about various things which have come into contact with the heart.

Sometimes something arises concerning oneself and one sees a vision (Nimitta) which is sometimes good and sometimes bad, but inthe first stage the nimitta will generally be something about oneself. If one is not careful this can lead to trouble, because Nimittas which arise from this kind of Samadhi are of innumerable varieties.

Sometimes in front of one there appears an image of oneself lying down dead, the body decayed and swollen, or it may be the dead body of someone else. Sometimes it is a skeleton, or bones scattered about, or may be one sees it as a corpse being carried past.

When such a nimitta appears, a clever person will take it as his Uggaha Nimitta; in order that it may become the Patibhaga Nimitta, because this will steadily lead to Samadhi becoming firm and to wisdom becoming penetrating and strong.

For a person, who has a strong ability in maintaining a detached rational attitude, to be successful in gaining value from such a nimitta he will always tend to develop mindfulness and wisdom (Sati-panna) when faced with it.

But there are a lot of people whose natures are timid and easily frightened, and Upacara Samadhi may do harm to the Citta of a person of this type because this class of Samadhi is of many different kinds and many frightening experiences can occur.

For example, the image of a man may appear, whose bodily shape, colour and social position are all frightening, and he may appear as though about to slash at one with a sword, or to eat one.

If however, one has little fear and is not timid, one can suffer no harm in such circumstances and one will learn more and more methods of curing one’s Citta from these kinds of nimittas, or Samadhi.

But with a timid person - who usually tends to look for fearful things - the more he sees a frightening nimitta the larger it becomes, and at such a time he may unfortunately be driven mad.

As for external nimittas which come and go, one may or may not know whether a nimitta is external or whether it arises from oneself. But when one has become skilled with internal nimittas which arise from oneself, one will be able to know which are external nimittas.

External nimittas are associated with many different happenings of people, animals, pretas, bhutas (ghosts of the dead), the son of a Deva, a Devata, Indra, or Brhama, any of which may at that time be associated with one’s Samadhi, even as one talks to a guest who comes on a visit.

When such incidents occur they may last for a long or short time depending on how long the necessary conditions last that are required for such happenings.

Sometimes however, the first set of conditions dies away and another set of conditions arises continuing from the first set, which is not easily brought to a close for the theme may be of short or long duration. When it dies away and the Citta withdraws, it may have spent several hours in this state.

For however long the Citta remains concentrated in this kind of Samadhi, when it withdraws one will find that it has not increased one’s strength of Samadhi, nor made it more firm and durable, nor will it have helped to develop and strengthen one’s wisdom. It is like going to sleep and dreaming, when one wakes one’s mind and body will not have gained their full strength.

But when one withdraws from the type of Samadhi in which one became concentrated and remained in this one state, one will find that the strength of one’s samadhi has increased and it has become more firm and durable. Like someone who sleeps soundly without dreaming, when he wakes his body and mind will feel strong.

In Upacara Samadhi, if one is still not skilled and does not use wisdom to be careful and watchful on all sides, it may cause much trouble and can drive one mad. Those people who practice meditation generally call this state “Broken Dhamma”, and it comes about because of this type of Samadhi. But if it is done with due care it can be of value in connection with some things.

As for the Uggaha Nimitta which arises from the citta, as was explained at the beginning of this chapter, this nimitta is the most suitable basis for the development of the Patibhaga Nimitta, which accords with the principles of mediation of those who want a method which is both skilful and truly wise, because this is the nimitta that is associated with the Ariya Sacca (Noble Truths). One must absorb the impression of the Patibhaga Nimitta into one’s heart, then it may be considered to be the Ariya Sacca.

Both Nimittas which arise from oneself and those which come from external sources may lead to trouble if one is a timid person, and it is important to have wisdom and courage when things happen. But one who has wisdom is not one-sidedly biased against Upacara Samadhi. It is like a poisonous snake, which although dangerous, is sometimes kept by people who can benefit from it.

Significance of Il Pasalosvaka Poya

[Today is Il Pasalosvaka Poya]

Significance of Il Pasalosvaka Poya

Daily News

Rupa BANDUWARDENA

Il Poya is rather the climax of the Vassana season. After attaining enlightenment Sakyamuni Gautama proceeded to Saranath and preached His first sermon to the five ascetics.

The Buddha addressed the 60 Arhants who observed Vassana thus: “Caratha Bhikkawe Charikang Bahujana Hithaya, Bahujana Sukhaya, Lokanukampaya Aththaya Hithaya Sukhaya Devamanussang” Art by Sarath Nanda Kumara

According to ancient chronicles the first Vassana was observed at Isipathana in Benaras. Later, Yasakula Putra and his 55 disciples listened to his discourses with utmost faith and attained Arhantship. The Buddha addressed the 60 Arhants who observed Vassana thus:

“Caratha Bhikkawe Charikang Bahujana Hithaya, Bahujana Sukhaya, Lokanukampaya Aththaya Hithaya Sukhaya Devamanussang”

The Buddha said: Go forth Bhikkhus into the world taking the message to them, explain to them what I have explained for the well-being of the majority for the solace of the majority, show them how one could be of service by going to meet those in distress those suffering in pain out of loving kindness and compassion to all divine and human beings, indulge in this sasanic tour.

It was on Il Full Moon Day that the 60 disciples were sent in different directions on this great mission of preaching His doctrine of Dhamma - the code of conduct taught in Buddhism based on discipline which implies moral excellence.

Having sent them on this great mission, the Buddha Himself set out for the city of Rajagaha where on his way He met hermit monks, the three brothers, Uruwela Kashyapa, Nadi Kashyapa and Gaya Kashyapa with their retinue at Uruwela Grama.

It was on Full Moon Poya Day that they had all been miraculously won over by the Buddha helping them to lead a conflict free life attaining Arhantship after the deliverance of the “Aadiltapariya Sutta”.

It is interesting to note that they were Brahmins who displayed their version which the Buddha dispelled with His absolute knowledge of the Dhamma.

This celebrated religions event no doubt a worthy noble undertaking, too occurred on this Full Moon Day. Another major event of this Poya is the receipt of permission (Niyatha Vivarana) by Bosat Maitriya to be the next enlightened one.

A wealthy Buddhist in Sankassapusa known as Siriwardana had entered the Order as Bhikku Ariya Maitirya teaching a life of piety and sanctity.

It was with utmost faith and overwhelming Sraddha that he had entered the Order as Bhikku Ariya Maitriya teaching a life of piety and sanctity. It was with utmost faith and overwhelming Sraddha that he had offered his new robes to the Sakyamuni on his arrival at Sankassapusa.

The Buddha with his divine vision and insight, predicted that he will be born the next Buddha in time to come. Hence Il Poya has a special, significance regarding the emergence of the future Buddha, giving the signal for the Buddhists to await the great occasion.

This day is also related to the attainment of Sothapanna (Sovan) by Rupasasa Matha, the mother of Venerable Sariputta.

It was really astonishing to hear of the attainment of Arihantship by all Venerable Sariputta’s brothers and sisters except the mother who was supposed to be of incorrect faith totally due to her being unearned in the Buddhist doctrine.

Venerable Sariputta a noble disciple who had perfect confidence in the Dhamma possessing the right view, learning that his life span is going to be over, sought the permission of the Buddha to visit his native place.

Ven. Sariputta an erudite scholar, due to his eminence and esteem in the Sasana foreseeing the good fate of the mother, was determined to come to her rescue and put her on the correct path which he did before his Parinibbana. Consequently she attained the state of Sovan purely due to his efforts.

Thus the foremost disciple of the Buddha fulfilled his duty by her and finally he passed away. His Parinibbana too happened on this full Moon Day.

The Il Full Moon Day marks the end of the Vassana season - the three months retreat the Bhikkus observe. Those who observe Pasu Vas (the period after the observance Pera Vas) the Vassana Season is terminated by this Full Moon Day. All these sacred religious events highlight the importance of this day to the Buddhist world.

Meditation and medicine

Meditation and medicine

Daily News

Ven. Mandawala Pannawansa Thera

In the Western world of today there is a famous expression: “Living in the present moment” They also say: “Here and now!” Most of the people who use these expressions do not know their origin.

They come from the ‘Satipatthana Sutta’. In Sanskrit there is the word: Kshana, the shortest possible moment. Life is a sum of Kshanas. Past is gone and future has not yet come. The only moment that exists is the Present.

Therefore we should live in the present moment. Sages like Buddha who live in the present moment are not swayed by past worries and unending future projects. Meditation is living in the present moment.

A Brahmin comes to Buddha and asks about his spiritual practice. In response to his question Buddha says: we eat, we sleep, we walk etc.

Then Brahmin replies: we also do the same thing. At the Brahmin’s answer Buddha says: But there is a difference; when we eat we know that we eat, when we sleep we know that we sleep, when we walk we know that we walk. This is meditation.

In Buddhism there are three words which are very important: Smruti; Samadhi; Prajna

1. Smruti is Mindful awareness

2. Samadhi is Concentration

3. Prajna is Transcendental wisdom

In meditation we should be mindful of our every action. In our daily life mindful awareness offers us tranquillity and inner peace. For instance, a housewife can chop her vegetables by being aware of chopping vegetables without being mentally vagabond.

If she continues this way she practises meditation without thinking that she is in meditation! Some people are of the opinion that one has to be older to sit in meditation. This concept is utterly false and baseless. We have to meditate because we need it. We need silence.

Otherwise everyone becomes mad. If a surgeon who is cutting open a skull of a patient happens to think of his home while the operation is being done the patient’s life would be in danger. He has to be absorbed in his action. He has to be mindful of what he is doing.

That is meditation. This is being in Smruti or Sati. While in meditation one can come to a point where he or she understands that there is no separation between him or her and the rest of the world.

He or she thus understands non-duality through which automatically arises compassion. That is why in Buddhism Prajna and Karuna are complementary. (Transcendental wisdom and Compassion) It is noteworthy to mention that the word charity is derived from Karuna (Karuna-caritas-charity)

While you continue to be in Smruti (mindfully aware) automatically Samadhi (concentration) comes about. While you are in perfect Samadhi, one day Prajna (transcendental wisdom) arises.

This is the realisation of truth and then you are not shaken by ups and downs of the life. You are safe from all the vicissitudes of fortune. The face of the Buddha is always wreathed in a slight smile! He is not shaken by outside ups and downs.

Analysis and reasoning are not connected to meditation. In Meditation you become an observer who does not judge! Just be an observer, as if you are standing by the side of the road watching the traffic-no judgment, no evaluation, no condemnation, no appreciation-just pure observation. The meditator surpasses death and he experiences the eternity in the Kshana.

Please read the following poem of William Blake:

To see a World in a Grain of Sand

And a Heaven in a Wild Flower

Hold Infinity in the palm of your hand

And Eternity in an hour

The Austrian scientist Erwin Schrodinger writes thus:

“Eternally and forever, there is only Now; this one and immutable Now; the Present is the only thing which has no end.”

It is interesting to know that Meditation and Medicine are from the same language root. In Sanskrit too Vyadhi and Samadhi are of the same root. Our ancestors had understood the fact that the meditation is a therapy. Today in many hospitals in the USA meditation is practised as a means of treatment.

At present, Neurotheology (a new science discipline) studies the changes that take place in the brain while in meditation. Scientists have found that simple change of thought process would bring about radical changes inside brain. In other words, the effects of meditation are scientifically proved.

Enlightenment can be studied and is scientifically proved.

One easy meditation method is Anapanasati. You become aware of your breath.

You can meditate on your in-breath and out-breath. While you continue this awareness your mind calms down.

Especially, we are not sufficiently attentive to our breathing. It is this breath that makes us grow, makes our bones solid, but we are not paying due attention to it. We are not grateful to our life-giver. We just let it happen. If you start to breathe mindfully then your mental and physical health ameliorates. Meditation relieves karma.

In many languages the word for the soul and mind is the same as breathing.

1. Anima, Spiritus (Latin)

2. Pneuma, Psyche (Greek)

3. Ruah (Hebrew)

Atman is the German verb for breathing! (Atman is soul in Sanskrit!)

Buddha: In this fathom long body I see the world, its birth and its extinction.

Socrates: Know yourself then you will know gods and the world.

Jesus: The Kingdom of God is in you.

Mohamed: One who knows himself will know the God.

Jalal Uddin Rumy: I looked around me to see the God, but He was not there, then I looked into me and He was there:

Nietzsche: The Kingdom of God is a state which forms itself inside heart.

- Asian Tribune

Tissamaharamaya - the modernised monument of Magama

Tissamaharamaya - the modernised monument of Magama

Daily News

Nemsiri MUTUKUMARA

The Maha Aramaya and the Mahacetiya in Magama in the deep South of Ruhunu Rata was built by King Kavantissa’s father of the heroic king Dutugemunu and his younger brother Saddhatissa.

When the Thuparama and other Buddhist monasteries had been built in the Rajarata, many a similar Vihararama and Dagaba were built in Magama in the capital of Ruhuna. However, the first ruler to have begun the construction of sacred places of Buddhist worship in Ruhuna was Mahanaga.

He is credited with the Sandagiri Seya, the Yatala Cetiya, Velipiti Viharaya, Kudorapavu Vihara and the Menik Dagaba. However, Henry Parker, an irrigation officer of the British Administration in his ‘Archaeology of Tissamaharama - Report on Archaeological discoveries at Tissamaharama, 1884,” opines the Yatala Cetiya to have been built by Yatthalakatissa, the son of Mahanaga and the Maharamaya at Tissa to have been built by Mahanaga.

With the spread of the message of the Buddha and the establishment of the order of Bhikkhus by Arhat Mahinda and the Order of Bhikkunis by Arhat Theri Sanghamitta - both historic events - with the patronage and sponsorship of the king, court and commoner alike followed an earnest and devoted endeavour to spread the new message of peace and harmony and the simple way of life with intense activity in building construction.

The credit for this inaugural monumental venture goes to one family - the Royal family of King Devanampiyatissa in Rajarata and his brother Mahanaga at Ruhunu Rata. They led and their successors followed.

Tissamaharama - like all other Dagabas and Viharas - was repaired, reconstructed, restored and further developed by successive kings.

The Sinhala Buddhist kings were benevolent rulers who not only had their Purohitas (advisors) but they also were learned and intelligent and were themselves visionaries who could not be fooled by unscrupulous advisors.

Besides, during the Sinhala kings, there were neither archaeological departments nor Cultural Triangle projects.

The ancient rulers knew that Dagabas and Bodhigharas, monasteries and meditation kutis were built for the benefit of the laity and the Sangha.

Those must continue to be maintained as they flourished as centres of daily worship in order that the country should march forward in peace, progress and prosperity, so that the ruler and the ruled may live righteously. And successive rulers embarked on repairing and causing improvements of the monuments put up by their predecessors.

Had it not been so, the ancient and medieval monuments would have been reduced to piles of bricks and mounds of rubble. From such ancient times as the second century after the Common Era (165 A.C.E.) according to inscriptional evidence, King Kanitthatissa repaired the Maharama.

King Ilanaga enlarged the Maha Vihara to the extent of a hundred lengths of his unstrung bow (600 feet in length).

The Mahavamsa mentions that King Voharaka Tissa “caused improvements to be made with paid labour to Mahagama and Mahanaga Viharas and Dagabas.”

King Dappula II king at Magama (690 ACE) had “caused the Dagaba of Runa to be rebuilt” state the Rajavaliya.

King Mahinda III who ruled from 997 to 1013 “repaired the Mahavihara and refers to the Uda Tissa monastery”.

Up to the end of the 13th century kings like Parakramabahu I, Nissankamalla and Pandita Parakramabahu had in some way or other shown devoted interest in the edifices of Ruhuna including the great tanks built by the Ruhuna rulers.

During the time of Kalinga Nagha the invader and his successors who ruled the country for a number of years, invaders were settled at Magama.

The tanks falling into disrepair, the religious centres, the majestic monasteries and Dagabas and Bodhigharas abandoned, and Sangha-laity deserting the abodes, none was there to prevent the jungle enveloping these place of Buddhist worship.

Tissamaharama also faced the same fate. Nearly 100 years ago, the edifice was restored by a local committee and the people rejoiced that Tissamaharamaya had come into being once again as a centre of homage with olden-day serenity.

The re-construction faced no problem whatsoever until a few years ago when cracks began to appear in the dome of the Dagaba.

Certain schools of thought adduce two reasons for the present situation - one a remote cause and the other the immediate cause. The remote cause is water seepage and the immediate cause being the transportation of heavy rock stones along the road in front of the dagaba for the construction of the Kirinda harbour, resulting in the cracking of the dagaba.

After a series of tests, the Archaeological Department entrusted the job of preventing further cracks of the dagaba to Mechanical Engineering Unit of the State Engineering Corporation.

The writer was an Associate Editor of the CDN.

The Buddha - The True Peacemaker

The Buddha - The True Peacemaker

Daily News

Ven. Horowpothane Sathindriya Thera

At the present time, globally people talk about peace as a burning issue in our human society. Though most people very much prefer to live in a peaceful atmosphere and an untroubled environment, some unwise and uncivilised citizens, leaders, politicians and their henchmen create terrible fear and danger within our global society.

Even though innumerable peace talks, forums, conferences, meetings and negotiations endlessly take place, there are no signs or gestures to console or comfort ourselves by achieving this so-called peace.

It is disgraceful and contemptible that in the name of peace, hypocritical and insincere members of our human family incite and encourage unacceptable anarchy to achieve their own personal hidden agendas.

Honesty, sincerity and veracity should be present in one’s mind to achieve true peace.

The Supreme Teacher the Buddha, 2550 years ago very precisely emphasised the way and the perfect path to practise to achieve lasting peace in many discourses, during his forty five years ministry.

Once the Buddha said: “Hatred is never appeased by hatred in this world; by non-hatred alone is hatred appeased. This an eternal Law”.

According to above-mentioned words of the Blessed One, we can understand the key reason and main cause of never ending and irresolvable violence and war, which have been destroying many innocent lives and shelters for many years.

Negotiations and so-called peace talks have not yet contributed any element or ingredient to reduce violence and achieve peace. They have all become lip services. Greediness for power and money are the foremost hidden agendas and aspirations in the minds of most envoys, delegates and politicians in our global society, today.

While preaching soothing words for unwise people by paraphrasing the Buddha’s and other religious Masters’ words, those who claim to be as Buddhists, Christians and so on, the power and money hungry people openly and blatantly violate the basic principles and guidelines, which the Blessed One and foundering fathers of other religions compassionately advised us to follow and practise to achieve peace, harmony and unity in this life.

The Buddha clearly described the advantages of cultivating of wholesome qualities and the disadvantages of practising unwholesome qualities. As a virtuous and righteous person, one should reflect on one’s conduct and behaviour to ensure whether it is beneficial for oneself and for others.

It is important to note, certain deeds, although may be beneficial for oneself, could be detrimental to others and therefore, should be avoided, if this remarkable advice of the Buddha is followed no one will suffer in the name of violence and war.

Lack of sublime qualities such as loving kindness, compassion, sympathetic-joy and equanimity in some humans, have caused cruel activities and violence to worsen and intensify.

Though many religionists boast of their own dogmas and credos the dearth of their spiritual practice along with their followers has resulted in the decline of spiritual advancement.

Inability to manage one’s anger, incapability to share resources with others, violation of human rights and craving for equal opportunities are visible and ostensible facts which result from lack of sublime qualities.

As a true peacemaker who achieved the incomparable and remarkable innermost peace called Nibbana, The Buddha has tremendously emphasised the way to practise metta (loving kindness) to attain inner peace, as well as creating a fearless environment for others.

The Blessed One has clearly taught us that the paramount cause and the driving force is craving which builds and fosters turmoil and chaos within oneself that could explode out verbally and physically.

In the Dhammapada the Buddha profoundly explains thus:

“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows him like the wheel that follows the foot of the ox.”

Even though these sterling words are more than 2550 years old, they are greatly accepted and followed by the wise and are practical and realistic, even today.

In his profound teachings, the Four Sublime qualities -(Brahma Viharas)are the key factors which one should cultivate and develop within oneself and spread throughout our global society to achieve inner peace and outer peace.

The Four Sublime qualities (Brahma viharas) are:

Metta - Universal friendliness or loving kindness.

Karuna - Compassion.

Mudita - Sympathetic-joy or rejoicing for others welfare, prosperity, success and progress.

Upekkha - Indiscrimination, equanimity, impartiality and see things as they are with Unshaken mind.

If whoever is aware of and accepts the Law of Kamma, he will never allow for any unwholesome thought to implant and perpetrate into words and deeds.

The Blessed One discovered and established an incomparable and unsurpassed path of purification which can be treading, experienced and attained by the wise; those who are able to train and tame their mind by observing and investigating their own hidden tendencies and ulterior motives are called wise. This is the only way to eradicate violence and to achieve true peace.

Once the first Prime Minister of India Pandit Shri Jawaharlal Nehru said:

“Peace is not a relationship of nation. It is condition of mind brought about by a serenity of soul. Peace is not merely the absence of war. It is also a state of mind. Lasting peace can come only to peaceful people.”

Pandit Shri Jawaharlal Nehru has modestly asserted and proudly stated that the only path to achieve peace is the Buddha’s path of purification many times during his tenure as a Prime Minister.

Let me quote the words of Pandit Nehru again.

“If we follow the principles Enunciated by the Buddha we will ultimately win Peace and tranquility for the world.”

It is also commendable that Mr. A.T.Ariyaratne, well renowned leader of Sarvodaya Movement, has been guiding and persuading people to approach and achieve peace by cultivating and practising metta - loving kindness.

He is a good living example to everyone who teaches how to achieve real inner peace, not only by preaching but also by cultivating and practising. This is always admired and highly appreciated by the wise.

According to Buddha Dhamma, what you sow you may reap. Every time one gets angry at anyone or anything, under any circumstance, that person creates unwholesome kamma and definitely consequences will be dangerous and he will create unhappiness among others too.

But, on the other hand, if one concentrates on putting his own mind at peace by cultivating patience he will experience peace then and there and in future too.

This is the only way how we can spread peace through the world. Each and everyone will first have to develop one’s own mind and cultivate good and act accordingly and then we will be able to generate peace and spread peace through our actions to the world outside.

When you plant the seeds of war, you get war; if you plant the seeds of peace, you get peace.

“He is truly virtuous, wise and righteous, who neither for his own sake nor for the sake of another (does any wrong), who does crave for sons, wealth, or kingdom, and does not desire his own success by unjust means” - By the Supreme Master - The Buddha.

May all beings be well and happy! May all beings be free from violence! May all beings be at peace!

Ven. Horowpothane Sathindriya Thera, is from Samadhi Buddhist Meditation Centre, Campbellfield - Victoria, Australia.

The Buddha teaching of Anatta (noself)

The Buddha teaching of Anatta (noself)

(Reply to 'Buddhism and the self' - CDN of 25.10.07)

Dailynews.lk

J.C. Boange

The Buddha in His second sermon Anatta Lakhana Sutta delivered to the five ascetics, considered the five aggregates comprising a being and stated thus Translation of the Sutta by Dr. K.N.G. Mendis

Wheel Publication 268

The Buddha preaching, Nagarjunakonda, 3rd or 4th century A.D. Worship of the Buddha, Amaravati, carved out of limestone. Courtesy Frontline

"Form O Monks, is not self, if form were self, then form would not lead to affliction and it should obtain regarding form; May my form be thus, may my form not be thus, and indeed, O Monks, since form is not self, therefore form leads to affliction and it does not obtain regarding form: May my form be thus, may my form not be thus: Similarly the other four aggregates, feeling, perception, mental formations and consciousness have been analysed and explained.

Further analyzing, the Buddha proceeds thus: "What do you think of this, O monk? Is form permanent or impermanent? "Impermanent, O Lord" - "Now, that which is impermanent, is it unsatisfactory or satisfactory?" - Unsatisfactory, O Lord." Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: "This is mine, this I am, this is my self? 'Indeed, not that, O Lord".

Then the Buddha proceeds to the conclusion. "Therefore, surely O monks, whatever form, past, future or present, present, internal or external, coarse or fine, low or lofty, far or near, all that form must be regarded with proper wisdom, according to reality, thus, "This is not mine, this I am not this is not myself".

From this Sutta, the characteristic of a self, if there were to be one, according to the Buddha, would have to self-mastery, permanency and of a satisfactory nature, failing which a self cannot be said to exist.

Therefore, since the Buddha expounded the nature of reality, what he could not identity with his supermundane wisdom, he was not prepared to speculate and avert just because such views were prevalent during His time.

The Buddha in His very first sermon declared "To me monks, regarding these previously unheard of things, vision arose, knowledge arose, wisdom arose, understanding arose, light arose".

Translation of Bhikkhu Anandajothi.

Those previously unheard of things mainly refer to dependent arising. (Paticca Samuppada) which gives Buddhism its unique character, as it explains the world sans a self or soul.

Therefore endeavouring to impute a theory of self to the Buddha's teaching, without analysing the very Sutta dealing with the subject is like seeking to stage 'Hamlet' without the Prince of Denmark.

This position has been reiterated in several Suttas e.g.: Rahula Samyutta, Cula Sunnata Sutta, the Dhatuvibhanga Sutta, the Mahatanhasankhaya Sutta, the discourse with Susima in the Nidana Vagga. The Diyatanupassana Sutta, contains this stanza.

"Behold this world with all its godsFancying a self where naught exists.

Entering into name - and form

It builds the conceit: This is the Truth"

Translation of Bhikkhu Nanananda In the Magic of the Mind.

This was the question of Mogaharaja in the Parayana Translation of Ven. Hamallawa Saddhatissa

"What is the best way for a person to regard the world so that the King of Death won't see Him?

The Master replied.

"If you are always aware, Mogharaja, you will look at the world and see its emptiness. If you give up looking at yourself as a soul (As a fixed and special identity), then you will have given yourself a way to go beyond death. Look at the world like this and the king of death will not see you".

This statement proclaims the emptiness of the world (Anatta) and is no proposition that a soul exists in any form.

The silence of the Buddha to Yaccagotta has been explained by the All Enlightened Buddha Himself and what greater wisdom have mere philosophers, theorists, worldlings or even Ariyas to stand in judgement over that? It is only those who have developed serenity and insight that have the capacity to understand the teaching; leaving alone standing in judgment.

If one approaches the Buddha's teaching with a preconceived notion of a self or soul, it could be possible to import the idea of a soul or self into some word, phrase or sentence, though totally alien to Theravada Buddhism, through self delusion.

Therefore one has to approach the teaching with an absolutely open mind, free of any pre-conceived notions, derived from or expounded in any other doctrine, philosophy or the like, and explore the nature of the five aggregates of existence in the light of the four noble truths.

If not one will get bogged down in the quagmire of mere views and philosophies and end up at square one or lost in the thicket of views, far removed from reality.

On the question who experiences, the answer would depend on the position whether the Arhant is living or has attained Parinibbana. i.e. Sopadisesa or Anupadisesa. The Sopadisesa who is going through His final journey will experience the bliss of Nibbana resulting from the extinction of the fires of lust, hatred and delusion and will attain cessation.

On Parinibbana and would thereafter not arise in any sphere or would not go through any experience thereafter.

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Meditation on voidness (sunnata)

Dr. Bhikkhu Bodhipala, Tamil Nadu Theological Seminary

When we have a general look at the sky we wrongly presume that the entire cosmos is filled with varieties of celestial objects like sun, moon, planets, nebula, milky ways and finally galaxies. But actually if we can remove the light rays and waves this cosmos is a vacuum. Even inside of an atom, you may observe more space than substances.

If we analogically take the nucleus of an atom to the size of "foot-ball", the first orbit, which according to atomic formula possessing two electrons will be at 20km away from the nucleus.

Likewise the other orbits of an atom also maintain certain distance between the other orbits. Whether it is nucleus or electrons or any other sub-atomic particles like our solar system, they hover in the space and making an illusory precinct.

Buddhist scholars from the time immemorial held their explanation related to atom. Prof. Y. Karunadasa in his famous work "Buddhist Analysis of Matter" has clearly explained that there is a space between two atoms.

He further scientifically proves that if there is no gap between two atoms, the process of slicing or breaking or sawing the metal bars would not be possible. Like this all the objects irrespective of their size maintain certain gap of intervening space.

The Buddha in his various discourses discusses this "voidness" elaborately and exhorts his disciples to ponder over the voidness for deep concentration.

The Buddha says "Ananda so now too I often abide in voidness". If one focuses the mind upon voidness the door to further jhanic experiences opens.

The terms immeasurable nothingness, voidness, and singleness, signless these are nothing but physical derivation of concept of "Nibbana". The Buddha advises Ven. Anand."

Therefore, you should train thus: "we will enter upon and abide in pure, supreme, unsurpassed voidness". (MAJ:121-13). The Buddha continues. (MAJ: 122-7), "Therefore Ananda if a bhikkhu should steady his mind internally quiet it, bring it to singleness and concentrate it". Once the Buddha asked Ven. Sariputta "Sariputta your faculties are clear.

The colour of skin is pure and bright. What abiding you often in now, Sariputta? Ven. Sariputta answered thus "Now Venerable Sir, I often abide in voidness".

Bhikkhuni Dhammadinna said to Visakha "Lady when a Bhikkhu is emerging from the attainment of the cessation of perception and feeling how many contact touch him? Dhammadinna continues "Friend Visakha when a bhikkhu has emerged from the attainment of the cessation of perception and feeling three kinds of contact touch him: namely contact of voidness, signless contact and finally desirless contact.

The readers have to be aware of the meaning singleness and signlessness. The later has no any sign that means voidness is a mental state not a physical quality.

That is why the Buddha taught his disciples to contemplate on voidness, because voidness is a non-qualifying entity and at the same time it has the characteristic of "singleness" and "signlessness".

The Buddha says (MAJ 43-30) "Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of the mind through voidness" The Buddha further explains that (MAJ 43-33) "And what, friend is the deliverance of mind, through voidness? "Here a bhikkhu .....reflects thus: "This void of self or of mind through voidness".

The Buddha further explains the results of such practices.(MAJ 43-35) "Now that unshakable deliverance of mind is void of lust, void of hate and void of delusion.

This is called in Pali "Sunnata cetovimutti" with insight into the voidness of selfhood in persons and in the things". Void cannot be made with sophisticated scientific instruments as long as light rays are prevailing in the cosmos.

Modern scientific vacuum pump can suck out dust and air but it cannot remove ether and light rays by any means. Hence a clear understanding of voidness itself is a good concentration, eventually leading a practitioner to the higher spiritual experiences.

Ven. Bodhi Dharma of Kanchipura (Vth C.AD) used to meditate a well white washed wall sitting before the wall and just meditating on the "whiteness"of the wall.

He practised this concentration for fifteen years. He founded Zen Buddhism in China. If voidness cannot be conceived for the beginners this practice will help them for conceiving the idea of voidness, which is singleness and signlessness.

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Twelve causes of the downfall of Man

On one occasion the blessed one was living near Sarathi at Jetavana at Anathapindika's monastery. When the night was far advance, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, came to the presence of the Blessed One, respectfully saluted him, and stood beside him standing thus he addressed the blessed on in verse.

About the declining man we question thee, Gotama. We have come to ask the blessed one; what is the cause of his downfall?

Easily known is the progressive one, easily known is the declining one. The lover of the Dhamma prospers. The hater of the Dhamma declines.

We understand this as explained (by thee) this is the first cause of downfall. Tell us the second, O Blessed one, what is the cause of downfall?

The vicious are dear to him, he likes not the virtues; he approves the teachings of the ill-natured - This is the cause of his downfall. We understand this as explained by thee. This is the second cause of his downfall.

We understand this as explained by thee. This is the second cause of his downfall, Tell us the third, O, Blessed one, what is the cause of his downfall.

The man who is fond of sleep and company, inactive and lazy, and manifesting anger - This is the cause of his downfall.

We understand this as explained by thee. This is the Third Cause of his downfall. Tell us the fourth, O Blessed one. What is the cause of his downfall?

Whoever being affluent, does not support his matter and father who are old, and past their prime.

This is the cause of his downfall. We understand this as explained by thee; This is the fourth cause of his downfall. Tell us the fifth O, Blessed one. What is the cause of his downfall?

Whoever by falsehood deceives either a Brahmana or a holy man, or any other mendicant - This is the cause of his downfall. We understand this as explained by thee; This is the fifth cause of his downfall. Tell us the sixth O,Blessed one. What is the cause of his downfall?

The person who is possessed of much wealth, who has gold, and who has an abundance of food, but enjoys his delicacies all by himself this is the cause of his downfall.

We understand this as explained by thee O, Blessed one. What is the cause of his downfall. Tell us the seventh.

The man who is addicted to women (given to a life of debauchery is a drunkard, a gambler, and a squanderer of his earnings. This is the cause of his downfall.

We understand this as explained by thee. This is the eighth cause of his downfall. Tell, us the ninth O, Blessed one. What is the cause of his downfall?

Not satisfied with one's own wines, he is seen among the whores and the wives of others. This is the cause of his downfall.

We understand this as explained by thee; This is the ninth cause of his downfall. Tell us the tenth, O,Blessed one, what is the cause of his downfall?

A person past his youth takes as wife, a girl in her teens, and sleeps not being jealous of her. This is the cause of his downfall.

We understand this as explained by thee; This is the tenth cause of his downfall. Tell us the eleventh O,Blessed one. What is the cause of his downfall.

He who places in authority a woman given to drink and squandering, or a man of similar nature. This is the cause of his downfall.

We understand this as explained by thee this is the eleventh cause of his downfall. Tell us the twelfth, O,Blessed one. What is the cause of his downfall?

He who having but little possession but great ambition (greed), is of warrior birth and aspires selfishly to (an unattainable) sovereignty. This is the cause of his downfall.

Fully realizing these (Twelve) causes of downfall in the world, the sage endowed with ariyan insight, shares a realm of security (Nibbana).

Prepared by B.N.B. Pethiyagoda,

Defilement of Buddha statues -- a sacrilege

Defilement of Buddha statues -- a sacrilege

Priyanga Kumari Jayakody interviews Ven.Medagama Dhammananda Thera of Asgiri Maha Viharaya. .

Q. A few days ago there was a furore about modelling a candle in the shape of a Buddha statue. This is not the first occasion in which the Buddha statue or Buddhism has become the subject of sacrilege.

A. Yes, from ancient days there were various threats to Buddhist culture. Many of our artefacts of archaeological value in Anuradhapura and Polonnaruwa have been destroyed. Among them were Buddha statues which were without the heads. There is a motive behind this destruction. Our sculptors modeled Buddha statues emphasizing the features of devotion and reverence. When such features are destroyed, devotion and reverence disappears. There are a number of motives behind destruction of this nature. Certain ethnic and cultural groups cannot endure the culture of another country. There is also another kind of ‘empty’ individuals hunting for treasures in Buddha statues. They are not bothered about religious values or about Buddhist philosophy, but only look for wealth.

Q. From that point of view, the cultural targets carried out by certain countries are a powerful challenge before us?

A. Quite so. The effects on Buddhists and Hindus are tremendous. It is so because these two religions are exceedingly non-violent. They practise universal compassion. They are reckoned for their patience practised throughout the history. Nevertheless there are instances where Hindus have reacted in an adverse manner. The gravity of violence in those countries is more severe than in Sri Lanka. Whatever said and done, there is an apparent global plan on the part of the U.S.A. to bring the entire world under one religious and cultural umbrella. This ambition of domination is manifest in the missions of aggression on Islamic countries.

Q. Under a social surge of that nature, what should be our responsibility as Buddhists?

A. People in general try to find solutions to emerging problems depending on their level of knowledge and psyche. There are also people who do not act emotionally but intelligently to solve their problems. Yet, the problem as to whether this issue should be endured silently or not is under serious consideration. There are two cultures existing in our society. One is the culture of statue destruction. As far as religious influences are concerned there are certain incitements.
Destruction of statues is a part of such incitements. This is the culture of vandalism.
The other culture, we are confronted with today, is the misuse of title names and reputations of popular people as trade marks. That is a strategy of market promotion. Under these conditions we must enlighten the targeted victims and take legal measures wherever possible. Awareness measures should be taken by state and religious leaders.

Q. What is your opinion about the impact of our current social surrounding on Buddhist culture.

A. This is a very serious situation. This is damage brought about systematically. We are sensitive to anything that takes place internationally. In the same way, we are quick to forget. But, we are not sensitive to the systematic approach of our destruction owing to the changes in our social surroundings. For instance, there are numerous terrorist groups activated to harm Sinhala Buddhist culture. In collaboration with Western culture, there are projects carried out through cinema and teledrama to criticize Buddhist philosophy.
Various concepts are introduced through novels, short stories and the print media to promote this trend. When agitations are resorted to against such trends, there is an uproar about media freedom or freedom of expression. Recently the entire Muslim world was angered because a picture of Prophet Mohammed was portrayed in a cartoon. Buddhists in Sri Lanka have never gone to such serious levels.

Q. How should we prevent this harmful trend?

A. The Buddha during his lifetime was confronted with scorn and insults of this nature by believers of wrong visions. The Buddha faced such situations with patience and equanimity. His conduct proved that truth is sublime and will always triumph. If we are personally confronted with such situations our ability to endure them is another story altogether.
But what is discernible in the current situation is that it is an insult to a religion and a religious founder. It is true that we should not be agitated or emotional. But we have to take steps against this tendency. That must come from state and religious leaders. Otherwise this state of affairs will aggravate and cause grave social and cultural damage.

Reaching the supreme bliss of Nibbana

Buddha’s doctrine

Reaching the supreme bliss of Nibbana

All discoveries of the Buddha are conducive to Nibbana or Emancipation. The Buddha’s doctrine leads eventually to connecting with Nibbana, though it can begin from anywhere, just like all rivers of the world flow into the ocean in the end, his preaching style [manner] is described in the Brahmajala Sutta in the Dighanikaya thus:
“dana katham, sila katham, sagga katham, kamanam adinavam,...adikallyanam,majhe kallyanam, pariyosana kallayanam sattham,sabbayanjanam kevala paripunnam, brahamchariyam pakaseti”
At the beginning, the Buddha teaches us about generosity [dana]. Next he speaks about morality [virtue] [sila] and about heavenly bliss. Immediately after, he explains the evil effects of sensuous pleasures and how the defilements [cankers] contaminate our ordinary mind. Then the Buddha emphasizes how to become free from the worldly lustful things. So the beginning of the Dhamma is good. The middle of the Dhamma is good and the Ending of the Dhamma is good and it is very meaningful. It is complete in every aspect. It teaches us how to live a noble life.
Sensual enjoyment was based on preaching of the Buddhist philosophy. When we investigate human desire [lust ], it can be realised that the entire universe is trapped in sensual pleasure like in a box.
What is kama? It literally means will [wish, consent]. Desire need not be a bad thing. There are five things [wealth. Properties] which are acceptable in Buddhism. This is called pancha kama wasthu [five worldly pleasures] , they are 1. Rupa [material, form] 2. Sabda [sound] 3. Gandha [smell] 4. Rasa [ taste ] 5. Sparsha [ tangibility]. We enjoy these pleasures through five organs, namely,
Chakku- visual organ [eye]- form, figure, image, a material composition.
Sota -auditory organ[ear]- sound, voice
Ghana - olfactory [nose] - odour, smell, scent
Jivha- gustatory [tongue] -taste, flavour, juice
Kaya -tactile [ body ] tacitly
Human beings have a sense to experience and grasp these five-fold worldly pleasures. This is an interpretation on what is sense. The senses are volitions that have autonomous power to do things or actions along with them.
Those five senses are described in the teaching as Indriya , the objects of the five senses are called arammana when one sense comes into contact with its own object, then each of the senses are activated when they come into contact, consciousness arises and it is called vinnana. Each sense organ gives rise to a particular type of consciousness.
Cakku- rupa -cakkuvinnana = eye-form -eye consciousness
Sota -sabda -sotavinnana = ear-sound -ear consciousness
Ghana - ghanda -ghandavinnana = nose - smell- nose consciousness
Giva -rasa -givavinnana = tongue-taste-tongue consciousness
Kaya -potthabba-kayavinnana = body -tactile -body consciousness
The knowledge of each faculty of sense arises when it comes into contact with its own external subject. Human beings normally experience sensations when sense and objects comes into contact. The consciousness is a coordinator that makes connections between sense and object. Normally, it is described by its individual name as ‘chakkuvinnana’-sense of eye, sotavinnana-sense of ear, ghandavinnana-sense of nose, givavinnana-sense of tongue, kayavinnana-sense of body. The desire that arises through the contact of the senses and relevant objects encourages people to chase after the same object again and again.

Five-fold worldly pleasures

For example a man might find pleasure in the body of a woman and thus it becomes an object as described and resembles a honeycomb and vice-versa. It is said in connection with this matter in the sutta of form in Anguttara Nikaya “monk, I know of other single form from which a man’s heart is so enslaved as it is by that of a woman. Monk, a woman’s voice obsesses a man’s heart...the scent the savour and touch of a woman obsesses a man’s heart.
To the world, a woman’s form and voice is as wonderful and attractive to a man as is a honeycomb to bees or the scent of a flower. Most human beings are dissatisfied with the five fold worldly pleasures. One who is enslaved with the five-fold pleasures begin to take objects through one’s sensuous organs when senses and objects come into contact.
For, example, when a man meets a woman, he looks at her and takes the small and tiny objects like, beauty, form, eyebrow, lock of hair and breast etc, for his self-gratification. This is one stage of the five worldly pleasures. Sensuous pleasure matures gradually. The Buddhist Texts describe it as ‘vepullata’ [full development/ abundances].
There are four ‘ogha’ [floods], which sweep a man away from emancipation. What are these?
1.kamasava-the flood of sense-desires
2.bhavasava-the flood of desiring eternal life.
3. ditthasava- the flood of wrong views
4, avijjasava-the flood of ignorance
Why do the Buddhist Texts say ‘ogha’[flood] for these cankers; [defilements] kama [desire] , bhava[ eternal existence], ditthi [wrong view] and avijja [ignorance]? When people have such strong defilements in their minds, they push them away from emancipation just like a flood that sweeps away everything in the river. So it is called ‘ogha’[flood]. There are two kinds of lust in Buddhism.
1.vaththu kama [sa. Vasthu kama] = desire for material things
2. kilesa kama = desire emotional satisfaction
The desire for house, land, family life, ornaments and any other properties are called vaththu kama. Desire for sense gratification like raga[lust], dosa [hatred], moha[ delusion ] , isi [envy ], mada [conceit] are called kilesa kama. Here the term ‘kama’ refers to craving. It is a defilement which should be eradicated. It emanates again and again unless it is uprooted through path of Arahanthood [the path of the last stage of sainthood]. The Dhammapada describes desire [ tanha] as follows:
Yathapi m–le anupaddave dalhe
Chinn•pi rukkho punareva r–hathi
Evampi tanhanusaye anuhate
Nibbattati dukkham idam punapunam.[Phd.338]
Just as a tree with roots unharmed and firm, though hewn down sprouts again, similarly if latent craving is not rooted out, this sorrow springs up again and again.
‘aggisik–pamakama, asivisopama kama,manasapes–pama kama, supinopama kama...’
‘Craving is just like a flame, it is just like a venom of serpents, it is just like pieces of meat and craving is just like a dream. So craving is a heap of suffering. The separation from craving is the only way to liberate a being from the endless cycle of samsaric suffering’.

Two paths

The Buddha has mentioned that we must avoid two paths, that is ‘kamasukallikanu yoga’ [self indulgence] and ‘aththakilamathanu yoga’ [self mortification] for our realisation of the four noble truths and liberation from the cycle of birth and death. In Dhammachakkapavaththana Sutta [setting in motion the wheel of the Dhamma] in the Diganikaya, He says,
‘devame me hikkae anta pabbajitena na sevitabba, yocayam kamasukallikanu yogo...yocayam...aththakilamathanu yogo...’
There are five wrong consequences from attachment to too much worldly pleasure [self-indulgence]. It is very empty. It is a very low state. It is very ordinary and not noble.
It is not great and it is unmeaningful. Self-mortification results in these wrong effects. It is not great and it is not useful.
These two paths are unprofitable. What is profitable? It is the eight-fold path. Therefore we must walk towards Nibbhana [emancipation] on this noble path. This is the only way [ekayano maggo ] for our liberation. There are eight parts in the Noble eight-fold path.
1. samma ditthi right view
2. samma sankappa right under- standing
3. samma vacha right speech
4. samma kammantha right action
5. samma ajiva right livelihood
6. samma vayama right effort
7. samma sati right mindful- ness
8. samma Samadhi right concentration
These eight parts can be again organised under these three sub divisions as mentioned below.
01. adhisila (higher morality)
samma vacha right speech
samma kammantha right action
samma ajiva right livelihood
samma vayama right effort
02. adhisamadhi (higher concentration)
samma sati right mindfulness
samma Samadhi right concentration
03. adhipanna (higher wisdom)
sama ditthi right view
samma sankappa right understanding
One who exercises the noble eight-fold path realises the four noble truths that is, dukka ariyasachcha, the noble truth of suffering, dukka samudaya ariyasachcha, the noble truth of cause of suffering, dukka nirodaya ariyasachcha, the noble truth of cessation of suffering. dukka nirodaya gamini patipada ariyasacca the noble truth of the path of cessation of suffering.
Dukka ariyasachcha is explained in the dhammachakkapavaththana sutta: thus jathipi dukko [birth is suffering], jarapi dukko [aging is suffering] vyadhpi dukkam [ getting sick is suffering] maranampi dukkam [death is suffering] apiyasampayoga dukkhoa, association with the unpleasant ones is suffering, piyehvippayogo dukkam [separation from the loved ones is suffering], receiving the thing which one wishes to avoid is suffering. In brief ,the entire five aggregates is suffering. Sachchavibanga Sutta has given more explanations about those eight types of dukkasachcha.
‘ya yam thanha ponobhavika nandi raga sahagata, tatrabhinandani ...’ this is how the Buddha explained the second truth that is , dukkasamudaya ariya sachcha. According to this explanation, there are three parts of craving. Craving causes rebirth. It ties up human beings into the present existence and next existences. So it can be categorised as:
1. Kama Tanha - desire for worldly things
2. Bhava Thanha- desire for existence
3. Vibhava Thanha- desire for non-existence
Extinguishing of desire without remainder, eradicating desire completely, not storing desire, being free from desire absolutely, and the cessation of desire completely, is called dukka nirodhagamini patipada. “ yo tassayeva thanhaya asesaviraga nirodho, cago, patinisaggo,muthiyanalayo.” One who exercises the last part that is dukka nirodhagamini patipada attains the supreme bliss of Nibbana.

By Dr. Bokanoruwe Dewananda
Sri Lanka Buddhist Temple
Malaysia

The incessant hunt of the effects of good deeds and misdeeds

The principle of the reaction of good deeds and misdeeds is one of the basic teachings of the Buddha. Upon close examination, it becomes evident that this is the cause of bringing about fortune or misfortune of an individual. According to the Buddha’s teachings, each individual is the liberator of himself. One’s liberation cannot be brought about by any God or by any supernatural force but by himself. An invisible God cannot provide a heaven or a hell to an individual. Good or bad, it is one’s own seeking. The Buddha is a path finder and not a liberator The final objective of Buddhism is the attainment of nibbana or cessation of suffering,. To achieve that objective one has to adhere to certain rules of conduct analysed as good and bad, as moral and immoral, as conducive and detrimental, as correct and incorrect etc. Two factors are important when analysing good deeds and bad deeds.:
1. Pangnatti vajja (deeds Buddha advised to abstain from)
2. Loka vajja (deeds considered by the entire society as abstinent)
In addition to good deeds and bad deeds as pronounced by the Buddha, Buddhism enunciates a large volume of moral conducts which may be considered synonymous with good deeds and misdeeds. They are : Punnya-paapa, Saavajja-anavajja, Dhamma-adhamma, Ariya-anariya, Samachariya-vishamachariya, Karaneeya-akaraneeya, Samma-michcha, Setta-heena, Saasava-anaasava, Parisuddh-aparisuddha, Sucharitha-duchcharitha, Sukatha-dukkatha, Sappurisa-asappurisa, Kalyana-paapaka,Suktha-kanha, etc. In this context, good deeds and misdeeds are explained in paali literature as ethical concepts. “Atthi Bhikkawe Kusaslaakusala dhamma, saavajja naavajja dhamma” (O’Bhikkus, Good deeds and misdeeds are categorised as correct and incorrect) . An individual seeking liberation should do only the deeds that are advised as “savithabban” and dispel deeds that are advised as “asavithabban. In Buddhism good deeds are described as meritorious, correct, clever, efficient, sublime, truthful and conducive. When describing the eight-fold noble path, the word “Samma” is used to mean good or correct. In this context, acts done on thoughts based on greed, malice and illusion are categorised as misdeeds, while acts done on thoughts free of greed, malice and illusion are categorised as good deeds. The following are the ten misdeeds done by the use of the three agents of action:

By use of the body : 1.Killing, 2.Stealing, 3.Adultery.

By use of word : 4.Lying, 5.Sneaking, 6.Obscene

language, 7.Gossip

By use of mind : 8. Attachment,
9. Rancour,
10.Delusion.
Abstinence from these 10 wrongs are conducive to the trouble free conduct of day-to-day life. Therefore refraining from the ten wrongs are called “Dasa Kusal”. Non-adherence to these ten rules are called “Dasa Akusal) Ven.Buddhagosha Thera, has given the following interpretation to the concept of “Kusala” : Healthy, Correct, Skilful and Prosperous.
The Buddha has delivered a number of sermons to differentiate between good and bad.Mangala Sutta, Parabhava Sutta, Vasala Sutta, Sigalovada Sutta, Vyagggapajja Sutta, Karaneeyametta Sutta are among the major sermons containing codes of conduct for the well being in this birth as well as in births in thereafter.
In the Rahulovada Sutta, mainly directed to Bhikku Rahula, Buddha has pronounced that an act, while in the process of coming to mind, while being done and after doing must be thoroughly examined to identify its good or bad effects must be done if it is beneficial to one self as well as to others. If it is not, such acts must be avoided, the Buddha advised.
According to Kaalaama Sutta in ancient India there were ten methods of deciding whether an act is good or bad . They were :

1. In terms of oral evidence,
2. In terms of traditional beliefs,
3. In terms of pronouncements,
4. In terms of scriptures,
5. In terms of logic,
6. In terms of theory,
7. In terms of convictions,
8. In terms of vision,
9. In terms of apparent worthiness,
10. In terms of the teachings of the religious leader.
In the Vimansaka Sutta, Buddha pronounced that things must not be accepted simply because of the word of the Buddha, but must be accepted only in terms of one’s conscience. Kaalaama Sutta emphasizes that the difference between good and bad must be decided upon one’s own independent conclusion.
Unlike in other religious beliefs, Buddhism does not speak of commands or prayers. This is the most glaring difference between Buddhism and other religions. In Christianity the obsessed belief is that merit and sin is the decision of God. According to Hinduism dissolution of non adherents is a meritorious act. According to Islam, good and bad is decided at the mercy of God. Brahmins believe that what is taught from scriptures written by rishis must be accepted as the truth but nothing else. In this manner, other religions have entrusted the task of differentiating between merits and sins to an invisible God. In contrast, Buddhism has not surrendered the inherent sovereignty of an individual to decide upon the consequences of his own action. Buddhism professes a principle of self liberation.
In addition Buddhism points out three fold psychological methods of identifying merits and sins. They are :
1. Attadhipatheiya
2. Lokadhipatheiya, and
3. Dhammadhipatheiya.
Good deeds and misdeeds committed by us follow us as our shadow or as the wheel following the cart. Their results follow us life after life throughout the journey of sansara bringing upon us fortune and misfortune at different times. Therefore we must promote only acts of good thoughts through charity, self discipline and meditation and abstain from misdeeds and strive to attain the bliss of nibbana which is our final goal .

By Ven.Galagedera Rathanawansa Thera,
the Lecturer of Sri Sarananda Pirivena, Kobeigane, Pubbaliya.