62. Sacca Vibhanga Sutta (සච්ච විභංග සූත්‍රය) Ven Alubomulle Dhammalanka...

Photography in the Home Courtyard

Home

Bedda pura sudu ....

"Apema Lankava" by Lindulee

Dhammacakkhapavatthana sutta

Adapted from Youtube

I See in the World ..........

Rattapala sutta

I see in the world
people with wealth
who, from delusion,
don't make a gift
of the treasure they've gained.
Greedy, they stash it away,
hoping for even more
sensual pleasures.

A king who, by force,
has conquered the world
and rules over the earth
to the edge of the sea,
dissatisfied with the ocean's near shore,
longs for the ocean's
far shore as well.

Kings & others
plenty of people
go to death with craving
unabated. Unsated,
they leave the body behind,
having not had enough
of the world's sensual pleasures.

One's relatives weep
& pull out their hair.
'Oh woe, our loved one is dead'
they cry.
Carrying him off,
wrapped in a piece of cloth,
they place him
on a pyre,
then set him on fire.

So he burns, poked with sticks,
in just one piece of cloth,
leaving all his possessions behind.
They are not shelters for
one who has died —
not relatives,
friends,
or companions.

His heirs take over his wealth,
while the being goes on,
in line with his kamma.
No wealth at all
follows the dead one —
not children, wives,
dominion, or riches.

Long life
can't be gotten with wealth,
nor aging
warded off with treasure.
The wise say this life
is next to nothing —
impermanent,
subject to change.

The rich & the poor
touch the touch of Death.
The foolish & wise
are touched by it, too.

But while fools lie
as if slain by their folly,
the wise don't tremble
when touched by the touch.
Thus the discernment
by which one attains to mastery,
is better than wealth —
for those
who haven't reached
mastery go from existence
to existence,
out of delusion,
doing bad deeds.
One goes to a womb
& to the next world,
falling into the wandering on —
one thing after another —
while those of weak discernment,
trusting in one, also go
to a womb and
to the next world.
Just as an evil
thief caught
at the break-in
is destroyed
by his own act, so evil
people — after dying,
in the next world —
are destroyed
by their own acts.
Sensual pleasures — variegated,
enticing, sweet — in
various ways
disturb the mind.
Seeing the drawbacks
in sensual objects:
that's why,
O king, I went forth.
Just like fruits, people
fall — young & old —
at the break-up of the body.
Knowing this,
O king,
I went forth.
The contemplative
life is better for sure.


Adapted from Rattapala sutta translated from Pali by Bhikkhu Thanissaro.

Pinipa & Linduli are Leaving for Australia

To join with Chamath putha, loku duwa, Pinipa, and her daughter, Linduli, will be proceeding to Australia shortly.

Latha and I wholeheartedly congratulate them for their new expedition and wish them all the best and good luck !

Despite the fact that we are going to miss them very much, as Lord Buddha expounded as "Piyehi Vippayogo Dukkho"; it is to be taken as a part of the life, and our sincere blessings are with them for their well being and future endeavours.

An Extract from the Training Rules for Bhikkhus

An extract  from a part of the Patimokkha Training Rules – The Buddhist Monastic Code

Ven. Sudinna, the story goes, had strong faith in the Buddha and had ordained after receiving his parents' grudging consent. He was their only child and, though married, was childless. His parents, fearing that the government would confiscate their property at their death if it had no heir, devised various schemes to lure Ven. Sudinna back to the lay life, but to no avail. Finally, his mother realized that he was firm in his intention to stay a bhikkhu and so asked him at least to have intercourse with his former wife so that their property would have an heir. Ven. Sudinna consented, took his wife into the forest, and had intercourse three times.

Immediately he felt remorse and eventually confessed his deed to his fellow bhikkhus. Word reached the Buddha, who called a meeting of the Community, questioned Ven. Sudinna, and gave him a rebuke. The rebuke fell into two major parts. In the first part, the Buddha reminded Ven. Sudinna of his position as a samaṇa — a monk or contemplative — and that his behavior was unworthy of his position. Also, the Buddha pointed out to him the aims of the teaching and noted that his behavior ran counter to them. The implication here was that Ven. Sudinna had not only acted inconsistently with the content of the teaching, but had also shown callous disregard for the Buddha's compassionate aims in making the Dhamma known.

"'Worthless man, it is unseemly, out of line, unsuitable, and unworthy of a contemplative; improper and not to be done... Haven't I taught the Dhamma in many ways for the sake of dispassion and not for passion; for unfettering and not for fettering; for freedom from clinging and not for clinging? Yet here, while I have taught the Dhamma for dispassion, you set your heart on passion; while I have taught the Dhamma for unfettering, you set your heart on being fettered; while I have taught the Dhamma for freedom from clinging, you set your heart on clinging.

"'Worthless man, haven't I taught the Dhamma in many ways for the fading of passion, the sobering of intoxication, the subduing of thirst, the destruction of attachment, the severing of the round, the ending of craving, dispassion, cessation, unbinding? Haven't I in many ways advocated abandoning sensual pleasures, comprehending sensual perceptions, subduing sensual thirst, destroying sensual thoughts, calming sensual fevers? Worthless man, it would be better that your penis be stuck into the mouth of a poisonous snake than into a woman's vagina. It would be better that your penis be stuck into the mouth of a black viper than into a woman's vagina. It would be better that your penis be stuck into a pit of burning embers, blazing and glowing, than into a woman's vagina. Why is that? For that reason you would undergo death or death-like suffering, but you would not on that account, at the break-up of the body, after death, fall into deprivation, the bad destination, the abyss, hell. But for this reason you would, at the break-up of the body, after death, fall into deprivation, the bad destination, the abyss, hell...

"'Worthless man, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.'"


Adapted from The Buddhist Monastic Code 1 translated from Pali to English by Bhikkhu Thanissaro

An Extract from Kitagiri Sutta - Dhamma-follower & Conviction Follower

Dhammanusari disciple & Saddhanusari disciple


Buddha expounded:


"And what is the individual who is a Dhamma-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But with a [sufficient] measure of reflection through discernment he has come to an agreement with the teachings proclaimed by the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a Dhamma-follower.[9] Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.


"And what is the individual who is a conviction-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But he has a [sufficient] measure of conviction in & love for the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a conviction-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.


"Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after gradual training, gradual action, gradual practice? There is the case where, when conviction has arisen, one visits [a teacher]. Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.[

"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this: 'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing. For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this: 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, one of two fruits can be expected: either gnosis here & now, or — if there be any remnant of clinging-sustenance — non-return."


That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.


Adapted from the Kitagiri Sutta translated from Pali by Bhikkhu Thanissara

Padana Sutta - Kuddaka Nikaya

Lord Buddha :


To me —

resolute in exertion

near the river Nerañjara,

making a great effort,

doing  jhana

to attain rest from the yoke —


Namuci[1] came,

speaking words of compassion:

"You are ashen, thin.

Death is in

your presence.

Death

has 1,000 parts of you.

Only one part

is your life.

Live, good sir!

Life is better.

Alive,

you can do

acts of merit.

Your living the holy life,

performing the fire sacrifice,

will heap up much merit.

What use is exertion to you?

Hard to follow

— the path of exertion —

hard to do, hard

to sustain."


Saying these verses,

Mara stood in the Awakened One's presence.

And to that Mara, speaking thus,

the Blessed One said this:



"Kinsman of the heedless,

Evil One,

come here for whatever purpose:

I haven't, for merit,

even the least bit of need.

Those who have need of merit:

those are the ones

Mara's fit to address.



In me are conviction,

austerity,

persistence,

discernment.

Why, when I'm so resolute

do you petition me

to live?

This wind could burn up

even river currents.

Why, when I'm resolute

shouldn't my blood dry away?

As my blood dries up

gall & phlegm dry up.

As muscles waste away,

the mind grows clearer;

mindfulness, discernment,

concentration stand

more firm.

Staying in this way,

attaining the ultimate feeling,[2]

the mind has no interest

in sensual passions.

See:

a being's

purity!



Sensual passions are your first army.

Your second is called Discontent.

Your third is Hunger & Thirst.

Your fourth is called Craving.

Fifth is Sloth & Drowsiness.

Sixth is called Terror.

Your seventh is Uncertainty.

Hypocrisy & Stubbornness, your eighth.

Gains, Offerings, Fame, & Status

wrongly gained,

and whoever would praise self

& disparage others.



That, Namuci, is your army,

the Dark One's commando force.

A coward can't defeat it,

but one having defeated it

gains bliss.

Do I carry muñja grass?[3]

I spit on my life.

Death in battle woud be better for me

than that I, defeated,

survive.



Sinking here, they don't appear,

some priests & contemplatives.

They don't know the path

by which those with good practices

go.



Seeing the bannered force

on all sides —

the troops, Mara

along with his mount —

I go into battle.

May they not budge me

from

my spot.

That army of yours,

that the world with its devas

can't overcome,

I will smash with discernment —

as an unfired pot with a stone.



Making my resolve mastered,

mindfulness well-established,

I will go about, from kingdom to kingdom,

training many disciples.

They — heedful, resolute

doing my bidding —

despite your wishes, will go

where, having gone,

there's no grief."

Mara:



"For seven years, I've dogged

the Blessed One's steps,

but haven't gained an opening

in the One Self-awakened

& glorious.

A crow circled a stone

the color of fat

— 'Maybe I've found

something tender here.

Maybe there's something delicious' —

but not getting anything delicious there,

the crow went away.

Like the crow attacking the rock,

I weary myself with Gotama."



As he was overcome with sorrow,

his lute fell from under his arm.

Then he, the despondent spirit,

right there

disappeared.



Adapted from Bhikkhu Thanissara's translation of the Padana sutta from Pali.

THE BENIFITS OF VIRTUE

WHAT ARE THE BENEFITS OF VIRTUE?

The Lord Buddha expounded:


Its benefits are the acquisition of the several special qualities
beginning with non-remorse. For this is said: “Ánanda,
profitable habits (virtues) have non-remorse as their aim
and non-remorse as their benefit” (AV1). 

Also it is said further: “Householder, there are these five
benefits for the virtuous in the perfecting of virtue.


 What five? Here, householder, one who is virtuous,
possessed of virtue, obtains a large fortune as a
 consequence of diligence; this is the first benefit
for the virtuous in the perfecting of virtue.


Again, of one who is virtuous, possessed of virtue,
 a fair name is spread abroad; this is the second benefit
for the virtuous in the perfecting of virtue.


Again, whenever one who is virtuous, possessed of virtue,
enters an assembly, whether of khattiyas  (warriornobles)
or brahmans or householders or ascetics,
he does so without fear or hesitation; this is the third
benefit for the virtuous in the perfecting of virtue.


Again, one who is virtuous, possessed of virtue,
dies unconfused; this is the fourth benefit  for the virtuous
in the perfecting of virtue.


Again, one who is virtuous, possessed of virtue, on the
breakup of the body,after death, reappears in a happy
destiny, in the heavenly world; this is the fifth
benefit for the virtuous in the perfecting of virtue” (D II 86).


There are also the many benefits of virtue beginning with
being dear and loved and ending with destruction of cankers
 described in the passage beginning,

 “If a bhikkhu should wish, ‘May I be dear to my fellows
in the life of purity and loved by them, held in respect and
honoured by them,’ let him perfect the virtues” (M I 33).
This is how virtue has as its benefits the several special
qualities beginning with non-remorse.


Furthermore:
Dare anyone a limit place
On benefits that virtue brings,
Without which virtue clansmen find
No footing in the dispensation?
No Ganges, and no Yamuná
No Sarabhú, Sarassathì,
Or flowing Aciravatì,
Or noble River of Mahì,
Is able to wash out the stain
In things that breathe here in the world;
For only virtue’s water can
Wash out the stain in living things.
No breezes that come bringing rain,
No balm of yellow sandalwood,
No necklaces beside, or gems
Or soft effulgence of moonbeams,
Can here avail to calm and soothe
Men’s fevers in this world; whereas
This noble, this supremely cool,
Well-guarded virtue quells the flame.
Where is there to be found the scent
That can with virtue’s scent compare,
And that is borne against the wind
As easily as with it? Where
Can such another stair be found
That climbs, as virtue does, to heaven?
Or yet another door that gives
Onto the City of Nibbána?

Shine as they may, there are no kings
Adorned with jewellery and pearls
That shine as does a man restrained
Adorned with virtue’s ornament.
Virtue entirely does away
With dread of self-blame and the like;
Their virtue to the virtuous
Gives gladness always by its fame.
From this brief sketch it may be known
How virtue brings reward, and how
This root of all good qualities
Robs of its power every fault.
 
 
Adapted from Visuddhimagga of  Ven. Buddhaghosa; translated from Pali by Ven. Bhikkhu Nanamoli

Damma & Basic Principles

Enlightenment

Through the round of many births

without reward,

without rest,

seeking the house builder.

Painful is birth again

and again.


House builder, you're seen!

You will not build a house again.

All your rafters broken,

the ridge pole destroyed,

gone to the Unformed, the mind

has attained the end of craving.

— Dhp 153-54


Dhamma


Phenomena are preceded by the heart,


ruled by the heart,

made of the heart.

If you speak or act with a corrupted heart,

then suffering follows you —

as the wheel of the cart,

the track of the ox that pulls it.



Phenomena are preceded by the heart,

ruled by the heart,

made of the heart.

If you speak or act with a calm, bright heart,

happiness follows you,

like a shadow that never leaves.

— Dhp 1-2


Heedfulness: the path to the Deathless;

Heedlessness: the path to death.

The heedful do not die;

The heedless are as if

already dead.

Knowing this as a true distinction,

those wise in heedfulness

rejoice in heedfulness,

enjoying the range of the noble ones.


Buddhist Teaching in brief.

The non-doing of any evil,

the performance of what is skillful,

the cleansing of one's own mind:

This is the Buddhas' teaching.


Not disparaging, not injuring,

restraint in line with the Patimokkha,

moderation in food,

dwelling in seclusion,

commitment to the heightened mind:

This is the Buddhas' teaching


Dhp 183, 185


Adapted from An Introduction to the Buddha, Dhamma, & Sangha by Thanissaro Bhikkhu

Refuge to the Noble Triple Gem

They go to many a refuge,

to mountains, forests,

parks, trees, and shrines:

people threatened with danger.

That's not the secure refuge,

that's not the highest refuge,

that's not the refuge,

having gone to which,

you gain release

from all suffering and stress.


But when, having gone for refuge

to the Buddha, Dhamma, and Sangha,

you see with right discernment

the four Noble Truths —

stress,

the cause of stress,

the transcending of stress,

and the Noble Eightfold Path,

the way to the stilling of stress:

That's the secure refuge,

that, the highest refuge,

that is the refuge,

having gone to which,

you gain release

from all suffering and stress.

— Dhammapada, 188-192


Adepted from an Introduction to the Buddha, Dhamma, &
Sangha by Thanissaro Bhikkhu Metta Forest Monastery,
Valley Center, CA 92082-1409, U.S.A.

Dhaniya Sutta

Dhaniya the cattleman:

"The rice is cooked,
my milking done.
I live with my people
along the banks of the Mahi;
my hut is roofed, my fire lit:
so if you want, rain-god,
go ahead & rain."

The Buddha:

"Free from anger,
my stubbornness gone,
I live for one night
along the banks of the Mahi;
my hut's roof is open, my fire out:
so if you want, rain-god,
go ahead & rain."

Dhaniya:

"No mosquitoes or gadflies
are to be found.
The cows range in the marshy meadow
where the grasses flourish.
They could stand the rain if it came:
so if you want, rain-god,
go ahead & rain."

The Buddha:

"A raft, well-made,
has been lashed together.
Having crossed over,
gone to the far shore,
I've subdued the flood.
No need for a raft
is to be found:
so if you want, rain-god,
go ahead & rain."

Dhaniya:

"My wife is compliant, not careless,
is charming, has lived with me long.
I hear no evil about her at all:
so if you want, rain-god,
go ahead & rain."

The Buddha:

"My mind is compliant, released,
has long been nurtured, well tamed.
No evil is to be found in me:
so if you want, rain-god,
go ahead & rain."

Dhaniya:

"I support myself on my earnings.
My sons live in harmony,
free from disease.
I hear no evil about them at all:
so if you want, rain-god,
go ahead & rain."

The Buddha:

"I'm in no one's employ,
I wander the whole world
on the reward [of my Awakening].
No need for earnings
is to be found:
so if you want, rain-god,
go ahead & rain."

Dhaniya:

"There are cows, young bulls,
cows in calf, & breeding cows,
& a great bull, the leader of the herd:
so if you want, rain-god,
go ahead & rain."

The Buddha:

"There are no cows, no young bulls,
no cows in calf or breeding cows,
no great bull, the leader of the herd:
so if you want, rain-god,
go ahead & rain."

Dhaniya:

"The stakes are dug-in, immovable.
The new muñja-grass halters, well-woven,
not even young bulls could break:
so if you want, rain-god,
go ahead & rain."

The Buddha:

"Having broken my bonds
like a great bull,
like a great elephant
tearing a rotting vine,
I never again
will lie in the womb:
so if you want, rain-god,
go ahead & rain."

The great cloud rained down
straightaway,
filling the lowlands & high.
Hearing the rain-god pour down,
Dhaniya said:
"How great our gain
that we've gazed
on the Blessed One!
We go to him,
the One with vision,
for refuge.
May you be our teacher, Great Sage.
My wife & I are compliant.
Let's follow the holy life
under the One Well-gone.
Gone to the far shore
of aging & death,
let's put an end
to suffering & stress."

Mara:

"Those with children
delight
because of their children.
Those with cattle
delight
because of their cows.
A person's delight
comes from acquisitions,
since a person with no acquisitions
doesn't delight."

The Buddha:

"Those with children
grieve
because of their children.
Those with cattle
grieve
because of their cows.
A person's grief
comes from acquisitions,
since a person with no acquisitions
doesn't grieve."


Adepted from Dhaniya Sutta in the Sutta Nipatha of Kuddaka Nikaya translated from Pali by Thanissara Bikku.

Wordy Warfare - Sumyutta Nikaya

The Viggahika Sutta:

The Lord Buddha expounded:

"Monks, do not wage wordy warfare, saying: 'You don't understand this Dhamma and discipline, I understand this Dhamma and discipline'; 'How could you understand it? You have fallen into wrong practices: I have the right practice'; 'You have said afterwards what you should have said first, and you have said first what you should have said afterwards';[1] 'What I say is consistent, what you say isn't'; 'What you have thought out for so long is entirely reversed'; 'Your statement is refuted'; 'You are talking rubbish!'; 'You are in the wrong'; 'Get out of that if you can!'

"Why should you not do this? Such talk, monks, is not related to the goal, it is not fundamental to the holy life, does not conduce to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment or to Nibbana. When you have discussions, monks, you should discuss Suffering, the Arising of Suffering, its Cessation, and the Path that leads to its Cessation. Why is that? Because such talk is related to the goal... it conduces to disenchantment... to Nibbana. This is the task you must accomplish."

Notes
1.
"You are putting the cart before the horse!"

Adapted from Viggahika Sutta: Wordy Warfare translated from the Pali by Maurice O'Connell Walshe

The Four Fold Ultimate Realities (Catuda Paramattha)

According to the AbhiDhamma philosophy expounded by the Buddha, there are four Ultimate Realities. They are: Citta (Mind), Cettasika (Mental Properties),Rupa (Matter), Nibbana (Enlightenment)

The first three are Mundane Realities and the Supramundane “Nibbana” is the absolute reality free from all conditions.

Mind or Citta is that which is aware of an object only. Mental Properties or Cetasika which is 52 in number, one of which is Vedana (Feeling) and another is Sanna (Perception). The remaining fifty (50) are collectively called Volitional Activities, known as Kamma. Therefore, the receptacle of combination of Mind and Mental Properties (i.e. Volitional Activities) is Vinnana (Consciousness).

No Consciousness can arise when a person is unconscious due to some cause , or when that person is under medical anesthesia or in a coma, or when that person is in deep sleep. But the Mind remains dormant or inactive for the period of time in these conditions known in Pali as “Bhavanga Citta” (factor of life). Actually we experience Bhavanga state of mind more than any other type of consciousness throughout our life time.

According to AbhiDhamma, the Bhavanga state of mind or Consciousness flows at an ultra high frequency rate of more than a trillion Thought-Processes in one second (i.e. approximate time of a flash of a lightning) and seventeen (17) Thought-Moments constitute one Thought–Process. When an object is presented to the mind through one of the five sense-doors, the dormant Bhavanga state of mind is arrested and a thought-process appropriate to the object perceived arises and flows on.

Immediately after the cessation-instant of a thought-moment, there results the genesis-instant of the subsequent thought-moment. Thus each unit of consciousness perishes conditioning another, transmitting at the same time all its potentialities to its successor. There is, therefore, a continuous flow of Bhavanga Consciousness like a stream without any interruption.

The co-existence of Mind and Matter is Life. Disharmony or lack of co-ordination of mind and Matter is Decay; Separation of Mind and Matter is Death; Re-combination and coexistence of new Mind and Matter is Rebirth.

The Buddha’s doctrine of Rebirth after death is not a mere theory but a fact. Rebirth takes place without any intermediate state at the precise moment of death. When the present physical body, no longer capable of sustaining life dies , the individuals latent cumulative Kamma as volitional energies do not die with it but continue to take another new mental and physical form depending upon one’s good or evil past Kamma along with its potentialities in a new existence.
According to AbhiDhamma, the type of consciousness that arises initially at the precise moment of conception is termed "Patisandhi-Citta". After the Patisandhi-Citta –the dormant mental state of Mind or Consciousness known as Bhavanga Citta arises and flows on during one’s life time. The Bhavanga meaning factor of life flows on in life until the moment of death.

Then, at the end of this Bhavanga state of mind “Cuti-Citta” or the decease-consciousness arises only once in a life time disconnecting the present life and from that very moment onwards, another new existence with new body and mind begins in the new life.

This is the never ending cycle of death and rebirth, the natural process of all ordinary human-beings, known as “Samsara”

The Theravada orthodoxy thus maintains that the AbhiDhamma Pitaka is authentic words of the Buddha and the Theravada school, however, holds that the Blessed One himself expounded the books of the Abhidhamma, except for the detailed reputation of deviant in the Kathavathttthu which was the work of the Ven. Maha Moggaliputta Tissa during the reign of Emperor Asoka.

The Pali Commentries apparently drawing upon an old oral tradition, maintain that the Buddha expounded the Abhidhamma, not in the human world to his human disciples, but to the devas or gods in the Tavatimsa Heaven.

According to this tradition, just prior to his seventh rains retreat, the Blessed One ascended to the Tavatimsa Heaven and, there, seated on the Pandukambala Stone at the foot of the Paricchaattaka tree, for the three months of the rain he taught Abhidhamma to devas who had assembled from the ten thousand world systems, He made the chief recipient of the teaching His mother, Maha Maya Devi, who had been reborn as a deva.

The reason the Buddha taught Abhidamma in the dava world rather than in the human realm, it is said, is because in order to give a complete and continuous disclosure of the Abhidhamma, it has to be expounded from the begining to the end to the same audience in a single session.

Since the full exposition of Abhidhamma requires three months, only devas and brahmas could receive it with unbroken continuity as they alone are capable of remaining in one posture for such a length of time.

However, to sustain his body, the Buddha descended to the human world to go on alms around in the north region of Uturukuru. After colleting almsfood, the Buddha went to the Anotatta Lake to partake his meal. The Ven. Maha Sariputta, the General of Dhamma would meet the Buddha there and receive a synopsis of the teaching given that day in the deva world.

Having learnt the Dhamma taught by the Blessed One, Ven.Sariputta in turn taught it to his own cycle of 500 pupils and thus the textural recession of the Abhidhamma was established.

Accordingly, Ven. Sariputta is regarded as the literal author of the Abhidhamma treatises

Adapted from Abhidhamma and Buddhism in a Nutsell by U BaThein (BT Bros) President of the ChanMyay Yekitha Solidality, Yangon, Union of Myanmar and from a Comprehensive Manual of Abhidhamma, The Abhidhammanttha Sangaha of Achariya Anuruddha, Buddhist Publication Society, Kandy, Sri Lanka

Alagaddupama Sutta - Wrong Graspness of Dhamma

The Water-Snake Simile

The Lord Buddha said:

"Monks, there is the case where some worthless men study the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings]. Having studied the Dhamma, they don't ascertain the meaning (or: the purpose) of those Dhammas with their discernment. Not having ascertained the meaning of those Dhammas with their discernment, they don't come to an agreement through pondering. They study the Dhamma both for attacking others and for defending themselves in debate. They don't reach the goal for which [people] study the Dhamma. Their wrong grasp of those Dhammas will lead to their long-term harm & suffering. Why is that? Because of the wrong-graspedness of the Dhammas.

"Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake. He would see a large water-snake and grasp it by the coils or by the tail. The water-snake, turning around, would bite him on the hand, on the arm, or on one of his limbs, and from that cause he would suffer death or death-like suffering. Why is that? Because of the wrong-graspedness of the water-snake. In the same way, there is the case where some worthless men study the Dhamma... Having studied the Dhamma, they don't ascertain the meaning of those Dhammas with their discernment. Not having ascertained the meaning of those Dhammas with their discernment, they don't come to an agreement through pondering. They study the Dhamma both for attacking others and for defending themselves in debate. They don't reach the goal for which [people] study the Dhamma. Their wrong grasp of those Dhammas will lead to their long-term harm & suffering. Why is that? Because of the wrong-graspedness of the Dhammas.

"But then there is the case where some clansmen study the Dhamma... Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment. Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering. They don't study the Dhamma either for attacking others or for defending themselves in debate. They reach the goal for which people study the Dhamma. Their right grasp of those Dhammas will lead to their long-term welfare & happiness. Why is that? Because of the right-graspedness of the Dhammas.

"Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake. He would see a large water-snake and pin it down firmly with a cleft stick. Having pinned it down firmly with a forked stick, he would grasp it firmly by the neck. Then no matter how much the water-snake might wrap its coils around his hand, his arm, or any of his limbs, he would not from that cause suffer death or death-like suffering. Why is that? Because of the right-graspedness of the water-snake. In the same way, there is the case where some clansmen study the Dhamma... Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment. Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering. They don't study the Dhamma either for attacking others or for defending themselves in debate. They reach the goal for which people study the Dhamma. Their right grasp of those Dhammas will lead to their long-term welfare & happiness. Why is that? Because of the right-graspedness of the Dhammas.

"Therefore, monks, when you understand the meaning of any statement of mine, that is how you should remember it. But when you don't understand the meaning of any statement of mine, then right there you should cross-question me or the experienced monks.

Adepted from Alagaddupama Sutta: The Water-Snake Simile translated from the Pali by Thanissaro Bhikkhu

The Uniqueness in Buddhism

The unique concept of Nibbana [Nirvana in Sanskit] in Buddhism is a state of supreme happiness in the human mind and definitely not something we attain after our death. It is the ultimate aim of Buddhists and we need to strive to attain it when we are alive in this world itself as a human being.

Nibbana is attained by completely eradicating Loba (Craving), Dosa (Aversion) and Moha (Delusion) from one’s mind.

The concept of the Four Noble Truths and the three characteristics of existence, Anicca (impermanance), Dukka ( suffering), Anatta (selflessness) are unique in Buddhism

Samsara is a fundamental concept in Buddhism and it is simply the perpetual cycles of existence or endless rounds of rebirth among the six realms of existence. The pattern of rebirth will only end when a sentient being attains Nibbana, i.e. virtual exhaustion of kamma and cessation of habitual traces, defilements and delusions.

The doctrine of Paticca Samuppada, Dependent Organization, is another unique concept in Buddhism and according to this law every phenomenon owes its origin to another phenomenon prior to it. In other words it is the Law of Cause and Effect

Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of being good; because it is just another form of craving.

There is no almighty God in Buddhism. There is no one to hand out rewards or punishment on a supposedly Judgment day.

Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.

No savior concept is there in Buddhism. A Buddha is not a savior who saves others by His personal salvation. Although Buddhists seek refuge in the Buddha, who advocated the path of purity, the Noble Four Fold “Ariya Attangika Magga", the layman himself has to follow the path of purification ardently and relentlessly to achieve the purity of the mind, virtually the enlightenment.

A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others.

A Buddha is not an incarnation of a God. The relationship between a Buddha and his disciples/followers is that of a teacher and student.

According to Buddhism, the liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving.

Taking refuge in The Triple Gem i.e. the Buddha, the Dhamma and Sanga; does not mean self surrender or total reliance on an external force or third party for help or salvation.

The Dhamma, teachings of the Buddha, exists regardless whether there is a Buddha. Buddha discovered and shared the Dhamma comprising universal truths (Four Noble Arya Truths) with all beings.

In Buddhism, the objective of its disciples is enlightenment or from Samsara rather than go to a Heaven or a deva realm in the context of Buddhist cosmology.

Law of Kamma or Kamma energy are cornerstones in Buddhist doctrine. Kamma refers to an important metaphysical concept concerned with action and its consequences. In other words, this is the natural Law of Cause and Effect.

The law of Kamma explains the problems of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind.

Rebirth is another key doctrine in Buddhism and it goes hand in hand with Kamma. Buddhism rejects the theary of a transmigrating permanent soul whether created by a god or emanating from a divine essence.

The Buddha taught people to cultivate Brahma viharas (Four Devine States) i.e. Metta (Loving –kindness), Karuna (compassion), Muditha (altruistic joy), and Upekha (equanimity) towards all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason.

In Buddhism, there is consideration for all sentient beings. Buddhist acknowledge and accept the existence of animals and beings in other realms in Samsara.

No holy war concept in Buddhism. One is strictly forbidden to kill another person in the name of religion or a religious leader or whatever religious pretext or worldly excuse.

Suffering is another cornerstone in Buddhism. It is the first of Four Noble Truths.

The Buddha is omniscient yet He does not claim to be a creator of lives or the Universe.

Panna or Wisdom occupies a paramount position in Buddhist teachings. One needs to develop Sati, mindfulness, tranquility of the mind, and, Samadhi, concentration to develop, Panna, Wisdom to attain the Right Understanding & Right Thoughts in order to eradicate the causes of sufferings.

The tradition and practice of meditation in Buddhism are important and strong. While some religions teach some forms or variations of stabilizing single-pointedness meditation (Samatha) only. Buddhism emphasizes Vipassana (Insight) meditation to achieve Wisdom for enlightenment.

The doctrine of Sunyata or emptiness is also unique to Buddhism. It declares the phenomenal world to be void of all limitations and that all concepts of dualism are abolished.

The concept of Hell in Buddhism is very different to that of other religions. It is not a place for eternal damnation as viewed by ‘almighty creator religions’ In Buddhism, it is just one of six realms in Samsara.

The Buddhist cosmology (Universe) is distinctly different from that of other religions, which usually recognizes only one solar system (earth as the center) of the Universe and only planet with living beings whereas the Buddhist viewpoint is known as three thousand fold world system in one billion solar systems.

[Adapted from Buddhism - Major Differences from other Religions compiled by Tan Swee Eng, Buddhist Studies Sydney, Australia, 'Introductory Course in Buddhism' compiled by Bro. Chan Khoon San, Klang Malaysia, and from 'Buddhism for Lay Disciples' by Bro AK Nelson.]