BUDDHIST SPECTRUM

Bad Kamma can be overcome with good Kamma

Samangie WETTIMUNY

In a Dhamma discussion with the Daily News Buddhist Spectrum Most Venerable Agga Maha Panditha Bellana Gnanawimala Thera explains intricate issues related to the Dhamma.

Q: Offering Ata Pirikara (requisites) to the Maha Sangha is considered a meritorious deed. However unlike in the past, today the items in the Ata Pirikara are not used by the monks. For example since the Sangha hardly go on alms round (Pindapatha) and the bowl is not used often. In such a context, will offering requisites help acquire us the same level of merit?

Most Venerable Agga Maha Panditha Bellana Gnanawimala Thera

A: When you consider the practical use of it, the requisites are not used by the monks as it was done in the past. However based on that no one can say that there is a difference between the level of merit one gains by offering requisites today and in the past. Merit is a positive feeling that is born in one's mind when committing a good deed.

I do not think that the level of merit one acquires by offering Ata Pirikara depends on to which extent the offered item is used by the receiver. Whether the receiver uses it or not is not relevant. What is more important is your pious mind at the time you make the offer.

Q: The ill effects of certain bad Kamma that we have committed in our previous births can be overcome by engaging in certain meritorious deeds during this birth. However if a person passes a malefic period which brings ill effects that are fatal, is it possible to overcome the ill effects by engaging in good deeds?

A: Yes, It is possible. According to Buddhist literature there are instances where the bad Kamma committed in the previous birth were overcome by engaging in gook Kamma during this birth.

For example when a small child was taken to the Buddha to get his blessings the Buddha did not wish him long life as he did to his parents when they worshipped him. When inquired why the Buddha said the small child's life span is limited only to a few days.

The Buddha told the parents what was to be done to overcome the ill effects which are fatal. When these rituals were practised he could overcome the bad Kamma.

Also during the time of the Buddha Anuruddha Thera's sister got a rash all over her body. When Ven Anuruddha Thera brought the matter to the attention of the Buddha, The Enlightened One told the Thera that his sister's condition was due to a certain bad Kamma she had committed in one of her previous births. She was completely cured by following the practices recommended by the Buddha.

Q: Today the people seek the advice of astrologers very often and the latter thrive on people's misery. For instance an astrologer predicts that a certain person is passing a malefic period which would bring ill-effects that are fatal and gives a remedy to overcome it. Can an astrologer give remedies for all these ill effects and do these remedies always bring results?

A: From the past there had been methods that were used to overcome the ill effects. Rituals such as cutting limes (Dehi Kepeema), wearing talisman and chanting pirith, are commonly used.

There are instances where such remedial measures have helped overcome the ill-effects that are fatal. But you cannot always count on them. It depends on the gravity of the Kamma you have committed in the previous birth.

However another factor too should be taken into consideration here. It is important to consider whether the remedy is accurate or whether the prediction is wrong! For example an astrologer would advise you to wear a talisman to over come a 'Maraka Apala' and you do as you are told. Since no bad luck strikes the credit goes to the astrologer! However the truth is that you were not passing a bad period, it was merely a wrong prediction made by the astrologer!

Q: Compared to the past now the population has increased. The Samsara is a series of life and deaths. How can we explain the increase of population based on the teachings of the Buddha?

A: The world in which we live is only one of several different worlds. Also there

are worlds which have not yet been found. Even scientists agree that there is an unlimited number of beings in the universe. When one world gets destroyed, the number of beings born in another world gets increased.

There is another fact. Those who develop their mind to the extent of achieving Arahanthood are not reborn. That leads to the decrease in population.

Q: Is not that an extremely rare situation? Nowadays we hardly find Arahants.

A: Yes, that leads to decrease in population. Even though population is on the rise, natural disasters such as floods, volcano eruptions, tsunami take a heavy toll on the population.

Q: "Man's position according to Buddhism is supreme. Man is his own Master and there is no higher being that sits in judgement over his destiny." If that is the case, how can we justify human beings seeking the assistance of gods to get their wishes fulfilled?

A: Man's position according to Buddhism is supreme. There is no doubt about that, however there are certain things that gods and evil spirits are capable of doing which cannot be done by human beings. There are powerful gods and evil spirits who can play a role in controlling natural phenomenon.

For example people go to Kataragama and make vows to get certain things done. On many occasions such vows have brought about good results.

Q: However humans have to bestow merit on gods and they cannot do it themselves.

A: True, human beings have more opportunities to acquire merit. However as I said earlier when it comes to controlling diseases, natural disasters etc gods seem to have more power. That is what we have often experienced.

The ones who are born as gods have done a lot of merit in their previous births. If necessary they can be born in the world of humans again.

If they want they can attain Nirvana. There are instances where those who were first born in human worlds are reborn in heaven as gods and have attained Nirvana.

Q: Conducting Perehara is done on a large scale by Buddhist temples and other religious places. What is the significance of it and should it be an essential component of religious rituals?

A: Conducting Pereharas will not help one acquire merit. But such rituals are necessary for the existence of religions. When it is done with the participation of the devotees of these respective religions it helps establish harmony among people.

Pereharas are conducted on a massive scale to add colour and glamour to the respective religious place, a temple, Kovil or a Church. It is a necessity.

(Next week: practice of Metta meditation and benefits)

The Buddhist concept of happiness

Dr Senarath Tennakoon

The Theravada School of Buddhism regards the Dhammachakkappavattana Sutta as the quintessence of the teaching of the Buddha (Sumedho, 1992). This sutta was the first sermon the Buddha delivered after His enlightenment. This sutta is a rich source of essential information for correct understanding of the Dhamma and for enlightenment. But it is said that the Buddha contemplated seated under the Bodhi tree how to present the Dhamma to the world as He knew that what he realized was not going to be easy and simple for comprehension by the ordinary people.

At this instant it is said that Brahma Sahamapti (the creator deity in Hinduism) approached and persuaded the Buddha to go and teach the Dhamma as there wou d be beings who had only a little dust in their eyes, who could understand it.

The Buddha on His way from Bodh Gaya to Varanasi was met by an ascetic who was impressed by the Buddha's radiant appearance and asked "What have you discovered?" The Buddha declared" I am the perfectly Enlightened One, the Arahant, the Buddha." But this ascetic could not understand what the Buddha was preaching and he walked away. Then the Buddha met His previous companions in the Deer Park in Varanasi, where the five ascetics were still sincerely dedicated to strict asceticism. At first sight they ignored the Buddha. However when the Buddha came near them they saw something radiant in Him and they automatically stood before Him and offered a seat.

It was at this situation that the Buddha delivered His first sermon - the Dhammachakkappavattana Sutta. Buddha insightfully analyzed suffering, its origin, its cessation and the path leading to supreme happiness. In the Udditha sutta it is stated that the world rests on a framework of suffering (Dukkeloko pattittito).

In suffering lies the origin of Buddhism, and in the deliverance of suffering is its culmination (Dhammapala, 1969), So Buddhism is not a pessimistic religion as some try to tarnish it, but one that shows the way to happiness as it teaches the human beings the deliverance from sorrow. Every human being likes to be happy (Sukkakama) and shuns suffering (Dukkapattikula) as indicated in the Skpphna sutta and the Payasi sutta respectively.

In Buddhism there are the Four Noble Truths, The first is the Noble Truth of Suffering (Dukka Satya). Suffering is ubiquitous. Everybody everywhere suffers. Dukka in Pali means incapable of being satisfied/incapable of making us happy. There are three types of suffering. Firstly physical and mental suffering (Dukka dukkata). Secondly there is the vipainama dukkata where separation from loved ones, associating with unfriendly people, not receiving what is expected or liked are some situations. However Buddhism does not negate the happy feelings associated with the senses.

People are attracted towards beautiful objects. But this attachment is subject to decline and cause unhappiness. There is temporary happiness in sensual pleasure (Mahali Sutta). In fact in the Angattura nikaya in the Sukka vagga twenty four types of happiness (sukka) have been mentioned. Laymen can enjoy four types of happiness (Attha, Bhoga, Anana and Anavajja) which are known as Gihi sepa as described in the Anna sutta. The third is Sankara dukkata. Sankara (volitions/activities) are dependent on ignorance according to Patticcasamuppada or the Doctrine of Dependent Origination. One should understand Dukka in relation to life and make an attempt to get rid of it and become happy. For this one should understand the second Noble Truth of the Origin of Suffering (Samudaya Sattaya).

There is three aspects of it namely the desire for sense pleasure (kama tanha), the desire to become/to be born again and again and stay alive (bava tanha) and the desire quite contrary to bava tanha (vibava tanha). The third Noble Truth is the Noble Truth of the Cessation of Suffering (Dukka Niroda Sattaya) where one has to reject, relinquish, leave aside and renounce craving through contemplation, non attached reflection, vision, insight, wisdom and realization.

The Fourth Noble Truth is the Noble Path leading to the Cessation of Suffering (Dukka Niroda Pratipada Ariya Sattya). This is the Noble Eight fold Path or the Middle Path in Buddhism. It avoids the two extreme paths - one that promotes excessive indulgence in sensual pleasures (Kamasukkallikanuyoga) and that indulging in excessive pain and suffering/penance (Attakilamatanuyoga). The Middle Path is described under three disciplines. Firstly under Wisdom (Panna) comes Right Understanding (Samma Ditthi) and Right Thought (Samma: Sankappa).Under Morality (Sila) there are three components; Right Speech (Samma Vaca), Right Action (Samma Kammanta) and Right Livelihood (Samma a:je:va). Lastly under Concentration (Samadhi) come Right Effort (Samma: Va:ya:ma), Right Mindfulness (Samma:Sati) and Right Concentration (Samma: Sama:di). When these three approaches are followed the defilements that mar or block the path for enlightenment (Nibba:na) are eliminated. The eight factors are interdependent. For instance morality (sila) is intimately connected to equanimity (maitri) and loving kindness (karuna). In turn these are closely related to ones wisdom (panna), although the basic foundation of life rests on morality (sila) which leads to a disciplined lifestyle. The supreme happiness is Nibbana (Nibbanam paramamsukkan) as stated in the Dhammapada and is achieved by following the Noble Eight fold path/Middle Path for which elimination of clinging (upadana) is vital.

According to patticcasummapada, dependent on craving there is clinging and depending on clinging there is becoming (tanha paccaya upadanam; upadanam paccaya ja:ti). Nibbana is the sum mum bonum of Buddhism and when the wonderer Jambukhadaka asked Venerable Sariputta about Nibbana the Venerable Sariputta observed that Nibbana is extinction of greed, hate and delusion.

Again Venerable Sariputta has answered the same question put by another wonderer, Samandakani, as 'to be reborn is suffering and not to be reborn is happiness' - (Bodhi, 2007) The human being living in accordance with the principles and practices laid down in the Noble Eight fold Path uprooting clingings as far as possible, can lead a happy life although it is essentially of a temporary nature as a wayfarer in the endless Samsara. But for supreme happiness to be achieved complete eliminating clinging (upadana) becomes crucial.

This achievement is dependent on individual attitudes, endeavours and experiences. The Buddhist concept of happiness is briefly discussed in the Dhammachakkapavattana sutta and a rich discourse is found in the Pacca Vibanga sutta. In both the focus is on the Four Noble Truths.

Dhamma Schools:

beacon of Buddhist education:

Priyanka Kurugala

The 116th Dhamma School commemoration ceremony was held under the patronage of Malwatu and Asgiri Maha Nayaka Theras with the distinguished participation of Prime Minister D M Jayaratna in Gampola at the National Heritage Centre on August 3.

The government has launched a number of programmes to mark the 2600th Sambuddhthva Jayanthi year targeting every age group in the country. Children who attend Dhamma Schools have been an important crowd when it comes to Buddhist education of 116 years.

"The history of Buddhist education is quite significant as it marks the All Ceylon Dhamma School Day. We have a history we can be proud of, but it fast vanishing because of indirect foreign influence. Now it is high time we did something to restore the Buddhist education."

All Ceylon Sasanarakshaka Bala Mandala President Ven Welamitiyawe Kusaladhamma Thera said, adding that from 1505 to 1815 three foreign nations had been trying to manipulated the local education.

However they did not succeed in the mission. Finally a British Governor, in charge of the coastal area, wrote a letter to the British government that the unity of the Sinhala community and their respect towards the temple is a stumbling block to achieve their targets of manipulating the local education.

Failing those options, Venerable Thera explained, the British had been making fresh plans to capture the country. They worked secretly to fracture the link between community and the temple. It was a success, at last. As a result, Sri Lanka gradually became a colony.

However later in history Colonel Henry Steel Olcotte came to Sri Lanka and established Dhamma schools through Buddhist Theosophical Society. The first Dhamma School was established in Galle.

They named these schools as Sunday Schools. The Buddhist education led the community to the teachings of the Buddha. Presently around 10,000 Dhamma Schools offer service to teach Dhamma, protect and develop ethics.

The Buddhist Affairs Department is now working on a project to provide Rs 2000 and uniform for every Dhamma School teacher in the country. This is a step taken to mark the 116th anniversary. The government has also offered Rs 150,000 to 2600 selected Dhamma schools to mark the 2600th Sambuddhatva Jayanthi. The Department, in addition, will provide scholarships for Grade 10 children of Ampara District Dhamma schools who have obtained higher marks in the examination. About 153 children are qualified for the scholarships.

Conducting a Dhamma School flag week is also in the pipeline. Each flag will be priced at Rs 5. The funds will be allocated for medical facilities of the Dhamma School teachers.

According to Buddhist Affairs Commissioner General Chandraprema Gamage, Dhamma school attendance has increased from 67 to 70 percent. This is a good trend. A large number of people now know the importance of following the Buddha's teachings.

Attitudes, knowledge and skills are the fundamental targets of education. Dhamma School is the main centre to promote such features in the society.

Buddhist education would not exist anymore if the Dhamma School did not flourish. It is the duty of every Buddhist to pay gratitude to Dhamma schools for having revived the Buddhist education.