CJ Articles

THE DHAMMA MADE EASY

A Collection of Talks on Buddhism, 1999

Venerable Dhammasami, 1999 

Sharing of Merits
May this Dhamma book be to help to many for deepening their understading of the Dhamma.

The sponsors of this ‘Gift of Truth’ share the merit of this Dhamma Dana with all beings, with those who are seeking the Truth and walking on the path to liberation and those not yet on it.

Dhammapada
Long is the night to the wakeful.
Long is the vicious circle to those
Who know not the Dhamma.
Better than living a hundred years,
Is one day in the life of a person
Who sees the impermanence.
Of bones is this city made,
Plastered with flesh and blood.
Herein are stored decay, death, conceit and detraction.
Rare is birth as a human being.
Hard is the life of mortals.
Hard is the hearing of the Sublime truth.
Rare is the appearance of the Buddhas.

Preface:

This is some of the collections of my Dhamma talks given in Britain from July 1996 to November 1997. They are not meant to be written papers but talks. They represent some of the themes I take a bit of time, often several days, developing before I deliver it. There are talks remain unrecorded as alms-giving ceremony.

I have never had any idea of getting them published until I saw Dr. Kyaw thinn (Consultant psychiatric) and Sao Phong keau started distributing some copies of my talks to their friends in Midland, England. Nevertheless, I still could not spare the time either to edit or to arrange for publication.

This collection of talks may be, if necessary, translated or reprinted for free distribution, not for sales, without any permission from me. However, I shall be most thankful to any undertaking such work if I would be informed of how many copies are printed an offered one copy of it.
 
The publication of this collection of the Dhamma Talks is made possible only with the encouragement of my devotees, Emma (Mrs. T T Myint) and Mary Ng of Singapore and my sister in the Dhamma, Sister Dhammadinna of Buddhist Hermitage Lunas, Malaysia. Together with their friends in the Dhamma, they have taken all financial responsibility. Without their determination, generosity and goodwill, this book could not have been made possible. I am most grateful to them for their assistance and support.

Any one interested in obtaining more copies of the Dhamma Made Easy or any other Dhamma books by me may contact and acquire from Mary Ng.
Sunanda Lim Hock Eng has been most atient, helpful and dedicated in his design and arrangement. I must take this opportunity to thanks him personally for all his hard work. Of course, Inward Path publisher equally merits my warmest thanks for the excellent printing work.

Dr. Kyaw Thinn & Sao Phone Keau Thinn, children, Kesi and Aung Aung deserve my special acknowledgement for transcribing any talks given at their residence and for translating a talk, Nibbana, from Burmese. They have been chief devotees since my arrival in England.

My sincere tanks also go to Barbara Jones of Kindsbury High School, North West London and Pauline of English Department, College of North West London for helping improve the English in these Dhamma talks.

Last but by no means least is the donors who have generously contributed to this publication. I thanks them for making this Noble Gift of Dhamma possible.
May their departed lobed ones share the merits obtained herein as I wish that my deceased father and teachers be able to receive the merits thus accumulated and transferred.

May all beings be well and happy!
Venerable Dhammasami
London, UK
1998

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A Discussion to Mark Vesak Celebration on 25th May 1997 at
Stoneydown Park Primary School, Pretoria Avenue, Walthamstow, London,
organized by Sri Sathya Sai Grop, Walthamstow.

Life and Philosophy Of The Buddha

As we all know the Gautama Buddha was born a prince. He lived a princely life until he was 29. However, maybe driven by his mature instinct, he always tried to experience as many different ways of life as possible even before he renounced the world leaving his princely life. Being conscious of his spiritual quest, His father, King Suddhodana, took any possible measures to prevent his son getting fed up from worldly life.

Prince Siddhartha was so intelligent and compassionate that he felt with all his hearts for the sick when he was incidentally exposed to, according to the scriptures, a sick man for the first time. He came to fully appreciate the realities of life — decay and death even just to see them only on one occasion. His father did not want him to see these undesirable things for fear he would choose to become a recluse.

So, when we study his life we feel that he understands us whether you are a farmer, a professional, a householder, a monk, a businessman, a manual worker or even a soldier. His philosophy is embodied in His life.

Nevertheless, I would like to suggest here today that by studying the philosophy of the Buddha, we should understand His life.

Today I would like to focus upon three important things among His teachings: first — determination; second — equal opportunity; and third — self-reliance.

DETERMINATIO
When we study His life, we will see so many extraordinary qualities, like patience, compassion, truthfulness and determination, to inspire us. Determination is most featured in His life as Sumedha, the ascetic, Prince Mahajanaka and Prince Siddhartha.

In Buddhism, we believe that every body has a potential to become a Buddha. It is up to individuals to choose either to become a Buddha or an Arahat. We believe there have been many Buddhas in the past and many will be there in future although there can only be one fully self-enlightened Buddha in a time.

When present Gautama Buddha in one of his previous lives as ascetic Sumedha met one of the previous Buddhas, the Dipankara Buddha, he was supposed to have already been in a position to free himself from suffering and become a Saint (Arahat). Instead of taking that opportunity of freeing himself alone from suffering he chose to take a much harder road to enlightenment so that he could help many to get out of suffering.

Although compassion obviously forms the basis of this vow, I consider that it was determination that made him choose a practice to become a Buddha. He was predicted by the Dipankara Buddha that one day he would become a Buddha after aeons. This he did not see something as impossible but was determined to achieve Buddhahood in order to guide people to the path leading to the end of suffering. If I were in his place, I might have said, "No way, too long, impossible or too hard"

In the course of perfecting himself for Buddhahood in many lives, difficulties could have put people like us off. Nevertheless, he never felt discouraged for his set goal. It is a great determination.

EQUAL OPPORTUNITY
The Buddha was, just like Mahavira, very well known for His stands against any form of discrimination in social and religious life. He never took an advantage of being born to a royal family nor did he ever highlight the fact that he renounced the world as a crown prince. He was unconditionally against caste system. He established female monastic orders at the time women were deprived of the right to religious practices and social life. He appointed two chief female disciples. He appointed Lady Visakha as one of the members of inquiry committees whenever to investigate behaviours of the monks. He believed that all must be given equal opportunity. He, of course, was well aware that inequality existed in every sphere of life. What he did was not to legitimate the inequality but open equal opportunity to all so that any can come up economically, socially and spiritually. He absolutely accepted that change (impermanence) rules our life. Improvements are possible under the law of change that he perceived to be natural.

SELF-RELIANCE
Self-reliance is another important feature in His philosophy. As human being, we can depend on ourselves if we develop our ability continuously. He was not a saviour in a sense of saving you from your sin. However, He was just a guide. He wanted to be seen only as a teacher, not God nor god all of whom are superstitious. He did not encourage superstition.

The subject of His philosophy is a real life we live everyday. If we turn away from human approach, it is indeed hard to understand His life and philosophy.
He pointed the way to spiritual upliftment. The people including monks and nuns have to uplift themselves by putting what He taught into practice.

He said all living beings are self-responsible for their actions. It is called 'Kamma' (Karma in Sanskrit). You can perform the action of your own choice but have to take any responsibility and consequences of it.

I have noticed you all chanting: "Buddham saranam gacchami" etc. I see Bhajan (devotional chanting), if with the right attitude, as a seed for spiritual development. Nevertheless, it is only a seed, not a plant nor a fruit. It still needs further nurturing, watering, oxygen, the sun and botanical knowledge. Do not stop at Bhajan but bring the teachings into your daily life.

This is the best way to honour a Great Being like the Buddha.

QUESTION & ANSWER

Q:  What do we know about the first Buddha, which you have talked about?

A: Not the first Buddha. He was just one of the previous Buddhas. We may not be able to know who was the first Buddha as Buddhism believes that the beginning cannot be known. We know of the Dipankara Buddha through by-pass reference to the life of the Gautama Buddha. He was born a human being who became a Buddha through His own striving and taught people the way to the end of suffering. Dipankara Buddha lived longer than the Gautama Buddha whose teachings we are following.

Q: When do you become a monk? Do you ever imagine an ordinary life like us? And how do you control your mind? (Mahendran)

A: First of all, I did not choose to become a monk. As a part of tradition in Shan State, the Union of Burma, I was, like any other boys, ordained for a short period. It is to train young boys in monastic way of life and Buddhist culture. This is how Buddhist education is passed on from generation to generation over there. It was during summer. I think I was initiated for this purpose. Nobody forced me to stay or leave. It is now already more than 20 years since I was ordained, I have never left. My initial ordination took place when I was very young with 58 other boys, mostly of the same age with me. I think all of them left very soon. My grandaunt was a nun in the monastery where I was ordained. She looked after me just like my mother. I now see that she was the main unspoken factor that has helped me to remain a monk. She passed away at the time I was 23.

I used to imagine a lay life when I was about 16. I became disillusioned with the tension in the monastic institute where I was receiving a higher education as a resident novice. For some undefined reason, I happened to continue the life of the monk. I moved to another institute soon afterward. The idea has never really stroked me again.

To control our mind is the most difficult job we have to do. It is not always successful. At times, I have difficulty especially when it comes to attachment to books and aversion. But Buddhist monastic life has a very good training. There are many sorts of meditation to help you control your mind like chanting, meditation on disgusting things like your own waste and death, studying scriptures to develop your intellect and devotion.

Be open to the criticism of your colleagues. These can help you. Moderation in food and not exposing yourself very much to the attractions are some of the rules we follow. The common problem in controlling our mind is that we have to do it before we understand how our mind works. It is often frustrating to control your mind before you understand how it functions. We were too young to understand that.

Q: How do you control your anger?

A: Normally in two ways: First with teachings of the Buddha. He said anger destroys you physically and mentally. Even if injustice is done to you, He said, "You should not get angry". Anger can never be justified. Without getting angry, you should see to the question of justice and injustice. Anger harms your reputation. Such teachings are always in my mind and I try to live up to that. I must emphasise again I do not always succeed. However, if you make an effort, at least you certainly make some simple progress. If we accept that the infallibility just does not exist and the world is perfectly imperfect, you may find it easier to forgive yourself or someone else. This is philosophical way of controlling your anger.

Second way of dealing with anger is through meditative awareness. If you are aware the object, like criticism and injustice or insulting, you already restrain your anger. You have to detect it at the very stage of it happening. Then you contemplate the anger in your mind.

Q: When the Buddha was young what was his religion? Was it Hinduism?

A: He was born in a multi-religious India in the 6th century BC. In the life of the Buddha, we learn that the Brahmins were His father's advisers on many matters including religion. It is no doubt that Brahmanism (Hinduism today) was predominant. But we also see in the scriptures that soon after He was born, the ascetic Asita came to bless Him. He was also reported as the teacher of King Suddhodana, the father of Prince Siddhartha. Asita was leading a life that was quite different from the one approved in Brahmanism. This interpretation is supported by the existence of Alara Kalama and Udaka Ramaputta, the two renown religious teachers under whom the Ascetic Gautama first learnt meditation.

I am not sure which would be His religion. However, certainly liberalism was the feature of that multi-religious society into which He was born.

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A Dhamma talk delivered at Bettersea Library, South London
on Vesak celebration, 22th May 1997
organized by the Samatha Meditation Groups (London)
led by Paul, Patrick Warren and Jash Elsner

How Best To Honour the Buddha

There are many ways of celebrating Vesak especially in Theravada Buddhist countries like Thailand, Sri Lanka, Burma (Myanmar), Laos and Kampuchea. People going round the pagoda each with a candle in hand is a common scene in Thailand that differentiates her from other neighbouring Buddhist countries. Watering Bo tree would be something how Burmese Buddhists mark this important day. Erecting pandol and illustrate story of the Buddha with wonderful electronic displays is a celebration unique to Sri Lanka. In each country you can see the scene of people going to the temples and pagodas to observe Eight Precepts, to listen to a Dhamma talk delivered by usually a Bhikkhu and giving alms to the Bhikkhus, freeing fish, birds and in some cases cattle to be slaughtered. Meditation centres are unusually packed with devotees who join one-day-retreat. In many Southeast Asian countries Vesak is a national holiday — even in Indonesia, which is officially Islamic country.

In my hometown, Shan State, Burma, people actually have one day retreat on every full-moon day including Vesak. They spent the times in silent meditation and in listening to Jataka, life story of the Buddha, which is poetically composed and read by a well trained, lay preacher called Sa-lay. One story usually takes five to six hours. It is written in Shan cultural background so that people would understand the Bodhisatta (would-be-Buddha). Teachings from the Suttas (Buddha's Discourses) are often added where relevant to give a full set of moral teaching. This is unique to Shan Buddhist culture.

It is only understandable that these countries have come up with the kind of celebration to get the mass involved as much as possible. They light the candles to symbolise the wisdom we believe he obtained on this day.

In Thailand, it is called 'Wien-thien' (going in circle with candle). In Shan State, Burma when I was young I remember people burning a very big and long candle made of pine-wood. They burnt it on the ground. It usually lasted many hours. These are the materials people used to remind us of mindfulness — to be mindful of the wisdom and enlightenment of the Buddha. It has become part of their culture.
Wisdom or insight penetrating into the real nature of life is essential to overcome suffering in life. It is that kind of wisdom that we symbolise with lights and honour Him for His achievement. In the First Sermon, the Buddha compared wisdom with light.

Freeing fish etc. is to remember His great compassion, which was the main drive in His striving for enlightenment.
How we are going to celebrate Vesak here in the United Kingdom? Different ways of doing things for the same purpose are always open in Buddhism. Flexibility is the very nature of it.

So, How?

Are we going to celebrate it like Christmas — making it a family meeting! In every celebration Turkey meat features British traditional way of celebrating Christmas. Do you want to do that!

Many people complain that they hate Christmas meetings although it takes place only once a year because they do not get on well with their relatives! I hate to see my sister-in-law! Mother-in-law! My brother! — Such mumbling is almost common to any one. In addition, the next day most of them complain the problem of indigestion.

In all Vesak celebration, the Gautama Buddha is all we focus on. He is central to whatever perceived to be Buddhism because he was the one who discovered the Dhamma and taught it to others. Therefore, we especially focus upon Him and His life today so that we could understand Him better.

However, if my general view of the whole Tripitaka is correct, the Buddha Himself never talked about His life outside the context of the Dhamma. He might have thought of it unnecessary to dwell purely upon this subject although we just want to know more and more about His life. I am sure He (the Buddha) believed that discussing about the Dhamma is worthier Nevertheless, we have the opportunity to learn about His life only through the Dhamma as by-pass reference.

The Buddha even said that unless and until we understand the Dhamma we are not going to know Him. You may become the best historian specialising in the Buddha's life but this does not make you, judging from the Buddha's own words, an expert on His life.

Therefore, we now come to see that the Dhamma rather than the Buddha are the heart of what we know of as Buddhism today.

As we study and reflect carefully, we come to know that the Dhamma He discovered is completely impersonal. Moreover, He never tried to personalise His discovery. The Dhamma is very much individual in practice. It is under stood individually, not something we can share as a family or nation.

In the Dhamma practice, one may help the other by showing the path but can never do it on his behalf. It is so individual to that extent.

Today we are going to meditate to mark Vesak — the day Siddhartha Gautama was born, became a Buddha and passed away. It is relevant for us to be doing so today.

Taking this opportunity, I want to reflect upon one of His sayings that mirrors all His concerns for us. He said; "Mindfulness leads one to immortal where as heedlessness leads one to mortality again and again". That was also His last word.
Mindfulness is the foundation of all goodness. Not only that, it is also chief factor in our practices along the way. It establishes and maintains the qualities of head and heart. It balances other factors in the Path.

Take the most advantage of life. Reflect upon the Dhamma. Apply it to your daily life. Life means appearing and disappearing, coming and going, birth and death. Be mindful of it.

This is how we should honour the Buddha.

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An Introduction to Buddhapuja at the Samatha Meditation Centre, Greenstreet,
Llangunllo, Knighton, Powys, Wales on 4th August, 1996
the 33rd Anniversary of Samatha Classes in Britain and
the Opening Ceremony of a new meditation centre.

Buddha Puja

I would like to explain why we offer the items to the Buddha such as flower, light, incense and foods, which includes also water.

LIGHT OFFERING
Followers of many religions of the world practise Light Offering today. Each may have its own interpretation. In Buddhism, light is compared to Wisdom while ignorance is to darkness. After His enlightenment, the Lord Buddha Himself in the First Sermon declared that "In Him wisdom and light arose".

In that very sermon together with wisdom and light, He also equalised vision and knowledge with His supreme enlightenment.

The Buddha is the one who has developed His wisdom to the ever—highest point that all living beings can develop. He was able to guide people because He possessed such excellent wisdom. We are offering light to the Buddha in honour of His supreme wisdom. Every time we make such an offering, it reminds us that each and every of us has the same potential and we can achieve it. This is technically called reflection on the quality of the Buddha (Buddhanussati). It is one of various Buddhist meditation methods that can help you build up full concentration.

Light, which is wisdom uproots the cause of suffering. It leads all other factors in the Noble Eightfold Path. It indicates that without wisdom that penetrates into the reality of life, life will not realise its full potential, which is lasting peace.

FLOWERS OFFERING
Offering of flowers is another practice commonly found in many religions. To the followers of Buddhism, this means a sign of paying homage to the Buddha for his Morality. Flower has fragrance as well as beauty. Its manifold colours are wonderful. It beautifies the world. We can hardly see anyone hating flowers. The wind brings its sweet smell to various directions making people feel fresh and adding strength and new idea into their life. It makes the world a better place to live.

In the same way, a moral man can greatly contribute to world peace; His fame reaches far and wide; He presents the society with a new idea of how to live a meaningful life without damaging environments; He lives an energetic life. With his morality, he lays a good foundation to further develop insight. The morality of the Buddha is manifold and brings delight to many. For this very reason, we make an offering of flowers to the Buddha in an admiration of His highest morality. This, to put it according to Buddhist scriptures, is a meditative practice both for reflecting the moral quality of the nobles (Silanussati) and for the quality of the Buddha (Buddhanussati).

We also reflect on the decaying process of flowers and make it a point to apply it to our body, which undergoes constant change. Starting from a bud, it progresses and at last dies. It is a reflection on impermanence.

Offering incense, which admires people with its fragrance, bears similar meaning. Both also stand for purity of the Buddha.

FOODS OFFERIN
Making an offering of foods to the statue of the Buddha is last what I would like to explain here today.

First of all, it may be interesting to some people why we offer foods to the statue instead of a living one. We believe that we will get almost the same psychological effectiveness and merits just like offering it to the living Buddha Himself provided we have the same attitude, the same veneration towards His image. It is all about developing devotion (Saddha).

Besides this, although the living Buddha was no more, His teachings are left to us to portray His real life and to continue to guide us. The Lord Buddha Himself in His dying bed, at Kushinagar, India said this. Therefore, we have to keep in our mind that we are offering foods to the living Buddha Himself.

The Buddha said, "All beings are sustained on foods". It means more than anything else food is essential and important for living beings. As a sign of showing our gratitude and as a noble practice of giving, sharing, sacrificing and trying to reduce our attachment we offer foods including water to the Buddha.

In addition, in an admiration of sharing, giving something away done by the Lord Buddha, we do this offering. This is another kind of meditative practice, which is known as reflection on the quality of sharing (Caganussati). Besides being meditative practices in their own way, actually all these offerings come under the exercise of sharing.

To summarise it, this practice is to encourage, cultivate and develop devotion, morality, concentration and wisdom. Buddha puja is not practised for superstitious belief and the stanzas we chant are not prayer.

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A Dhamma Talk delivered at the Sri Saddhatissa International Buddhist Centre,
North West London on 25th October 1997

Paying Homage to the 28 Buddhas

A Reflection on Paying Homage to the Buddhas in the Past

Paying homage to the 28 Buddhas — Attha-visati-buddhapuja is a very familiar event here in the Sri Saddhatissa International Buddhist Centre.

Whenever we do it, I think it is the best occasion for us to try to understand this practice.

We are today paying homage to the 28 Buddhas who enlightened and served many people in the past. They lived and taught in different times. There cannot be two Buddhas at the same time because they all are self-enlightened without any teacher guiding them. Each would-be-Buddha (Bodhisatta) claimed to be the chief of the world as soon as he was born.

It is said* that once he is released from his mother's womb every would- be-Buddha walks seven steps on his own facing north with a white umbrella on his head. He then looks at all directions and claims that He is the chief of the world, the supreme of the world and the most excellent of the world. This is the last life and there will be no more rebirths. Such an extraordinary proclamation is one of the 16 marvellous things common to all would-be-Buddhas.**

In spiritual attainment if there is someone equal to you, you cannot claim to be the chief. So there is only one self-enlightened Buddha at a time.

All the self-enlightened Buddhas bear certain important resemblance. The heart of their teachings is fundamentally the same — the Four Noble Truth. They all teach Paticcasamuppada (the Dependent Origination). They all seem to have seen four signs of life — an old man, a sick man, a dead body and a monk — before they renounce their comfortable life. The way the last birth takes place is the same. They all have two chief disciples to assist them in their mission. They all found monastic communities who essentially have a different way of life from ordinary people. They all became enlightened under a tree, which is called Bo tree.

Nevertheless except for Gautama Buddha, our knowledge about the other 27 Buddhas is very much legendary. We know of them only as much as we are told by the Gautama Buddha whose teachings we are now following. All the Buddhas have different life spans, different kinds of Bo tree. The tree under which Siddhartha Gautama reached Buddhahood is the fig tree known botanically as Religiosa (Assattha in Pali) while the one under whose shade Kassapa Buddha became enlightened is an Indian fig tree, botanically named as Ficus Indica (Nigrodha).*** They also have different ways of becoming a Buddha although as I said earlier the truth they discover is all the same. It is call 'Samukkansika Desana' — Standard Condensed Teaching i.e. Four Noble Truth.

The list of these 28 Buddhas is found in the Buddhavamsa.**** Seven of them appear in the Mahapadana Sutta, Digha Nikaya as well. But another seven Buddhas in the past whose name was mentioned in the Anguttara Nikaya***** are not among the 28 to whom we are paying homage here today. It means these 28 Buddhas are not all that the world has ever had. As life practically knows not of its beginning there must have been many whose life is untold. We can say this because Buddhahood is open to all. There have been many Buddhas more than 28 in the past and there will still be many in future. We know of one now that will be there in future — that is Arimetteyya Buddha. This is more than a matter of equal opportunity that Buddhahood is open to all. It indicates the real possibility that many people can achieve it.

Some would liken the coming of Buddhas one after another to the concept of Messiah in Abrahmic religious belief. A Buddha is not a messiah because he does not represent any creator, God. Instead, he represents the highest ability of living beings with his discovery of the truth of life through self-striving.

A Buddha should not be seen as an almighty who will give us everything we want or who will punish us when we do evil and reward us when we follow him. Instead, He should be seen as a great teacher who teaches us to overcome suffering through our own effort. A Buddha does not punish or send someone to hell nor does he reward him. We punish ourselves when we do bad things and reward ourselves when we do good.

A Buddha is the one who makes things clear to us when he distinguishes wholesome act from what is not wholesome. Before doing something, freedom of choice lies with us — each individual. We are responsible for our own free will whether we choose to exercise it in a good or bad way. Apart from personal effort, there is no other means to lasting happiness. This is the law of Kamma discovered and explained by Buddhas.

The Noble Eightfold Path is the essence of their teachings, which will enable us to perfect ourselves through self-striving. There is no principle of punishment or reward by someone in that Noble Eightfold Path teaching nor is there any gender, race or class discrimination.

A Buddha-to-be is said to be free from all kinds of disease when in the mother's womb. But being born as human being and living a human life, we see in many discourses ^* that the Gautama Buddha also felt ill. Although He worked extremely hard in teaching people, He also had to take a rest regularly every day. Judging from this we come to know that the Buddha was very human. Therefore, through a human approach alone we can understand a Buddha. All their teachings essentially focus upon human experience.

To understand a Buddha certainly means to understand important teaching like the Noble Eightfold Path and put it into practice as a way of life.

A Buddha is so important for us in that such a self—enlightened being alone can discover the truth and share it with the world for its own good. Without his teaching people are going to be trapped in a vicious circle. We would be confused about good and bad, wholesome and unwholesome. It is taught in some religions that to kill people in the name of God guarantees you a place in heaven. But to the Buddha killing can never be justified. We know anger, jealousy, gossip and attachment as our enemies because the Buddha describes them to us very clearly in that way. Therefore, no one will mislead us to commit a sin with false promise in heaven.

The Dhamma (the teaching), the message seems more important than the messenger, the Buddha himself. We know a Buddha is not merely a messenger but a great discoverer Himself. Nevertheless the fact that the Gautama Buddha Himself respected the Dhamma, the fact the Buddha Himself left the Dhamma to serve the world on His behalf and the fact that becoming a Buddha means to essentially discover the Dhamma, the Dhamma is what we most need. After all, only through understanding of the Dhamma can we show our gratitude to the Lord Buddha. A Buddha can only be really perceived through the Dhamma.

The Dhamma they discover is impersonal — true to anyone, believer or non-believer and workable for both man and woman of all nationalities and of different social status at any time. The truth that transcends times and space. It is impersonal in this way and has never been personalised or identified as personal truth.

Do good, refrain from doing evil and purify your mind — this is the principle of the teaching of all the Buddhas^** Showing tolerance and compassion, recognising each other's success, helping each other in time of difficulty, caring for each other and sharing with one another — these are what all the Buddhas taught.^*** Practicing these things is not all that easy. But failures we experience occasionally through practice can eventually make one a wise person whereas failures without even any attempt to practice are a real failure.

The teachings of all the Buddhas can be summed up in two words: compassion and wisdom. These two qualities are essentially the highest blessing in life. Without them, we will never be able to understand a Buddha. To pay homage to 28 Buddhas in the past means to remind ourselves of their good qualities, to strengthen our aspiration and devotion, and to make ourselves more serious in practice.

* Mahapadana Sutta, Digha Nikaya; The Press of the Dept. of Religious Affairs, Rangoon, 1986, p. 13
** Ibid., pp. 10-13:

1. Any would-be-Buddha comes down from Tusita heavenly world.
2. On taking conception the world has extraordinary light more powerful than that of sun and moon.
3. Four powerful gods protect both mother and baby when in the womb.
4. Once pregnant the mother becomes totally purified in Five Precepts.
5. Mother has no whatever sexual desire when he is in the womb.
6. Mother's life becomes more comfortable.
7. Mother is always happy, healthy and strong. The baby is always upright and can never be disabled.
8. Seven days after birth mother expires.
9. Full ten months in the womb.
10. He is born with his mother standing, never siting or lying.
11. Once released from the womb, the gods receive him before human beings do so.
12. Before he touches the earth, four gods brings him (the baby would-be-Buddha) to show and inform the mother that a very powerful baby was now born.
13. In birth no physical uncleanness both in mother and baby.
14. The appearance of hot and cold water for them.
15. Extraordinary exclamation.
16. The earth shakes and the extraordinary light again appears.

*** Mahapadana Sutta, Digha Nikaya, p. 3
**** See also Buddhavamsa commentary and Atthsalini
***** Anguttara Nikaya, Vol. IV, p.135, PTS. Seven Buddhas mentioned therein are Sunetta, Mugapakkha, Aranemi, Kuddala, Hatthipala, Jotipala ana Araka.
^* Cunda Bojjhanga Sutta, Mahaparinibbana Sutta etc.
^** Dhammapada Stanza No. 183

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A Dhamma Talk delivered at the Bodhipuja Ceremony
Conducted by Venerable Uduwe Dhammaloka
at the Sri Saddhatissa International Buddhist Centre, on 22nd March 1998

Bodhi Puja

A Reflection on a Devotional Practice of Paying Homage to the Bo Tree

Bodhipuja is the most popular religious practice of the mass among Buddhists in Sri Lanka. Nevertheless, very few Non-Sri Lankan Buddhists know about the practice especially those who have never been to Sri Lanka.

All the temples have a Bo tree in Sri Lanka while not even every town has one in Burma and Thailand. If a temple has a Bo tree, it comes to be known as Bo temple like Wat Pho temple in Bangkok situated nearby the Emerald Buddha.

Since 18th AD there are evidences that the Sri Lankan monks whenever given the opportunity tried to bring some saplings of Bo tree to Burma and Thailand. In the chronicle called 'Sasanalankara', written in Pali in the 18th AD by the Sangharaja Nyanavamsa of Burma, it is mentioned that the forefather of the Amarapura Nikaya who went to Amarapura, the then capital city of Burmese kingdom brought seven saplings of Bo tree to be presented to the Burmese King Bo Daw Phaya.

Last year in March the most Venerable Balangoda Ananda Maitreyya brought one to Burma. The Burmese government has told him that they will plant it in a very important place in Yangon.

Despite many efforts through the centuries, Bo tree still ranks behind Chaitiya, pagoda in terms of being given a priority. The Burmese like to go and pay homage to pagodas while the Sri Lakans are keen on taking care of and paying homage to Bo tree. Many do this as daily practice.

Bodhi Tree means a tree of wisdom. It came to be so known, as the Prince Siddhartha (then the Ascetic Gautama) became enlightened under this Tree at Gaya in northern India in the 6th BC.

Actually, the word 'Buddha' and 'Bodhi' came from the same root. Buddha means the fully enlightened being while Bodhi means enlightenment.

These two words have another important word closely associated with. It is Bojjhanga which is combined with 'Bodhi' + 'Anga' meaning the factors or features of enlightenment.

Having abandoned both extreme methods then known in India as a way to enlightenment i.e. self-indulgence and self-mortification the Ascetic Gautama chose this tree that was situated in a calm and quiet environment as the place for meditation.

He was mistaken by Sujata, the daughter of the local chief to be a god of the tree and was offered milk-rice under this tree, which gave him physical strength to again struggle for enlightenment.

After this remarkable meal he washed himself in nearby river and came back to meditate under this tree.

The sun set. The dawn was about to come. The Ascetic Gautama was making progress in his meditation throughout the night. He attained enlightenment just before dawn under this tree.

He was now a Buddha. After His enlightenment the Buddha for the whole week sat under the Bo tree, which sheltered Him during His struggle, enjoying freedom and lasting peace, this is the result of perfect enlightenment.

For the whole second week He stood a few feet from the tree gazing at it as a mark of gratitude and meditating on the tree itself.

This should convince us that to become an enlightened person there are many conditions to be met. Among them one is natural environment. Ascetic Gautama (Siddhartha) attained Buddhahood under a tree. Other Buddhas in the future, just like in the past, will only attain enlightenment under a tree according to the scriptures.

Bodhi tree has become a subject of worship even during His lifetime. One day when He was away the people of Rajagaha missed Him a lot that they wanted some object to represent Him. On His return His attendant Venerable Ananda told Him of the people's wish. He granted that a branch of the original Bodhi tree be planted in the Jetavana monastery where He resided so that the people could venerate. This particular Bo tree is known as Ananda Bodhi.

Bo tree is therefore to remind us of the living Buddha. It gives rise to devotion and inspiration. From this point if we continue to walk in the Middle Path we shall come to be endowed with seven factors of enlightenment (Bojjhanga). They are the lasting qualities of an enlightened being.

As we all know the Buddha was the one who went against unnecessary ritual practices in seeking for a relief from suffering. Those days some people became obsessed with ritual practices that the Buddha later described it as dogmatic ritualist — Silabbata-paramasa-ditthi. It is unique that the Buddha himself granted such special treatment to His lay followers at the same time. It is not to go back to ritual dogmatism but on the other hand, not to go to an extreme of the opposite totally rejecting it.

Remember the word used by the Buddha 'Silabbata-paramasa'. There are two words: 'Sila' + 'Vata' (ritual practice) and 'paramasa' (being obsessed with). 'Sila' + 'Vata' is not wrong unless it is qualified with the word 'paramasa'. In another words, it means observing ritual practices is not wrong unless one becomes dogmatic in the practice and starts rejecting any other practices as false and useless.

To do that, we need to cultivate all the Eight Factors of the Path (Ariya Atthangiga Magga) at the same time. To put it in a plain language we have to have right understanding as leading factor in Bodhipuja. We should know why we are doing it.
Actually when we analyse from practical point of view, this very Bo tree symbolises the Noble Eightfold Path i.e. Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right contemplation and Right Concentration. These eight factors are the path to enlightenment. I mean Bo tree not only reminds us the enlightenment of the Buddha but is also the way leading to it.

Otherwise, we will be considering Bo tree something that can do a miracle for us. That will bring us back to Animism the Buddha rejected in the first place.* The Buddha said that due to fear and psychological insecurity people started worshipping trees and mountains.

Such worship is not the right one. We should find a true refuge, which is the Buddha, the Dhamma and the Sangha. When we do Buddhapuja we chant, "Natthi me saranam annam, Buddho (Dhammo/Sangho) me saranam varam" meaning I will go to no other refuge but only the Buddha (Dhamma/Sangha).

Today when we pay our homage to the Bo tree, let us bear in mind that this Bo tree symbolises the Buddha and His Enlightenment. This will mean that we are taking refuge in the Buddha, honouring the Buddha Himself.

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A Dhamma Talk delivered at the Annual Kathina Robe-offering Ceremony
at the Sri Saddhatissa International Buddhist Centre,
North West London on 26th October 1997

Kathina Robe-offering Ceremony

Historical and Spiritual Significance

Today we have been engaged in a series of programme that are part of Kathina robe-offering ceremony. It is important that we understand about what we are doing — in this particular case, about Kathina ceremony; to be aware of some thing we are undertaking is Buddhist way of doing things which is technically called Right Understanding. There is more chance for Right Understanding when Right Mindfulness is present.

So today it is nothing but appropriate for us to reflect on the practice of Kathina — the Theravada traditional robe-offering ceremony.

The word 'Kathina' is Pali in origin. It means a frame used in sewing robes those days in India. However, before we talk about this Kathina let us look at some other monastic practices related to it so that we can understand Kathina ceremony in a broader perspective.

PRACTICE OF RETREAT
Kathina ceremony is necessarily a monastic one, supported by the generous devotees. It is essentially connected to the three months retreat that ends on 16th this month. (October, 1997)

We need to discuss about Buddhist Monastic Retreat as a background before we actually take on Kathina issue. Buddhist retreat came into existence as a result of complaint made by the people. Jaina monastic order was already practising this Vassana Retreat practice before the Buddha made His follower Bhikkhus do the same. The people expected monks, both Buddhist and non Buddhist, to stay in one place at least for a certain period. They complained that the monks were moving from place to place all the time without a permanent dwelling. During rainy season, the monks did damage the plants and crops. The Jaina monks and other mendicants observed a treat during rainy season staying in one place for a period. People were wondering why the disciples of the Gautama Buddha did not do so.

This prompted the Buddha to lay down a rule that Buddhist monks should observe Retreat and stay in one place for three months. People wanted them to do that during rainy season and it became known as Rainy Retreat (Vassana). But strictly speaking the three months retreat can now take place at any season — maybe in winter or summer, although almost all have been observed during rainy season according to meteoric calendar in India.

The period is the same — three months. This practice has been mostly observed during rainy season because the people wanted the monks to do so in ancient India — that is mainly, as I said earlier, for agricultural reason.* There were no high ways during the Buddha's time. One had to across farm lands to travel. Therefore, this practice has its relevance in that 6th century BC Indian society.

Nevertheless, even in India at that time the approval of the three months retreat practice was by no means limited to the agriculturists. It was seen as a means to spiritual progress as well. That was why during the time of the Buddha itself, Bimbisara, the King of Magadha sent an envoy to the monks asking them to come and observe a retreat in his kingdom. But it happened to be in summer and the monks first didn't accept it. Instead they referred it to the Buddha, who then relaxed the rule by adding that a monk could make a retreat during summer provided it is the wish of the ruler of the land. Therefore, the monks can also observe this practice of retreat in any other seasons other than rainy one if there are circumstances we have just described.

Before this rule was there, the monks including the Buddha Himself travelled around the year and they still did so for nine months after the rule was laid down. Travelling and meeting people at different places is a kind of missionary life that the Buddha envisaged. It helps the monks not to be attached to dwelling places and people. It enables them to render their service to as many as possible. It frees them from a huge burden of constructing, maintaining and developing a big temple or monastery. It helps the teachings to spread everywhere as they travel. Travelling made them encounter with different cultures. It gave them an understanding of real nature of life. Roaming around empowers them to endure hard life. When you have to move from one place to another almost all the time, you do not gather things. You start gathering things only when you have the idea to settle. Since they wander most of the time their way of thinking, their attitude towards life and their spiritual practices are very pragmatic, realistic and are based on facts.

You can see now some development was taking place in monastic life. With this Rainy Retreat (Vassana) practice coming along, the monks got a bit comfortable shelter. The devotees who approach them can enjoy the opportunity of learning the Dhamma from the monks: they have regular and appropriate receivers in performing their act of generosity. Therefore, the benefit of the three months retreat is mutual. (Samyutta Nikaya)

I think that with the introduction of this Vassana practice, Buddhist monastic life came to balance its way of life. Brahmanism has secular lay life as its core while Jaina monastic life encouraged no shelter whatsoever such as a place for three months retreat. Buddhist Vassana practice could be viewed as middle way in this context.

A monk can choose his own time to start Rainy Retreat. There are two commencing dates different from one another exactly a month. But he is entitled to receive Kathina-civara (Kathina-robe) only if he starts his retreat with an earlier date — not the later one. This is quite important condition required of a monk to be entitled to Kathina-robe. Within three months retreat he must not break the rule of retreat by spending nights somewhere else without a valid reason consented in the Vinaya (Buddhist Monastic Disciplinary Rules). If there is emergency reason to travel, he can do so even during the retreat.

To make the offering of robe especially valid as Kathina-civara these rules are much essential. Failing to comply with either of the two conditions will affect the validity of Kathina-robe. Invalid Kathina-robe, of course has more to do with the monks than the devotees. Though the devotees got the same merits whether the Kathina-robe is considered valid or not, the monks will lose the advantages associated with Kathina.

It means they will get the robe but he can not enjoy five relaxations on Vinaya that come necessarily with the validity of Kathina procedure. Once being offered a valid Kathina-robe in this way during this particular one month's time the monks can remain without following five of the 220 disciplines — known as 'Vinaya Sikkhapada' for four months starting exactly a month after the end of the retreat. This is something about Retreat which is a precondition to Kathina-robe offering.

INVITATION CEREMONY
The second important procedure that must be done before Kathina ceremony is Invitation Ceremony (Pavarana). This is again purely monastic practice.

Invitation means at the end of retreat the monks must get together and invite one another to point out at one's fault if they have seen it themselves or have heard from some one or are just in doubt. This would help them in purifying themselves. A Bhikkhu has to be open to any criticism from his colleagues regarding his behaviour. He can not say, "Is it your business?" or "This is my life".

Being open was a way of life the Lord Buddha led. The monks have to be sensitive to a complaint made by the people in order to win their respect and in order to encourage them to learn the Dhamma. They have to be sensitive towards the remarks made by their fellow monks. This, according to the Buddha, could maintain both unity and purity in the Buddhist Monastic Order. It could also help keep the Monastic Rules and Regulations (Vinaya) alive. It is a kind of check-and-balance system between individual Bhikkhus as well as between the seniors and the juniors. This is exactly the core of Monastic Discipline as much as of the Teachings.

Every fortnight there has to be a meeting between the higher ordained ones, known as Bhikkhu (monks) or Bhikkhuni (nuns) in the case of ordained female. In that kind of assembly, a learned monk recites the 220 rules to the monks. Before he recites there has to be a procedure of confession, which means every individual has to inform the Sangha of the offense he has committed. This kind of confession can clear him from 203 kinds of offenses out of 220. Confession can psychologically relieve someone who has committed a grave evil like patricide. The story of King Ajatasattu who killed his father is an example. He could not sleep until he confessed his sin to the Buddha. Confession did not put his sin away but practically relieved him from psychological burden.

In being open to others the Buddha Himself was the best example. At every fortnight meeting the Lord Buddha would start inviting anyone present there to point out His fault if any. He encouraged people to be open making Himself the subject of openness. That must be the reason why people felt so close to Him. They did respect Him for a reason. They spoke so openly their opinion to the Buddha. They knew well that the Buddha did not take their offense.

Venerable Sariputta, the most important figure apart from the Buddha would ask the monks to point out his fault too. In this way, the invitation was to be offered by any monk present. Actually, what we call Arahat means the one who has no longer secret. He is perfectly open to anyone especially regarding his behaviour.

The Buddha wanted His disciples, at least those who have been ordained, to be as close as possible in their spiritual quest helping one another along the way. The only way of doing it and maintaining it is to practice to become increasingly open to each other that we no longer have anything to hide. Public morality can be maintained in this way. Therefore, we can say that monastic life is where one has least privacy.

This Invitation Ceremony is so important ceremonially as well as spiritually. Without this there can not be a proper Kathina robe-offering — it may become only ordinary robe-offering with whatsoever no advantage on the part of the monks themselves.
The two ceremonies — the Ceremony of Invitation and that of Offering Robe — mark the termination of the Retreat.

KATHINA CEREMONY
Now let us pick up our main topic 'Kathina'. We may well imagine a situation during 6th BC where any advanced textile technology hardly known to the people. The monks had no choice but to do the sewing the robe and giving it a dye themselves. The Buddha asked them to help one another using the best technique then available. Some made a frame while some went out in search of needle and thread. Some sew pieces of clothe to make it a robe while others prepared for another process of making fire and getting a suitable colour ready. Dying a robe was extremely difficult because they had to boil the bark of the tree to get the colour they wanted. Just imagine how the monks were busy to get a robe done. It was a hard life collecting pieces of cloth from different places such as rubbish-heap, cemetery, and streets to get it sufficient for a robe. Ordinary life was at that time reasonably hard especially regarding clothes; the monks were no exception; they had to struggle for a robe.

But this became a kind of practice that trained monks to depend on themselves, to live in simple way creating no burden to the lay community and to be content with basic needs.

Though we could say that this practice would reflect the economic reality in India those days, when the Lord Buddha declared this practice it was automatically adopted as a social norm among the followers. Those monks with well-to-do family and royal family background were no exception. They all adopted the practice. As we all know the majority of the immediate disciples of the Buddha came from either royal families or families of noble background They were in comfort to ignore this practice of making a robe in such a difficult process. Instead, they took it as a way of life with a great honour. This humbleness and contentment clearly indicate high spiritual achievement.

The Buddha recommended this practice to be observed at the end of the Retreat because monks can still be found in a large number in one place at this time and they could help one another.

Once entitled to Kathina-robe, a Bhikkhu is permitted to ignore some five minor rules. The relaxation is mainly felt on travel and invitation for alms-giving. Normally a Bhikkhu, senior or junior has to inform his fellow Bhikkhu living in the same temple before he goes out. He can choose not to do it when he has received Kathina-robe. Usually he has to carry all the three pieces of robe wherever he goes. He can now leave one behind if he wishes after he has been offered Kathina-robe. He certainly has less restriction on travel. He can also accept as many robes if offered during the period of four months. Monks on the usual occasions are not supposed to accept food offered by someone using the terms of layman culture, the words normally employed by people in their social interaction. But once offered Kathina-robe(s) a Bhikkhu can receive such food given to him in that way.

This Kathina ceremony is, as far as I can see, recommended by the Lord Buddha mainly for the welfare of the Sangha (the Community of monks). The Lord Buddha did take into consideration how the Order He founded could survive. After the Mahaparinibbana (the Great Passing Away) of the Buddha Himself, the whole responsibility of both perpetuation and propagation of His Teachings would certainly fall on the Sangha. Therefore, the continuity of the Sangha means the continuity of the Dhamma itself. Moreover, after His Mahaparinibbana, we could see the Buddha Himself only once we see, understand and realise the Dhamma. This was the case even when the Buddha was still alive for He declared that one really sees Him only once one sees the Dhamma. Now we can see the logic behind the recommendation of this Kathina ceremony — how it is important for the cause of Buddhism itself.

The Buddha did not start preaching to every one before He had had the Monastic Order well established. After His Enlightenment, He made a long journey to Benares — a journey that took Him more than a week — just to convert a group of five ascetics and made them a monk. He knew very well that all the five had a very high possibility of becoming a monk and forming the Order.

He continued focusing on establishing the Order until He became confident that the Order has been well established and was capable of helping Him to propagate the Dhamma. His teachings spread far and wide after He passed away. Despite the fact that the Buddha was no longer with us, the geographical expansion still took place in a greater scale. The Buddha Himself would have definitely foreseen this great service of His disciples that He put a lot of effort to establish the Monastic Order (Sangha).

The Monastic Order was firmly established when the Buddha had ordained sixty men — all of whom came from either royal family or that of nobility. Missionary work in its true sense started only then with sixty deputies, despatching them to different directions asking two not to go in the same way.

The implication here is that the existence of the well-established monastic order is extremely essential if we are about to get the teachings of the Buddha across the people. The Arahat Mahinda simply had this in mind when he told King Devanam Piyatissa of Sri Lanka (3rd BC) that the Sasana (Buddha's Dispensation) will get rooted on Sri Lankan soil only when a Sri Lankan native monk has become well versed in Monastic Rules (Vinaya).**

There was a time in the West when European Buddhists used to consider that monkhood is nothing more than to set an exemplary life and to spread the words of the Buddha does not depend on the existence of Monastic Order.

Let us look at this attitude carefully from Buddhist History. Let us not forget to use our common sense. History always shows that the Buddhist Monastic Order was at the core of the matter — whether Buddhism was on the decline or progress. The monks have to share more responsibility — sometime for the degeneration and sometime for the growth. It is in the best interest of the whole Buddha's Sasana that Buddhist Monastic Order is properly maintained, purified and well supported. The Bhikkhus dedicate their whole life to the cause of Sasana — studying, training, meditating, preaching, and writing about the Buddha's Dhamma.

In this respect, we should be encouraged to see the Amaravati Monastery (Theravada Forest Tradition) and its branches doing very well with the sons and daughters of the United Kingdoms at the helm. In other European countries, the natives have not been very successful in furthering the Dhamma despite having produced several distinguished Buddhist scholars.

In contrast, if I understand the situation correctly, the United Kingdom has been well ahead of other European countries in both academic field and monastic life. We owe a lot to the most venerable monks of true missionary spirit from Sri Lanka, Thailand, Burma and other countries that we have made our way far in this new land. I am speaking about this just to remind ourselves that the Sangha of 19th and 20th century also deserve to be called a devout and true follower of the Lord Buddha. They — like the late Venerable Narada of Vajirarama, Colombo and Venerable Dr. H. Saddhatissa — should be credited for what we are here now. Venerable U Setthila (Thittila) of Burma who arrived here in England during World War II and Venerable Ajahn Chah, Thailand's best know meditation master of our time must not be forgotten for their great service rendered to the cause of Buddha Sasana in this United Kingdom.

Together with ceaseless support on the part of the devotees, the successive Kathina ceremonies held every year in Sri Lanka, Burma, Thailand and other countries have enabled the monks to carry on their missionary work far and wide. The Kathina ceremony we are celebrating today will have the effect just as well like that.

* Mahavaga Pali, Vinaya Pitaka

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A Dhamma Talk delivered at the All-night Chanting Ceremony

at the Sri Saddhatissa International Buddhist Centre,

North West London on 16th August 1997

The Practice of Chanting in Buddhism

Chanting is very common to any religion. Buddhism is no exception in this regard. However, the aim and purpose of chanting is different from one religion to another. Buddhism is unique in that it does not consider chanting to be prayer.

The Buddha in many ways has shown us to have confidence in our own action and its results, and thereby encouraged us to depend on no one but ourselves. This in fact is the sum and substance of His last message in the Mahaparinibbana Sutta. One of the passages in this discourse reads: "Ananda, be dependent on yourself, take refuge in yourself and not in others, by this mean be dependent on the Dhamma, go for refuge to the Dhamma — the righteous principles".

When a Buddhist does chanting, he is not asking some one to save him from evil nor is he hoping to be given a place in heaven as a result after he dies. Instead, through chanting he may be learning, teaching, philosophising or re-memorising the discourse.

Actually, in the Anguttara Nikaya there are some discourses dealing with chanting like Dhammavihari Sutta. It mentions five categories of people who make use of the discourses.

The first one studies it just for the sake of study without putting it into practice or explaining it to others. He even does not reflect deeply on what he has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone.

The second one preaches or teaches what he has learnt from the discourses but does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on teaching.

The third one does chanting. He philosophises about the discourses, trying all the time to satisfy his philosophical thirst. He forgets to make use of as mode or life. He is called 'Vitakka-bahulo' who is eager only to indulge in philosophical aspects of the Suttas (Discourses).

The fourth one is the one who chants the discourses to make them last for a long time in his memory. He memorises and re-memorises. Nevertheless, he does not go further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is enthusiastic only in memorising or chanting the teachings of the Buddha, He may even expect some magical power from chanting.

The fifth and last one is who studies the discourses, teaches them to others, reflects on their philosophical points, chants them regularly and above all actually practices it in daily life. He is the one the Buddha praises to be 'Dhammavihari' — a practitioner of the Dhamma, which he has learnt from the discourses.

Having reflected on this Sutta, it is left to us to judge ourselves to which category we belong and why we study or chant the discourses.

I would like to dwell a bit more on chanting in general. This is, after all, an All-night Chanting ceremony. It is nothing but right for us to be fully convinced of what we are doing. Initially I did mention that Buddhism is unique because it does not consider chanting to be a form of prayer.

Then why do we Buddhists chant?

In the olden days, before there were sufficient support materials for study like books, translations and computers we had to memorise to learn a discourse. After we had learnt it, we still had to chant regularly to protect it and hand it down to future generations. If we did not recite it daily we might forget it and omit some part of it. The Anguttara Nikaya says that if the discourses are poorly maintained this will lead to the disappearance of the Sasana.* It was so important those days to memorise and chant it regularly. This must have definitely contributed in developing chanting practice. Chanting meant almost for the survival of the Dhamma itself.

Now we have sufficient support materials, why we should then be still chanting? Is there any more reason to do this?

There are some reasons sufficient to continue chanting practice. Regular chanting gives us confidence, joy and satisfaction, and increases devotion within us. This devotion is really a power. It is called the Power of Devotion (Saddhabala). It energises our life in general. I do not know about the others. For me I often have a joyous feeling when the chanting goes right. I become more confident of myself. I see it as a part of developing devotion.

In Buddhist monastic education tradition, chanting and learning by heart still forms a part of it. We study some of the Theravada Abhidhamma texts — the highest teachings of the Buddha which deal with the ultimate nature of things — in that way in Burma. We are explained the meaning and how the logic develops in the Abhidhamma. In the night we try to chant without having learnt it by heart. We could do it because of the technique. It is known as evening-class (nya-war) over there. It means a certain technique of studying the Abhidhamma and some of the Suttas. It is very helpful as it helps you to reflect very quickly.

When we examine the nature of the discourses, the reasons for chanting will become clearer to us than ever.

THE NATURE OF THE DISCOURSES
A Sutta (Discourse) like Mangala Sutta was an answer to the Deva who asked the Lord Buddha about the real progress in social, economic and spiritual life. It is the vision of the Buddha on those issues as much as his advice to all of us who genuinely want those progresses in social and spiritual life. It is some thing that we should follow throughout our life starting from childhood to the day we take our last breath. Most of the Suttas are of this nature. They are descriptions as well as prescriptions for the common diseases like Lobha, Dosa and Moha (Greed, Hatred and Delusion).

Another nature of the discourses is protection or healing. Ratana Sutta is one of the best-known examples here. It was first taught to Venerable Ananda who in turn chanted in Vaisali to ward off all the evils and famine the people were then facing. Angulimala Sutta also falls into this category as it relieves the pains and trouble of a would-be mother. Mahasamaya Sutta and Atanatiya Sutta come under the same category because they emphasise much on protection and healing. Remember that Venerable Ananda and Venerable Angulimala did cultivate love and compassion before they chanted the discourse for this particular kind of blessing.

The three Bojjhanga Suttas** (Maha Kassapa/Moggallana/Cunda)*** have been in common use to help relieve the suffering of a patient. This is the third nature of the discourses I am trying to understand and reflect. Even theBuddha asked Venerable Cunda to chant this Bojjhanga Sutta when He was ill. He himself did the chanting of the Bojjhanga Sutta when his senior disciples, Venerable Maha Kassapa and Venerable Maha Moggallana, were sick. These are the kind of Suttas that have both instructions for meditation practice and healing power. Karaniyametta Sutta has these same natures: instruction for daily practice to develop our spiritual benefit and to ward off the evils.

In other words, Buddhist chanting serves as a reminder of the practice we need to follow in daily life. If we understand and learn how to do it properly, it is another type of meditation in itself. It is also at the same time a healing or blessing service.
The last benefit we may get from chanting discourses is meditative one. When we chant if we try to concentrate well on the chanting, our mind becomes contemplative, not wandering, not engaging in unwholesome thoughts. The late Venerable Dr. H. Saddhatissa Mahanayaka Thero, the founder of SIBC, has rightly remarked in his work**** that almost all Buddhist practices are nothing else but some form of meditation.

* "Dve 'me bhikkhave dhamma saddhammassa sammosaya antaradhanaya samvattanti. Katame dve. Dunnkikkhittam ca pada-byancanam attho ca dunnito."

** Samyutta Nikaya, In the Mahakassapa Sutta, the Buddha chanted the Sutta to ailing Venerable Maha Kassapa while the second to another patient, Venerable Maha Moggallana, His own chief disciple. In the Mahacunda-bojjhanga Sutta, Venerable Cunda was asked by the Buddha who was then ill to chant (expound) the Bojjhanga. All were reported to have recovered at the end of the Sutta.

***Also Girimananda Sutta, Anguttara Nikaya; Girimananda bhikkhu was ill. That was reported to the Buddha by Venerable Ananda who was then taught this Sutta and asked to go back to Girimananda for expounding, reminding him of ten factors. At the end, he got recovered.

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A Dhamma Talk on Buddhist Meditation Practice

delivered at the School of Oriental and African Sudies, University of London,

organized by SoAs Buddhist Meditaion Society on 9th November 1997

Why We need to Meditate

This evening I would like to reflect upon the subject felt by many people but not usually taken seriously i.e. Why We Need To Meditate.

Last month in one of my meditation sessions at our Vihara during question-and-answer-time one lady told me that while meditating that evening she was thinking why on earth she was meditating there? what is the purpose of it? what good can it offer me? She was describing to me what was going on in her mind during meditation.

I believe she meant what she said. She was tempted to meditate without being convinced why she has to do so. She wasn't the only person not to understand. Her husband told me the same thing that evening. I am surprised to see both husband and wife together with their daughter feel the need for meditation but do not really have any idea what meditation would mean for them.

Actually, this is a common problem we often come across. I remember some years ago asking my mother to meditate. She did not want to say, "No" to me but far from being convinced by my suggestion, she actually found it unattractive. Later she spoke to my sister about it. She said, "My girl, your brother seems to see me as a short tempered woman; that is why he is asking me to meditate''

But now I am glad that after a few attempts she has come to enjoy it although she hasn't taken it up as a way of life as my father did. It is quite funny to think about it. Meditation was not attractive to her at all until my father died about twelve years ago.

Many have heard about meditation but are not sure what meditation would mean and how practical it could be. A few months ago while I was on a flight back to London a lady passenger who was on the same flight explained me how she meditates. She said she sat quietly, closed her eyes and tried to think of only good things in her life. And that is meditation.

So before I touch upon my chosen topic let me say a few words as to what meditation is.

Generally in Buddhism meditation means developing the ability of your mind Bhavana the original Pali word used for meditation in Buddhism, really means this. Another word for meditation in early Buddhist scripture is Jhana, Dyana in Sanskrit, Cha'n in Chinese and Zen in Japanese.

The mind has an immense capacity to think, to learn and to know. Leave it undeveloped and it can also make you unhappy and your life a misery. That is the negative ability of the mind. We discover during the course of meditation progress that we really knew very little about ourselves especially when it comes to how our mind works. The mind is the most valuable asset we possess as human beings. Neglecting its welfare is to neglect all the potentials in our life.

There are many types of meditation in Buddhism itself. Each requires an instructor to practice. It is not recommended to try it on your own even with help of the best text.

As far as Buddhism is concerned meditation does not involve imagination or any kind of superstitious object. It is not based on superstitious belief. It focuses on the object easiest and best known to each and every one of us like focusing on breathing in and out.

This evening I shall confine myself to Vipassana (Insight Meditation). This type of meditation emphasizes solely on how our mind functions and seeks to develop its ability.

The ultimate aim of the practice is to understand life as it is using the developed mind to reflect.

Meditation has three steps; first we learn how our mind works, how different objects are trying to win the attention of the mind and dominate it. In this primary stage we discover that our mind has many objects like thinking, wandering, worry, fear, agitation, anxiety and aversion etc. The way they come to our mind is surprising. We do not mean to think but thoughts just come to our mind and waste our time, for instance, about something we have done today or what we will have to do tomorrow. We waste a lot of our mental energy by unintentionally getting lost in such thought. These negative thoughts are like pollution. A plant can not grow healthy under polluted environment. Mind cannot grow to its full capacity under these polluted thoughts.

To our surprise we discover how such thoughts are succeeding one another endlessly. Imagine if a negative fear happens to be present in our mind endlessly the whole set up of mind can be dominated by fear and as a consequence we can experience a pessimistic attitude and low self-esteem.

Having learned how our mind works we start to tackle the problem by stopping ourselves being led away by those involuntary thoughts. In this way we save our mental energy. How do we save our mental energy?

To give an example to something incomparable, mind is to me like a natural lake with pure water and aquatic creatures and lotus flowers in it, and with a green environment around it. People living nearby find the lake very much a part of their life as they depend on it in many ways. When we are purposelessly lost in thought, it is like water from the lake is leaking. When I say leaking it means the water is going out unnecessarily and obviously without your knowledge. While the water continues to leak this way, the lake is bound to go dry. Many aquatic creatures will suffer. Lotus flowers will suffer. The environment around the lake will suffer.

The problem with most of us is that when it comes to our mind we take everything too much for granted. We assume we know almost everything about our life. Like fish who take water for granted and never learn about it although water is very much part and parcel of their life. The reality comes only when something starts going seriously wrong.

Someone whose mental energy leaks and leaks away is seeing himself becoming weak in thinking, learning and understanding. Sometimes we complain, 'I can not catch what the lecturer said, my mind was not composed". That is leaking. Not only can it make you weak but it also can easily make frustrated. Mind is polluted with so many unwanted thoughts. This can affect those around you.

So in the first phase one makes an effort to learn how the mind works, how it can be polluted and after all, how it can be purified. One does not try to control it in this stage but rather try to follow it by watching its function closely so that one understands it adequately. He just tries to know the mind and its function as it is.

In the second stage one sees one's mind becomes contemplative. One is mostly aware that one's mind is functioning. The mind will not necessarily engage in unintended thoughts and waste time. We say in this stage mine becomes stronger since one is able to save his mental power. He focuses on increasing mental energy by trying to build-up a developed concentration.

As the last task one can now start to free the mind from any kind of disturbing thoughts that can pollute it. This is the stage where we can use our mind to its full capacity to get rid off all unwholesome thoughts that ever seek to pollute it. Peace in our mind will last undisturbed only when the mind can no longer be polluted.

We everydays interact with the world in six ways: through seeing, hearing, smelling, tasting, touching and thinking. Actually, we live our life in these six worlds. I can not think of any other world other than these six. The first five are physical and the sixth is mental. Something that perceived in one of the first five could leave an impact on the sixth. If it continues to do so throughout our mind is bound to get polluted.

The aim of meditation is to learn about these worlds through our experience, to prevent any possible pollution coming through them, to prevent any mental energy leak through them, to increase mental energy through them and make the most use of them. First save it and increase its function positively. This is the very reason why we need to meditate. May you be happy!

QUESTION & ANSWER

Q: Why do you say our mind can be worn out? How?

A: If you reflect on yourself, you can see that sometime you do not intend to think, but thoughts just come and stay in your mind. They waste and waste your times — 30 minutes, one hour or more. At the end, you push a very deep breath out. You feel exhausted because your mental energy has been leaking. Leaking means something goes waste without your knowledge. In this way, if the kind of thought is serious like loss of property, life, divorce, fearful thought etc., one can be worn out very easily.

Q: Sir, can you explain about reflection, contemplation and concentration?

A: Reflection means you go through again something you already know. The word Re means to repeat again. Say, to reflect on the Buddha, I have to have known something about Him. The same is true in any issues. Contemplation, if used as technical term in Vipassana Meditation, means focusing the mind on more than one object. You start focusing on breathing or abdominal movement but when your mind goes out to classroom, you then focus on classroom. Classroom becomes another object. If pain comes up in your leg, you notice it. Pain is another object. In this way, you have more than one object to focus upon. It is called in Pali Sati (mindfulness). When you are able to keep your mind on one point (object) and you do so. This is concentration, which is in Pali Samadhi. The word 'Samadhi' has its synonym as one-pointedness (Ekaggata).

Q: Do you go back to the past to look at feelings such as fear and worry, etc.?

A: We do not go back We do not deliberately look for an object. We take any object that comes into our mind at that particular moment — maybe something we felt in the past or maybe an imagination about future. If you look for an object, you may end up creating the one you want. It then becomes artificial object. Vipassana is concerned only with an actual object that exists in reality in one of the six worlds — seeing, hearing, tasting, smelling, touching and thinking . Object occurs at the present moment It is very much learning how to live at the present.

Q: When you walk on the street if your mind is analyzing a piece of philosophy, is it meditation?

A: Basically that kind of analysis is not Vipassana meditation. It is one of the functions of mind and should be mindfully watched. Analysis that comes when faculties are developed and balanced is, of course, closely associated with Vipassana.

Q: Venerable Sir, is there any possibility of full meditation life while working?

A: Yes, there is, if trained properly. It may take at least six to eight months. First you meditate for ten minutes and do it every other day. Do it regularly for a month. If you have never failed, you may increase the time with out increasing the date. Later you increase both the duration and the date. All these have to be done under a close guidance. It is normally expected that by the end of six or eight months you may come to have meditation included in your daily routine, and that will be one hour everyday.

If you do not build up systematically like this, it is difficult to adapt meditation as a way of life. You may meditate more than one hour when you are inclined to do so, and you do not when you do not feel like doing so. This shows that you have to develop determination and patience systematically.

Q: Are Arahat and Bodhisatta the same? Do they achieve the same?

A: They are not. An Arahat is an enlightened being who has liberated himself with the help of someone else. His meditation has reached final stage as far as arahathood is concerned. His mind is no longer pulluted nor can it be disturbed. He will not be reborn. He lives the last life.

A Bodhisatta is not yet enlightened. He still has some defilement though much less then an ordinary person. He is regarded for his compassion. I think that concerning compassion he may be even greater than some Arahats. Nevertheless, he still has many rebirths. He has the potential to get angry, be fearful, or do a mistake unlike Arahat who has eradicated all these. A Bodhisatta may be a married person but an Arahant cannot be. However, as a Bodhisatta his concern is down to earth

Q: Bhante, can you recommend about Samatha meditation?Would you say they, Samatha and Vipassana, can be practiced together?

A: There is hardly a clear-cut line between Samatha and Vipassana in practice, Of course, we can see the difference between them but that is more or less confined to academic explanation as far as Buddhism is concerned. There are many types of Samatha meditation, which seeks to develop concentration (Samadhi). In Burma many Vipassana meditation techniques employ at least one Samatha method to help build concentration. If any of the 40 types of Samatha meditation is used to develop Samadhi without directing toward understanding of the (meditation) object in terms of impermanence, unsatisfactoriness and soullessness, it remains purely Samatha.

The advantage is that when concentration has been highly developed, one can easily investigate the nature of the (meditation) object and therefore understand its true nature — impermanence, unsatisfactoriness and non-soulness. Vipassana emphasizes in understanding the world (meditation object) in this way.

Other types of Samatha meditations like meditation on death, loving- kindness etc., are widely practiced along Vipassana. It helps develop and maintain each other.

Q: When you are criticized what you should do?

A: There are two steps to be taken. First, you should develop a realistic attitude towards criticism and your reaction to criticism.

Instead of viewing criticism as something terrible, you should look at it in a wider perspective that no one in the world is exempted from criticism — not even the Buddha and Jesus. It means criticism forms a part of human life — whether we like it or not. Therefore, you should see it as part of your life instead of trying deliberately to reject it. Then you should reflect upon your reaction — say, in a disappointed or angry manner. Before you are disappointed, you have already been suffered from (sometime unfair) criticism. If you become disappointed or angry, in addition to suffering from criticism, you suffer twice. Look at that in this way. On the other hand, try to see the danger of disappointment and angry. Physically and mentally, it harms you more than the other party. The Buddha said anger could never be justified due to this reason. Now you have had a realistic attitude towards criticism and your own reaction. But remember that you do not succeed at once in developing it. Nevertheless, you still have to go on trying if you love yourself.

Second step is to deal with criticism in meditative way. Say when you see somebody criticizing you; you should be mindful of the criticism being put forward. If your mind reacts, then notice that as well. This is how you should detect criticism and your reactions in a very early stage before it grows stronger. This can really help you.

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A Short Paper read at 5th Interfaith Seminar

held at the North London HOSPICE, Finchley, London

on 5th November 1997

Some Initial Steps to Deal with Fear and Pain

The basic attitude of the Buddha towards any problem is best presented in the Four Noble Truths, the central teaching in Buddhism. The Four Noble Truths in plain language are first the problem, if you like; second the cause of it; third the end of it and lastly the solution. In physician's terms, it would be like disease, the cause of it, the recovery from it and the treatment.

Today we are discussing how to cope with fear and deal with pain. I shall try to contribute some fundamental procedures in the light of the Four Noble Truths.

In the Buddhist scriptures negative fear is regarded as an element that pollutes the human mind. It is one of the worst enemies that seeks to undermine all the happiness and progress of the human race. The extinction of it is extremely crucial to realise a lasting peace or to reach sainthood in terms of spiritual achievement.

Yet, even before we learn how to reason in life, we already experience fear when we are young. A child cries when he sees his mother leaving. He cries when you take something from him. That can be, of course, assuaged by the love and the comfort we receive from our parents. Pain can be rather individual compared with fear because as soon as we are released from our mother's womb we experience it. We know it although we cannot explain it.

So how to cope with them? Fear and pain. A large part of Buddhist Canonical literature is devoted to this. That is, I would say, "How we could learn how to deal with fear and pain?" Not only can we human beings cope with fear but we can also defeat and uproot it. Fear is generated in our minds. Fear is something that our mind invents while love is our natural inheritance that can be and must be cultivated.

For those who cannot help themselves, like children and mentally ill patients the best way to cope with fear and to deal with pain is to get support and comfort provided by the society as much as possible. When such people experience love and compassion from society, even their negative fear can be subdued. Medical help must be provided to relieve pain and possible measures taken to lessen fear. Intellectually, economically and spiritually we believe that the strong have the duty and responsibility to care for and protect the weak in society.

Doctors, nurses and volunteers are caring for the sick out of love and compassion. This is the way to reduce their fear and pain. Their love and compassion are indeed divine heart. We Buddhist look for something divine here and now. It happens here and now. It is created and developed by human beings themselves.

This kind of love and compassion, according to the Buddha, makes us one with divine qualities (Brahma-vihara).

Rejoicing in some one else's achievement (Mudita) and presenting ourselves in a balanced frame of mind (Upekkha) are the way to create confidence in people and thereby help reduce the fear they face. If some one thinks that his presence is welcome and rejoiced, then this can help him cope better with fear and pain. This is what they expect from HOPSPICES like this.

These four qualities: namely love, compassion, rejoicing in another's success and a balanced mind, can convert the human world into a heavenly one. It is called in Buddhism, The Four Sublime States. Where love grows fear is kept minimal.

These qualities are much helpful in times of ills, if they have been developed earlier. To start developing them within you only once you have fallen ill can be very struggling and in cases futile. Because the mind is already weakened. You only have to rely on support from those who have these qualities.

However, in principle, we believe that one must learn how to deal with fear and pain internally. For those who are rationally resourceful and more intellectual, psychological measures need to be applied.

First, our attitude towards life should be constantly examined to see if it is realistic. Life, whether we like it or not, consists of good and bad, comfort and discomfort. Are we deliberately expecting only comfort while unreasonably trying to neglect discomfort that nevertheless still forms part of our life? If so, not all the facts of our life have our recognition. We are half-blind. This is a habit that will never get us prepared to face the ills of life, which we can never totally eradicate, since our attitude to our own life is too incomplete, taking into account only half of the reality — the positive half. It is, therefore, important to learn how to live with the pain — the pain that you cannot get rid off with medical help.

Therefore, we should be more aware of our unfulfilled expectations and the variety of our responses to this such as disappointment, frustration and depression. Unfulfilled expectations are a very common experience. Fear is experienced by the most powerful as well as the powerless. The causes of fear are many and varied: fear of violence, fear of crime, fear of failure, fear of uncertainty, fear of the unknown, fear of disease and fear of death etc. While some come into view due to anxiety about the future, most fears are rooted in the past. It is not God given nor identical with the so-called Almighty.

The Buddha said to learn how to live a life fully at the present moment is the best way to keep fear under practical control. Very few people have learnt how to live mindfully at the present moment.

When they are less understood these phenomena like fear and pain can create more fear. For instance, we dislike discussing about death and consequently we remain ignorant of it. Ignorance feeds our mind with fear. This is why the Buddha said we should meditate upon death so that we can understand it more and expel the fear of death. When death becomes less fearful other types of fear can then be more easily dealt with. Let us be mindful of fear and try to understand it. Recognition of it is the most imperative principle in dealing with fear. The same is true in encountering pain. Just to recognise that fear exists at that particular moment in our mind. Give it immediately the attention it deserves.

Having recognised it, it is necessary that we have at least one other object to contemplate. That may be as simple as counting breathing or reflecting on some other positive objects like family members, friends or holy people like the Buddha that do really exist, but not on something imaginary. This reduces the chance of your mind being obsessed by fear. On the other hand, it gives a chance of regaining hope.

When there is more than one object to contemplate, the mind can have an opportunity to remain more objectives in looking at fear and pain. Otherwise, one habitually identifies oneself with the fear and the pain. It is always helpful to try to view fear and pain objectively by saying, "It is painful or there is pain rather than I am in pain or I feel the pain". Personalising of such objective objects only tends to increase their volume and intensity. In Buddhist meditation, both fear and pain are the object to be noticed and observed.

Once fear or pain is recognised, to share it with some one else is another step in dealing with it. When one receives sympathy, understanding, love, compassion and reassurance from someone else, fear or pain is already being restrained and is about to be weakened.

Apart from what we have briefly discussed above, other constituents of mental power like faith, sometimes expressed by the Buddhists as confidence, a concentrated state of mind and determination are some other factors that can defeat fear and pain. They have to be developed.

Creating a civil society where the rule of law prevails and creating a caring and compassionate society where the less fortunate are not forgotten is all conducive to overcoming fear. We all have to play our part.

I think I have touched upon the topic at least briefly and brought you both the healthy and the sick, how to deal with fear and pain physically and mentally, and internally and externally. Thank you very much.

Question & Answer

Q: How can you say fear and pain are objective when it is experienced in a very personal way?

A: We experience fear and pain, especially pain in a more personal way because no one shares with us. In that experiential sense, it is personal. But fear and pain are not special to any one nor any particular group of people. They are there as long we can feel. It does not belong to only one or two but all. As soon as we are born, we cry because of pain. You sit here in the Conference for two hours, you start feeling pain. It is not personal even if we personalise it in our mind. From this perspective it is objective. When we personalise or identify an objective object like fear and pain with ourselves, the fear and pain tend to increase. It damages our ability to cope with it. We should look at the fear and pain in a detached manner in order to maintain our ability to cope with it. It is possible to develop detachment to the fear and pain we feel.

Q: Do you mean it is for mental pain? If so, what about physical one?

A: No, I mean for both physical and mental pain. It can also be definitely used for physical pain. As I have defined it in my paper, I intend this for both of those who are helpless and who can help themselves.

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A Dhamma Talk on Religious Family Values

delivered a t the Sri Saddhatissa International Buddhist Centre,

North West London on 26th July 1997

A Religious Family

In this talk I would like to focus on a few relevant sources from early Buddhist scriptures to discuss what does it mean by religious and religious family.

However, please bear in mind that at the end of the talk much will remain unsaid since this is quite a big subject in itself.

In Britain, people would judge you according to native Christian culture if you go to church or if you often pray to God. The Catholics would be considered to be more religious because they tend to go to church. According to a research finding by an American Sociologist Grace Davie in 1995. Catholic Church tops the table in terms of having more members, totally counting more than two millions although they are just religious minority here in the U.K. The Anglicans come second with about 1.8 millions members throughout the country.That is a study on community, which concludes that 71% of population in the U.K. belong to religious community although only 15% of the whole population are reported as active church members¹⁷ 

Surprisingly, about 54% of the people in this country define themselves as religious person. The European average is even higher than this running about¹⁸. It literally means they are those who believe in God and sin.

Well, let us come home quickly. How do we define someone as being religious or non-religious?

Normally we would think of going often to the temple with regular chanting, offering flowers and giving Dana (Offering or Donation) once a year or once a month. Of course, this is undeniable. They are religious activities and who perform them become religious. The temple is a religious institution, which is there to welcome any one and help them in their spiritual need. However, the argument is that the term 'Religious' tends sometime to localise on activities associated with the temple alone.

Anyone taking refuge in the Buddha, Dhamma and Sangha is a religious person. He is called 'Upasaka and also 'Saddhavanta'. Anyone living a way of life set out in the formula of Buddhist Five Precepts is religious. He is called 'Silavanta'. Anyone practising Metta (loving-kindness), Karuna (compassion), Mudita (rejoice in others' achievement), Upekkha (a balanced mind) is religious. He is 'Dhammavihari'. If they adopt meditative way of life, they are also to be known as 'Yogavacara' (the meditating ones.

The problem with us is that not everyone taking refuge in the triple Gem (by saying, "Buddham saranam gachami") is 'Dhammavihari', a Dhamma practitioner.
Let us talk on practical sense in the context of these scriptures. And today we are above all talking about family that is religious.

HOW A FAMILY CAN BE RELIGIOUS?
Briefly, we examine if the family practices the Dhamma and makes progress in it. What kind of Dhamma practices you may ask?

Sharing, respect, morality, being grateful to each other are some of the important themes of it.

Sharing is something that brings about family life and sustains it. Without sharing two people cannot live together nor can they establish a family. They share both physical and emotional feelings. They share hope. They share a future. They share food and accommodation. They also share concerns. Mostly they also share religious belief and common culture. The more they share the more they love each other.

They should also share respect. The Buddha said in the Sigalovada Sutta that both husband and wife should be faithful and respectful to each other According to the Buddha marriage life is a partnership where two people belong to each other (Anaticariyaya/Anaticarini). The Buddha did emphasise that a man should not look down on his wife (Anavamananaya) but should share the responsibility of management and the power to control family affairs with her (Issari-ya Vosaggena). The Buddha was giving this advice to Sigala in an exclusively male dominated Indian society of 6th BC.

Once sharing system starts going wrong, then problems begin to arise within the family. Once a fair system of sharing stops the family cannot go further but collapse. Both party and in many cases also children are all would-be victims of the break-up. The basic problem in our eyes is that because the family is not well established in the Dhamma, i.e. not religious. Now Single parent issue has become a huge problem to the whole society here in Britain. They have to be cared and supported by social welfare system. The child grows up having a psychological scar in his mind. It was the most difficult moment for a child to be told sometime in his very young age that he is going to have two homes because his parents will no longer live together.

Now let us look at the relationship between parents and children.

Parents are mainly responsible to initiate their offspring into society, to have good friends and to stay away from bad ones, to have a good education and character They are also responsible to carry tradition and culture to their children, which are recognised as heritage of a nation as much as individual.

The Buddha even speaks about the arrangement of marriage of their children. It is not that they must arrange it but they should see to it that the children got their advice and support in this matter The Buddha would certainly want parents and children to consult with one another in this important event in life. The Buddha's attitude towards marriage is very clear and flexible. He has no problem with either arranged marriage of the Asians or with marriage of one's own choice. He talks about the principle, not the type of marriage.

Parents should also bear in mind to give some inheritance to their children, may be in terms of skills or property.

All the advice show how parents should share with their children in many ways: material, emotional and spiritual helping them build a future. This is a religious parent. They are religious in a sense they fulfill their responsibility towards their children.

WHAT ABOUT CHILDREN THEN?
First and most important of all is for children to be aware of the opportunity their parents exclusively offer to them, to be able to appreciate it and make the most of it. Any parent would choose to send his/her child to the best school so that he could be best educated and secure a good job. Parents make only too much sacrifice for their children. A boss may give you a very good salary but once something has gone wrong with you are not sure about another chance. Parents are always prepared to give you a second chance.

The problems with us as children is we take so much for granted and appreciate very little for anything we've got from our parents. Consequently, we do not feel very grateful to our parents. We think we are by nature entitled to these opportunities.

Many come to understand how great the love their parents have for them only when they become parent themselves. It is sometime too late. They live to regret.
Some thing demanded of children is but respect for their parents and being grateful for love and care they have received from them. The Buddha said a child who is grateful to his parents should be considered a wise child who pleases the whole generation.

He should be aware of the culture heritage and family tradition of his parents. Otherwise, he will grow up without a culture to be proud of as his own. This is another kind of sharing, sharing a cultural identity with his/her parents.

Contemporary British society is facing a lack of respect from children for their parents. Children no longer understand and appreciate that their parents have a great concern for them. They are ignoring a huge opportunity offered to them. They are doing evil to themselves. This is not a religious child.

Parents are worried about their children. A few months ago, we had a group of Laotian devotees from France coming to participate in the Atavisi Buddhapuja here in the temple. Among them was a young couple who had to leave their young children and joined the pilgrimage here, I noticed the mother was trying to telephone to her children in every 10 minutes. When she could not get through, she immediately rushed outside to give a call to her children. I could clearly notice in her face how she was anxious for her children. She told me in Laotian language that her kids have a private class at 7 p.m. and should be back home by now. Nevertheless, since no one picked up the telephone, she became very worried.

One lady devotee once told me that she was very worried and could not bare the anxiety for her younger son because he didn't inform her where he has gone. She again had to face another distressful moment when she learnt that her elder son who is a soldier might be sent to Bosnia.

It is this kind of concern and anxiety of parents that we as children have to appreciate and understand. That will mean respect for parents. That will also mean you are good children. That will also mean you are religious. You share concerns with your parents, apart from family tradition and culture. You are making a progress in Dhamma.

With this, the family can become religious. May you all be happy!

¹⁹'Religion in Britain since 1945' by Grave Davie; University of Exeter, Oxford in U.K. & Cambridge in USA, 1994 (ISBN 0-631-18444-9) p. 46
17 ibid., p. 50
18 Ibid., p. 78

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A Dhamma Talk on Friendship
delivered at the Sri Saddhatissa International Buddhist Centre,
North West London on 24th August 1997

Friendship

The kind of friendship I would like to reflect upon today is somewhat different from what is normally understood. A Friend is a person known well to you and regarded with liking, affection and loyalty. This is how many people usually perceive it.

Youngsters would automatically understand it as a kind of relationship that exists between two people or among a group of class mates. But here in the context of the teachings of the Buddha I would like to define friendship in a wider sense to mean being a member of society where someone is linked to someone else in one or another way.

I must admit before I go into some details here that I am very much limited by the English word 'Friend' in trying to reflect on the teachings of the Lord Buddha on the subject which is enshrined in Pali, a language quite different altogether from the one I am using as a medium in this talk.

In Pali, there are many terms to indicate friendship; they differ from one another in the degree of interdependency that exists between individuals concerned. We have come across so far more than ten of them like Mitta, Sahayaka, Sakha, Vatthu, Sahaya, Sampavanka, Dutiya, Parisa, Sangaha, Sappurisa, Sahadhammika, Sandittha and Sambhatta.

I mentioned first that friendship is something that exists between members of society. Who are they? It will become just so clear to you if you open your eyes with fresh awareness and look around you. Your parents are the first members of society you associate with in your life. Then brothers and sisters, then teachers and school-mates when you are sent to school. As you grow older you add more people to the list of those you have come across in your life; In a bus you meet people; In hospital you have them there; In shopping centres they are there... people... people... and people. All are members of society. We are linked to one another in one way or the other. The other day Mrs. Manel told me that she was so frightened to see a child crossing the road repeatedly three times. It was on her way to the temple. Normally we would think that we have nothing to do with that child. But we feel so horrified to see it. It affects us in some way. Because we all are members of society and so is that child.

Actually, in using the many Pali words indicating friendship I mentioned earlier the Buddha must have wanted to indicate the environment you are in. Your parents, relatives, schoolmates, classmates, teachers¹⁹ spouse, physician, employer and employees and many more — all these people are your environment. They become your environments. The environment that surrounds you is conditioning you. They influence the way you think and act.

So the Buddha said, "Carefully choose your own associates" (Asevana ca balanam panditananca sevana) meaning do not associate with the fool but only with the wise. It has to be started when we are young. We need to be taught. Here again that is only possible if we have very good friends — father and mother. All our future depends on it. It is extremely important for a person to be able to live a full life or not to be able to do that. Some learn the Dhamma since when they are young, some do not. It all depends mainly on parents — the most crucial environment you have in your life.

The Puggala Vagga of the Anguttara Nikaya states that the Buddha and the Cakkavatti (a universal monarch) are the two that people may be fortunate enough to have as a friend. They bring progress, benefit, happiness and peace to many. People have benefited from the teachings of the Buddha for almost two thousand and six hundred years now. It is there for any one with out any discrimination. A Sri Lankan can benefit from it as much as a Westerner does.

A Cakkavatti is a righteous ruler who cares very much for the social and spiritual progress of his subjects. Just imagine what happens in Rwanda, Kampuchea and so on where people have to live in fear, not being able to live a full life, not being able to develop social and spiritual progress. We have nearly all our specialists and consultants living outside the country affecting the development of the country in a great deal. In Thailand where you have a good King, you hardly see educated Thais working in other countries. All you see is Thai restaurants and companies operating in foreign lands.

The Buddha and the righteous rulers are the best friends we can ever have in our life. So according to Buddhism we as human beings have to make effort to be as pure as a lotus flower — it grows in the mud, but it comes up not only from the mud but also from water. It has to come up above the mud and water level to live the full life of a lotus flower. It is not dirty with mud where it is in nor is it affected by the dirty water.

Just imagine our life. It is full of unsatisfactory situations. We are hardly satisfied with our environment; we have so many complaints, and when we meet each other, we find ourselves endlessly gossiping about someone or complaining about a system... health-care, transportation, programmes on television.., rubbish in newspapers... the behaviours of our neighbours... or people you find at work place or even you meet in the church and temple.

You can be easily carried away, spoiled and corrupted by the circumstances that you are in.

Just continue to imagine for a second if we have to be conditioned by these things all the time. What would you mean by life? You would not find anything worthwhile... meaningful and enjoyable at all. So to learn how to deal with your environment.. in other words to have a good friend is very important.

The Sigalovada Sutta elaborates very much on who is a good friend and who is not. As you all know someone who is selfish, who talks much about the past and future, not the present, ... who persuades you to gossip... who says good things about you in your presence and criticises you in your absence... who ruins you with intoxicants and drugs... who encourages you to associate with immoral acts.... He is a bad friend.

A good friend means in brief, the one who protects you and your interests, who encourages you to do good things..., who helps you, who never abandons you when you are in trouble, who asks you to refrain from doing bad things, who does not gossip about you, who appreciates your good qualities and achievements, who acknowledges his own weak points... and who is not boastful... he is a good friend.

One day Venerable Sariputta was admonishing Bhikkhus who are forest-dwellers. He asked them to find a good friend and above all to be a good friend themselves. It is recorded in the Majjhima Nikaya, Goliyani Sutta.

At the end of the talk during question time, Venerable Moggallana asked Venerable Sariputta if a good friend is needed only for the forest-dwellers²⁰

Venerable Sariputta²¹ replied if a Bhikkhu who is a forest-dweller when he is among the Sangha should develop the will to listen and be a good friend himself, it is even more important for the city-dweller Bhikkhu.

It is clear that we not only must have a good friend but also must be a good friend ourselves. All the teachings of the Buddha are but to train us to become a good friend to one another. Of course, it manifests in many forms is a good parent, good neighbour, good teachers, good citizen etc....

There are many words of the Buddha spoken on the subject especially to enhance harmony between friends. Again in the Sigalovada Sutta, He defines friends into six categories: parents and children, employer and employee, husband and wife, moral guardians and their followers, teacher and pupils, and associates.

They are compared with six directions, which you have to keep secure by fulfilling your duties and responsibilities towards them.

The Buddha always referred to Himself as a teacherto include Himself in the list of friend. In the Kosala Samyutta, it says that at home mother is a friend. The merits you acquired by fulfilling your duty as husband (also wife), as a member of society and country will be your good friend that helps you till next life.²³

Somewhere in the Anguttara Nikaya, Sangaha Sutta the Buddha also advises us to be generous towards each other, to speak only sweet and kind words, to help boost the interests of each other and not to have any discrimination in dealing with people. These four practices are considered helpful in harmonising our friendship in society. Loving-kindness, compassion, joyous feeling and equanimity that are known as four sublime qualities are also to harmonise and strengthen friendship in society.

When the Buddha was still alive one day the King Pasenadi of Kosala came to see Him. The King reported to the Buddha about the conversation taken place between him and Venerable Ananda. The King said that on that occasion Venerable Ananda told him that a good friend is worth half of a holy life.

The Buddha said, "If He were to be told by Ananda like that He would have said to Ananda, that a good friendship is not worth only half the holy life but is equally worth to the whole holy life itself"²⁴ Because a good friend helps you develop the Noble Eightfold Path as a way of life.

In plain terms, it means when you have a good friend you have already fulfilled all the purpose of spiritual achievement. But if you have fallen into bad friendship, you have lost all of it.

19 A good teacher: · 1. Metta vagga, Pannya Sutta, A.N. ·2. Mahavagga, Vinaya Pitaka.3. Devadatta-vipatti Sutta, Atthaka-nipata, Metta vagga, A.
20 "Arannyikenavuso bhikkhuna sanghagatena sanghe viharantena suvacena bhavitabbam kalyanamittena?"
21 "Arannyikena pi kho avuso Moggallana bhikkhuna ime dhamma samadaya vattitabba, pageva gamanta-viharina."
22 Mahaparinibbana Sutta, etc.
23 "Katapunnyani kammani mittam samparayikam."

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A Dhamma Talk on A Good Friend

delivered at the Sri Ssaddhatissa International Buddhist Centre,

North West London on 21st September 1997

A Good Friend

Na bhaje papake mitte, na bhaje purisa'dhame;
bhajetha mitte kalyane, bhajetha purisuttame.

Associate not with evil friends, associate not with degraded men;
Associate with good friends, associate with noble men.

DHAMMAPADA STANZA No. 78

A few days ago I had a chat with Rosie, the sponsor of today's special Puja. We were trying to reflect on something about friendship from the Dhamma we have learnt. Of course, we based our conversation mainly on my last talk on the subject — Friendship.

Today partly due to her request and partly due to my intention to develop such an important topic, I am going to talk on who is a good friend.

Here first and foremost I would like to thank Venerable G. Piyadassi, the Head of our Centre for his kind arrangement making it possible for me to touch upon the same subject twice within a month. My thanks are also to Rosie who has requested this sermon for the sake of her son who is celebrating his birthday today.

Manjula, on behalf of the Sangha and the congregation I wish you a very happy birthday, May the blessings of the Triple Gem be upon you today and throughout your life!

INTRODUCTION
If I ever had to answer the question, Which discourse of the Buddha is the most comprehensive and has His entire message? I would definitely say it is the Mangala Sutta, the discourse on gradual progress (also discourse on blessing). We all know it, mostly by heart. In our Saturday Dhamma class children are supposed to do the same to memorise it.

It mentions what we have to do from birth to Nibbana. Learning the discourse may take only an hour but following it has to be followed throughout our life.

The most important factors come first there. It is about good and bad friends. This is the piece of the Sutta that I propose to contemplate today.

We know that the Buddha has said that the value of a good friend is equal to the entire holy practice. The problem here is, Who is a good friend and who is a bad one?²⁵

A GOOD FRIEND
In many ways, the Buddha took whatever opportunity available to Him to enlighten us on the issue, The Buddha often commended Venerable Sariputta and Venerable Moggallana, the two Chief Disciples as good friends to the Bhikkhus. The Master made it known to the Venerable Sariputta and Venerable Moggallana themselves when He said, "Sariputta, you are a wise man; Moggallana, you are a wise man too" (Pandito tvam Sariputta, Pandito tvam Moggallana).

At the same time, He would tell them that a good friend is not always loved and is not loved by all — Sada hi so piyo hoti, asada hoti appiyo the wise form only a minority in the world.²⁶

In the Dhammapada, the Buddha is reported to have said that the wise form only a minority in the world.²⁷

Venerable Channa, a former charioteer, was the only man to learn about the secret departure of Prince Siddhartha from the Palace and actually accompany Him on that journey that became known to us as Great Renunciation. He was very moved about the departure but later became so proud of his boss that he joined him when he became a Buddha, He did not care about any other people whether they are Chief Disciples or senior disciples or an Arahat. Because the Buddha was his former boss.

The Buddha just before His Mahaparinibbana had forbidden anyone from speaking or advising him (Channa). That is known as noble punishment handed to some disobedient.

When the Buddha was still alive Channa's relationship with other Bhikkhus had not been a smooth one. Channa at times rebuked the Bhikkhus and the Buddha had to tell the advisers that they would not always be appreciated for their advice to him. However, to be a good friend they still should have the same concern for him and go on advising him on what is right and what is wrong. Venerable Channa most of the times misunderstood his good friends. He is not alone anyway. We often do the same when we focus on the tone or the messenger rather than the message.

A good friend is the one who points out our faults directly to us.²⁸Of course, the manner in which things are done is very important. Pointing out someone's faults in his or her absence may result in gossiping.

To distinguish between a wise person and a fool, one who has a vision for both short and long term welfare is a wise man. It says in the Samyutta Nikaya, Kalyanamitta Sutta that if the country has such a man as a ruler, they have the best friend. The same discourse also stresses that each and every of us should be determined that we will try to become a good friend ourselves.

A good friend himself is always open to criticism. The Samyutta Nikaya, Pavarana Sutta records that the Buddha Himself had a meeting every fortnight in which He asked the Bhikkhus to point out His faults, if any. When everyone was silent, Venerable Sariputta then asked any member of the assembly to criticise him. That was the procedure the Buddha adhered to, and the monastic Order he founded was programmed to be in that way.

It is not that easy to be open like that. We feel very much resistant and offended when we are criticised, For this very reason, we can imagine that the wise can only remain minority in society.

A person who is not receptive towards other people's opinions is compared with a spoon which does not experience the taste of a curry although a curry is never cooked without being given a stir with a spoon. He is not a good friend, Like a spoon towards curry, he is indifferent to the consequences of his own action.²⁹ He will probably understand the ill nature of his unwholesome action only when he reaps the result of it. Unfortunately, that will also be the time he weeps. He brings a vicious circle back. The circle of suffering is indeed long for the fool.³⁰

The Buddha advises us that we should stay alone when we cannot find a good friend.³¹

A person who is flexible and receptive is like the tongue that experiences the taste of a curry. He learns his mistakes and becomes mature. That is why a fool who acknowledges that he is foolish is indeed a wise man.³²

A bad friend always tries to boast to you about something he has done, The Dhammapada says such a man seeks undue fame. He is ambitious. He wants every work, great or small to be referred to him. He desires more and his pride increases.³³

The Anguttara Nikaya spells out some characteristics of a bad friend. Mitta Sutta talks of a good friend first. It says that a worthy friend means someone who gives you something people don't easily give away, who does something for you that people feel reluctant to do, who is so patient with you, who enlightens you about the hidden nature, who protects your secret, who never abandons you in times of difficulty and who does not look down on you when you are down.

The opposite is the characteristic of a bad friend.

One characteristic that the Buddha stressed often is being grateful. Being grateful to parents, teachers and those who have helped you.

Actually to be generous, to be able to renounce something and to look after parents have been mentioned as the specific nature of a good man.³⁴

Another mirror where we could reflect upon the good and bad characteristics of a person is found again in the Anguttara Nikaya. It describes a person who wants to make known the weak points of other people even when he is not asked, but is reticent about the reputation and achievement of other people even when he is asked. We should keep away from such a person. He talks of his quality and praises himself even when not asked but never opens his mouth about his weakness.

We should be determined not to be that way and should make sure we do not have a friend like that. We have to be responsible for our own choice of friend. This is a part of present Kamma in the making.

To have a bad friend is a sufficient reason for downfall even for those who have been ordained.

According to the Buddha the aim of having a friend or friends is to get help in leading a righteous and prosperous life. That is the Noble Eightfold Path.

Many kinds of happiness and progress are spoken of in the Mangala Sutta: a good education, good job and business, good environment, good moral education, high social status and ultimately the end of suffering — Nibbana. However, these can be achieved only when one has a good start i.e. associates with the wise and not with the fool.

How do we know who is wise and who is not, who is good and who is bad? When we are young, we depend on our parents to choose it for us. Therefore, the process of having a good friend is a matter of more than one generation. Science research has revealed that 69% of a child's behaviour is affected by his environment. He imitates. The gene plays less then 20%. The environment for a child starts from his parents.

Bad friends may in the same way have an impact on more than one generation. It is something crucial for many generations.

Ajatasattu could have reached the first sainthood (Sotapanna) if he had not fallen into bad company with Devadatta. He killed his father. He attempted to kill the Buddha. Consequently, he suffered a lot, for quite sometime being overwhelmed by a sense of guilt for those unwholesome acts. He could not even sleep as a result until he met the Buddha who gave him a future, Ajatasattu suffered immensely.

In brief a dutiful and responsible partner, parents, teachers, citizen, employer and employee, neighbours are good friends. You want to live in a community where such people are a member. They have concerns for you. One is wise when dutiful and responsible. Only a wise friend can become a good friend.

The highest criterion for being a wise person is to be in a complete control of one's mind, which means Arahathood. Such a person is no longer shaken by praise and blame. He becomes a rock in the face of these elements.

It is reported in the Dhammapada. One day a seven years old novice was walking behind his teacher-monk on alms round. He saw an irrigator working. He asked his teacher what the man was doing. He again came across a Fletcher fledgling and bending the shafts. A carpenter was the last one he saw, He asked about these people whenever he saw them. He was a child who spoke like a child. He was like any other child, very curious, very keen to explore.

His teacher patiently explained him that an irrigator was leading water to where he wanted. A Fletcher was bending wood to make his arrows ready. A carpenter was in a control of wood carving and figuring the way he wanted.

The young novice became convinced of the usefulness of controlling and started controlling his mind. Soon afterwards, he attained Arahatship.

Devotees, ladies and gentlemen, I hope I have tried my best to offer you some thing this evening for your own reflection. I shall now stop here. May you all be happy'

25 There are many other technical terms used in Pali for instance; Sappurisa, kalyanamitta.
26 Dhammapada Stanza No. 77
27 ibid., No. 8
28 Dhammapada Stanza No. 76
29 Ibid., No. 64
30 Ibid., No. 60
31 Ibid., No. 61
32 Dhammapada Stanza No. 77
33Ibid., Nos. 73 - 74
34Angguttara Nikaya, Sappurisa Sutta

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A Dhamma Talk for Children on Sharing

delivered at the Residence of Dr. Kyaw Thinn & Sao Phong Keau,

Birmingham on 26th May 1997

Sharing

Now I just would like to discuss the word Sharing which is very important and very much a basis of spiritual practice. What do we mean by Sharing? Sharing is so important, The more we share, the more we love each other. Unless two people share, they cannot live together. You might wonder why we have to share with others. We are not related. We do not know each other. Why should we share?

But the point is that unless we share, as human beings we can not live together in a society. Take me for example, my parents would not build a school just for me. Nor would they build a hospital just to provide me with treatment when I get ill. Whenever I want to travel, say I now have to go back to London, I need a good motorway. It would be unreasonable to expect my parents or grandparents to build such a big motorway for me so that I can go back to London.

So how have they managed? They have sent me to a government school, which I shared with other students. We shared teachers, classrooms, play ground and disciplines, and at home we shared food and shelter with our mum and dad. Whenever we get ill we go to the hospital and share the health service with many people. In the same way, we share so many things. So sharing is very very important for all of us.

The Buddha said that the human world is imperfect. People see many of their desires remain unfulfilled. Things do not always turn out in the way we expect them to be. But, of course, there are ways and means of making the world better and oneself perfect. There are ten of them. Meaning ten ways of perfecting oneself in the imperfect world. The most fundamental one and the starting point is sharing.

We have to learn how to share with each other. One pound is nothing to you and me. But it means a lot to someone who does not have anything; it means survival to those homeless people. When we share with them, then they have something to eat and survive on, and they suffer fewer problems. They feel a sense of being cared for by some body. They can also enjoy peace. Only when your neighbours and friends have peace then you will have peace. Everything is related in this world. I cannot live alone. You cannot live alone. Then to have friends and neighbours we have to learn how to live in harmony with each other And the best way to do that is to learn how to share.

Now we are sharing this room. We share nationality, language and culture. Sometimes we also share ideologies. So the more we share the more we gain solidarity, the more we become united. Without sharing as a way of life, we cannot talk about any other religious practices.

People pay taxes. This is a way of sharing with each other. With those taxes, the government builds hospitals, schools, roads, motorways, community centres, parks and all other essential things for the people. Without having to build a park ourselves, we can just go and enjoy the park. Why? Because everybody, not only this generation but through so many generations, have been sharing with each other. Here in the U.K. some pay tax up to 40% of their income. That is why we can see here one of the best welfare, health care and education systems in the world. All this is what we call in Burmese 'Dana'. It means sharing or giving something away.

FIVE PRECEPTS: SHARING AS A WAY OF LIFE
Just now, you have taken the Five Precepts. It is also a way of sharing in five different ways.

Through the first precept, you undertake to refrain from killing. It includes also physical and mental harming, damaging and torturing. By observing this, it means you share security with others. As a human being, we need two basic human rights; the right to life and the right to property. They can only be obtained through mutual understanding between individuals, groups, communities, nations and groups of nations.

I need the guarantee from my neighbours that they would not threaten my life and my temple. In the same way as my neighbours, they expect a similar guarantee from me that I would not harm them. So by observing this precept we share a sense of security. In a society, without this we cannot live together. People will start fighting among themselves as soon as they refuse to share the land or the available resources with one another.

The Buddha wants all of us to extend this guarantee also to the animals. Whether an animal or a human being, we share one thing — it is common to both, that is the will to live and fear of punishment. Therefore, by observing this first precept we are ensuring the basic human right.

The second is "I refrain from stealing or taking what is not given". It includes not evading taxes and damaging or destroying public property. It means you give a guarantee to protect the property of other people; you will not steal or destroy but will respect them. You are offered the same guarantee and peace of mind from the society. This is the way we share with each other. Of course, we do not have meals together every day and we do not all live in the same house. It is impossible. But still we are sharing a lot.

The third one is "I refrain from sexual misconduct" which means you give a guarantee to show most respect to family life, which is the basic unit of society. A decline in family values in this sense means the degeneration of human society itself.

The fourth is "I refrain from telling lies". We can see the animals do not talk to each other. However, as human beings we do communicate, we try to understand each other through language. If we do not use the language properly, then we cannot build trust. With mistrust people used to build nuclear arsenals and unnecessarily big armies costing a lot to taxpayers. The problem was that they did not trust each other. Then the way to build trust between individuals, groups, societies, communities and nations is by speaking the truth. We have to respect the truth. We have to mean what we say.

Moreover, this precept also includes refraining from unguarded speech that may break a friendship between two persons or groups, from gossiping and from using harsh words.

The last one is "I refrain from taking intoxicants". I do not think any doctor will recommend drinking for your health. In addition, if some one, a drunken person, comes in now, we cannot listen to a Dhamma talk or we cannot talk to each other without being disturbed. He might try to break the windows, to damage the cars or the house. It is very disruptive. First he or she loses peace in his or her own mind and then starts disturbing the environment. It can make you forgetful and become less efficient in carrying out your responsibilities.

That is why these five are known as the Five Precepts. They are not commandments. They have been designed and recommended by the Buddha for the harmony, peaceful co-existence and happiness of our society.

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A Dhamma Talk given
to Mark the Dhammacakka Day on 19th July 1997
in North London

The First Sermon

Of

The Lord Buddha

Dhammacakka-pavatanna Sutta:

The Discourse on the Establishing of the Wheel of Truth

Today we are meeting here to mark a very special occasion on which the Buddha delivered His First Sermon almost 26 centuries ago in Sarnath, near Baneras city in northern India.

The best way to celebrate any important events in Buddhism is to try to understand why that particular day or event is important. Therefore, it is only right for us to try to understand about the first sermon that makes today great. I am honoured and privileged to have this opportunity of discussing the First Sermon of the Buddha with you today.

Before we look at the Sutta itself it would be helpful to see the situation, which formed the inseparable context to the preaching of this First Sermon.

BACKGROUND OF THE DISCOURSE
The 6th century BC in India was quite remarkable in many ways. We can see some social changes taking place. The Brahmins were gradually losing their sole actorship in society. Brahmins were just like an ordinary lay person in their daily life. They had a family. It was just a caste. They derived their authority from Vedas (their holy scriptures). Brahmins monopolised not only religious and educational establishment but also all social affairs. They instructed the Kings what and how to do their business. They said that a man born into a trader's caste could not become a politician or a priest even if he wished to. The opportunity of education, becoming a businessman, entering into politics and being ordained were never opened to a man born into so-called labourer's class. Women were considered inferior and derived of all equal opportunity. They could not even perform a religious ritual practice. This was a general picture of Indian social life at that time.

However, by the time the Buddha came along people started becoming more critical of what they were doing. The other social groups namely warrior caste and traders were obviously heading for a prominent social position.

Even among the Brahmins, we had many people challenging the traditional values. In terms of religious practice, there had already been many groups going against Brahmanism — the established faith at that time. We see wanderers, ascetics, Ajivakas, Jainas and even materialists proclaiming their own doctrines with a considerable followers. Among them, Jainism has a very torturous, suffering and painful practice. According to them unless you paid the price for evil deeds done sometime in the past by torturing yourself through a certain practice like staying naked, sleeping on the ground and starving yourself, there cannot be liberation from suffering. This was a diametrical opposite to the relaxed and indulging practice in Brahmanism.

Brahmins were no longer the only advisors and instructors of the rulers. The Kings and generals sought opinions and advice from the revolutionary doctrines, if you like, of those non-Brahmins. The King constitutionalised no state religion. Instead, he approached every different religious leaders and philosophers for advice. Freedom of expression was enjoyed in this way in the 6th century BC. This was the background of the birth of Buddhism.

We have now in a possible brief manner examined the socio-religious background of the then India. Let us now have a quick look on the Ascetic Gautama in his search for the answer to the common problems that every living being has to face.
His search for the truth at early stages was entirely influenced by those pre-Buddhist religious practices like Yoga meditation techniques of the Sankhya Philosophy. We know that he practiced it under the guidance of Alara Kalama and Udaka Ramaputta, two best-known meditation teachers at that time. Being unsatisfied with the achievement under them, he set out for another method. This time he took a more painful path, which he thought, might lead him to the end of suffering. He even starved himself until he became so weak and was almost dead. This kind of self-mortification practice could be the famous practice of Jainism at that time.

Having gone through himself all the most famous methods under reputed masters he could possibly come across in India, he found that the teachings of those masters could not solve the common problems we all have to face in our life. This is the point where he became sure of what can be achieved through those doctrines and he denounced all of them after thorough examining and investigation. The Ascetic Gautama adopted a completely new path and he worked through that with a firm determination to realise the end of suffering. Now we have tried our best to understand of how the Ascetic Gautama was searching for the truth.

PREACHING OF THE FIRST SERMON
As we all know the Ascetic Gautama became a Buddha, a full-enlightened one at the age of 35 without outside help. He walked himself the path he discovered. Two months later, He was in Sarnath, Baneras. It is a few hundreds miles away from the place He attained enlightenment. You can imagine how hard the Buddha had to work to share the truth he had found.

Although His heart was full of compassion, He was very much selective about His listener. You may remember that soon after His Enlightenment when He was reflecting the newly found Dhamma, He came to realise that it is deep and difficult to understand. His own observation was that His philosophy and teachings were going against mainstream. He rejects caste system, which the majority of the society dared not think of any change to it. He elevated the position of women in society proclaiming that the possibility of enlightenment is opened to both man and woman. Only the wise can be convinced of it.

People said the world was created. He said, "No". He did not believe that we have to rely on some one like Brahma or God to liberate us.

THE WAY TO FREE OURSELVES FROM SUFFERING
The key to free ourselves from suffering is to first understand suffering itself. Instead of ignoring it, we should recognise that it is there. We should accept it. This is what is known as the First Noble Truth. It is about common suffering all living beings face in life. Separation from loved one or something you like is suffering. To be with the one or in the place you do not like is suffering. Death is suffering. Getting old is suffering and so on. In brief, the whole life is suffering.

When we have accepted the reality of suffering, we then will come to understand its cause. Therefore, the cause of suffering is the Second Noble Truth. This is to be got rid of. We eliminate the cause of suffering when we follow the path that forms Buddhist way of life.

The way to accept suffering, the wisdom to see the cause of suffering and the path leading us to the end of suffering is call Noble Eightfold Path. It is Middle Path avoiding both extremes of practice: self-torture and self-indulgence. This is the Fourth Noble Truth. It is a path made of eight factors. It should be followed in daily life. It is divided into three forms of training — Sharing (Dana), Moral Ethics (Sila) and Meditation (Bhavana).

The end of suffering itself is Nibbana and is the Third Noble Truth. It is something to be achieved. Nibbana means an experience of a living person who has forever destroyed attachment, hatred and delusion. He is always mindful and peaceful.

It was declared to the Five colleagues that the First Noble Truth should be understood and also has been understood by Him. That was something unheard of before and was greeted everywhere including in the Devalokas (heavenly worlds).

May you all grow in the Dhamma!

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A Regular Vassana (Rainy Retreat) Dhamma Talk
given at Sri Saddhatissa International Buddhist Centre,
North East London on 22nd September 1996

An Understanding of Anicca

(Impermanence)

SIGNIFICANCE
The word 'Anicca' is a household word in any Buddhist country. It means Impermanence. Another word often jointly used by the Lord Buddha is 'Viparinamadhammo' meaning the nature of change. Impermanence or change is a fundamental concept in Buddhism. Without a realisation of it, there can never be any true insight through which we can see things as they really are.

The Buddha teaches that we can only understand Dukkha and Anatta through an understanding of Anicca. The Buddha however has chosen Dukkha as the central point of realisation of the truth. This choice is a very skilful method of explaining the realities of life.

It is the knowledge of Anicca, impermanence, that heals Dukkha, suffering. By understanding Anicca, we come to understand that there is no permanent entity underlying our life (Anatta).

A lack of this right understanding will certainly result in finding oneself in :he wild jungle of perverted perception, polluted thought and tainted view Sanna, Citta and Ditthivipallasa). A failure to comprehend this truth, Anicca, will also leave one unprotected from a false notion of self or soul which dangerously underlies any wrong view.

Unnecessary disappointment, despair, and frustration in our daily life often item from ignorance of the law of nature, which is change or impermanence. It is therefore indeed very important for each and every of us to understand the nature of change or impermanence in order to face problems courageously in our daily lives; in order to learn how to compromise with one another; in order to reduce unnecessary tensions in our relationships; in order to be in harmony with nature and live a happy life; and in order to make ourselves more and more wise as time goes by.

CHARACTERISTIC OF THE WORLD
Remember that a characteristic is something necessarily connected with something else that exists in reality. It can tell us about something connected with it. Take fire and heat, for instance. Heat is the characteristic of fire, not water, because naturally the heat of fire is always connected with fire. On the other hand, the heat of water depends on external factors like electric stoves, the heat of the sun and so on. So the heat is natural to fire, not water. It is in this sense the Lord Buddha employs the term 'Characteristic' (Lakkhana) to explain the nature of our existence.

Impermanence or change is something common and natural to all of us — rich and poor, educated and uneducated, monk and lay person, ruler and ruled, democratic and authoritarian, employer and employee, religious minded and otherwise — in fact, the whole of existence including the inanimate. That is why change is a characteristic of life. It explains how life exists and operates.

HOW THE BUDDHA TAUGHT
The Buddha did not create change or impermanence. It was there in his time, it is there now, and it will always be there. But the Buddha was the one who made it clear to us, He taught us to be able to live in harmony with nature: nature that exists in persons, in things around us; the nature that sometimes turns out in its own way just against what we would want it to be. Change is just a fact and verified by direct immediate observation. He uses the word 'Dhamma' to describe change. Dhamma here means nature. He reveals his observation in a typically simple way: "Component things come and go, arise and perish" (Uppajjhitva Nirujjhanti).

The Master uses the analysis and synthesis method for unenlightened beings like us. He analysed human beings or so-called personality as dividing into five groups; he made us observe one by one if such personality stands still or constantly changes all the time. By comprehensive analysis, we can see that it flows endlessly, changes incessantly all the time. This is how the first lesson was taught to a group of five intellectuals later known as Pancavaggiya at Saranath, Baranasi in India.

Often the Buddha uses other similar forms of analysis but different in number. For example, he reduces the world into two components: mental and physical phenomena (Namarupa), or into six parts: eye, ear, nose, tongue, body and mind together with their respective objects or sometimes into eighteen elements (Dhatu). By making us examine things near and dear to us the Buddha always tried to simplify his teachings so that we could abandon our habit of perceiving and believing things superstitiously.

Our habit is that we tend to perceive as if things are permanent. Man has created God and heavens, which are said to be everlasting and will be a reward for those who follow the so-called God. We can become very depressed to discover the true nature of life — impermanence, change. Therefore, we created God in our imagination to console ourselves.

It is so easy for us to see that component things change. Look at our own photos in driving licenses and passports over the years. Physically we do not remain the same but have been changing. Then how about mental states? Just close your eyes and try to look at how your mind works. Fix your mind on a certain object, nostril or on any object of your choice. You will see how fast it changes, much faster than how our physical state changes. We feel happy and now we feel sad. We see things in the past through our thoughts. While sitting and listening to a Dhamma talk our mind goes often to some where else, may be to a work place, a friend's house, a supermarket or even overseas. Different objects and different feelings appear and disappear continuously.

Nevertheless, until we become weak and decay, we just do not want to accept that our body changes all the time because we fear we might become less and less beautiful. Instead of accepting the law of nature as it is, we tend to live in a wild jungle of illusion perceiving that things do not change but are almost permanent.

POSSIBLE MISCONCEPTIONS OF CHANGE
Anicca is one of the Buddhist teachings that have been there for over two millennia. Often we accept it without really reflecting what it means. People often say, "Oh this is Anicca, impermanent" when something goes wrong. It is a good reflection. But sometimes it is rather a consolation for an unfortunate event rather than seeing things as they really are.

Why? Because most of people do reflect on Anicca, the impermanence only on painful occasions. They never think of it on happy occasions, they just for get impermanence during their youthful hay-days, they tend to apply this characteristic only to unhappy moments, to failures, disappointment, and suffering. You lost something, you think of Anicca. So far so good.

However, this is still not a comprehensive understanding of impermanence. Impermanence applies to happy conditions as well. If it were not for 'Impermanence' or 'Change' we would not be able to make a foolish person wise, we would not struggle to liberate ourselves from poverty, ignorance and suffering. We can liberate ourselves from those terrible conditions because we can make things change. We can achieve our goals simply because the nature of change operates everywhere and at any time.

The oppressed have been liberated. Slaves have won back their dignity and freedom in the United States. England has been able to get out of the starvation faced during the 16th century. A healthy man can fall ill while at the same time a sick person can recover. These are but a few examples of Change (Anicca) taking place.

Change may bring us encouragement or discouragement. It may create happiness or unhappiness; it may give us joy or anxiety. In any case, change is change. It is a reality. It is for human beings as individuals as well as to society and nations to make best use of their wisdom, reasoning power, and intelligence to achieve change for the better and to avoid the worse.

Remember the original observation of the Lord Buddha: "Component things have the nature of both arising and falling away". He used the plural form to include both natures: the nature of becoming and the nature of ceasing, positive nature as well as negative one. If we focus only on the negative or suffering side of this law of nature, we may find ourselves disappointed and dwelling on the pessimistic side of life alone.

If we forget both sides, altogether we will certainly not be prepared for the worse but hope only for the best. By showing both sides of the law of impermanence, by making us aware of both possibilities of the facts of life, the Lord Buddha has led us to a realistic world. As Venerable Aggamahapandita Dr. Walpola Rahula says in his What the Buddha Taught: the Buddha is neither pessimistic nor optimistic but realistic, taking account of a situation from all its different angles.

CHANGE IN MODERN PHILOSOPHY
Scientists say religion often opposes change. In the 18th century, according to observations by British sociologists like Stephen Moore, the Catholic Church in Europe was an obstacle to the development of science. They were arguing that change would destroy the social order that was created by God.

But Bertrand Russell in his Outline of Philosophy said that "The notion of substance, in the sense of permanent entity with changing states is no longer applicable to the world: A wave in the sea persists for longer or shorter time; the waves that I see dashing themselves to pieces on the Cornish coast may have come all the way from Brazil, but it does not mean that a 'Thing' has travelled across the Atlantic; it means only that a certain process of change has travelled".

The Buddha said life is changing all the time. Life is nothing but a flux of cause and effect that is constantly changing. He used the word 'Nadisotoviya' meaning a flowing stream. It flows continuously that we find it hard to perceive a break.

Bertrand Russell also agreed with the observation of the Buddha when he uses the same name for the same finding of his research. He said everything in the world is composed of 'Events'. Events are not impenetrable, as matter is supposed to be; on the contrary, every event in space-time is overlapped by another event.

The Buddha said component things are impermanent. They appear and disappear, making way for another to succeed. Science has discovered that in a day billions of new cells are replacing the old ones continuously. The skin also replaces it itself.

Actually Heracleitus (6th BC), a Greek Philosopher, was the first western writer to speak about the fluid nature of things. He taught the Panta Rhei doctrine, the flux theory. He said, "There is no static being, no unchanging sub stratum, ... Change, movement is the Lord of the Universe". He saw change as a connecting system between all things — mush similar to what the Buddha said, "All component things change".

Heracleitus compared life to a river when he said, "Upon those who step on the same rivers different and ever-different waters flow down". Plato later took this doctrine to mean that all things are in constant flux, regardless how they appear to the senses.

In Buddhism, to understand this impermanent characteristic of the world is so important. It is an essential tenet of Buddhist wisdom.

"Yam kinci samudayadhammam sabbam tam nirodhadhammam" meaning "Whatever of the nature of arising has the nature of ceasing" is a common utterance by Buddhist saints. In it, we can find the observation of this true nature of the world.

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A Regular Vassana (Rainy Retreat) Dhamma Talk
given at Sri Saddhatissa International Buddhist Centre,
North West London on 1st September 1996

The Concept of Dukkha

(Unsatisfactoriness)

THE IMPORTANCE OF THE TERM DUKKHA
To understand the concept of Dukkha is very important if you want to understand the central teachings of Buddhism. The word 'Dukkha' is not only keyword to Four Noble Truths (Cattari Ariyasaccani) where it appears again and again from start to finish but also to the other important teachings of the Buddha i.e. the Three Characteristic of the World (Ti-lakkana) which is Buddhist view of the world and the Philosophy of Dependent Origination (Paticcasamuppada) which is the Buddhist understanding of how things work and relate to one another for their very existence.

So not understanding Dukkha in its true sense means not understanding Buddhism itself Consequently, you may perhaps be cherishing a pessimistic attitude towards Buddhism and probably towards your own life. The Buddha said that until and unless we accept that there is Dukkha, there cannot be a spiritual practice.

DUKKHA
Many translations of the word 'Dukkha' in English have now been around for almost a century and a half since Buddhism was introduced to Europe. Dukkha has been translated into English as suffering, illness and unsatisfactoriness. None of them retains the true meaning of Dukkha but the word Dukkha covers all these meanings and more.

Actually, Dukkha embraces the whole of existence, sentient or non-sentient, animate or inanimate, whether it is happiness, suffering, like, or dislike, a pleasant or unpleasant condition or a neutral one. It comes under Dukkha not necessarily because it is a kind of suffering as it is understood but simply because it is changing constantly all the time at any moment. All those things happy or unhappy, they come and go, begin and end. The whole process in this world just operates in this way. For this very reason, they are Dukkha.

The Buddha taught us in His First Sermon in a very simple way; whatever is impermanent or changing, all that is Dukkha (Yad aniccam tam dukkham). He observed the whole world and found nothing but a process of change. So changing means the world. The very characteristic of our existence that remains there all the time is but change. Maybe for better or for worse.

We fall ill and we suffer. That is suffering and that suffering is Dukkha. We are recovered. That is Dukkha as well because anything that changes is Dukkha. It comes and goes. We make a good fortune and that fortune is not everlasting but will one day go. Human beings are born and will definitely die. That is Dukkha.

We get into a bus and sometimes we have to sit next to some one who appears to us very unpleasant. That is Dukkha. You happen to work with some one you do not like, that is Dukkha. If you react to the situation. By thinking that today I am very unlucky, I meet such people, I am stupid to be here on this bus, I am sick of meeting such incompetent people, then you are creating Dukkha.

We meet someone somewhere in our life and at a certain point, we each have to go our own way. So we feel sad. That is Dukkha. You do not try to experience mindfully the meeting or the departing as it is but reacting. Again, you are creating Dukkha out of it.

We want a Mercedes Benz and we get it. We are happy but now people say Rolls Royce is better, more luxurious. People of high position tend to use it increasingly. Therefore, we want Rolls Royce now. We are no longer content with our Mercedes Benz. This is Dukkha. For some reason, we feel frustrated at work. This is Dukkha.

We want a word of thanks from someone, from our boss, from our neighbours but we got criticism instead. Therefore, this is Dukkha. To get it is all right. An appreciation is good. Nevertheless, if that makes us caught up in it, then we cling to it. We keep expecting to it more and more. This is Dukkha.

You want your child to behave in a certain way but it turns out just the opposite. So you feel disappointed, Disappointment is again Dukkha. They all bear the nature of arising and falling away. They come and go.

In this world, we feel anxious, despairing, frustrated, irritated, upset, disappointed, discomfort, anguish, painful and disgusted. Therefore, these are Dukkha in their nature, not because the Buddha said they are Dukkha.

Sometimes we make a success and feel very satisfied with our own performance. However, this satisfaction itself is again Dukkha, simply because it does not stay forever. In a higher stage of meditation practice (Jhana), you do not feel any mental annoyance at all. It is very calm and peaceful. It is called Sukha (Happiness). Again, this happiness is Dukkha, not because it causes unhappiness or suffering at that moment but because it does not stay forever. It changes. It starts and finishes. So it is Dukkha. You see Dukkha does not cover only the negative side of life also the positive one.

Actually Dukkha, I emphasize again, means 'The World'. I just cannot see anything, which is Not Dukkha. Alternatively, to put it in a very simple way, all we experience is Dukkha — whether it is through eyes, ears, nose, tongue, body or mind. To Buddhist analysis the world means only what we experience in our daily life through our eyes, ears, nose, tongue, body and mind. We experience the so-called world through these six sense doors. It is all Dukkha for its incapability of giving you a lasting sense of satisfactoriness, for being hardly able to withstand anything.

What to do then? Dukkha! Suffering! Oh no, I do not want that, nobody wants to hear it, it attracts no one to listen to it. We want to end Dukkha, which appears mostly in a painful manner in this world. Can we just ignore or run away to get rid off it? This will not work. The human habit is to ignore it because they do not want it. With the desire to end Dukkha, you may form a serious idea of getting away from it. The idea itself is all right. Nevertheless, once you are caught in that idea, then that clinging again becomes Dukkha. Without understanding, what we tend to do is to cling to that idea.

SO WHAT TO DO?
There are two things we can do; first is to recognize that there is Dukkha and then to try to understand the nature of Dukkha. It means to learn about it as it is, and try to experience it the way it is without reacting in a habitual way, without judging its value.

Sociologists like Stephen Moore and others say there are three preconditions of sociological Studies: Freedom of thought, accepting the crisis and a belief that thing can actually be done to remedy that crisis.

Freedom of thought today means you are free to express your thought and belief. Here I would add another aspect to it. I should say being free from any pre-conceived notion or thought formed of a person or anything is also freedom of thought. We can just say it is a kind of open-mind that is not influenced by our habitual way of reacting. This could form a good foundation for further understanding of Dukkha and for that reason also our life.

The Lord Buddha said there is Dukkha instead of saying I am suffering or you are suffering. Notice this. Dukkha is there, not personal, it is common to Asians and Europeans, to Burmese, Sri Lankan, British, American and others; Dukkha is experienced in the same way by a homeless person and by Queen Elizabeth. Being with someone you do not really like is felt in just the same way by anybody whether it is to Princess Diana or a poor woman. Separation is painfully experienced by anybody... be it the first lady of Peru or a wife of an Unknown Soldier. Death brings painful experience to any one related to it... whether it happens to Mrs. Sonia Gandhi, Mrs. Hema Premadasa, Mrs. Rabin or to the poorest of the poor. Mr. Onasis, the then richest man in the world found no relief over the death of his son. This kind of painful experience spares no one, rich or poor. You do not want to become old; neither do I. But this experience is just there as a fact.

The human experience is there. And Dukkha is there. It is the common bonds what we all share.

What we have to do in this stage is, may I repeat again, to recognize that there is Dukkha. Just as a sociologist accepts the existence of crisis in society. Dukkha is there but it needs recognition. It requires an acknowledgment.

Accept it. This is a starting point. From this, we can go on. The Lord Buddha spoke in a very clear and precise way. Dukkha must be understood, it must be penetrated (Parinnyeya).

To understand it we must first be aware of the facts on which our daily life is based. It is called mindfulness or Sati. With that mindfulness, your mind will become contemplative and receptive, and not impulsive nor rejective. Then investigate the real nature of that fact. This is called investigation of nature (Dhamma-vicaya).

Both form factors of enlightenment (Bojjhanga). Doing this is just like what Sociologists say that we have to do research, carry on studies to bring a remedy to a crisis. The remedy in Buddhism is the Noble Eightfold Path. Each of us has to walk on the Path on our own to get to our destination. (The truth is understood individually)

I will now summarize the whole my talk from another aspect viewed by the Lord Buddha Himself. He said, "Look at the world as a pleasure, then as a danger and then there is liberation from that danger". With understanding of Dukkha, compassion starts growing in our heart. Suffering is the object of compassion. May you all be happy!

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A Dhamma Talk delivered at the Samatha Meditation Centre,
Manchester on 7th December 1996

Ignorance and Wisdom

An Introductory Analysis in Theravada Abhidhamma Studies

As we all know the most emphasised factor in the teachings of the Buddha is Wisdom and the way to develop it, Wisdom is not only the most valuable ability of human being but also the most essential one.

The hindrance of Wisdom is Ignorance (Moha). Wisdom is forerunner of all wholesome acts while Ignorance is of the unwholesome ones. Wisdom sustains all the good qualities. But Ignorance undermines them. Wisdom cuts off the roots of suffering. Ignorance on the other hand increases and prolongs them.

Abhidhamma is but about the analysis and detailed investigation into physical and mental world with sole purpose of eradicating ignorance and at the same time establishing Wisdom. Here if we understand analysis as a method used in the Abhidhamma we should not forget that synthesis also forms part and parcel of the method. But since analysis is so pre-eminent in Abhidhamma, synthesis is hardly given attention.

The aim of Venerable Anuruddha, the author of the Abhidhammatthasangaha is to emphasise both. We see him summarising the synthesis method in the 8th chapter. When combined both methods convince us of the existence of Non-self (Anatta). Together they form a very firm foundation for meditative mind as well explained in the last chapter of the Abhidhammatthasangaha. In the canon synthesis is best explained in Patthana (The book of Conditionality) where all the realities (Dhamma) are reduced to a process of the conditioning (Paccaya) and the conditioned (Paccayuppanna).

IGNORANCE
According to the Mula Yamaka, the first chapter of the sixth book of the Theravada Abhidhamma, ignorance is not only unwholesome (Akusala) but also the root of it (Akusalamula).

It is so frequently repeated in the other parts of the Pali Canon that ignorance is the forerunner of all the evils in our life.*

All the unwholesome consciousness is analysed into 12 in number and as you know, in brief they are categorised into three types based on the root(s) that sends them into action, Mind becomes restless or doubtful entirely due to the might of ignorance (wrong knowing). We do not need to be premeditated to be restless or doubtful. As long as we have not removed it, ignorance can just possibly be around in our actions.

As mental formation, the presence of ignorance or wrong knowing is always accompanied by lack of concern for consequences (Ahirika), disregard for consequences (Anottappa) and lack of mindfulness (Uddhacca). These four factors are always present whether the action is prompted or not or whether sentimental or resentmental or the absent of both.

We would like to think it is only natural to see or even to believe that a bad result comes from bad causes. But to our surprise we see that a bad result some times is produced by wholesome causes as well. Let me draw one example from the Pannavara of the Patthana, the last book of the Abhidhamma Canonical text. It may be illustrated in this way.

One has observed the Eight Precepts for a day or so and started looking at those who do not do the same as morally inferior. Analysing according to Thought-Moments-Process (Vithi), that vanity may or may not be a direct result of the observing the Eight Precepts. But as a remote cause or to put it in technical term, as an Original-Decisive-Support (Pakatupanissaya) the precepts observing was the cause. Moha makes this opposite causal relation possible.

Returning to Thought-Moment-Process, if the observing precepts are perceived through one of the five senses doors, it can be direct cause to vanity. But the vanity is likely to be felt through mind-door process that follows one of the five-senses-door-thought process that takes place in a fairly strong manner.

Mind-door serves in the capacity of determination force in the five- senses-door. This kind of mind-door-thought-process is called 'Follow-up-mind- door-thought-process' (Tad-anuvattika manodvarika vithi), the other being pure-mind-door-thought-process (Suddha-manodvarika vithi).

In the five-senses-door-process the Abhidhamma scholars in Burma have tried to analyse the mind-door-process that happens in the post-five-senses door. In doing so, they say such follow-up-mind-door-processes can be examined in the following ways:

1. One of the five-senses-door-process takes place, In this process the Thought Process (Citta Vithi) may merely be aware of the relevant object. However, it does not recognise or comprehend it. (Note: the object is received at the present moment.)

2. Mind-door-thought-process follows after some Bhavangas filled the gap. These Cittas or Javanas perceive the same object but as the past one. In other words the relevant object we mentioned above becomes perceived through the mind and it was the object previously felt by one of the five- senses-door (Citta) through one of the five senses (Rupa). Here again the Javanas are just able to be aware of the object and not more than that, (Note: in mind-door-thought-process the object can be of past, present or future.)

3. Another mind-door-thought-process follows some Bhavangas. In this category the degree of comprehension is gaining a bit momentum as they have become aware of the object in terms of form, sound, (names, terminology, or words etc.), smell, taste, contact and thought depending on the nature of the object. This is where the whole object may likely be received. Say, the sound 'London when hearing 'Lon' there may have been the above successive different thought-moments. The same is true to the sound 'Don', But unless and until both 'Lon' and 'don' have been heard the collective object will not be perceived. (Here collective object (Samuhaggaha-vithi) means something that the word 'London' can convince when combined.)

4. Another mind-door-thought-process that comprehends the meaning takes place provided the object was the one that one used to perceive and comprehend before. If it happens to be a new object that one could not under stand, this category of thought-moment does not arise.

Coming back to the opposite causal relationship, one started developing vanity of his performance i.e. observing the Eight Precepts. That kind of Citta is rooted in both attachment (Lobha) and ignorance or wrong-knowing (Moha). Do not forget that Mana (conceit) is one of the mental formations and operates closely with Lobha in the absence of Ditthi (wrong view). This conceit manifests itself sometime along pleasant feeling, sometime neither-pleasant nor-unpleasant feeling. It can be activated either assisted or unassisted.

Let me just go a bit further regarding vanity or conceit. Any object near and dear to you can make you attach to it, provided you are not mindful of it. In this example, one begins developing a narcissistic notion (Asmi-mana) out of his own moral achievement i.e observing the precepts. Later at a certain point this particular object of narcissism could be abandoned and may possibly be replaced by the notion of Self (Atta or Sakkaya-ditthi).

This is according to Buddhist Psychology, how attachment (Lobha or Tanha ), conceit (Mana) and wrong view of self (Ditthi or Sakkaya-ditthi) are related to one another. This does happen under the influence of Moha. Causally they co-exist (Sahajata Paccayena Paccayo). Wrong-knowing (Moha) averts systematic attention (Yoniso Manasikara) from applying to the object.

One strongly falls in love with oneself. With different object keeps on appearing in one's life, just imagine how this kind of thought process could become increasingly powerful. Therefore, they reach the latent level (Anusaya). Here strong attachment (Kamaraga-nusaya / Bhavaraga-nusaya), conceit and wrong-knowing transform themselves as dormant tendencies which are ready to pop up at any time in our action, speech and thought.

It is because of this latent unskilful mental formation that good action done can have the possibility of producing bad consequences through remote causal relationship. This is the kind of relation that we referred to above technically as Decisive-Support-Condition (Pakatupanissaya).

If vanity is born at the time of taking Eight Precepts (or giving Dana), the relation is then taking place through Object-Condition (Arammana paccayo). In both cases — Decisive-Support-Condition and Object-Condition — the conditioning can be either conception (Pannyattiti) or material or mental phenomena but the conditioned can only be mental. In both cases, causal relationship between the opposite factors is equally possible.

Soon after His Enlightenment, the Buddha was reported to have uttered joyous words over His attainment. He identified the cause of repeated births as attachment. He confidently claimed that there would be no more sufferings that will be brought about by a new rebirth for He has put an end to attachment.

He recounted that He could not find the cause behind rebirths and there fore had to wander for many a time and suffer in the circle of birth. Wrong knowing or ignorance was just that prevented Him from finding out the attachment as the cause. So often, He described Himself as having broken and come out of the shell of ignorance (Andhatama).

So long, we are under the power of wrong-knowing, it is indeed hard to see the cause of suffering. It prevents us from recognising even suffering as a fact. Instead, it encourages us to ignore it or to take it otherwise. Wrong- knowing (Micchaditthi) produces wrong-view by which we take the essence- less as the essence and the essence the essenceless. The Dhammapada say, "Only in the absence of wrong-knowing we could see suffering as suffering and happiness as happiness"

Moha, as you know, accompanies these Cittas rooted in Dosa as well. Dosa is mostly translated by scholars as hatred, aversion or anger Nevertheless, fear, worry, disappointment and depression are also Dosa. Dosa originally means mental factor that is destructive. Hatred, aversion, anger, fear, worry, disappointment and depression are destructive in nature. Envy, jealousy and repentance are closely associated with these destructive mental states. It is repulsive and tends to react negatively.

Certain animals by nature are unable to see during daytime, while some others are blind in the night. A human being driven to great heights of one of the above destructive emotions is blind to anything in its true sense by day and night. At the moment of intense anger we become our worst enemy and start fighting with ourselves.

But as we all know these destructive emotions can be brought under control. There are some methods in doing so. If we use sociological method as used by the Buddha in explaining Four Noble Truths, we then have to recognise the problem first i.e. to recognise the presence of that particular destructive emotion within us at that moment. Then try to comprehend it. This is something that we have to do about the first Noble Truth. Then find out the cause of it. This is the second Noble Truth. After the cause is found, apply the Noble Way of Living (Noble Eightfold Path) for a cure.** To me this technique seems very intellectual.

Another method is to control destructive emotion by applying mindfulness. In this method, we try to be aware of the emotion itself, but not the object that causes the emotion. Otherwise one will be dragged on and overtaken by the object. This I would say, is Vipassana meditation technique (Insight meditation). The gradual steps are summarised again in the last chapter of the Abhidhammatthasangaha. In the course of practice, one begins to experience the real characteristics of the world after one has grasped the process of phenomena in terms of the conditioning and the conditioned. (Causality)

It is indeed extremely hard to be mindful all the time. Only the Arahats are supposed to be able to do that as they have totally eradicated ignorance, which is the father of restlessness.

In monastic judiciary procedure, there is a special law that declares and grants immunity to a particular accused who is believed to have attained the Arahatship. Just to be declared by the Judge that he (the accused) is all the time mindful, (Sativinayo) the allegation became invalid and the court procedure automatically ceased to proceed. Therefore, here what we learn is that the presence of mindfulness can prevent that destructive defilement from overcoming us.

I was surprised to read in the scriptures that even Venerable Ananda, the attendant of the Buddha, who was supposed to have attained the first stage of sainthood, reacting to the abuses he encountered together with the Buddha while going out for alms-round in the morning. The mob was abusing them of being lazy and outcaste because they depended on others for a living.

The Buddha was not moved by the abuses but Venerable Ananda was greatly annoyed that he requested the Buddha to move to another town for the alms-round. The Buddha then asked him as to what he would do if they faced another mob over there. Venerable Ananda immediately replied that they should then again move on to a new town. He was explained by the Buddha that such an abuse is just the nature of the world. Ignoring it and running away from it does not necessarily solve the problem. Instead, one should learn how to deal with it. So here we see Venerable Ananda was fighting with resistance coming from inside in the face of outside disturbances. The Buddha and Venerable Ananda responded to the same situation in entirely different ways, Perhaps with special reference to such kind of situation that we should understand a saying: the circumstance is important but the attitude to the circumstance is more important. Mindfulness gives us not only right attitude but also courage to face any situation. We can be threatened by fear and worry in the absence of Mindfulness.

The other methods of controlling emotion are briefed in the last chapter of the Abhidhammatthasangaha, which can also be found in any other parts of the canonical texts. The suitable form of meditation according to the inclination in one's Psycho-sphere is analysed and provided.

Breathing meditation is recommended to develop Wisdom. Development of Wisdom can also be equally aided by reflection on death, peaceful state of Nibbana and four elements etc. Kasinas if practised repeatedly help to expel wrong knowing as well. To put it in a simple way so that we can apply it in our daily life, try to understand whatever we do and why we are doing that at that particular moment.

In all methods, Mindfulness is essential throughout the way. Mindfulness as a part of concentration in Noble Eightfold Path, can bring the emotion under control even before wisdom is firmly established. That is why the Buddha declares this mindfulness-practice to be the only way to overcome grief, worry, disappointment, depression and suffering, and to purify oneself.

Here when we use the term 'Wisdom', I would like to stress that we do so in general. It includes different levels of right understanding and right view that comes as a result of it; the lowest level being the understanding of ethical value i.e. good and bad. All gradual knowledge we come across along meditation practice are but different steps of wisdom; during these, one encounters various experiences; the clarity is in a particular stage featured on the arising of phenomena and while in another on the falling away of it; one may see the process of phenomena in terms of danger or as disgusting. Mind will become more quiet and balanced in experiencing the same objects in the later part of the gradual knowledge. In any case, up to Gotrabhu-nana (the knowledge of the change-of-lineage) the understanding belongs to the ordinary people (Puthujjana) who are yet to be called saint.

In the levels of Ariya (Noble person) as you know the understanding or Wisdom is divided into three according to again their quality. The Wisdom in terms of faculty becomes varied in their degree. The path-stream-winner possesses a kind of knowledge that gives him or her more confidence and vision to overcome doubt on the three features of the existence. From a fruit- stream-winner onwards knowledge that convinces him or her of possessing understanding in its different final levels. In this final levels one may experience four different kinds of Wisdom that would be brought about by different degree of eradication of defilement (from Sotapatti-phala to Arahattha magga). In the last round the Arahat will possess the knowledge that he is liberated and be able to enjoy complete freedom of mind (Ceto Vimutti). He or she becomes totally sure that the job is done.

Wisdom, when mature, energises all our actions and our thinking. Trying to see it again from conditionality, it became a chief or dominant factor (Vimamsa-dhipati) and it serves as cause to the conditioned physical and mental phenomena.*** This is what we can call a wise life.

 * Avijja Sutta, Samyutta Nikaya
**Right understanding (by keeping in mind the operation of Kamma and its consciousness), Right Thinking (by thinking, for instance, about good qualities of the hated one) or cultivation of Loving-kindness.
***vimamsadhipati vimamsa-sampayuetakanam dhammanam tam sampayuttakananca dhammanam adhipati paccayena paccayo" (Paccayuddesa, Patthana Pali)

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A Dhamma Talk delivered in Burmese for the adult audience

at the residence of Dr. Kyaw Thinn &Sao Phong Keau on 26th May 1997

Translated by Dr. Kyaw Thinn

Nibbana

(Nirvana in Sanskrit)

A DHAMMA DISCUSSION
I am using the term 'Discuss' particularly here because in one of the discourses given by the Buddha, which we all know as Mangala Sutta, the Buddha has said that anyone who wishes to be successful, needs to follow the thirty-eight guidelines. They cover all aspects of life such as education, employment, marriage, social interaction and spiritual progress.

SOMETHING MISSING IN OUR CULTURE
There are two points from the Sutta that I wish to highlight here. One is 'Kalena Dhammasavanam' which means to listen to Dhamma talks from time to time. Another is 'Kalena Dhammasakaccha' meaning discuss the Dhamma as the opportunity arises. When listening to the Dhamma talks, one gets to know more things, and there may be something, which one is not clear about. So one needs to discuss things to make things clear. That is why today I specifically use the term 'Discuss'.

In Burmese culture once a monk finishes his sermon, the lay people say, "Sadhu" (well done) three times as a gesture of approving what he has said and thanking him for the talk, without being sure of whether they understood the sermon or not. There are times when the monk inadvertently says some thing wrong. Still the laity say, "Sadhu".

So here when one listens to a sermon, the first factor 'Kalena dhammasa vanam' is fulfilled. However, the second one 'Kalena dhammasakaccha' is usually not met in Burma. This is a missing factor in our Burmese Buddhist culture. We therefore need to incorporate this element into our culture. It is with this intention that I have been using the term 'Discuss'.

NIBBANA
Next, I would like to discuss a Nibbana. We always say in our prayers that we aspire to reach Nibbana, which is the highest goal. What is Nibbana? It is very difficult to explain. Before we talk about what is like, I would like to point out one misinterpretation and one wrong usage in Burmese culture relating to Nibbana and its concept.

Buddhist Canonical texts refer to the thirty-one planes of existence, such as the realm of humans, of gods and goddesses, and of Brahma etc. Some describe Nibbana as the highest plane above all those thirty-one planes. Nibbana is not an existential plane. Some time people say in their prayers that they would like to reach the golden city of Nibbana and conceptualise it as a city like Birmingham, London, Manchester or countries like U.S.A, U.K. or Switzerland.

In the Shan culture, too, people do have this concept of golden city of Nibbana. So people start believing that Nibbana is purely a place, city or country totally free from all kinds of sufferings or with all enjoyable pleasures, and we have to travel to get there. This is entirely a misconception. Nibbana is just an experience.

The ideas of an ordinary person have been conditioned. Our way of thinking is mainly conditioned by the dualistic tendency of judging things as either pleasant or unpleasant, positive or negative, like or dislike, permanent or impermanent. There are Eight Worldly Things (Loka Dhamma ) half of which belong to the pleasant and the other to the unpleasant experience. It means our way of perception is confined to one or other of these.

People in ancient India thought that indulgence in sensual pleasure was a way to freedom from suffering. On the other hand, the opponents of this idea said that torturing yourself, refraining from all the normal way of behaving is the way to liberation from suffering. You can see that they belonged to one or other of the two extremes. Some said in those days that life terminates at death while other believed that life goes on eternally. This is still the case for many people even nowadays.

Our emotion is also largely governed by this dualistic tendency. We jump for a joy when being praised and we resent, even develop aversion when being criticised. Therefore, joy and aversion are two dualistic stands that exclude each other.

Nibbana cannot be understood in terms of dualistic tendency. The Buddha abandoned it and found a new path known as Middle Way, which is not a compromise between the two, but the total transcendence of them. Since the way to Nibbana is not dualistic in approach, Nibbana should and could not be understood in dualistic way of approach.

What is then Nibbana? The Buddha said, "Ragakkhayo dosakkhayo mohakkhayo" meaning the extinction of clinging (attachment), aversion (anger) and ignorance is Nibbana. Here on earth if once we have eradicated three evils, which are the roots of all other evils, it means we attain Nibbana. Nibbana is not a place but a state of mind where there is no such defilement to disrupt or disturb peace. Peace of mind continues without any hindrances.

Nibbana is grammatically a combined word 'Ni' (cessation) + 'bana' (attachment) which means the total cessation of attachment to anything, any one, any idea. At the age of 35, the ascetic Gautama became enlightened and we call him the Gautama Buddha. From that time, he started experiencing Nibbana. The technical term for the Nibbana experienced while being alive is 'Sa-upadisesa-Nibbana*?

While meditating, when we feel tired, painful, or tingly, how do we react? We develop resentful feelings, we become very uncomfortable. In the absence of them, we feel comfortable. So comfortable and uncomfortable! Why we are caught in the cycle of this dualistic tendency? It is because we lack Sati, (awareness) of them at the time they are there, because we are not mindful of those feelings i.e. their existence at that present time.

The only ones constantly mindful of things every second are the Buddha and the Arahats. In the Buddhist monastic judiciary system, if a monk is deemed and declared by the judge to be in constant awareness, all allegations against him are nullified. (It says, "Sati vinayo" mean a court case that is solved through constant awareness found in the accused.) The message is that if a person is always mindful or aware of everything he or she is free from the dualistic tendency.

The Maha Satipatthana Sutta, a major discourse on meditation mentions two words 'Sato, sampajano' (Sato — awareness, sampajano — clear comprehension) which say if there is mindfulness you come to comprehend all that you are experiencing. Knowing comes through awareness.

When pain arise, we contemplate the pain. That is Sato (being aware). We are aware of the existence of the pain at the time it is existing. With the presence of the mindfulness, feelings of aversion or resentment will not arise. The pain does not create more suffering. The pain normally creates resentful attitude towards the object. But it might develop attachment to feeling as well, not to the pain itself, but as you want to get rid of it and go for comfortable one, you are indirectly attached to comfortable feeling which is absent at that time while at the same time feeling uncomfortable for the pain you are experiencing.

When Sati (awareness) is there, both aversion and attachment do not arise. This is meditation of mindfulness on feeling (Vedana-nupassana). When we continue practicing the three qualities of mind are developed the ability to be aware (Vinnyana), to comprehend (Mana) and to think (Citta).

In meditation, instead of getting angry when there is a reason to do so, we try to experience anger through developed mindfulness. When anger is experienced, then it can be understood. Anger is 'Dukkha Sacca' (the truth of suffering). To be mindful of it, to experience it, to understand it, is the way leading to the end of suffering.

Instead of reacting to the pain, if we just watch it mindfully, we become more patient. The pain can no longer easily overtake and drag you on and on. It can no longer create more suffering. When experiencing it through mindfulness, you come to know as it is. When we know something as it is, sound as sound, pain as pain, thinking as thinking, feeling as feeling, we can free our selves from the dualistic tendency. To transcend this dualistic tendency means transcending the normal worldly condition itself. It is called 'Lokuttara' — the supramundane state of mind especially when transcendence becomes lasting.

Therefore, when those conditions — pain, anger, attachment etc. — are no longer conditioning you, the state of mind in which one is in is unconditioned. It is called Asankhatadhamma (Unconditioned State). That is Nibbana. Nibbana (Neitban in Burmese) is not Loka (worldly, Lawka in Burmese), it is Lokuttara (something other than worldly). It is a wrong usage by our Burmese artists, authors and composers to use the word 'Lawka neitban in Burmese. Loka (worldly experience) and Nibbana are totally different altogether. In Buddhist philosophy, they cannot be used together.

However, Nibbana, which is the end of the worldly experience, cannot be and must not be sought outside the world. It is in this world itself. That is why the Buddha told a monk that in this fathom long body there is the world, the cause of the world, the end of the world (Nibbana) and the way leading to the end of the world. By travelling, one does not reach the end of the world. Nevertheless, without reaching it, He (the Lord Buddha) said Nibbana could not be attained. May you all be happy!

*Nibbanic experience enjoyed while five aggregates (corporeality, feeling, perception, volitional activities and consciousness) is still functioning.

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