ေမာင္ေက်ာင္းသား: December 2011

Lesson - 21.2.11 By. Ashin Indaka (Kyone Pyaw)

This rendering of The Saddharmapundarika Sutra is an abridgement derived by using selected excerpts from The Lotus Sutra. The Saddharmapundarika sutra is was translated into Chinese in 255 A.D. The earliest part of the text may belong to the first century B.C., while the supplementary chapters date from the third century, A.D.

The answer to such questions as why Lord Buddha preached two or three religious systems - Hinayāna, Mahayāna or in other words conventional truths or ultimate truths - is given in this text by a parable of a burning house. It is clearly stated that Lord Buddha preached one system, not three that is Buddhayana, and the presentation of the three yanas was an example of his skill in the employment of the means. The concept of Triyana, Upayakausalya (skill in means) and Mahakaruna is thus explained.

In regard to the concept of Lord Buddha as a human being who is both transient and mortal as ourselves according to Sravakayāna literature, Lord Buddha is shown as an eternal principal who has long before attained Enlightenment and his great compassion is substantiated by repeated rebirths and preaching activities. Again the place has been shifted from For the past ten years the digitization of the world’s Buddhist texts has been vigorously advancing, and it has come to pass that we have many commonly shared databases.

In several nations of the world. This advancement includes the crafting of tools to assist in projects related to Pāli texts, Chinese texts, Tibetan texts and Sanskrit texts, and the development of digital electronic dictionaries. If indeed, it is said that the 20th century was the era when basic Buddhist texts were digitized, then we can consider the start of the 21st century a time when we attempt to satisfy the demands of not only Buddhist scholars, but also the public who want to approach and understand Buddhism. This sutra has 27 chapters, it tried to establish one Yāna, vehicle which has several name, One is Ekayāna, there are Buddhism though generally three forms.

In the Yāna, ‘ā’ is a vowel. The Pali alphabet consists of eight vowels, they are- a, ā, i, ī, u, ū, e and o. The thirty three consonants are; ka, kha, ga, gha, ṅa: ca, cha, ja, jha, ña: ṭa, ṭha, da, dha, na: ṭa, ṭha, da, dha, na: pa, pha ,ba, bha, ma: ya, ra, la, va, sa, ha, ḷa and aṃ. This Sa is three types: sa, śa, ṣa.(aḥ, ṛ- Ṛgveda).

[Mahā(big or great) + yāna(vehicle) =Mahanta{Pāli},Mahant{sanscrit}= nibbana] Hina{loba}+yāna is loba one, two, three.

Buddhism are at least three branches; Theravāda, Mahāyāna and Vaijarāyāna, this vaijarāyana has future names Tantarayāna and Mahāyāna. In Buddhism which the latter emerged against the former. There are some facts in the four Buddhist Councils. The First Council was held after three months of the Buddha’s death in Rājagaha supported by King Ajatasatthu. There made collect doctrines expounded by the Buddha in his 45- years of journey long and they are recited as Dharma and Vinaya , headed by venerable Mahā Kassapa, venerable Upāli and venerable Ᾱnanda.

The Buddha said to venerable Ᾱnanda “Yo vo Ᾱnanda mamiccayena ‘Yo dhaṁmaṁ passati so mam passati. Yo mam passati so dhaṁmaṁ passati’ ;"Ᾱnanda ! after I’m death ‘One who sees the Dhamma, sees me. One who sees me, sees the Dhamma’." Dhamma has two, they are Sutta and Abhidhamma. In the Sutta Dhamma, the former is not a commentary on a particular canonical text, as its author himself observes, its purpose is to comment on the teaching embodied in the first Four Nīkāya; Diganīkāya, Mijjhimanīkāya, Samyuttanīkāya and Anguttaranīkāya. The Abhidhamma conception of Dhamma is based both on primary and secondary literary sources. As to the former, the relevant texts consulted here are in Pāli, Sanskrit and Sinhala. The Pāli sources are the canonical texts.

The Vinaya Pītaka gives the important rules of discipline concerning four Pārājika and thirteen Sanghādisesa, as well as two Aniyata and thirty Nissaggiya which are minor offences, deals with the remaining sets of rules for the Bhikkhus, namely, the ninety two Pācittiya, the four Pātidesaniya, seventy five Sekhiya, seven ways Adhikaranasamatha and the corresponding disciplinary rules for the bhikkhunis. So, Vinaya Pītaka is different of the Bhikkhu vinaya and Bhikkhuni vinaya, that is called Ubatovibinga.

The Second Buddhist Council was held at Vaisāli 1th century after Buddha’s death to solve the ten points held by Vajjian monks. The leaders were Venerable Sabbakāmi and Venerable Revata, great supported by King Kālasoka, the monks who don’t wanted to change, the rules were called Theravāda. Wanted to change the Rules called Mahāsaṇgika, in competition with former at the Kosambi. Later was divided into seven sects and eleven sects again.

Lesson - 22.2.11 By. Ashin Indaka (Kyone Pyaw)

The talk is about the Nikāyas, the collection of the original teachings of the historical Buddha. The collection of the original teachings by the Buddha is known as the Nikāyas in the Pāli tradition, and as the Ᾱgamas in the Chinese tradition. Many years after the passing away of the Buddha, Buddhism split into different sects. Most of the records of the teachings of early Buddhism were lost with the demise of Buddhism in India. The Pāli Nīkāyas, which survived in Sri Lanka via the Theravada school of Buddhism.

Theravada means “teachings of the elders.” Theravada Buddhism is the dominant form of Buddhism in Southeast Asia. Most Buddhists in Sri Lanka, Myanmar, Cambodia, Thailand, Vietnam, and Laos follow this school of Buddhism. Theravada Buddhists look to the Pāli Canon of the Tripitaka. They point to Buddha himself in their belief that each person must find the way to enlightenment and Nīrvarna alone. They see Buddha as only a man. They do not worship him nor do they pray to him.

Mahāyāna means “greater vehicle.” The term implied that there were different ways to attain Nirvana. Theravada Buddhism was referred to as Hinayāna Buddhism. Hinayāna means “lesser vehicle.” Mahāyāna Buddhists believe that people need the help of others in attaining Nirvana. They rely on bodhisattvas.

A Bodhisattva is someone who has already become enlightened and chooses to be reborn again for this reason. The most important celestial is Avalokiteshvara. Avalokiteshvara is thought to “look down” on earth and protect people. He is the Bodhisattva of Compassion. In the Himalayan nation of Tibet. Avalokiteshvara is believed to be reincarnated in the person of the Dali Lama. Mahāyāna Buddhism spread to the northern Asia nations of China, Japan, Korea and Tibet.

Then, the Ᾱgamas, which passed from northern India to China. Each of these contains four collections, with names carrying largely identical meanings in Pali:

1. Digḥa Nikāya, collection of long discourses,

2. Majjhīma Nikāya, collection of middle-length discourses,

3. Samyuṭṭa Nikāya, collection of themed discourses,

4. Anguṭṭara Nikāya, collection of "increase by one" discourses.

The main difference between the Nikāyas and Ᾱgamas: All the Nikāyas are from the same school of Buddhism, which is the Theravada school. In contrast, the Chinese translators chose the collection from a different school for each Ᾱgama.

There is probably a governing purpose deeper. Similar purpose: Dīgha Nikāya, (digha is"long") consists of 34 suttas, including the longest ones in the Canon: Mahāparinibbāna sutta, Mahāpadāna Suttas and Lakkhana suttas, etc., and also Mahāvaga pāli, Mahākkhandhaka Pāli.

In the Mahāparinibbāna Sutta, Asura Krishna, with Krishna, the god, as little as from the fact that Buddha had very dark hair (susukalakeso) we should look upon him as in any way, "Gotamo daharo va samāno yuva susukālakeso bhadrena yobbanena samannāgato pathamena vayasā agārasmā anagāriyam pabbajito akamakanam mata pitunamass Umukhanam. "

Majjhīma Nikāya, consists of 152 suttas of varying length. These range from some of the most profound and difficult suttas in the Canon to engaging stories full of human pathos and drama that illustrate important principles of the law of kamma, consisting of Ariyapariyesana Sutta (The Noble Search). This is an Autobiographical account of Buddha's life after enlightenment. As Khandhakas, opens with an historical account of how the Buddha attained Supreme Enlightenment at the foot of the Bodhi tree, how he discovered the famous law of Dependent Origination, how he gave his first sermon to the Group of Five Bhikkhus on the discovery of the Four Noble Truths.

"Iti pi so bhagava araham ‘sammasambuddho’ vijjacharana sampanno sugato

lokavidu anuttaro purisa dhamma sarati satta deva manussanam buddho bhagava ti."

Anguttara Nikāya, consists of several thousand short suttas. Khuddaka Nikāya, consisting of fifteen books (eighteen in the Burmese edition), they are-

1. Suṭṭa Nipāta (The Sutta Collection)

2. Buddḥavamsa (History of the Buddhas)

3. Apādāna (Stories)

4. Cariyāpitaka (Basket of Conduct)

5. Udāna (Exclamations)

6. Jātaka (Birth Stories), etc.

The Sutta Nipata, the fifth book of the Khuddaka Nikāya, consists of 71 short suttas divided into five chapters (vaggas). There are, consisting of Pabbaja Sutta, King Bimbisara, struck by the young Buddha's radiant demeanor, follows him to the mountains to discover who he is and whence he comes. Hemavata Sutta is really a short piece. In fact, it is the second of the discourses of the Buddha, for it was delivered just afer the Dhammacakkapavattana Sutta, the Buddha’s first discourse.

The Hemavata Sutta, which was delivered on the night of the same day as the Dhammacakka Sutta. The Sutta Pitaka, the second division of the Tipitaka, consists of more than 10,000 suttas and shortly after the Buddha's forty-five year teaching career, as well as many additional verses by other members of the Sangha.

In the Lālita Sutra: “Evam me sutam, Ekam samayam Bhagavā Bârânasiyam viharati Isipatane Migadâye Me evamsutam. Ekam samayam Bagavâ Bârânasiyam Isipatane Migadâye viharati.” The Lālita Vistara differs a good deal in minor details, but is substantially the same as regards the Noble Truths, and the eight divisions of the Noble Path. It would be difficult to estimate too highly the historical value of this Sutta. The name given to it by the early Buddhists the setting in motion onwards of the royal chariot-wheel of the supreme dominion of the Dhamma. According to Mahāyāna, this Lālita Suttra is 800 years old.

Lesson - 7.3.11 By. Ashin Indaka (Kyone Pyaw)

The Suṭṭa-Nipāta contains some of the oldest discourses in the Pāli Canon. It is a rich source of texts offering guidance to lay Buddhists and also abounds in suṭṭas that extol the contemplative ideals of early Buddhism. Though the Suṭṭa-Nipāta as a collection exists only in the Theravada tradition, some of the individual suṭṭas are found in other traditions. The Suṭṭa Piṭaka is the second of the three divisions of the Pāli Canon, the great Pāli collection of Buddhist writings, the scriptures of Theravāda Buddhism.

The First Sangḥa Council was extremely successful in the preservation of “The Word of the Buddha”. This method, the introduction of which resulted in Ven. Mahākassapa being called “the Father of the Dhamma” was used in subsequent years as and when required. It also led to the use of the term “Theravada” or recitation of the elders (500 of Araḥanths) being used for the Word of the Buddha. The Suṭṭa Piṭaka contains more than 10,000 suṭṭas (teachings) attributed to the Buddha or his close companions.

The First Council collected only short prose passages or verses expressing important doctrines, and that these were expanded into full length suṭṭas over the next century. This is a heterogeneous mix of sermons, doctrines, and poetry attributed to the Buddha and his disciples.

The contents vary somewhat between editions. There; “Mahāparinibbāna Suṭṭa, Mahapādāna Suṭṭa, Lakkhana Suṭṭa, Suttanipāta, Pabbajja Suṭṭa, Theragāthā, Therigāthā, Jātaka, Cariyapiṭaka and Majjhimanikāya Ariyapriyesana Suṭṭa” are various legendary Suṭṭas.

In Theravada Buddhism, the Jātakas are a textual division of the Pāli Canon, included in the Khuddaka Nikāya of the Suṭṭa Pitaka. The Jātakas are the precursors to the various legendary biographies of the Buddha, which were composed at later dates. Although many Jātakas were written from an early period, which describe previous lives of the Buddha, very little biographical material about Gautama's own life has been recorded.

The Buddha and Bodhisattva concepts have been developed for the first time by the early Buddhists or Theravadins. The Buddha was a historical personality who lived in India, in the sixth century B.C.

The Jātakas were originally amongst the earliest Buddhist literature, with metrical analysis methods dating their average contents to around the 4th century BC. As we saw, there is no complete biography of the Buddha in early sources. In the fifth century A.D. Buddhaghosa has presented the Theravada Biography in his commentary on Jātaka Pāli. The Mahāsāṃghika Caitika sects from the Āndhra region took the Jātakas as canonical literature, and are known to have rejected some of the Theravada Jātakas which dated past the time of King Ᾱshoka.

The Mahāsāṃghika, literally the "Great Saṃgha", was one of the early Buddhist schools in ancient India. The Mahāsāṃghikas advocated the Transcendental and Super-mundane nature of the Buddha and bodhisattva, and the fallibility of arhats.

The Trikāya doctrine is an important Mahāyāna Buddhist teaching on both the nature of reality and the nature of a Buddha. Briefly, the doctrine says that a Buddha has three kāyas or bodies: the Nirmānakāya or created body which manifests in time and space; the Saṃbhogakāya or body of mutual enjoyment which is a body of bliss or clear light manifestation; and the Dharmakāya or Truth body which embodies the very principle of enlightenment and knows no limits or boundaries.

There are also fewer stories in general in the Vīnaya of the subsidiary school, the Mahāsāṃghika- Lokottaravada. In the formulations of some of the pātimokha rules also, the phrasing often appears to represent a clearer but less streamlined version, which suggests it might be older. This is particularly noticeable in the Bhiksuni-Vinaya, which has not been as well preserved as the Bhiksu-Vinaya in general in all the recessions. The Mahāvastu is a biography of the Buddha which attributes itself to the Lokottaravādins.

The Mahāyāna tradition holds that pursuing only the release from suffering and attainment of Nirvāṇa is too narrow an aspiration. Mahāyāna Buddhism takes the basic teachings of the Buddha as recorded in early scriptures as the starting point of its teachings, such as those concerning karma and rebirth, Anāṭman, emptiness, dependent origination, and the Four Noble Truths.

In the Ariyapariyesana Suṭṭa, the Bodhisatta Siddhartḥa Gotama is described thus: “before my Awakening, when I was an un-awakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging... illness... death... sorrow... defilement, I sought [happiness in] what was likewise subject to illness... death... sorrow... defilement.” The Mahaparinibbana Suṭṭa is a Theravada Buddhist suṭṭa. It concerns the end of Gautama Buddha's life and is the longest suṭṭa of the Pāli Canon. Because of its attention to detail, it has been resorted to as the principal source of reference in most standard accounts of the Buddha's passing.

The Cariyāpiṭaka is a short verse work that includes thirty-five accounts of the Buddha's former lives when he as a bodhisattva exhibited behaviors known as "perfections," prerequisites to buddhahood, the Lakkhana suṭṭa of Diganikāya mentions thirty two special marks on the Buddha’s body, and Mahāpadāna suṭṭa presents the time, clan, Family, etc, and birth place of seven Buddhas namely Vipassi, Sikhi, Vessabhū, Kakusandha, Konāgamana, Kassapa and Gotama. Then, the Hemāvata sutta is as the former two discourses. Hemāvata and Sātāgiri describing the admirable attributes of the Buddha.

In which the early monks (bhikkhus) recount their struggles and accomplishments along the road to Araḥantship, in the Theragāthā of the Khuddaka Nikāya. The Therigātha of the Khuddaka Nikāya, in which the early nuns (bhikkhunis) recount their struggles and accomplishments along the road to Araḥantship. An excellent print translation of the Therigāthā is Poems of Early Buddhist Nuns. The contents of the Suṭṭa Piṭaka are attributed, with few exceptions, to the Gautama Buddha himself. Roughly comparable collections, calledNikāyas, comprise the Pāli.

Lesson - 21.3.11 By. Ashin Indaka (Kyone Pyaw)

In the Buddhist Social Philosophy and Ethics book, now we will study Chapter 7, “The Buddhisattva Ideal” and chapter 8, “Ethics Related to Bodhisattva’s Career”.

In their chapter 7, we can understand how the later Buddhist schools have attempted to develop the concepts of Buddha and Bodhisattva in different aspects, from the beginning with proud to the Pāli canon early Mahāyāna sutra develop, It includes developments of both the concepts Buddha and Bodhisattva in the Mahāsangika school, the fore-runners of later Mahāyāna tradition. We try to present all details of the development of the concepts of Buddha and Bodhisattva. Our main purpose is to evaluate the ethical system related to Bodhisattvas, and development of the concept of Bodhisattva as a basis for the evaluation of the ethics related to Bodhisattva’s career.

The Buddha is an embodiment of great compassion and great wisdom, the celebrated Pāli commentator in Sri Lanka, puts the idea into a verse. So, the concepts of Bodhisattva and his specific career can be considered as the highest ethical system in Buddhism. It is very important as far as Buddhist social ethics are concerned. Further, the Buddha and Bodhisattva concepts have been developed for the first time by the early Buddhists or Theravadins. We fine the historical and human nature of the Buddha, in some discourses of the Pāli canon, some references are given develop way. The Buddha was a historical personality who lived in India in the sixth century B.C. The human features of his early life are recorded in the Pāli canon discourses which represent an earlier period than the other Buddhist sources.

The Buddha was born as a human being, their best to construct a full biography of the Buddha with ethical and doctrinal aspects related to Bodhisattva and the Buddha. So, within the Pāli canon itself we find some facts which seem sometimes contradictory with the details given above. His personality has been developed in several aspects, Physical body, lineage, former births, and knowledge.

In the Mahāparinibbāna sutta, Buddha lived a simple life, faced with troubles and illnesses, passed away at Kusināra, his body was cremated and the remains were distributed among the Kings and leaders. The Lakkhana sutta of Diganikāya mentions thirty two special marks on the Buddha’s body. Mahāpadāna sutta presents the time, clan, Family, etc, and birth place of seven Buddha’s namely Vipassi, Sikhi, Vessabhū, Kakusandha, Konāgamana, Kassapa and Gotama. The Jātaka Pāli, one of the fifteen texts of the Khuddakanikāya explains the former livers or births of the Gotama Buddha.

Although there are many sources which explain the Buddha’s knowledge in various ways, In the Tevijja sutta, the Buddha in an exact way he should say that The Buddha is a possessor of three kinds of higher knowledge. They are Pubbenivāsanussatiñāna, Dibbacakkuñāna and Ᾱsavakkayañāna. We quote only one category of knowledge called ten powers of the Buddha. They are as follows:

i. Knowledge of instance and no instance.

ii. Knowledge of ripening of action,

iii. Knowledge of the way that leads people of the world,

iv. Knowledge of many and different elements,

v. Knowledge of different dispositions by beings,2

vi. Knowledge of the state of the faculties of beings,

vii. Knowledge of defilements, cleansing and emergence in the field of spiritual progress,

viii. Knowledge of the remembrance of former existence,

ix. Knowledge of decease and rebirth of beings, and

x. Knowledge of the exhaustion of mental intoxicants.

In the Lakkhana sutta, “Yo Dhammam passati, so paticcasamuppādam passati”, ‘one who see the Dhamma, sees paticcasamuppāda.’

1. Enijangham (Eni + jangham)

2. Appāhāram alolupan

3. Manimvovasmium

4. Ehipassama Gotama (kisam viram apāharam)

The Hemāvata sutta is from the Sutta Nipāta verses 153, 180. This sutta belongs between the Dhammacakka and Anattalakkana suttas, in chronological order; it is as the former two discourses. Hemāvata and Sātāgiri describing the admirable attributes of the Buddha, Sātāgiri who was name after the Sāta mountain which was his residence, giris is a little mountains, in India, ‘Lalidagiri, Kadhagiri and Udayagiri.’

“Pura to pabbhārakāyo Manda, Khidda, Varna, balā, paññā, hāyana, vaȕka, pabbhāra, vauka, and pabbha. Pura to pabbhāra si so”

As we saw, there is no complete biography of the Buddha in early sources. In the fifth century A.D. Buddhaghosa has presented the Theravada Biography in his commentary on Jātaka Pāli. In the first century A.D., Lalitavistara, one of the early sūtras of Buddhist biography Sarakrit describes the Buddha’s character in detail. In the Mahāsangika School, includes developments of the concepts Buddha and Bodhisattva, the fore-runners of later Mahāyāna tradition. The Bodhisattva with the arising of Bodhicitta wishes for his supreme enlightenment and the service to promote good of all beings, So, Bodhi is enlightenment and satta is beings.

When we come to the later history of Buddhism, we can notice further developments of these concepts. It is recorded that after the second Buddhist Council which was held one hundred years after the Buddha’s passing away in India, a group of monks Vajjiputtaka formed a separate sect called Mahāsangika, not only the Mahāsangika. The Kathāvatthupakārana, one of the Ᾱbhidhamma Pitaka, also mentions some opinions of the nature of the Buddha held by various Buddhist schools. Some of them are given below; Andakas, Uttarā, pathakas, Vetullakas, Uttarapatakas, Theravaāda, Andakas and others, actually thousand of Buddhist schools.

The Bodhisattva’s career under seven main topics. In the seven one of the gotra, the term “Gotra” refers to family or clan. Gotarabhū, it is knowledge (Sotāpatti). Gotraham, it is original development.

Lesson - 28.3.11 By. Ashin Indaka (Kyone Pyaw)

The earliest views of Mahāyāna Buddhism in the West assumed that it existed as a separate school in competition with the called Hīnayāna" schools. Due to the veneration of Buddha and bodhisattvas, the schools are often divided into the three Yānas (Vehicles). These three are; the Hīnayāna, Mahāyāna and Tantrayāna.

The Mahāyāna appears to have developed between the 1st Century BC, Master Nāgarjuna developed the Mahāyāna philosophy of Śūnyatāvāda (emptiness) and proved that everything is 'Void' (not only the self) in a small text called Madhyamika-karika. Based firmly on the Hīnayāna and Mahāyāna tradition, the actual philosophy differs only slightly from the Mahāyāna, but the practices can be quite different. In the 8th century, the Mahāyāna and Tantrayāna (or Vajrayāna) traditions of North Indian Buddhism, were introduced into Tibet. Vaipūlya Sūtras devoted to all Tathāgatas, the most widely used this Bhadra-kalpika Sutra, available in various languages (Chinese, Tibetan, Mongolian, etc.) in variants which differ very slightly as to the number of Tathāgatas enumerated. The Tibetan tradition can also be found in the Hīmalayan range of Ladakh (Northwest India), Sikkhim (Northeast India) and Nepal, and in Mongolia (which is virtually identical to the Tibetan tradition).

Earlier stage forms of Mahāyāna such as the doctrines of Prajñāpāramitā, Yogācāra and Buddha Nature. A passage there is often quoted in later Yogācāra texts as a true definition of emptiness. The development of the Vijñānavāda with the Sandhinirmochana Sutra. In the next few centuries this was followed by the very important Lankavatara sutra in the early 4th century, and the Abhisamayalankara (a Prajñāpāramitā commentary) and Avatamsaka sutras later in the century.

The Second Council took place approximately one hundred years after the Buddha's passing away, the Council was held at Vālūkārāma monastery, near the city of Veśālī to discuss some Vinaya rules, and lasted eight months. No controversy about the Dharma was reported, but some monks insisted on modifying some monk’s rules, and the orthodox monks said that nothing should be changed. Finally, a group of monks left the Council and formed the Mahāsanghīka (the Great Community). The Mahāsanghīka should not to be confused with original of Mahāyāna. The original Mahāyāna sutra large versions proved to be unwieldy they were later summarized into shorter versions, produced from 300 to 500 A.D.

Mahāyāna teaches that the practitioner will finally realize the attainment of Buddhahood. Six perfections (pāramitā) are traditionally required for bodhisattvas:

1. Dāna-pāramitā: the perfection of giving

2. Śīla-pāramitā: the perfection on behavior and discipline

3. Kṣānti-pāramitā: the perfection of forbearance

4. Vīrya-pāramitā: the perfection of vigor and diligence

5. Dhyāna-pāramitā: the perfection of meditation

6. Prajñā-pāramitā: the perfection of transcendent wisdom

A group of ten qualities developed over many life-times by a Bodhisatta, which appear as a group in the Pāli Canon only in the Jātaka "Birth Stories": Dāna(generosity), Sīla(virtue), Nekkhamma(renunciation), Pañña(discernment), Vīriya(persistence), Khanti(patience), Saccā (truthfulness), Adhitthāna (determination), Mettā (good will), and Upekkhā (equanimity). Combines with this supernormal generosity of a Bodhisattva, is his virtuous conduct (Sīla).

A Bodhisatta meditates on these three characteristics, but not to such an extent as to attain Arahantship, for to do this would be deviating from his goal. The Eightfold Noble Path, which is divided into the three groups of Sīla (morality), Samadhi (Concentration) and Pañña. Sīla is the basic for Samadhi, control of the mind leading to one pointed-nests. It is only when Samādi is good that one can develop Pañña. Therefore, Sila and Samadhi are the pre-requisites for Pañña.

Nekkhamma is followed by pañña (wisdom). It is the right understanding of the nature of the world in the light of impermanent nature (Anicca), sorrowfulness (Dukkha) and soullessness (Anatta), through the practice of Vipassana, i.e. insight meditation. The meditator must first complete the Four Rupa-jhanas before undertaking the Arupa-jhanas. They are:

1. Akasanañcayatana (Infinity of Space),

2. Viññanañcayatana (Infinity of Consciousness),

3. Akiñcaññayatana (Nothingness of Space),

4. Nevasaññanasaññayatana (Neither perception nor non-perception).

Khandavibanga can be seen from such statements as:“Your reverences, just as a space that is enclosed by stakes and creepers and grass and clay is known as a dwelling, so a space that is enclosed by bones and sinews and flesh and skin is known as a material shape, feeling, perception, mental formations, consciousness. Thus there is said the coming together of these five groups of grasping.”

“Phenapidupanam rūpam, vedanā pubbubūpama; Maricikupama sañña, sankhāra kadalūpama; Māyȕpamañca viññānam, desitadiccabandhunā; Yathā yathā nijjhayati, yoniso uparikkhati; Rittakam tucchakam hoti yo nam, passati yonisoti.”

“Like to a ball of foam this body is: Like to a bubble blown the feeling are: Like to a mirage unsubstantial: Perception; pithless as a plantain trunk: The Activities, a plankton, consciousness. Thus declared the Kinsman of the Sun: However, one both contemplates: And thoroughly investigates its form: To him, so seeming, empty, void it is.”

“Atita bhavanga ‘past bhavanga’, bhavanga calana ‘vibrating bhavanga’, bhavangupaccheda

‘arrest-bhavanga’.”

Account either of Perfection or the Ten Stages

According to Mahāyāna tradition accepts only six perfections, in some texts they also include the ten perfections. The additional four are considered as supplementary pāramitas. The six main Pāramitas are: Dāna - giving, Śīla - morality, Kṣānti -patience, Vīrya - courage, Dhyāna - trance and Prajñā - wisdom.

Supplementary Pāramitas are:

1. Upāyakauṣalya - skillful means,

2. Praṇidhāna - aspiration,

3. Bala - power, and

4. Jñāna - knowledge.

The Daśabhūmika Sūtra also known as the Ten Stages. It is extremely important to discuss the concept of Bhūmis in which the Bodhisattva develops his spiritual qualities until the attainment of enlightenment.

According to Har Dayal the ten Bhūmis and the main spiritual aspects related to them are as follows:

The Bodhisattva in this stage feels keen delight by remembering his achievement to become a Buddha or the teaching and discipline of the bodhisattvas. In addition to the other perfection he practices the giving ‘Pramuditā (Dāna)’ in this stage.

The concept of purity in Buddhist context refers to the eradication of defilements. Observing precepts and performing the wholesome deeds become helpful to the bodhisattva to purify his physical, verbal and mental behavior in this stage. Practicing of virtue ‘Vimalā (Sīla)’ occupies an important position in this stage.

The light is a symbol of dispelling the darkness of ignorance. The bodhisattva pays his attention to the Buddha knowledge here and devotes his time for the study of Dharma in order to gain perfect knowledge. Special attention is paid here for the patience ‘Prabhākari (Khanti)’.

As a result of developing the qualities of enlightenment ‘Arciṣmatī (Viriya)’, the Bodhisattva becomes able to burn up sins and ignorance which are hindrance to his attainment. The rays symbolize the act of burning. Perfection of courage predominates in this stage.

The difficult task to be done by the Bodhisattva in this stage is to mature other beings while guarding his own mind. He practices all good virtues like mindfulness, fortitude and discretion. Further, he develops trances and studies all sciences and arts to develop skillful means. Practicing dharma is also one of his practices and it is said that he obtain Dhāraṇis for his protection in this stage. Special attention is paid here for the trance ‘Sudurjayā’.

The bodhisattva who practices the perfection of wisdom (Paññā) at this stage stands face to face with both existence and Nirvāṇa. Here he understands the quality and sameness of all things in the word. The bodhisattva especially cultivates the perfection of wisdom ‘Adhimukti’ in this stage.

This stage is so- called because it leads to the end of the path of enlightenment. The bodhisattva, now with great wisdom understands the nature of all Buddhas. He completes the disciplines of a bodhisattva and transcends the lower wisdom of the Hīnayāna. Special attention is paid to cultivate the perfection of skillful means Dūraṅgamā.

This stage is “so-called because the Bodhisattva cannot be disturbed by the two ideas of cause and absence of cause”. He develops the perfection of aspiration and does not neglect all beings in the world. He assumes different bodies in order to guide the people on the real path. The Bodhisattva especially cultivates the perfection of aspiration ‘Acalā (Adhiṭṭhāna)’ in this stage.

Here the good thoughts refer to the understanding of the fourfold analytical knowledge taught in Buddhism. Although it is explained in various ways briefly it comprises of the knowledge of cause, effect, communication and cognition. Due to this achievement, the bodhisattva becomes a great preacher at this stage. Here, an important place is given to cultivate the perfection of power ‘Sādhumatī’.

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Thursday, December 29, 2011

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Saturday, December 10, 2011

ME 23 Buddhist Art and Architecture

ME 06 Origins of Mahāyāna and the Earliest Mahāyāna Sutras