He stood in the sands,a lonely figure, holding in his hands the offerings we had made to him. Alone and vulnerable he has dug himself into this hostile territory in a small ‘sanghavasa’ (abode of bhikkus) to protect and preserve an ancient temple on the beaches in Pottuvil in Eastern Sri Lanka. It is a one man battle against heavy odds - Ven Kataragama Siri Ratana, the lone guardian of the historic Moodu Maha Vihara at Pottuvil, Sri Lanka.
Pathetically isolated, incredibly neglected, the Ven Kataragama Siri Ratana, his robes blowing in the wind, stood there within what is known as the strict archaeological reserve of Moodu Maha Vihare at Pottuvil and watched our vehicle going out of sight.This is a story of courage, fearlessness and frustration. This is a Buddhist temple located in a predominantly Muslim area.
In recent years Moodu Maha Vihare has broken into the news , controversially no doubt, as marking the spot where the redoubtable Vihare Maha Devi was washed ashore, in her boat. She was the daughter of King Kelanitissa , who sacrificed herself to save her father’s people from the fury of the sea, says the legend. King Kavantissa married her and she became the mother of Dutugemunu one of Sri Lanka’s most heroic kings.
Moodu Maha Vihare is an ancient temple dating back to the 5th century, and it has to be protected as part of the Buddhist heritage in the east, which has come under obliteration in recent years.
The Ven Siri Ratana hails from Panchimaharamaya in Tissamaharama. It was his guru the Ven Tangalle Sri Sunanda Maha Nayake thera, Adhikarana Sanghanayake of the Southern province, who first studied the ‘Sannas patra’ (official document conferring authority) of the temple and traced the beginnings and history of the vihare. He came to this temple in the 1960s and built a small ‘avasa’ for bhikkus to live in.
Since then bhikkus have lived in this temple, but it was abandoned eventually due to the hostility of the environment, its isolation and the lack of Buddhist devotees who would help to sustain the vihare. As late as 1960 the whole temple complex was a mound buried under sand in an anonymous seascape.
Around this time the Archaeological department carried out excavations and unearthed three big statues, twelve tall pillars and several short stumps in a single grouping.Around the area are visible parts of pillars,walls, foundations steps buried under the sand. There is also an inscription which is almost totally effaced. This is all there is of this temple at present.
"I came here in 1996", said the Ven Siri Ratana. "The ‘avasa’ was built of brick but I had to get it plastered and colour washed with the contributions I got from pilgrims. I also built two toilets for visitors", he said.
The central Buddha statue could be about 10 feet tall and its head has been badly damaged. The head was stolen and the Ven Siri Ratana found that it was being used as a ‘liggala’ (stone for an open hearth). He rescued it and the head with the face partly obliterated has been put back on the body. The other two statues with their arms broken are believed to be those of the Bodhisatva Avilokiteswara and the goddess Tara Devi or of King Kavantissa and Vihare Maha Devi.They stand in mute determination amidst the ruined pillars and the fallen bit and pieces.
The Ven Siri Ratana leads a most incredible life of hardship and tribulation.The Buddha Sasana Ministry used to pay him Rs 500 a month some time ago.
Then it came down to Rs 300 and now it has stopped altogether. He lives alone, has to cook his own food most of the time, because the nearest Buddhist family lives about one and a half kilometers away. Pilgrims leave him food and dry rations.But food is the least of his worries, he says.
Pilgrims are few and far between for two reasons. There is no name board giving directions to visitors. The name board has been stolen.He has now got a donation to put up a name board and he hopes to do so. In addition the road leading to the temple has become narrower and narrower because encroachers are moving their fences further and further onto the road. As a result big buses carrying pilgrims are unable to drive upto the temple.
The temple is assailed not only by sea erosion by also by fast and furious human encroachment. The sea brings in loads of sand while the Muslim population of the vicinity is increasingly encroaching on temple land. Alas the Archaeological department does not do anything about it, even though in another part of the country a bhikku was arrested for digging a well and pits for toilets without the permission of the Archaeological department.
The Ven Siri Ratana explained the land problems of the temple property. According to the original ‘sannas’ the temple owned around 264 acres of land. It extended to the Arugambay road and the Arugambay lagoon, and went right upto Kodimarachchiya, where there is a mosque now.
In l965 according to a Gazette notification 30 acres, 3 roods and 2 perches were demarcated for the temple on the landside by the Archaeological department. People who had encroached were compensated and relocated.
But this was not for long. They came right back
If it was not so exasperating and unjust it could even be funny. In 1992 the temple was given electricity and three posts had to be put up for the connection. Now one post is in the garden of a private house enclosed by a wall.So what can a lone bhikku do?
What happened in 2002 was not only bizarre, but totally unfair by the temple and the Buddhist public of this country.The Archaeological department confined the strict reserve for the temple to six acres and the balance 25 acres (allocated according to the 1965 Gazette notification) was demarcated from the seaside, in fact a sea reservation- a sand dune which the sea is eating away.
The temple has been dispossessed of its lands, and encroachers are occupying temple lands on the landside The temple had 20 acres of coconut; it has six trees now. The rest are in the ownership of encroachers.
The bhikku has complained to the powers that be and to the police. But of no avail.On the day before our arrival another new fence has been moved into temple land and he had to complain to the police. He has been asked to come to the Akkarapattu police station for an inquiry. Another cadjan fence has been built bang up against an ancient foundation very close to the ‘avasa’.
Not least among the annoyances are the politicians who urge the Ven Siri Ratana to leave. How can you live here alone? This are our lands. Go away, he is told. But he has dug himself in and he is determined to stay. I am here to protect this temple, he says. But I need the support of the Buddhist public to rescue the temple from its present plight, he says.
He has the following suggestions to make for the survival of the temple. He says:We want the land excavated by the Archaeological department so that more of the remains will be unearthed.Name boards have to be put up giving directions to pilgrims and the roadway to the temple has to be widened so that buses can reach the temple.
A pilgrims rest with basic facilities must be built, says the bhikku, in addition to a wall on the seaside. A museum has to be built to house the artifacts which have been dug up. They are still in the house of the watcher, he says.We have had the road s blocked, bricks and other items carried away and the statues damaged. A moonstone has been spirited away and some items were found in a well, says the Ven Siri Ratana.
Five Bo saplings have been planted here and all of them have been destroyed. I have planted the sixth, he says.He has been going to the police often enough, walking one and half kilometers to the main road.Nothing fazes him. He is determined to stay and preserve this temple.
It is never safe to leave the temple. When he went to Tissamaharama for four days to attend the funeral of his guru, the temple was stripped and everything was stolen, including the doors, he says. He has since replaced the doors.There are so few Buddhists nearby that there is hardly anyone coming to the temple even on a poya day.The partially exposed parts seem to reveal that in the past there was a large temple complex here.
This temple should not be left to its fate, as the Archaeological department is doing. The Buddhist public should band together to save it from total destruction.
--------------If you wish to help in the restoration of the temple, please contact:
Ven Kataragama Siri Ratana TheraMoodu Maha Vihare,Pottuvil, Sri Lanka
The bhikku’s mobile telephone number is: 077 6158295
Tuesday, September 18, 2007
2550 Buddha Jayanthi - An article in The Island newspaper
A Vesak thought
The 2550th Buddha Jayanthi makes Vesak all the more important this year. Elaborate arrangements have been made to celebrate it on a grander scale. Giant pandals donned in thousands of electric bulbs stand majestically by the roadside, a myriad of colourful lanterns dance in breeze, the needy queue up near danselas dishing out food, drinks and dry rations.
Vesak is the time for reflection.
Is the successor of the Enlightened One—Dhamma—being given the due place in the on-going celebrations? Religiosity is, no doubt, prevalent as is obvious on a day like today. Is religious fervour synonymous with the actual practice of the Buddha’s teachings? If so, why do governments have to temporarily ban the slaughter of animals, the sale of meat and liquor in view of Vesak or any other Poya in a predominantly Buddhist country? Aren’t such trades demand-driven, and wouldn’t they die a natural death if the vast majority of the people, who are Buddhists, chose to live by the Dhamma, which has no place for killing and intoxicants? And won’t the end of those animals that got a new lease of life during Vesak coincide with the expiry of the ban?
Buddha Jayanthi celebrations have also put a temporary halt to the killing of stray dogs. But the question is whether it is only during times of religious significance that lives of those hapless creatures should be spared?
The late Most Venerable Madihe Pannaseeha Maha Nayake Thera once pointed out in a sermon, which was re-telecast posthumously in honour of that scholarly monk who adorned the Sasana, that during the 2500th Buddha Jayanthi celebrations, there had been a considerable decrease in the incidence of anti social activities including crime. It is not implied that only Buddhists are responsible for the high incidence of crime etc. But as that erudite monk said the fact remains that if Buddhists conduct themselves the way they do during Vesak on other days as well, a real difference could be made in this society. And why doesn’t it happen? It is a poser that monks and lay Buddhist leaders ought to give serious thought to.
An oft-heard lament is that Buddhism has come under various threats, mainly external. The not-so-wise have resorted to the so-called direct action which militates against the Buddha’s teachings based on non-violence. They have only brought Buddhists of this land to disrepute and played into the hands of those whom they accuse of trying to destroy Buddhism. Dhammo Havae Rakkhathi Dhammacari (He who lives by the Dhamma is protected by the Dhamma), the Buddhists believe. That also works, one will see on a closer examination, the other way round: Dhamma is protected by the person who lives by it!
In an interesting discussion on Buddhism on radio recently, a learned panelist disputed the opinion being peddled that Buddhism will last only for 5,000 years. Buddhism, he pointed out, didn’t have a shelf life as such and it would last as long as the monks and the laity followed it properly. He sounded convincing. One’s liberation, as the Buddha has said, lies within oneself. Similarly, it may be said, the liberation of Buddhism lies in its followers being true Buddhists.
He who misses the essence of the Buddha’s teaching for the mundane accretions to it, manifested in religious festivals such as peraheras and Vesak or Poson celebrations cannot aspire to be a true Buddhist. Such mundane trappings, no doubt, serve cultural purposes but don’t pave the path to Nirvana. They only blind one to the real path that the Budda showed.
Meanwhile, let the on-going Buddha Jayanthi and Vesak celebrations be made use of to ease the burden of tens of thousands of Sri Lankans languishing in temporary shelters, whose lives were devastated by the tsunami disaster not so long ago. Bringing a smile to their careworn faces is the best way to pay homage to the Enlightened One.
Island
The 2550th Buddha Jayanthi makes Vesak all the more important this year. Elaborate arrangements have been made to celebrate it on a grander scale. Giant pandals donned in thousands of electric bulbs stand majestically by the roadside, a myriad of colourful lanterns dance in breeze, the needy queue up near danselas dishing out food, drinks and dry rations.
Vesak is the time for reflection.
Is the successor of the Enlightened One—Dhamma—being given the due place in the on-going celebrations? Religiosity is, no doubt, prevalent as is obvious on a day like today. Is religious fervour synonymous with the actual practice of the Buddha’s teachings? If so, why do governments have to temporarily ban the slaughter of animals, the sale of meat and liquor in view of Vesak or any other Poya in a predominantly Buddhist country? Aren’t such trades demand-driven, and wouldn’t they die a natural death if the vast majority of the people, who are Buddhists, chose to live by the Dhamma, which has no place for killing and intoxicants? And won’t the end of those animals that got a new lease of life during Vesak coincide with the expiry of the ban?
Buddha Jayanthi celebrations have also put a temporary halt to the killing of stray dogs. But the question is whether it is only during times of religious significance that lives of those hapless creatures should be spared?
The late Most Venerable Madihe Pannaseeha Maha Nayake Thera once pointed out in a sermon, which was re-telecast posthumously in honour of that scholarly monk who adorned the Sasana, that during the 2500th Buddha Jayanthi celebrations, there had been a considerable decrease in the incidence of anti social activities including crime. It is not implied that only Buddhists are responsible for the high incidence of crime etc. But as that erudite monk said the fact remains that if Buddhists conduct themselves the way they do during Vesak on other days as well, a real difference could be made in this society. And why doesn’t it happen? It is a poser that monks and lay Buddhist leaders ought to give serious thought to.
An oft-heard lament is that Buddhism has come under various threats, mainly external. The not-so-wise have resorted to the so-called direct action which militates against the Buddha’s teachings based on non-violence. They have only brought Buddhists of this land to disrepute and played into the hands of those whom they accuse of trying to destroy Buddhism. Dhammo Havae Rakkhathi Dhammacari (He who lives by the Dhamma is protected by the Dhamma), the Buddhists believe. That also works, one will see on a closer examination, the other way round: Dhamma is protected by the person who lives by it!
In an interesting discussion on Buddhism on radio recently, a learned panelist disputed the opinion being peddled that Buddhism will last only for 5,000 years. Buddhism, he pointed out, didn’t have a shelf life as such and it would last as long as the monks and the laity followed it properly. He sounded convincing. One’s liberation, as the Buddha has said, lies within oneself. Similarly, it may be said, the liberation of Buddhism lies in its followers being true Buddhists.
He who misses the essence of the Buddha’s teaching for the mundane accretions to it, manifested in religious festivals such as peraheras and Vesak or Poson celebrations cannot aspire to be a true Buddhist. Such mundane trappings, no doubt, serve cultural purposes but don’t pave the path to Nirvana. They only blind one to the real path that the Budda showed.
Meanwhile, let the on-going Buddha Jayanthi and Vesak celebrations be made use of to ease the burden of tens of thousands of Sri Lankans languishing in temporary shelters, whose lives were devastated by the tsunami disaster not so long ago. Bringing a smile to their careworn faces is the best way to pay homage to the Enlightened One.
Island
What makes a true Buddhist- Bhikku Narada
BE 2550 Vesak
What makes a True Buddhist?
Bhikku Narada
Light of Truth: Any person who formally seeks refuge in 'The Triple Gem' - the Buddha, the Dhamma, and the Sangha - is called a Buddhist. In Pali the term Upasaka is applied to males, and Upasika to females. Upasaka means one who associates with the Triple Gem.
As Buddhist monks lead a purer life than laymen, they are called Bhikkus - Mendicants.
Race, colour, caste, class or any such external difference does not prevent one from becoming a Buddhist. The beggar or the outcast has as equal claims as the king or the noble to be a Buddhist.
No special rites or ceremonies are also required to become a Buddhist.
A follower of the Buddha does not seek refuge in Him with the foolish hope that he will be saved by His personal salvation. The Buddha gives no such guarantee. One's salvation depends on oneself. Neither could one defile nor purify another. The Dhammapada says:-
By self is evil done; by self is one defiled;
Ill deeds not done by self to self bring purity;
Each for himself is pure; each for himself is impure;
Thou canst not cleanse another man's impurity.
However fervently we may pray to the Buddha, He has no power to take us to Nibbana by His personal effort. He cannot wash away our impurities by His purification.
Light of Truth
But it is a Buddha who could show us the Path of Deliverance. It is He who holds the Light of Truth to us benighted travellers. We grope in the dark, not finding a way of escape. Then to our delight a kind person comes with a light in hand and holds it aloft so that we may see clearly. Instead of admiring the bright light and keep on constantly thanking him for his kindness we must seek our escape with its aid.
We are sick men suffering from an acute but a curable disease. Then an experienced physician comes, diagnoses the case and prescribes an effective remedy. However efficient the physician may be, we cannot be cured unless we take the remedy ourselves.
The Buddha is the bearer of the Light of Truth who makes us open our eyes. The Buddha is the kind physician who discovered this panacea for the ills of life and gave it free to all.
With confidence based on knowledge (saddha) a Buddhist seeks refuge in the Buddha because it is such an All-seeing, Enlightened One who could show him the path of Deliverance, and who could help to destroy the passions, the cause of all sorrow.
The confidence placed by a Buddhist on the Buddha is like that of a sick man towards the physician or that of a student towards his teacher.
Blind faith denounced
Blind faith is denounced by the Buddha. He does not ask anyone to follow Him blindly. Even to those who express their willingness to be His followers, He says: "be more patient and make further investigations."
Well, then, what does an image signify?
It is merely a representation to focus our attention. Buddhists do not worship an image expecting any worldly favours, but pay their homage to what it represents. A Buddhist goes before an image and offers flowers or incense not to the model but to the Buddha.
As a mark of gratitude, he does so and reflects on the virtues of the Buddha and meditates on the transiency of the fading flowers. An understanding Buddhist feels that he is in the presence of the living Buddha, gains inspiration from His noble personality and breathes deep his boundless compassion. He tries to emulate his noble example.
An image or some such symbol is useful particularly to the ordinary man, as it tends to concentrate his attention. An intellectual could dispense with it since he could easily control his thoughts and visualise the Buddha. Although a Buddhist seeks refuge in the Buddha he does not thereby become a slave of His, for no one, according to the Buddha, is a slave to another. He disparages slavish mentality.
Neither does a Buddhist sacrifice his freedom of thought by becoming a follower of the Buddha. He can exercise his own free-will and develop his knowledge even to the extent of becoming a Buddha himself. For Buddhahood is not the prerogative of any specially graced chosen person. Anybody may aspire to this supreme state of Perfection.
The second refuge is the Dhamma, which is the Teaching discoverd by Him.
Dhamma literally means that which uplifts or supports.
In its widest sense it means that which supports him who acts accordingly from letting himself fall into woeful states.
The Teaching constitutes the Four Paths, the Four Fruits of Saintship, viz: Sotapatti, Sakadagami, Anagami, and Arahat-Magga and Phala and Nibbana.
These nine supramundane (Lokuttara) states exist whether the Buddhas arises or not. It is a Buddha who discovers and reveals them to others.
Four Paths
Sothapatti is the first Path and Fruit of Saintship. It is at this state one realises Nibbana for the first time in his life and thereafter called a Sotapanna - a Stream-Winner - i.e. one who has entered the stream that leads to Nibbana. He no longer seeks birth in states of woe but is destined to progress on the upward path. He will not fall, but rise ever and ever on the spiritual plane. He will be reborn only seven times at the most.
Sakadagami is the second Path and Fruit of Saintship. He who attains to this stage is reborn in this world only once.
Anagami is the third Path and Fruit of Saintship. It is so called because he who attains to this third stage of Sainthood never come to this world again but is reborn in the 'Pure Abodes' where he resides until he finally attains Parinibbana. The last Path and Fruit is the Arahatta - exalted stage when one destroys all passions and roots out all forms of the will-to-live.
The ultimate Goal is called Nibbana, which means extinction of lust, hatred and ignorance or the departure from craving.
The Word of the Buddha found in the books -Tripitaka - (the Three Baskets) is also called the Dhamma because it enables one to realise those Paths and Fruits of Saintship.
As such, the Dhamma is compared to a raft meant for the sake of crossing the ocean of birth and death. It is not merely to be recited and admired, but to be studied and practised in the course of one's daily life. Practice is essential. Mere recital of the Sutras or mere listening to discourses without actual practice does not lead one to Nibbana. It is better to learn one stanza and act accordingly than study the whole Tripitaka without any practice.
Eating fills our stomach, but what we eat is of no use unless it is digested: Digestion of the food is like the practice of the Teaching.
The Dhammapada says:
"Though reciting many verses, if they do not what they preach,
(Like a herd that counts, but owns not, cattle of another man)
Foolish, idle fellows share not in the life of the recluse
"One who lives the Norm he preaches, though reciting verses few,
Quit of malice, seeing clearly through bewilderment,
He with heart that's well released,
Unattached to this or that world, shares the life of the recluse."
It is not necessary to know the whole Tripitaka and read all Buddhist books to gain salvation. Knowledge of the Dhamma is certainly essential and is no doubt a very valuable asset, but at times even one single stanza would be sufficient to see things as they truly are and realise our ultimate goal.
There are many instances in the Books to show that many a person realised the Truth by learning only one stanza, nay only one line.
Instances
The wandering ascetic Upatissa who subsequently became the venerable Sariputta, the First Chief Disciple of the Buddha, attained to the First Stage of Sainthood after hearing only the first two lines of the stanza
Of all things that proceed
from a cause
Of these cause the
Thathagata hath told,
And also how they cease to be,
This too the mighty monk
hath told.
A certain zealous Bhikku, embarrassed by the large number of rules and regulations that pertain to the life of a monk, decided to leave the Order. The Buddha was informed of this by the other Bhikkus. He summoned him to His presence and asked him whether he could observe one rule.
"Certainly, lord!" the Bhikku replied.
"Well, then, go and guard your thoughts."
The delighted Bhikku accepted the advice of the Buddha and before long entered the first stage of Sainthood.
The Thirty-two Bhaddavaggiya princess went with their wives to a certain forest to enjoy themselves. One of them who had no wife was accompanied by a courtesan.
In the absence of others she stole some ornaments and absconded. The princess who went in search of her saw the Buddha seated at the foot of a tree and inquired of Him whether he saw a woman.
The Buddha asked them whether it was better to seek others or to seek themselves. They replied that it was better to seek themselves.
Thereupon the Buddha said -
Attanan gaveseyyatha. Go and seek yourselves.
The princess meditated on the words and attained Sainthood.
Such instances could easily be multiplied from the books.
The Dhamma is therefore to be studied, more to be practised, and above all to be realised. Self-realisation is the ultimate object of the Buddha's Teaching. Hence the Buddha's advice - "Be ye islands unto yourselves, be ye a refuge unto yourselves, seek not for refuge in others."
A teacher acts as a refuge or a guide to his pupil inasmuch as he gives him the necessary instructions, but the latter's progress depends on himself. In just the same way does the Triple Gem acts as a refuge to the Buddhists.
Third Refuge
The Third Refuge is the Sangha.
The term Sangha means grouped together. Those noble Saints who are grouped together on account of their views, virtues, wisdom, etc. are called the Sangha. They are the eight kinds of Saints who have attained to the above mentioned four Paths and Fruits. They are the saints who have realised the Truth, and are the visible manifestations of the Teaching.
In a conventional sense, the ordinary Bhikkhus who have not attained to Sainthood are also called the Sangha, because they represent them. But a Buddhist seeks refuge only in the Ariya Sangha, the Noble Saints, as they have realised the Truths and could teach others from their personal experience.
The Bhikkhus, it should be understood, are not 'priests' who act as mediators between God and man. They lead the holy Life and try to teach others both by example and precept, expecting no remuneration from any man. Purity, voluntary poverty, selflessness, and service are some of their leading characteristics.
It must be mentioned in this connection that Emancipation could be obtained by becoming a Samma Sambuddha, or a Pacceka Buddha, or an Arahant.
A Samma Sambuddha is a Fully Enlightened One who comprehends the Truth by his own intuitive knowledge, without the help of others and who could preach and make others also understand the Truth.
A Pacceka Buddha also comprehends the Truth independently by his own intuitive knowledge, but is unable to preach and make others understand the Truth He has realised. An Arhant, on the contrary, hears at first the Teaching from another and then realising which by himself could preach and make others understand the Dhamma. The Sangha constitutes such Arahants and the Saints of the three other lower stages.
(Ceylon Daily News Vesak Number 1936)
What makes a True Buddhist?
Bhikku Narada
Light of Truth: Any person who formally seeks refuge in 'The Triple Gem' - the Buddha, the Dhamma, and the Sangha - is called a Buddhist. In Pali the term Upasaka is applied to males, and Upasika to females. Upasaka means one who associates with the Triple Gem.
As Buddhist monks lead a purer life than laymen, they are called Bhikkus - Mendicants.
Race, colour, caste, class or any such external difference does not prevent one from becoming a Buddhist. The beggar or the outcast has as equal claims as the king or the noble to be a Buddhist.
No special rites or ceremonies are also required to become a Buddhist.
A follower of the Buddha does not seek refuge in Him with the foolish hope that he will be saved by His personal salvation. The Buddha gives no such guarantee. One's salvation depends on oneself. Neither could one defile nor purify another. The Dhammapada says:-
By self is evil done; by self is one defiled;
Ill deeds not done by self to self bring purity;
Each for himself is pure; each for himself is impure;
Thou canst not cleanse another man's impurity.
However fervently we may pray to the Buddha, He has no power to take us to Nibbana by His personal effort. He cannot wash away our impurities by His purification.
Light of Truth
But it is a Buddha who could show us the Path of Deliverance. It is He who holds the Light of Truth to us benighted travellers. We grope in the dark, not finding a way of escape. Then to our delight a kind person comes with a light in hand and holds it aloft so that we may see clearly. Instead of admiring the bright light and keep on constantly thanking him for his kindness we must seek our escape with its aid.
We are sick men suffering from an acute but a curable disease. Then an experienced physician comes, diagnoses the case and prescribes an effective remedy. However efficient the physician may be, we cannot be cured unless we take the remedy ourselves.
The Buddha is the bearer of the Light of Truth who makes us open our eyes. The Buddha is the kind physician who discovered this panacea for the ills of life and gave it free to all.
With confidence based on knowledge (saddha) a Buddhist seeks refuge in the Buddha because it is such an All-seeing, Enlightened One who could show him the path of Deliverance, and who could help to destroy the passions, the cause of all sorrow.
The confidence placed by a Buddhist on the Buddha is like that of a sick man towards the physician or that of a student towards his teacher.
Blind faith denounced
Blind faith is denounced by the Buddha. He does not ask anyone to follow Him blindly. Even to those who express their willingness to be His followers, He says: "be more patient and make further investigations."
Well, then, what does an image signify?
It is merely a representation to focus our attention. Buddhists do not worship an image expecting any worldly favours, but pay their homage to what it represents. A Buddhist goes before an image and offers flowers or incense not to the model but to the Buddha.
As a mark of gratitude, he does so and reflects on the virtues of the Buddha and meditates on the transiency of the fading flowers. An understanding Buddhist feels that he is in the presence of the living Buddha, gains inspiration from His noble personality and breathes deep his boundless compassion. He tries to emulate his noble example.
An image or some such symbol is useful particularly to the ordinary man, as it tends to concentrate his attention. An intellectual could dispense with it since he could easily control his thoughts and visualise the Buddha. Although a Buddhist seeks refuge in the Buddha he does not thereby become a slave of His, for no one, according to the Buddha, is a slave to another. He disparages slavish mentality.
Neither does a Buddhist sacrifice his freedom of thought by becoming a follower of the Buddha. He can exercise his own free-will and develop his knowledge even to the extent of becoming a Buddha himself. For Buddhahood is not the prerogative of any specially graced chosen person. Anybody may aspire to this supreme state of Perfection.
The second refuge is the Dhamma, which is the Teaching discoverd by Him.
Dhamma literally means that which uplifts or supports.
In its widest sense it means that which supports him who acts accordingly from letting himself fall into woeful states.
The Teaching constitutes the Four Paths, the Four Fruits of Saintship, viz: Sotapatti, Sakadagami, Anagami, and Arahat-Magga and Phala and Nibbana.
These nine supramundane (Lokuttara) states exist whether the Buddhas arises or not. It is a Buddha who discovers and reveals them to others.
Four Paths
Sothapatti is the first Path and Fruit of Saintship. It is at this state one realises Nibbana for the first time in his life and thereafter called a Sotapanna - a Stream-Winner - i.e. one who has entered the stream that leads to Nibbana. He no longer seeks birth in states of woe but is destined to progress on the upward path. He will not fall, but rise ever and ever on the spiritual plane. He will be reborn only seven times at the most.
Sakadagami is the second Path and Fruit of Saintship. He who attains to this stage is reborn in this world only once.
Anagami is the third Path and Fruit of Saintship. It is so called because he who attains to this third stage of Sainthood never come to this world again but is reborn in the 'Pure Abodes' where he resides until he finally attains Parinibbana. The last Path and Fruit is the Arahatta - exalted stage when one destroys all passions and roots out all forms of the will-to-live.
The ultimate Goal is called Nibbana, which means extinction of lust, hatred and ignorance or the departure from craving.
The Word of the Buddha found in the books -Tripitaka - (the Three Baskets) is also called the Dhamma because it enables one to realise those Paths and Fruits of Saintship.
As such, the Dhamma is compared to a raft meant for the sake of crossing the ocean of birth and death. It is not merely to be recited and admired, but to be studied and practised in the course of one's daily life. Practice is essential. Mere recital of the Sutras or mere listening to discourses without actual practice does not lead one to Nibbana. It is better to learn one stanza and act accordingly than study the whole Tripitaka without any practice.
Eating fills our stomach, but what we eat is of no use unless it is digested: Digestion of the food is like the practice of the Teaching.
The Dhammapada says:
"Though reciting many verses, if they do not what they preach,
(Like a herd that counts, but owns not, cattle of another man)
Foolish, idle fellows share not in the life of the recluse
"One who lives the Norm he preaches, though reciting verses few,
Quit of malice, seeing clearly through bewilderment,
He with heart that's well released,
Unattached to this or that world, shares the life of the recluse."
It is not necessary to know the whole Tripitaka and read all Buddhist books to gain salvation. Knowledge of the Dhamma is certainly essential and is no doubt a very valuable asset, but at times even one single stanza would be sufficient to see things as they truly are and realise our ultimate goal.
There are many instances in the Books to show that many a person realised the Truth by learning only one stanza, nay only one line.
Instances
The wandering ascetic Upatissa who subsequently became the venerable Sariputta, the First Chief Disciple of the Buddha, attained to the First Stage of Sainthood after hearing only the first two lines of the stanza
Of all things that proceed
from a cause
Of these cause the
Thathagata hath told,
And also how they cease to be,
This too the mighty monk
hath told.
A certain zealous Bhikku, embarrassed by the large number of rules and regulations that pertain to the life of a monk, decided to leave the Order. The Buddha was informed of this by the other Bhikkus. He summoned him to His presence and asked him whether he could observe one rule.
"Certainly, lord!" the Bhikku replied.
"Well, then, go and guard your thoughts."
The delighted Bhikku accepted the advice of the Buddha and before long entered the first stage of Sainthood.
The Thirty-two Bhaddavaggiya princess went with their wives to a certain forest to enjoy themselves. One of them who had no wife was accompanied by a courtesan.
In the absence of others she stole some ornaments and absconded. The princess who went in search of her saw the Buddha seated at the foot of a tree and inquired of Him whether he saw a woman.
The Buddha asked them whether it was better to seek others or to seek themselves. They replied that it was better to seek themselves.
Thereupon the Buddha said -
Attanan gaveseyyatha. Go and seek yourselves.
The princess meditated on the words and attained Sainthood.
Such instances could easily be multiplied from the books.
The Dhamma is therefore to be studied, more to be practised, and above all to be realised. Self-realisation is the ultimate object of the Buddha's Teaching. Hence the Buddha's advice - "Be ye islands unto yourselves, be ye a refuge unto yourselves, seek not for refuge in others."
A teacher acts as a refuge or a guide to his pupil inasmuch as he gives him the necessary instructions, but the latter's progress depends on himself. In just the same way does the Triple Gem acts as a refuge to the Buddhists.
Third Refuge
The Third Refuge is the Sangha.
The term Sangha means grouped together. Those noble Saints who are grouped together on account of their views, virtues, wisdom, etc. are called the Sangha. They are the eight kinds of Saints who have attained to the above mentioned four Paths and Fruits. They are the saints who have realised the Truth, and are the visible manifestations of the Teaching.
In a conventional sense, the ordinary Bhikkhus who have not attained to Sainthood are also called the Sangha, because they represent them. But a Buddhist seeks refuge only in the Ariya Sangha, the Noble Saints, as they have realised the Truths and could teach others from their personal experience.
The Bhikkhus, it should be understood, are not 'priests' who act as mediators between God and man. They lead the holy Life and try to teach others both by example and precept, expecting no remuneration from any man. Purity, voluntary poverty, selflessness, and service are some of their leading characteristics.
It must be mentioned in this connection that Emancipation could be obtained by becoming a Samma Sambuddha, or a Pacceka Buddha, or an Arahant.
A Samma Sambuddha is a Fully Enlightened One who comprehends the Truth by his own intuitive knowledge, without the help of others and who could preach and make others also understand the Truth.
A Pacceka Buddha also comprehends the Truth independently by his own intuitive knowledge, but is unable to preach and make others understand the Truth He has realised. An Arhant, on the contrary, hears at first the Teaching from another and then realising which by himself could preach and make others understand the Dhamma. The Sangha constitutes such Arahants and the Saints of the three other lower stages.
(Ceylon Daily News Vesak Number 1936)
Aim of this blog
Who am i ?
Does it matter who i am?
There is no one called "I" for i am a combination of elements. What is called "naama" consists of following: Veedana, Sangna, Sankara, Vinghana
whilst 'roopa" is the fetus which consist [at the very basic level] of patavi/aapo/thejo/vayo.
Therefore there is NO "I" but 5 skanda's namely roopa, veedana, sangna,sankara & vinghana.
However we have to have a name for the convenience of the rest of the world so this combination of elements are given a name, in my case it is called "Priyantha".
Who i am and what i do is of no importance but what i want to do is to create an awareness regarding various aspects of Buddhism among the visitors to this blog but all i intend to do is to publish what is written by learned scholars and not just my views. In KALAMA SUTHRA, our Lord Buddha says not to accept just any thing but to see whether that will help you to understand the four Noble truth and if it does to take it as his teaching and if not to ignore it.
Hope these published articles will help you in understanding the four noble truth.
Budu Saranai.
Does it matter who i am?
There is no one called "I" for i am a combination of elements. What is called "naama" consists of following: Veedana, Sangna, Sankara, Vinghana
whilst 'roopa" is the fetus which consist [at the very basic level] of patavi/aapo/thejo/vayo.
Therefore there is NO "I" but 5 skanda's namely roopa, veedana, sangna,sankara & vinghana.
However we have to have a name for the convenience of the rest of the world so this combination of elements are given a name, in my case it is called "Priyantha".
Who i am and what i do is of no importance but what i want to do is to create an awareness regarding various aspects of Buddhism among the visitors to this blog but all i intend to do is to publish what is written by learned scholars and not just my views. In KALAMA SUTHRA, our Lord Buddha says not to accept just any thing but to see whether that will help you to understand the four Noble truth and if it does to take it as his teaching and if not to ignore it.
Hope these published articles will help you in understanding the four noble truth.
Budu Saranai.
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