Buddhist Spectrum

‘Place of First Sermon’

Prof. Akhil Kumar Sahoo

Descriptions on ‘Place of Enlightenment’ and ‘Place of First Sermon’ of the Buddha are found in the report of the Chinese Pilgrims: Fa-hian and Hiouen Thsang. Though in an account, it has been said that some one hundred and sixty nine pilgrims from China visited the ‘Land of the Buddha’, only names of Fa-hian and Hiouen Thsang, who visited Buddha’s birthplace, the place of his death, place of his Enlightenment and First Sermon, along with many other famous places during that time, could generate interest among the historians.

In a way, the Report of these two Chinese Pilgrims influenced the writings on the ancient history of India to a great extent. Even regional history of some Indian States got much of their contents enlarged through facts contented in the reports of these two Pilgrims.

There was no escape to other avenues to fix attention for the scholars who found their sources then much buttressed by Cunningham when he published his findings of the places visited by Hiouen Thsang and Fa-hian in his much revered book, the ‘Ancient Geography’. This was followed by translation of the Chinese Pilgrims Records by Samuel Beal. The translational work was also endorsed by famous scholars like Julien , Ferguson and other’s footnotes through a mindboggling presentation. Thus, the findings of the places during Buddha’s time as reported by the Chinese Pilgrims were published before the translation of their works. And this influenced the entire work, and attention of the translator was thus diverted to such an extent that the real places linked with the ‘Life of the Buddha’ got a serious shift in historical writings of this country.

When this translational works were undertaken by the Western scholars, advice from Rhys Davids to scholars not to refer to the Vamsa literature of Ceylon was deeply frustrating. This was another blunder for historians of the continent who as a bulk remained away from taking any interest in these Ceylonese works, baring a very few who again did not compare the translation of the Pilgrims’ report with that of Vamsa literatures of Ceylon. Singularly, the Buddhist literature of Ceylon are most important for reference to any work on Buddha’s life. Once the relationship between Kalinga and Ceylon is established through contents of Vamsa literature, a complete biography of the Buddha which the world is waiting to, will not be a one difficult at all.

Hiouen Thsang’s report differs from that of Fa-hian’s because of wrong restorations of their works. There were many rivers then that made journey to the ‘Land of the Buddha’ more difficult. Though little is known about the time of the journey of the Pilgrims from China to India, it is surprising that villages in the name of Chinese Pilgrims are scattered in a particular part of Odisha and now they can be studied to find out the exact locations where the Buddha left his footprints. The Olanda or Alanda villages were a beautiful arrangement then to find out the conglomerations of people from abroad to the ‘Land of the Buddha’ in the time of no-religion in the world. It is not at all difficult to locate thus where exactly the ‘Place of Enlightenment’ of the Buddha was.

A look at the one hundred and sixty villages in Puri Sadar Block along with names of some selected villages in Satyabadi Block will be sufficient to remove anyone’s doubt on real and also on important places relating to ‘Place of Enlightenment’ and ‘Place of First Sermon’ of the Buddha. All the surrounding villages in these two blocks have stored enough information to tell about the Buddha directly without any bias or favour. On ‘Place of Enlightenment’, the Chinese Pilgrim Fa-hian has reported that the distance between the ‘Place of Enlightenment’ and ‘Place of First Sermon’ was only three and half miles.

Now, Bodhagaya and Saranath are separated by four hundred kms. But the distance between Sri Jagannath Temple and Bata Mangala is only six kms.

Hiouen Thsang mentions that ‘ to the east of the Bodhi Tree on the left and right of the great road, there are two stupas…This is the place where ‘Mara’ tempted the Bodhisattva’. Out of the word ‘Mara’, was derived the word ‘E-Mara’ and ‘ Emara matha ‘ is the exact location where the ‘Mara’ attacked the Bodhisattva prior to his attaining Enlightenment. And this exists to the east of the ‘Simhadwara’, and also stands on both sides of the great road.

The report of the Pilgrim also writes that ‘ to the east of the pond which the Saka caused to appear, in the midst of a wood, is the lake of a Naga King Muchhilinda’. Today the pond which the Saka or Indra caused is known as Indradyumna Pushakarini, and the lake is the Markandeya Pushakarini. And the report continues to mention that ‘ to the south of the tank of the Muchhilinds Naga, is a stupa. This indicates the spot where Kasyapa went to save the Buddha during an inundation. At present, the position of the Markandeswar temple indicates that spot.

‘Outside the south gate of the Bodhi Tree is a great tank about seven hundred paces round. Its water is as clear as mirror. Nagas and fishes dwell here. The pond was dug by two Brahmins who were uterine brothers, at the command of Maheswara’, the Pilgrim mentions. And this spot refers to Lokanath Temple at Puri.

Again, one finds that name of Kundheibenta Sahi has been derived from Kaundinya, and the other name of Makara Fish as described in Pilgrim’s report is Mastya Madhava. The most interesting revelation about Marichikota street and Mausi Maa Temple at Puri also catches one’s eyes in the Pilgrim’s report. There is a detailed description of the surroundings of the Bodhi Tree and this well fits in to Sri Mandir alone. And this description never matches things at Saranath and Bodhagaya. The other most bewildering thing is that at Puri, one finds the place of residence of Senani, father of Sujata , the girl who offered milk-rice to the Buddha just before his Enlightenment. At present the place is known as Senanimati.

And the place of offering of rice-cakes by Tappasu and Bhaillka which is known as Rajayatana in Buddhist literature, surprises everybody when one identifies the place at Revatiramana near Puri. The deities of this village are nothing but collection of pieces from a broken Ashokan Pillar. One can easily verify the contents of the Pilgrims records and things that now still exist at Puri to tell that ‘Sri Jagannatha Temple’ certainly is the place where the Buddha got his Enlightenment and ‘Bata Mangala’ is the place of his ‘First Sermon’. Village Chakravartipatna near Bata Mangala has derived its name from ‘Dharmachakrapravartana’, the other name of the ‘First Sermon’. Village next to it is Alikia and is the local derivation of ‘Alika’ or wonderful or temporary or miracles.

This is the place where the Buddha showered three thousand five hundred miracles to convert the Jatial brothers. And from here, the drum of the Dhamma was sounded all over the world. Village Uru is the then Uruvela and it is at a distance of eighteen km from Bata Mangala.

Names of all the villages around here tremendously justify as the ‘Place of First Sermon’ of the Buddha. Either one refers to Vamsa literature of Ceylon or the Chinese Pilgrim’s report, both the places endorse to Sr Jagannath temple and Bata mangala only.

akhil_kumarsahoo@yahoo.com

Steve Jobs, a Buddhist?

Steve Jobs stirred the world with his magnanimous creation, Apple. Its magnanimity lies in simplicity. Jobs was phrased to be the modern Einstein for his unique innovation. When he passed away his obituary was posted in the Apple website in grayscale form. Such was his simplicity.

Before reaching the covetous seat of Apple’s CEO, Jobs is said to have been in a spiritual journey. He had travelled to India to dig more into Buddhism. How he got the wind of the ancient religion, no mention is made.

Interestingly Jobs is a biographical child of two unmarried academics who emphasized the adoptive parents should send him to university.

Jobs and his college friend Daniel Kottke, who later worked for him at Apple, visited Neem Karoli Baba at his Kainchi Ashram. He returned home to California a Buddhist, complete with a shaved head and traditional Indian clothing and a philosophy that may have shaped much of his corporate values.

“I wouldn’t say Steve Jobs was a practicing Buddhist,” said Robert Thurman, a professor of Buddhist studies at Columbia University, who met Jobs and his “Tibetan buddies” in the 1980s in San Francisco.

“But he was just as creative and generous and went outside the box in the way that he looked to Eastern mental discipline and the Zen vision, which is a compelling one.”

“He was a real explorer and very much to be mourned — and too young at 56,” said Thurman. “We will remember the design simplicity of his products. That simplicity is a Zen idea.”

Zen Buddhist monk Kobun Chino Otogawa married Jobs and his now widow, Laurene Powell Jobs, in 1991.

“We did not pay too much attention to his personal life, but from his past interviews and speeches, we could see the embedded influences by the Buddhism,” said Gary Li, secretary of the Buddhist Association of the United States.

He was a fan of the Beatles, who also embraced spirituality and made a similar pilgrimage to India. Jobs told television’s “60 Minutes” he modeled his own business after the rock group.

The name Apple was inspired by the Beatles’ Apple Corps. Like the Beatles, Jobs went to India to seek spiritual truth. He eventually converted to Buddhism. Buddhist monk Kobun Chino presided over his wedding.

Also, Forbes Magazine is publishing a comic book about Steve Jobs. The book focuses on Steve’s travels to Japan. The book re-creates the relationship with his mentor, Kobun Chino Otogawa, a Buddhist priest.

Steve Jobs’ Apple company could be said to have a very Zen-like attitude toward design with it’s pure lines and minimalist approach to user-experience. This might not be by accident. Jobs is in fact a follower of the Buddha.

It all began, as far as we know, in 1974 when Jobs, then 21, asked for a sabbatical from his employer, Atari, in order to go to India.

After a month visiting gurus, looking for answers, he came back, not really satisfied with what he had found. For some reasons, he decided that Thomas Edison had done more for mankind than a lot of Gurus and other philosophers.

When he went back, he started frequenting the Los Altos Zen center, in Los Altos, California. There, he practiced primal scream therapy.

It is also interesting to note that at the time, he was a fruitarian and his favorite food was the apple.

“That’s been one of my mantras — focus and simplicity. Simple can be harder than complex: You have to work hard to get your thinking clean to make it simple. But it’s worth it in the end because once you get there, you can move mountains.” Jobs is quoted to have stated.

Steve Jobs channels Buddhist monks from all over the world for this piece of advice. We barely ever really think about how little time we have on this planet. That within a blink of an eye everything could be gone. – SM

Meditation, bliss and beyond

Dr Padmaka Silva

We were discussing about the individuals mentioned by Buddha in Kilesa Parinibbana Sutta. We discussed about two individuals in detail. Buddha mentioned about a person who attains Parinibbana in this life itself who practises Dhamma and meditation with ease. They do not exert themselves as much as the persons mentioned earlier. The persons mentioned earlier did not have much comforts. They had to exert a lot. They have to meditate with a lot of commitment.

The person we are discussing now has comforts. He practises Dhamma and meditation with ease. Buddha says that he lives after attaining the first, second, third and fourth Jhanas. Either first or second Jhana. If not third or fourth Jhanas. He lives after attaining one or all of these Jhanas.

Like the previously mentioned individuals this individual also remains in these Jhanas and concentrations in association with the Sekha strengths. When he practises in that manner, Indriya Dhamma spring strongly in him. Buddha states that such a person after practicing Dhamma and meditation comfortably attains Parinibbana in this life itself.

Buddha then mentions about another individual who lives after developing Jhanas and Samadhis. He practises Jhanas and concentration while associating with the five Sekha Dhamma. But Indriya Dhammas arise in him not strongly as in the case of the previous person. Therefore he does not get the opportunity to attain Parinibbana in this life. He will attain Parinibbana in a subsequent life.

In that manner Buddha has shown us that there are four types of individuals according to the way they attain Parinibbana. Accordingly there are several factors we can understand. We must understand them. Earlier I explained about five meditations. It becomes further clarified that by practicing those five meditations we have the opportunity to clear the way to Nibbana. Isn’t it clear that we have an opportunity to develop the path to Nibbana? It is clear. Even if the path is cleared can everyone end the Sansaric journey in the same manner? No.

Some people end the Sansaric journey in this life itself. Some people in the next birth. So we have to understand it. What should we do after understanding? We should practise these meditations with Saddha. Then our Sansaric journey will end according to our nature, that is, in the way the Indriya Dhammas arise.

If Indriya Dhamma arise strongly we will attain Parinibbana in this life itself. Have you got any confidence about it now? Are you prepared to accept it? Agree to accept it? Nothing can be done by disagreeing. Mere acceptance is not sufficient. Having accepted it, it must be practised as indicated in the Dhamma.

Consider Asubha Bhavana, Ahare Patikkhulata Bhavana, Marana Sati. Some people consider these as very simple. But they help us to improve our life up to Parinibbana. That is what I am trying to explain to you. Many people think that it is easy, simple and small. Having thought so they look for bigger things. Do you now realize that they are not simple things? Those are Dhammas that help us to attain Parinibbana.

So what we have to do is to develop confidence in this Dhamma and proceed without getting into a hurry. The aforesaid first two individuals practise this Dhamma with great difficulty exerting a lot of energy. They have few comforts. But the next two individuals have comforts. Why? Because they have developed the Jhana concentration and while experiencing its pleasure they practise the Dhamma.

Many people think that they do not have a strong concentration. Many people sit down to meditate with the determination to develop a Jhana. They are with such expectations. Are these unnecessary expectations mentioned in the preachings? No. What we have to do is to practise these meditations. If one has the fortune he will be able to attain a Jhana concentration. He gets the opportunity to remain practicing the Samadhi comfortably.

Can’t we meditate even though we do not have the fortune? Can. Does it mean that he attains the Parinibbana without the Samadhi? No. Such people develop Samadhi up to a certain level. The existing Samadhi improves ultimately. Earlier also there was a certain level of Samadhi. But they are not fortunate enough to make it strong. Therefore comfort is less. When they are practicing the path of Dhamma their comforts are less. But before passing away that Samadhi becomes strong. They take pains and as a result strong Samadhi develop at the last moment.

Therefore even if we have a small Samadhi, think of continuing the meditation with due respect and in association with that Samadhi. Do not worry or get into a hurry thinking “Oh, I don’t have a big Samadhi. I have no Samadhi”. One may have a certain level of Samadhi. What he has to do is to continue meditation with great confidence and respect.

The relevant meditation has to be carried out continuously. Many people give up saying “This meditation does not suit me”. Why do they give up? They look for strong Samadhi. They do not think of the benefits of meditation.

Some say “I am practicing the Asubha meditation. But it does not develop in me. Therefore I am giving it up” Why? The problem is not the failure to develop the Asubha. He has no strong Samadhi. That is why he is giving up Asubha. Think carefully why one gives up Asubha after some time. He does not get a Samadhi as expected by him. That means he is not practicing the Asubha to get the benefits associated with Asubha. He is doing so to get a big Samadhi. When he does not get the Samadhi he abandons the Asubha and starts another.

Therefore we should not meditate with Samadhi as the objective or in search of Samadhi. We should practise the meditation with the object of achieving the benefits coming from meditation. By carrying out that meditation some day we will attain the Samadhi. Meditation should not be done with Samadhi as the objective. One who meditates looking for Samadhi gives up the meditation after some time. Why? Because his target is somewhere else. What he is doing is not practicing meditation. He is searching for Samadhi.

Therefore whether the Samadhi is strong or weak should not be our concern. It does not matter even if only a small Samadhi is there. He treats that Samadhi with respect and carries on the relevant meditation. Then if some benefit is due to result from that meditation it will be received.

Now you may have understood that it is possible to attain Parinibbana in this life itself for an individual who practises these five meditations based on the fact explained by Buddha if the Indriya Dhamma become strong. However he is doing so with great suffering. Why? Because he has no strong concentration. He has no comforts. Nothing can be done because it is the nature of his merit.

Based on what does this Samadhi Samapatti formed? Based on merit. If we have performed some merit that merit helps us to acquire strong Samadhi. Nothing else. That does not mean that we do not have merit. Why does it not imply that? Because we cannot find it out. What we have to do is not to inquire into whether we have merit or not. There is no use in finding out. But we must have confidence in the fact that we have merit. Based on what? We met worthy friends. We came across the Dhamma. We could enter this noble life. Based on these factors you may come to the conclusion that we have merit.

Establish yourself on this conclusion and continue to practise these Dhammas. While practicing develop confidence in the understanding of Buddha. We have now come across what Buddha preached. That means there is merit. We met worthy friends. That means there is merit in us. We could enter the noble life. That is we have merit.

Keep on practicing thinking “I should not cover up the merit I have. I must practise with dedication”. Then you will get the relevant results and benefits. It may not happen in a day or two or in months. Commit your entire life and practise.

Then you will realize the benefits. Those who practise meditation should be aware of these facts. If one is not aware and get confused he may abandon the meditation. Why? He has no idea of the results. No idea as to what is going to happen. Such people practise for a short while and give up.

How many times have you given up Asubha meditation? How many times have you changed the meditation subject thinking “This is not suited for me?” Isn’t it rarely that you think “I must do it without a break?’ If you develop a confidence in the Dhamma you will not give up meditation. You will do it little by little. Therefore develop confidence in this Dhamma and practise at least the five aforesaid meditations. May the extremely rare fortune for that dawn on you.

(Compiled with instructions given by Ven Nawalapitiye Ariyawansa Thera)

padmakasilva@gmail.coma

Meditation to discipline the mind

Title: Manasika Shikshanaya Udesa Bauddha Bhavanava saha Venath Lipi
Author: Ven Dr Aluthweva Soratha Thera
Page count: 320
Publisher: Sarasavi Publishers

Ven Aluthvewe Soratha Thera has been writing a number of articles to various national newspapers and magazines. He has written them on the invitation of the editors of the respective magazines and newspapers. Most of the essays are based on timely issues.

The subjects range from the Buddhist teachings, Buddhist literature, history and social criticism. Each essay contains both social and personal subjects. Therefore it offers easy reading to both semi-literature and scholars.

Every topic has its historical, logical Buddhist background. It offers proper insights for the readers to rethink of certain social issues.

Ven Soratha Thera is the chief incumbent of Kirivehera located in historical Ruhunu Katharagama.