Buddhist Studies for Young Students- Secondary Level

Danuse Murty

Buddhist Council of New South Wales

Strictly for free distribution only

2

Buddhist Studies for Young Students- Secondary Level

Danuse Murty

Buddhist Council of New South Wales

Strictly for free distribution only

3

Preface to Second Edition This book is based on a workbook “Buddhist Studies for Young Students”, published electronically by Buddha Dharma Education Association in year 2001 and on the first edition of the ‘Buddhist Studies for Young Students – Secondary Level’ published by the Buddhist Council and Corporate Body of the Buddha Educational Foundation in 2003. It is an outcome of about 40 years of my study and practice of Yoga, Mahayana Buddhism, Christianity, Natural Science, Theravada Buddhism and Education, in this but overlapping order. I thank Graeme Lyall of the Buddhist Council of New South Wales and Venerable Pannyavaro and Phil Thompson of the Buddha Dharma Education Association for their kind support during the earlier stages of this work. I also thank the current Buddhist Council volunteers Brian White, Anita Lau, Eileen Sellers and the website team for their kind support to improve the first edition of this book and make it available for free distribution online.

Namo Tassa Bhagavato Arahato Samma Sambuddhassa (Homage to the Blessed One, the Consummate One,

the Supremely Enlightened One) May this work help to bring peace to all. Danuse Murty, PhD Sydney 2012

4

Introduction for Parents and Teachers The workbook ‘Buddhist Studies for Young Students - Secondary Level’ is intended for students in the secondary school (older than 12 years), who have completed introductory Buddhist studies and hence are well established in the precepts, good bodily and study habits and practice of loving-kindness. It has been designed to be used together with a biography of the Buddha (see References) and it covers life of the Buddha, his fundamental teachings and Buddhist history and culture. It builds and expands on the material presented in the introductory workbook ‘Buddhist Studies for Young Students - Primary Level’. While most lessons are very similar to those in the primary workbook, the students should be guided to understand, practice and answer the questions at a deeper level. The main aims of this workbook are to help students: 1.develop basic knowledge of the Buddhist religious tradition and realise the true value of the Buddha’s teachings to themselves and others, 2. by applying the teachings in their daily lives, become well established in a peaceful way of living - the Middle Way of life. As we progress spiritually, our experience and understanding of life and the Buddha’s teaching changes, deepens and widens. Because any written explanation gives only a limited view of the Buddha’s message, I tried to keep the theory to minimum. Instead I put emphasis on questions and activities for students to do, so that they develop their own faculties and come to realise the answers by themselves. Just as the basic ethical boundaries to conduct, so the study of the earliest Buddhist scriptures and application of the Buddha’s advice in our daily life, are an absolute foundation for our Buddhist practice, and also for instructing others. In the References, I have included a short selection of Buddhist resources, which I have found most helpful in my personal life.

5

Teachers are welcome to use contents of this workbook as their wish, to construct their own lessons. However, they should acknowledge this material using the commonly accepted education standard.

6

Contents Preface 3 Introduction for parents and teachers 4 Contents 6 Lesson 1. Introduction to Buddhism 7 Lesson 2. Life Story of the Buddha – Childhood 12 Lesson 3. Life Story of the Buddha - Married Life 15 Lesson 4. Life Story for the Buddha – In Search of Truth 17 Lesson 5. Life Story of the Buddha – The First Discourse 20 Lesson 6. Good and Bad, and Five Precepts 24 Lesson 7. Three Characteristics of Life 28 Lesson 8. The Four Noble Truths 34 Lesson 9: The Noble Eightfold Path, and Meditation 39 Lesson 10: Pure States of Mind and Loving-kindness 46 Lesson 11: Law of Kamma 50 Lesson 12: Triple Gem 53 Lesson 13: History of the Dhamma and Sangha 58 Lesson 14: Buddhist Holy Sites, Festivals and Rituals 69 Lesson 15: Buddhist Architecture and Art 74 References 78 Appendix 80 Scriptures 85

7

Lesson 1: Introduction to Buddhism

☺☺☺☺Dear students, welcome to the Buddhist studies! In this first lesson you will learn some basic facts about the Buddhist religious tradition: what is Buddhism, who is Buddha, who is a Buddhist, where do Buddhists live, and finally why study Buddhism. In the following lessons you will learn about and investigate the Buddha’s life, his teachings, and Buddhist history and culture. But most importantly, you will be asked to apply what you have learnt in your daily life. So let us begin with a very short overview of Buddhism. What is Buddhism? Buddhism is a peaceful religion started by Gotama Buddha. It has very little record of any external conflicts with other religious groups or individuals. In its original and essential form, it is a peaceful way of life taught by the Buddha. It does not require a belief in a Supernatural being, or unquestioning belief in the Buddha and his teachings. But like any scientific teaching or a medicine, it requires an open mind and some trust or faith, to examine the Buddha’s teachings and apply them in your daily life. Who is Buddha?

A title ‘Buddha’ means ‘Awakened One’ or one who is awake to the Universal Truth. Based on the earliest Buddhist scriptures, a Buddha

8

is one who has attained the Supreme Enlightenment, not known to him before. This means he has attained the three highest or supreme realisations, and by himself. According to the scriptures, he: 1) remembered his previous lives; 2) with divine vision he saw others dying and being reborn according to the Law of Kamma (Law of volitional actions) and 3) fully realised the 4 Noble Truths: truth of suffering, origin of suffering, cessation of suffering and the way leading to the cessation of suffering – The Noble Eightfold Path. As a result of that, the Buddha understands life fully, loves everyone and can teach others skillfully truth about reality, and the way to freedom from suffering. The first historical Buddha lived and taught about 2500 years ago in India. His name was Siddhattha Gotama Buddha. Like a scientist, he discovered Universal truths, unknown before, and then started the Buddhist tradition and taught others the way of peace. Who is a Buddhist? A Buddhist is a follower of the Buddha. In its full sense, it means he or she takes a refuge, or a protection, in the Triple Gem, studies the Buddha’s teachings and practices what he taught. Triple Gem, or Three Jewels, is: 1. Buddha, the teacher; 2. Dhamma, the teachings of the Buddha, the Universal Truth; and 3. Sangha, meaning here the noble, or spiritual, Sangha - all Buddha’s students who have realised the 4 Noble Truths. There are 2 main Buddhist traditions: Theravada and Mahayana. Also well known is Vajrayana tradition. But because it is an offshoot of the Mahayana tradition, we shall not treat it separately in this text. The scriptures of the Theravada tradition are written in Pali language, while the scriptures of the Mahayana tradition are written in Sanskrit language. So we have Kamma, Dhamma and Nibbana (in Pali) and Karma, Dharma and Nirvana (in Sanskrit). Theravada scriptures are the oldest. They were first written down 400 years after the Buddha’s death. Mahayana scriptures were put down in writing 200 to 400 years later.

9

In spite of various differences, both Theravada and Mahayana traditions treasure the Triple Gem. Both traditions accept Gotama Buddha as the founder of Buddhism, and 4 Noble Truths and the law of Kamma, as the core teachings. Both have a monastic Sangha, but their robes and some rules of conduct slightly vary. Where do Buddhists live? Buddhism started in India around 500 B.C., and it was a major religion there until approximately 500 A.D. However, today most Indians are Hindus. At present, Theravada Buddhism is a major religion in Sri Lanka, Thailand, Burma, Laos and Cambodia. Mahayana Buddhism is a major religion in China, Korea, Japan, Vietnam, Tibet, Nepal and Bhutan. Both Mahayana and Theravada schools are growing in popularity in the west.

10

Why learn about Buddhism? It is good to learn about Buddhism, because the Buddha taught a way to peace and happiness for everyone. If we take his advice and cultivate the path he taught, we find lasting personal peace and security, and we grow in understanding of ourselves and world around us. If everyone followed the Buddha’s advice, there would be no wars, no violence or crime, we could trust other people more, and feel much safer anywhere we live and anywhere we go. Many wild and domestic animals would also feel much safer and happier, and most of the environmental problems would disappear.

☺☺☺☺ Would it not be a much nicer place to live? """"? 1. a) Use a dictionary, encyclopedia or other reference to discuss the difference between a religion and a way of life. Look up at least two different dictionary or encyclopedic definitions of ‘religion’, ‘Buddha’ and ‘awakening’ and discuss them with others in your class. b) Why is it not sufficient just to believe in the Buddha’s teachings and not practice it, to find peace and happiness? c) Use your school atlas or Internet resources to find out how many people in the world are classified as Buddhists, and what proportion of the world population it is.

11

2. Use your school atlas or other resources to discuss the current global situation – wars, poverty, extinction of many species and pollution. Why do you think we have such big global problems?

!!!!? Do you think we need ancient religious teachings to stop all wars, the global scale poverty, and pollution, or are modern science and technology sufficient for that?

12

Lesson 2: Life Story of the Buddha – Childhood

""""? 1. Who was Siddhattha? Where was he born, where did he live, and who were his parents? 2. What was he like? Why did he sometimes feel unhappy? 3. Briefly tell or read to others the story about a wounded swan, and then discuss it. 4. Describe what happened during the farming ceremony, which Siddhattha attended with his father. 5. What subjects did Siddhattha have to study at school, and what did he like doing in his free time? 6. Use an encyclopedia, or other sources, to find out about children education in Ancient India. What did the boys and girls in different social groups had to learn, and who were their teachers?

☺☺☺☺? 1. a) Describe your early childhood. Where were you born, where did you live and what did you like to do? b) Describe your family and neighbors. 2. Name and describe the subjects you have to study at school. What are your favorite subjects and why? What do you like doing during your free time? 3. What things make you feel happy and what things make you feel unhappy?

13

Indian History

During the Buddha’s days Indian society was divided into 5 main groups (or social classes). Each group had traditional occupations and a person’s social status depended on the group to which he or she belonged. These groups in the order of rank were:

• Brahmins (the priests and scholars) • Kshatrias (the rulers and warriors) • Vaisyas (the merchants and other professionals) • Sudras (labourers and servants) • Untouchables (slaves and others who had to do the most menial

jobs, such as removing garbage, cleaning sewers and digging graves).

The first 4 classes were called castes and formed a closed caste system. Untouchables were outside of this caste system, and so they were also called outcastes. Membership in each class was established at birth and was almost impossible to change. Friendships and marriages between members of different castes rarely occurred. Although these days untouchables have legally equal rights to all the other Indian citizens, caste system still continues, but is less strict than during the Buddha’s days (World Encyclopedia of People and Places, 1995, World Book Inc.).

14

☺☺☺☺? 1. What group was Siddhattha born into? Do you think it was a fair society to live in? Discuss. 2. If you were an Indian politician, priest or a teacher what would you do to eliminate the prejudice among the existing caste groups?

!!!!? Use your school atlas to find some statistics on India, your country, and several other countries you would like to know about. Compare the countries populations, standard of living, and other human statistics. Discuss some possible reasons for such large differences.

15

Lesson 3: Life Story of the Buddha – Married Life

""""? 1. a) Why and whom did Siddhattha marry? b) Describe the ancient Sakya marriage customs. 2. Why was Siddhattha not content with comfortable life in the palace? 3. What 4 sights did he see on his travels outside the palace, and how did they affect him? 4. Why did he decide to leave his family? Do you think he loved his family?

☺☺☺☺? 1. What do all living creatures (beings) have in common? 2. What do you do when you get sick? 3. What do you feel when you see sick or very old people?

16

4. Has anyone you know recently died? If so, how did you feel about that?

♥ Life is dear to all living beings and many have much shorter lives than people do.

☺☺☺☺? 1. What do you value most in your life and why? What do your parents and friends value most? 2. How long does each of the creatures pictured below live? Describe their lifecycles.

3. How long do people live and what does it depend on? 4. Describe a typical human lifecycle.

17

Lesson 4: Life Story of the Buddha – In Search of Truth

""""? 1. Where did Siddhattha go after he left the palace? 2. Discuss the story of the wounded lamb and fire ceremony. What did Siddhattha tell the king Bimbisara and why? 3. Who were Siddhattha’s meditation teachers, what did they teach him, and why did he leave them? 4. What is asceticism and why did people practice it? 5. Describe Siddhattha’s life as an ascetic. What happened to him at the end? 6. What very important qualities did Siddhattha show before he became Buddha?

18

""""? 1. What did Siddhattha discover while sitting under the Bodhi tree, and how did he discover it? 2. What is the law of Kamma?

!!!! 3. Why is the Buddha pictured with a circle around his head?

♥ Before the coming of the Buddha, many people participated in religious ceremonies where thousands of animals were killed and sacrificed to gods. Siddhattha did not support such practices. Instead he practiced kindness and compassion to all beings and searched for the way leading to the end of all suffering.

☺☺☺☺? 1. Have you ever saved an animal from dying or harm? If so, what animal and why was it in trouble? Write a short story or draw a picture about it. When finished, share it with others.

19

2. a) Do you sometimes overeat, eat unhealthy food, or skip meals? Do you sometimes get very tired from your schoolwork? b) Do you think it is good to go to extremes, and overdo things? If not, why not? 3. Do you like natural science at school? What are your favorite topics and why? 4. What is meditation? Try a short meditation on breathing (ask your teacher, or use the Appendix of this book for instructions).

!!!!? 1. Why did the prehistoric people begin using fire, and how did they make it? 2. Use your library or Internet resources to find out about lives of several famous scientists (e.g. Galileo, Newton, Darwin and others). What did all those scientists have in common? How do we benefit from their discoveries? 3. How can we benefit from the Buddha’s discoveries?

20

Lesson 5: Life Story of the Buddha – The First Discourse

""""? 1. What did the Buddha do after he attained the Supreme Enlightenment? 2. Why did he decide to teach others? Who did he decide to teach first and why? 3. Describe what happened when he met his old ascetic friends. 4. What was the Buddha’s first discourse called and why?

# The Buddha taught people the 4 Noble Truths:

The Noble Truth of Suffering The Buddha taught that birth, sickness, old age, death, not getting what we desire or getting what we do not desire is suffering. The Noble Truth of the Origin of Suffering The Buddha taught that the origin (cause) of suffering is craving (selfish desire). He also said that this selfish desire is a result of ignorance. The Noble Truth of the End of Suffering The Buddha taught that the end of suffering is the end of the craving (selfishness). This also means the end of greed, hate and delusion. This end is called Nibbana. It is the highest happiness and peace.

21

The Noble Truth of the Way Leading to the End of Suffering The Buddha taught that the way leading to the end of suffering is a middle way between the two extremes of self-indulgence and self-injury. It is the Noble Eightfold Path, and it consists of right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

The Buddha was like a scientist or a medical doctor, who not only recognised the suffering in the world, but discovered the deep causes of it, freed or cured himself, and taught others the way to free themselves. His teaching is like a medicine, that when used properly can bring peace and freedom. The Buddha’s teaching is symbolised by the Wheel of the Dhamma:

☺☺☺☺? 1. Do you think it is important to think about the 4 Noble Truths? Why? 2. What are some things in your life that made you suffer or unhappy? Name and discuss some.

22

3. a) List some words that have similar meaning as ‘craving’. b) Why do some people kill or hurt other people or animals? c) Discuss why some people create violent stories, games and movies. 4. a) Name a few things that make you feel happy. b) Draw a picture of a happy person or of a happy place. c) What is peace? What does peace mean to you? d) Write a poem about peace or draw a picture of a peaceful place. 5. a) Why is the way out of suffering called the Noble Eightfold Path? b) What does right and wrong mean to you? Give examples. c) How do we get started on the Noble Eightfold Path? d) A gardener cultivates (grows) flowers, fruits and vegetables. How does (s)he do it? e) How do we cultivate understanding? Give some ideas. 6. What do you have to do, if you want to:

play a musical instrument? paint pictures? play a sport well? use a computer? build a house? understand how plants and animals live? heal people?

live in a peaceful world? !!!! 7. Draw the Wheel of the Dhamma. Why does it have 8 spokes? 8. Read the Buddha’s First Discourse, in the Buddhist scriptures or in The Book of Protection (see References). Discuss it first at home with your parents or friends, and then in the class with other students.

23

QUIZ on the best way

" What is the best way to keep your room and house tidy?

# What is the best way to keep healthy until you are very old?

"""" What is the best way to improve in your schoolwork and exams?

$ What is the best way to keep your neighborhood and country free from litter?

% What is the best way to keep the oceans free from pollution?

!!!! What is the best way to stop and prevent the global warming?

24

Lesson 6: Good and Bad, and Five Precepts

""""? 1. Describe the famous Buddhist meeting held at Venuvana monastery, near Rajagaha. In which ways did it differ from modern meetings? 2. What 3 things did the Buddha tell his students to practice and teach others?

☺☺☺☺? 1. What does good and bad mean to you? 2. What are defilements and how do we purify our minds? 3. List and describe some good actions and bad actions. Give reasons for your choice.

25

""""? 1. a) Read the story about Sigala and 5 precepts. Describe the ritual young Sigala was performing, when the Buddha saw him. What did the Buddha say about that ritual to Sigala? b) What 5 things did the Buddha advise Sigala not to do? What are they collectively called? c) Why did Sigala kneel and bow to the Buddha? 2. a) Read the story about Devadatta, Siddhattha and the wounded swan. How did Siddhattha treat the swan, and why? b) Read the story about Siddhattha, the wounded lamb and fire-worshipers. What did Siddhattha tell the king Bimbissara and other fire-worshipers, and why? c) Read the story about the Buddha and Devadatta. How did the Buddha respond to Devadatta’s attempts to kill him, to introduce stricter rules of conduct, and to divide the Sangha?

# The 5 Precepts: To get started on the Path of peace, the Noble Eightfold Path, the Buddha gave people 5 rules of conduct. They are called 5 precepts. While translators vary in translating these rules, for you I interpret them to mean:

# To abstain from intentionally harming living beings

# To abstain from taking what is not given

# To abstain from sexual misconduct

# To abstain from lying and unkind speech

# To abstain from intoxicating drinks and drugs The first rule is an ideal, which is not possible to fully practice physically. When we grow food, or protect our families, we may kill

26

or injure animals, so that we or other people may live in health. Whether we harm the animals, or someone else does it for us, we are equally responsible. So how can we then apply these rules in our lives? We can apply them unconditionally to all people. And we draw personal boundaries, that we feel comfortable or at peace with, towards other species. Because most people have broken these rules towards other people when in crisis or difficult situations, the global cycles of violence and lying have continued. There is much we can learn about how to treat others from the life of the Buddha, his noble students, and from lives of other great spiritual teachers – what they taught and what they did.

☺☺☺☺? 1. a) Do you think it is important to have rules of behaviour? Do you have rules at home and at school? Describe them. Are they good rules and why? b) Discuss the rules you had at home when you were little, and how they have changed since then. Why did they change? 2. Discuss each precept: a) What does each precept mean to you? Give examples and their opposites. b) Describe how you benefit from living by those five rules of conduct. 3. Discuss healthy lifestyle and healthy way of eating: a) What is a healthy lifestyle or a healthy way of living? Do you live in a healthy way? b) Name various wrong (unhealthy) foods that people eat, and say why they are unhealthy. c) What are healthy foods for us, and why should we eat them? d) What is a healthy way of eating? Do you eat in a healthy way? If not, how can you improve your way of eating? e) What would the supermarkets look like, if people stopped making and buying unhealthy foods and ate in a healthy way? What would disappear, what would decrease and what would increase?

27

4. Learn some yoga exercises (yoga asanas). Ask your parents to buy you a book on yoga and then help you do the exercises, or ask your Buddhist teacher for help. Especially learn the “Salutation to the Sun” (Surya namaskar), and try to practice it every morning. 5. What is an eco-friendly way of life? Reflect on and discuss what you can do to make your life more eco-friendly. 6. Imagine yourself in the following 6 occupations, and for each think about what you would do, to reduce harm to other beings. Then discuss it with others. a) a farmer – what animals would you keep and what would you grow, and how would you do it? b) a food or medical scientist – what experiments would you do, and what food and drugs would you make? c) a shop manager – what things would you not sell and what things would you sell? d) a film producer or a musician – what kind of films would you make, or what kind of music would you make, and why? e) a computer games designer – what kind of games would you make and why? f) a medical doctor – what advice would you give to your patients about prevention and healthy lifestyle, and what medicines would you give them?

!!!!? 1. How do you like being treated by others? And how do you think we should treat other people and animals? 2. Discuss how living by the 5 precepts can make your school, your country and the whole world a safer and nicer place to be. 3. Describe what this world would be like without any wars, crime, fighting, theft, sexual misconduct, lying and harsh speech, and illegal drugs. Use words, draw it, or both.

28

Lesson 7: Three characteristics of life

""""? 1. What did the little Siddhattha see during the Farming ceremony he attended with his father, and what did he think about? 2. Years later, what 4 sights did Siddhatha see on his visits outside the palace, and how did it affect him? When he thought about those 4 sights, what do you think he realised?

☺☺☺☺? 1. a) Describe the 4 main stages in peoples lives (childhood, adolescence, maturity and old age) and what people do and learn during each stage. Discuss how his or her body form, ability to move, ability to speak and do various things, and understanding of life changes. b) What is the maximum human lifespan and what does it depend on? 2. Describe how you have changed since you were a baby. Do you sometimes wonder what it will be like when you are very old? 3. One day your grandparents, and then much later also your parents will pass away. What do you feel about that?

29

# Three characteristics of life The Buddha taught that all living beings have 3 characteristics: impermanence (anicca), not-self (anatta) and suffering (dukkha). The third characteristic is very important to us, and the Buddha called it The First Noble Truth. We shall discuss it in the next lesson together with the other 3 Noble Truths. # Impermanence (change, anicca) The Buddha taught that not only all things, but also all living beings are impermanent. They arise (come into being), change and pass away. They have beginning and end. Whatever has a beginning also has an end, that is a law of nature.

☺☺☺☺? If you find the questions below too difficult, then just answer what you can and ask others to help you. 1. Describe what each of the non-living things listed below is made of, how it changes and how long it can last: a) Earth b) Sun c) rocks, water, air, fire, wood c) molecules d) atoms e) subatomic particles (e.g. protons, electrons) f) light energy (describe the colour spectrum, and its characteristics) g) a colour photo in a magazine, and a picture on a TV screen (describe the component colours, and how is the picture made). 2. Describe the following animals (their body parts, how they change through life, and how long do they live): a snail, crab, butterfly, fish, frog, lizard, bird, dog, monkey.

30

3. Describe yourself (your body, mind and consciousness). Do you know how long will each part of you last? Can you find any part of you that is not changing, is permanent, may last forever? # Not-self (not a lasting self, anatta) The Buddha taught that there is not a permanent or lasting individual self (atta). What people call a self, is just an aggregate or a compound of 5 changing and impermanent things: body (form), bodily feelings (sensations), sensory perceptions (sights, sounds, smells, tastes, contacts), mental formations (thoughts, ideas, emotions), and consciousness. They depend on each other for existence, and do not last forever. Therefore there is no atta, only anatta. Modern scientists teach that not only visible objects, but also their component parts are compounds and impermanent, all made of energy. In a similar way, the Buddha taught that the whole individual and its parts (body, mind and consciousness) are just compounds, and do not last forever. He also taught a theory of individual evolution – individual development that continues over a long series of lives, according to the Law of Kamma, and until the Supreme Enlightenment. So he neither taught that an individual being lives forever, nor that an individual ceases entirely when the body dies, as some modern scientists do.

☺☺☺☺? 1. Can you find a lasting part of you, your permanent self (atta)? a) Examine your body form, feelings, sense-perceptions, and mental formations. Is any of these your lasting self (atta), that will last forever? b) What is consciousness? You may use a dictionary or other resources to discuss this phenomenon. c) Describe what happens from the time you go to sleep until the time you wake up. Describe the wakeful state, dreaming and deep sleep. Is consciousness a lasting self (atta)?

31

d) Have you found any part of you that may continue after the body dies? 2. a) What is light and what is darkness? What is the electromagnetic (EM) radiation or energy? Name the main parts of the EM spectrum. What range of the EM energy do radios and TV sets receive? Which part of the spectrum is a visible radiation or light? b) What EM range can animals perceive? What EM range can people perceive and how? 3. a) In what ways is consciousness similar to visible EM energy (light)? b) The Buddha taught that living beings are reborn and can recollect their previous lives. But what part of the being did he teach is reborn? Use the Buddhist resources listed in the References, and ask your parents or a Buddhist teacher to help you.

!!!! Do you know that? Your body is made of millions of tiny cells, like bricks that make up a house. These tiny cells are made of molecules and the molecules are made of atoms. Atoms are in turn made of even smaller particles, and these are composed of energy. The energy itself is made of a spectrum of photons with characteristic wavelengths and frequencies. So the whole body is just a complex energy structure. Your body changes all the time, and each day some cells die and are replaced by new ones. So every few years you have a brand new body.

Many scientists teach that our Universe began with Big Bang (or big explosion of energy) several billion years ago. Following that, subatomic particles, atoms, elements and molecules were formed, and stars and planets were born. One of those stars was Sun and one of those planets was Earth. Then as the Earth cooled, solid earth, oceans

32

and atmosphere formed, all made of many different atoms and molecules. Then over many millions of years complex molecules (macromolecules) formed in the oceans out of the simple molecules. These macromolecules then gradually developed to form single celled (uni-cellular) organisms. These one-celled organisms not only multiplied, but also changed and grouped to form multi-cellular organisms – bodies of plants, animals, and after many millions of years, also people. So the life forms slowly developed, or evolved, over hundreds of millions of years. Scientists also study how galaxies, stars and planets are born and die. Based on that, they predict that many millions of years from now, the Sun will grow bigger, become very red and then slowly die, turning into a ball of hot ash. They call such a ball of ash White Dwarf. When that happens, all life on Earth will also gradually die and Earth will become a frozen planet.

? ? Based on their present understanding, scientists also teach that the Universe is still expanding, but one day it will begin to contract. However they are not really sure what will happen at the end, nor how the Big Bang started. As with other great scientific theories, theory of the origin of our Universe is based on a strong basis of collective observation of the natural world, and analysis of the data. It cannot be fully proven, but until evidence is shown against it, for practical purposes we can assume it is true.

33

!!!!? Can possibly any thing or any person be unchanging and last forever in the Universe that is constantly changing, and has a beginning and an end?

34

Lesson 8: The Four Noble Truths

""""? 1. Review the Buddha’s life story, and then describe what he did, what he abandoned (gave up) and why, during the following stages of his life: childhood, married life, when he searched for truth and freedom, after the Supreme Enlightenment, last days of his life. 2. Use the Buddha’s life story and Discourses to discuss: a) various Siddhattha’s qualities before he became Buddha; b) the main qualities of the Buddha; c) what does a spiritual awakening mean. 3. Read the Buddha’s First Discourse and Analysis of the 4 Noble Truths, and discuss them with your friends. If you have difficulties understanding them, ask your parents or other adults for help. Use those discourses in the next section, to discuss the 4 Noble Truths.

# The 4 Noble Truths

Beginning at Isipatana, near modern Sarnath, the Buddha taught people the 4 Noble Truths: the noble truth of suffering, causes of suffering, end of suffering and the way to the end of suffering.

35

# The Noble Truth of Suffering The Buddha taught that life contains suffering (stress, dukkha). He taught that birth, sickness, aging, death, not getting what we desire or getting what we do not desire is suffering. As we grow and develop our experience and understanding of the world, and of happiness and suffering, changes. What we once saw as happiness we later may view as suffering. According to the scriptures, the Buddha had experienced and understood what there was to be experienced and understood in all the realms of existence. Hence any further rebirth was unsatisfactory or dukkha for him.

☺☺☺☺? 1. Discuss birth, sickness, injury, aging, not getting what we want, or getting what we do not want. Do they bring only suffering? What does it depend on? 2. Describe how your interests, desires and experience of suffering have changed since you were a baby. 3. What do you like doing in your free time, and what would you like to do when you leave school, and why? # The Noble Truth of the Cause of Suffering The Buddha taught that although there are many outside causes of suffering, the deepest causes are in our minds. He taught that the deepest cause of suffering is craving (selfish desire, tanha) and this craving is a result of ignorance (avijja). There are 3 basic kinds of craving: craving for sense pleasures, for existence (living) and for non-existence (not living). Desires are a natural part of life and they do not stop by indulging or repressing them. We must recognise which ones we should keep away from, and which ones we should act on to live and develop, and then act accordingly.

36

☺☺☺☺? 1. Discuss why some people: a) start wars, kill or deliberately injure other people; b) steal; c) lie or hide truth; d) sexually abuse other people, or are unfaithful to their partners; e) make and use illegal drugs and other intoxicants, or make unhealthy foods; f) are greedy, hate or get angry with others; g) follow false beliefs. 2. a) Name and discuss selfish (bad) and unselfish (good) desires. b) Can even good desires bring suffering, and why? c) Is it possible to feel always happy? 3. a) Review what you did today. Did you feel happy, unhappy and why? b) Recall the food you ate today and desires for food you experienced. Were they in harmony with what you learnt is a good way of eating? 4. What desires should we give up and what desires should we follow to develop understanding and to live in peace? # The Noble Truth of the End of Suffering The Buddha taught that the end of suffering is complete detachment from and cessation of the craving (tanha). He fully realised this state, and called it Nibbana. The Buddha used various synonyms to describe the Nibbana to different people: extinction of greed, anger and delusion; liberation; highest happiness; peace; void; beyond birth and death. Since this state is beyond all concepts and emotions, the Buddha avoided lengthy descriptions of it, and rather guided people to realise it by themselves.

☺☺☺☺? 1. a) Discuss what inner peace and a peaceful world mean to you.

37

b) Describe your vision of a future Earth, where people are not greedy, do not hate others, and do not hold onto delusions (false beliefs). Do you think it is possible, and how? 2. What would you like to be freed from, and what would you like to accomplish in your life? Discuss, giving reasons. Then describe the way to your goals. # The Noble Truth of the Way to the End of Suffering The Buddha taught that the way to the end of suffering is the Middle Way between the two extremes of self-indulgence and self-injury. It is the Noble Eightfold Path (N8FP), consisting of the right (full, samma) understanding, thought, speech, action, livelihood, effort, mindfulness, and concentration. Traditionally, the path is divided into 3 parts: morality (right action, speech and livelihood), meditation (right effort, mindfulness and concentration) and wisdom (right understanding and thought). Students begin with the development of a basic morality, then meditation and finally wisdom. This means that the training emphasis shifts from the development of morality, to observation (information gathering), and finally to contemplation on what we have observed. While this division is helpful initially, we always begin with some understanding and thought, and we are improving all the path factors as we live and practice. So the wheel is the best way to represent the path. The Buddhist path in its full meaning is not an isolated activity practiced only occasionally, an hour each day or during intensive retreats. It is a peaceful way of life, an ongoing practice, every day and all the time. That is the only way to really live in peace, grow in understanding and help others skillfully. We will discuss each path factor more in the next lesson.

38

☺☺☺☺? 1. a) Give examples of some extremes to avoid. b) Describe what is a right path. What does it depend on? c) Give examples from the history of the right and wrong paths and where they have lead to. 2. In what ways is the traditional division of the N8FP into 3 trainings similar to primary, secondary and tertiary education training? What qualities and skills are students developing during these three levels of education? 3. a) Describe your training at school. What subjects you study, how you do it, what you do during the weekends and holidays. b) Describe a sport, and an artistic training: the prerequisites, stages and what people do and learn at each stage. Use examples to illustrate your answers. c) Describe a scientific and a medical training, and how they are similar to a Buddhist training.

!!!!? 1. Use your school atlas or other resources to review the current world situation: pollution, endangered species, poverty, health care and education. Share your findings with others and discuss why we have such big global problems. 2. Discuss how understanding of the 4 Noble Truths, and application of that understanding in your daily life, can help to make your home, school, country and the whole world a better place for everyone.

39

Lesson 9: The Noble Eightfold Path

""""? 1. Review the life story of the Buddha. a) Describe how Siddhattha lived, and how he treated others before he became the Buddha. Was he following a spiritual path – did he live by the precepts, and cultivate understanding and love? b) Describe how the Buddha lived and treated others. Was he practicing what he taught, was he teaching by his personal example as well as by words? c) What was the Buddha’s daily routine and what meditations did he practice? 2. Describe lives of some of the Buddha’s students. How did they treat others? 3. Review the Buddha’s First Discourse and Analysis of the 4 Noble Truths, and read the 10 precepts in the Appendix. Then use them to discuss the spiritual path, in this lesson.

# The Noble Eightfold Path

# Right understanding (samma ditthi) Samma ditthi has been commonly translated as ‘right understanding’ or ‘right view’. In this book we shall use the first term, meaning both

40

right view and clear comprehension. In the context of the spiritual training and realisation of the Nibbana, right understanding means understanding of the 4 Noble Truths. This does not mean that we should not learn about life around us, as we do at school or work. But our understanding is never complete, or full (samma), without understanding these 4 Noble Truths. Like ecology students, whose understanding of an ecosystem is never complete without including themselves and other people in the picture. # Right thought (samma sankappa) Samma sankappa has been commonly translated as right thought or right intention. In this book we shall use the term ‘right thought’, meaning truthful and kind thought (true, of renunciation, good-will and not harming). We know from the history and our own lives that while right intentions or good-will are the basis, or essential, for right thinking, they do not save us from wrong beliefs and suffering. Only when our thoughts are also true (match, or are in alignment with, what really is) our thinking is really right. # Right speech (samma vacca) Right speech means no false speech (no lying, harsh speech, or taking too much), but rather truthful and kind speech, or silence. # Right action (samma kammantha) Right action means not to intentionally harm others or ourselves (hence not to break the 5 precepts), but rather do what is good for us and others as well. The Buddha gave monks and nuns 5 additional precepts, to live in the way beneficial to them and others as well. In a less strict form, they are helpful for everyone.

41

# Right livelihood (samma ajiva) Right livelihood does not harm others, and is beneficial to both ourselves and others as well. This means it doesn’t go against the 5 precepts. It also means no trading in weapons, endangered animals, illegal drugs and unhealthy food. For students like you, going to school and doing your schoolwork is the right livelihood. It is a preparation for your adult life of independence and self-reliance. Your learning at school and your activities outside of school all contribute to your future. # Right effort (samma vayama) In the context of the N8FP training, right effort means an effort to keep away (detached) from all bad things and develop good things, and especially to keep detached from all bad thoughts and develop good thoughts. # Right mindfulness (samma sati) Right mindfulness, in the context of the N8FP training, means mindfulness or observation of our body and mind and those of others. However, this does not mean we should not be mindful of other things, rather it means that we must be especially mindful of ourselves and other living beings. Mindfulness is never complete without that. # Right concentration (samma samadhi) Right concentration means a more focused mindfulness or observation of a meditation subject. Its practice leads to experience of progressively more refined or peaceful states of mind and to deeper insight into the meditation subject. We progressively train ourselves to let go of thinking, emotions and physical sensations at will, and experience equanimity (inner calm, peace). This is necessary not only to relax, but also to see clearly reality as it is. When the mind is cluttered and restless, there are too many things happening to see the

42

inner or outer phenomena clearly as they are. Like water or air that is full of sediments, and agitated or restless, so is the impure and untrained mind.

☺☺☺☺? 1. Use the discourse Analysis of the 4 Noble Truths, and other Buddha’s teachings to briefly discuss each factor of the N8FP, what it means to you, and how it relates to your life. 2. Describe what you do and what factors of the path you are developing naturally when: a) playing a sport, playing music, drawing, reading. b) studying science, exploring nature. 3. Discuss concentration and peaceful meditation states: a) Describe what mental states you experience when studying, drawing, observing nature, or resting in bed. b) Why is it very important to develop equanimity? Give examples of some critical situations, when equanimity is very important. How do we develop equanimity? 4. Reflect on your life: a) Are your actions, speech and thinking always good for you and others? Discuss how you may improve them. b) Describe your daily routine during the weekdays and weekends. How do you spend your free time, what are you hobbies and why do you like them? c) Do you like science, and observing and thinking about life around you? If so, what do you like best and why?

!!!!? 1 Discuss how you and others can benefit at home, at school or at work from practicing the N8FP. 2. Describe what this world would be like if all people practiced the Noble Eight-fold Path: a) What things, activities and production systems would disappear?

43

b) What could the money and resources, now spent on weapons, fighting crime and violence, combating pollution and diseases due to wrong lifestyle, be used for instead? c) What occupations could people have instead, that would be more beneficial for everyone? d) What would the cities and countryside look like? e) How would people spend their weekends and holidays?

&$''$(%))*"+

"")"**,*-")

./0

!!!!? The Buddhist Middle Way of life is part of our global cultural heritage. If practiced world-wide, can it bring about a healthier and more peaceful world for everyone? Write an essay on that.

44

Meditation

Buddhist meditation most commonly means just practice of mindfulness and concentration, or observation (for example, mindfulness of breathing). Less commonly it also means contemplation, or both observation and thinking (for example, loving-kindness meditation and contemplation on the Buddha). It is practiced to experience inner calm or peace, and to gain insight into and understanding of life. Meditation done primarily to experience inner calm is called a calm meditation (samatha). Meditation done primarily to gain insight into life is called an insight meditation (vipassana). However, no lasting inner peace is possible without developing insight into reality, and giving up the causes of suffering. And deep insight into reality requires a calm mind. The most well known calm meditation is mindfulness of breathing (anapana sati). It helps us to maintain inner peace in our daily life, and hence it also helps us in our studies and any difficult situation. The insight meditation subjects vary from our body and mind, to various life phenomena (dhammas), such as the 4 Noble Truths and love. To progress in meditation, it is important that we begin with meditation on our body, and that we practice regularly. Just as the precepts this is an essential foundation for any deeper meditation practice.

45

☺☺☺☺? 1. Try the meditations described in the Appendix. You may ask your parents or a Buddhist teacher to help you. After you have finished, review your experience and share it with others. What did you experience, and where did it lead to? 2. Try meditating in daily life: a) Mindfulness of eating - At breakfast, or other mealtime, sit down, and do not talk or do any other activities, like listening to music or watching TV. Now reflect on and silently give thanks to all who created (or contributed to) your food. Then let go of all thinking, and just eat slowly, chewing properly every mouthful. When you have finished, slowly get up and put away your dishes. b) Mindfulness of walking - when you are walking to school, in a park or along a beach, let go of all thinking and just walk and observe for a while. 3. Establish your meditation practice, and try to do it every day, or at least on the weekends: a) in the morning, do a short loving-kindness meditation or a meditation on breathing, and then a few yoga asanas or other gentle exercises. b) in the evening, sit down and reflect on your day, what you have done and learnt, and what to improve in the future. Write some of these things down in your diary.

46

Lesson 10: Pure States of Mind and Loving-kindness

""""? 1. a) Review the Buddha’s life story, and briefly describe the situations when Siddhattha showed loving-kindness and compassion towards animals and people. Tell others the story about the wounded lamb and fire-worshipers. What qualities did Siddhattha show then? b) Describe various situations, or incidents, where the Buddha showed pure mental qualities towards people, and name those qualities. 2. Describe the mental qualities of his students and illustrate this by examples. 3. Read Metta sutta and other Buddha’s discourses on love and friendship. If you wish, memorise them, and chant or teach them to others.

# Pure states of mind The Buddha taught people to cultivate pure states of mind (sublime, boundless states, appamanna). They are loving–kindness (friendliness, good-will, metta); compassion (sympathy for those who are suffering, karuna); sympathetic joy (appreciative joy, happiness for those succeeding in good things, mudita); and equanimity (inner calm, peace, upekkha).

47

Just as the precepts, so the loving-kindness is an absolute basis for the whole spiritual training, and also for all the other pure states of mind. When we care about a person, we then naturally feel compassion towards her or him if (s)he is suffering, and sympathetic joy when (s)he is succeeding in good things. When (s)he is in difficulty, we realise that excitement or dejection are hindrances and that we must be calm to really see clearly what to do, and we make effort to calm our mind. When we are genuinely interested in, or love, something or someone, we also realise that we must let go of prejudices and emotions, and be equanimous, to really see them objectively, or as they are. We then make effort to do that. Although the Buddha much emphasised the development of equanimity, it is the most refined and difficult state to develop. It is not a cold indifference, and it is based on genuine interest and care.

!!!! The teachers of other great religious traditions also advised people to cultivate pure mind. In the Christian tradition, Jesus Christ’s advice to ‘Love others as ourselves’ means all those pure states, towards all and according to the circumstances.

!!!!? Discuss how cultivation of pure states of mind towards all beings can help to make this world a better place to live for everyone.

48

# Loving-kindness (friendliness, good-will, metta) Buddha advised people to be loving and kind to all living beings. We are all born with natural kindness towards ourselves, and those who love us (our parents, siblings, children and grandchildren), and also with knowing that all people like to be loved. So we begin with that, and we cultivate this loving-kindness towards everyone. We live by the 5 precepts and try to be kind to everyone in our daily life, as situations arise. This means that we cultivate the Noble Eightfold Path for the benefit of all beings. We can learn much about this from the Buddha’s life, lives of his students, and also from the spiritual teachers of other traditions. The Buddha encouraged many of his young students, including his son Rahula, to practice loving-kindness meditation. The loving-kindness meditation as commonly taught, is an introductory meditation practice, which requires simple imagining and thinking. Typically, we wish to ourselves and others various good things to experience. While it is very good to do, like prayers, this traditional method is only a beginning practice. It is of little help to anyone, if it is not followed by real actions. More advanced practice consists not only of wishing, but also thinking about what we can do to make our wishes come true, and then doing it.

49

☺☺☺☺? 1. a) What does a true friend do and does not do to his friend? b) How do you like others treating you? How should you then treat others? Discuss, giving examples. 2. Try the loving-kindness meditations described in the Appendix. 3. Do some of these activities: a) Make a few gifts for your siblings or friends (cards, pictures, toys), or save some of your pocket money and buy them little gifts. b) Offer your parents help with housework and shopping. c) Invite your friends for lunch and Buddhist discussion. Then offer them some healthy food, and after share your experiences and help each other to understand various things from the Buddhist lessons. 4. a) Read life stories of Jesus Christ, Mohammed and other great spiritual teachers, and discuss with your friends their lives and advice to people on how to live in peace. b) Read about the origins of the Christmas celebrations, Santa Claus and gifts giving. Use an online encyclopedia (see References, p.79), or any other resources you find. 5. Ask your teacher or parents to help you find a Buddhist email friend overseas. Share your email conversations with your parents and friends.

!!!!? Discuss how practice of loving-kindness to all beings can help to make this world a better place to live for everyone.

50

Lesson 11: Law of Kamma

""""? 1. What kind of vision did Siddhattha gain while meditating under the Bodhi tree? What did he see? 2. What did the Buddha teach about life after death and rebirth? 3. Where did the Buddha die? Why did he choose that place? 4. Describe what happened during the Buddha’s last day. 5. What were the Buddha’s last words? 6. Was the Buddha afraid of death? Justify your answer.

7. What is Parinibbana? $$$$

# Law of Kamma

Kamma means volitional (intentional) actions. These actions are thinking, speech and bodily actions. The Law of Kamma is the law of the volitional actions. It determines our future lives, be it today, tomorrow or after death. Basically, the Buddha taught that good actions lead to freedom from suffering, happiness and Nibbana, and bad actions lead to more suffering, unhappiness and away from Nibbana.

51

☺☺☺☺? 1. a) Name and describe some well-known natural laws (e.g. law of gravity, laws of electromagnetic energy). b) Describe some natural non-living cycles (oscillations or vibrations of energy and crystals, day cycles, moon cycles, annual cycles), and living cycles (e.g. breathing (in-out), day (day-night), life (birth-death)). 2. Reflect on and describe how your life depends on others and on your own actions. 3. Describe the Law of Kamma and discuss the 3 kammas (bodily actions, speech and thinking): a) Give examples of intentional and not intentional bodily actions, and their consequences. b) Give examples of good speech and bad speech towards others, and their consequences. c) Give examples of good thoughts and bad thoughts about yourself and about others, and their consequences. 4. Create short stories, songs, or cartoons, describing real life situations, that illustrate the Law of Kamma. Then create a short book and present it to others. For example, write how harming others brings suffering, and helping brings happiness and peace.

!!!! Use your knowledge of mathematics to work out your chances for a good rebirth on Earth. Here I define a good rebirth as: no wars + no poverty + no violence + no drugs. So you have 4 categories (variables) to use. If you have difficulties, ask your math teacher for help. a) Assume that the process of rebirth is entirely at random. This means that everyone has an equal chance for being born in any place to any parents. Then find out the approximate proportion of the children born each year into each of the above 4 categories, and then calculate the probability of the good rebirth.

52

b) Find out how many babies are born each year. Then calculate how many babies each year will have the good rebirth, and how many will miss out. c) Add another category, that you consider important, and recalculate (a) and (b). d) Discuss how you can improve your and others chances for a good rebirth.

!!!!? 1. Can you possibly prove to yourself or others that there is no life after death? Can you prove there is life after death? If so, how? 2. If we do not really know what happens to us after death, what is a wise way to live, and why? 3. Investigate what various people believe happens after death. Ask your parents, friends, and teachers, or use Internet resources, to find out. Share your findings with others. a) What do your parents and friends believe, and why? b) What did ancient Egyptians, Indians, Chinese and others believe? c) What did some great religious teachers teach about life after death? 4. Why is it good to reflect on the law of Kamma? How can we and others benefit from that?

53

Lesson 12: Triple Gem – Buddha, Dhamma and Sangha

# Triple Gem

All Buddhists respect and treasure the Triple Gem, or the Three Jewels:

# Buddha (the teacher of the Dhamma and the founder of the Sangha) # Dhamma (teaching of the Buddha, the Universal Truth)

# Sangha (the noble or spiritual sangha, the spiritual community of persons who have realised the 4 Noble Truths). Below is a scriptural description of the qualities of the Buddha, Dhamma and the spiritual Sangha:

“Such indeed is the Blessed One, Arahant (Consummate One), supremely enlightened, endowed with knowledge and virtue, welcome being, knower of worlds, the peerless trainer of persons, teacher of gods and men, the Buddha, the Blessed One.”

“Well expounded is the Dhamma by the Blessed One, a Dhamma to be realized by oneself and gives immediate results, a Dhamma which invites investigation and leads up

54

to Nibbana, a Dhamma to be understood by the wise each for himself.”

“Of good conduct is the Order of Disciples of the Blessed One, of upright conduct is the Order of Disciples of the Blessed One, of wise conduct is the Order of Disciples of the Blessed One, of dutiful conduct is the Order of Disciples of the Blessed One. This Order of Disciples of the Blessed One - namely those four pairs of persons, the eight kinds of individuals - is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutations, is an incomparable field of merit for the world.”

""""? 1. Review the Buddha’s biography, and then discuss his teachings, experiences and qualities: a) Describe the Buddha’s daily routine and main teachings, to others. b) What did he meditate on and think about; what emotions did he experience; was he conceited or proud; did he cling to anything in the world? c) What things was the Buddha fully freed from? d) What are the 2 most important qualities of the Buddha, and why do you think so? What other words do we use to describe these qualities? 2. Use a biography of the Buddha, and other resources (see the References) to: a) review life stories of the Buddha’s students: Sariputta, Moggallana, Ananda, Devadata, King Suddhodana and Maha Pajapatti. b) describe some qualities of the noble disciples and discuss how they developed them. 3. Read the Jewels, Blessings, Banner Protection and Metta discourses, and either briefly summarise each, or memorise and retell them to others.

55

# Taking a refuge in the Triple Gem Commonly, the first two steps in the process of becoming a student of the Buddha, are taking a refuge in the Triple Gem and taking on the 5 Precepts. Following the ancient tradition, many people take refuge in the Triple Gem by reciting:

Buddham saranam gacchami, Dhammam saranam gacchami, Sangham saranam gacchami

I go for refuge to the Buddha (Teacher)

I go for refuge to the Dhamma (the Teaching) I go for refuge to the Sangha (the Taught)

☺☺☺☺? 1. a) What does taking a refuge in the Buddha, Dhamma and Sangha mean to you? b) What are some benefits of taking refuge in the Triple Gem? 2. Which of these three refuges do you think is most important and why? Who does the Buddha take refuge in?

56

# Sangha The term Sangha is most commonly used to mean a monastic community of Buddhist monks and nuns. However, the noble or spiritual Sangha consists of all spiritual practitioners, who have realised the 4 Noble Truths. They may be monks or nuns, but also lay people. While they differ in the depth of their experience and understanding, they all know that their life is impermanent, and cultivate understanding and love. To become a part of the spiritual Sangha, one needs to practice the Dhamma and realise the 4 Noble Truths. This realisation then shows in one’s actions. The most advanced, or mature, of these persons are called Arahants and Bodhisattvas in the Theravada and Mahayana traditions, respectively. According to the scriptures, an Arahant has attained the highest stage of Enlightenment and will not be reborn again. He has perfected the N8FP and has fully realised Nibbana – has attained complete knowledge (samma nana) and complete freedom from suffering (samma vimutti). In the Mahayana tradition, a Bodhisattva has also realised the 4 Noble Truths, but postponed his final deliverance and willingly continues to be reborn to save other beings from suffering. In the Theravada tradition a Bodhisattva is an individual who strives to attain the Supreme Enlightenment. While the Theravada and Mahayana ideals are little different, the Noble Eightfold Path and helping others to be free from suffering is emphasised in both traditions. The following extract from the

57

discourse ‘Metta Sutta’ illustrates a spiritual practice and ideal of the noble living taught by the Buddha and his students:

“Whatever living beings there may be - feeble or strong (or the seekers and the attained), long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born - may all beings have happy minds.

Let one not deceive another nor despise anyone anywhere. In anger or ill-will let one not wish another ill.

Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.

Let one radiate boundless love towards the entire world - above, below, and across - unhindered, without ill-will, without enmity.

Standing, walking, sitting or reclining, as long as one is awake, let one develop this mindfulness. This, they say, is ‘Noble Living’ here.”

☺☺☺☺? 1. Visit a local Buddhist center, a temple or a monastery, and ask the Buddhist practitioners, monks and nuns, about their lives and how they have benefited from the Buddha’s teaching. 2. From what you have learnt about the Buddha, Dhamma and Sangha, what do you think about the Buddha and his students?

!!!!? 1. How can everyone, Buddhists and non-Buddhists alike, benefit from learning about the Triple Gem? 2. How can the Buddhist religious tradition help to stop religious conflicts, and make this world a better place to live for everyone?

58

Lesson 13: History of the Dhamma and Sangha

# Missionary work 1. India ~ 528 – 483 B.C. The Buddha began teaching the Dhamma, at Isipatana (modern Sarnath, near Varanasi), more than 2500 years ago, when he was 35 years old. He gave his first discourse to 5 of his old friends who practiced asceticism. They became his first students and the first members of the Buddhist Sangha. Soon more people joined the Sangha and under the Buddha’s guidance many became fully enlightened (Arahants). For the next 45 years, the Buddha and his ordained students wandered through Northern India teaching people the Dhamma. By the time of his final passing away, thousands of people had become his followers. The Buddha passed away at Kusinara, when he was 80 years old. Three months after his death, 500 Arahants assembled at Rajagaha to recite the Dhamma and rules of conduct for monks and nuns (Vinaya) as they remembered them. This meeting is called First Buddhist Council. All the Arahants belonged to the school of elders (Theravada).

59

~ 483 – 274 B.C. About 383 B.C. second Buddhist Council was held at Vesali, where a division occurred in the Sangha over rules of conduct. 10 000 monks refused to follow some rules given by the Buddha, and made 10 new proposals, which were rejected by the Council. Hence they formed a new sect or order, calling themselves Mahasanghikas, or members of the Great Order. From then on the Buddhist Sangha not only increased in size, but also 18 schools of Buddhism developed. Three most important were: 1) the original orthodox Theravada, who used Pali language; 2) the Sarvastivada, which was very similar to the Theravada, but used Sanskrit language, that was also spoken by Brahmins; 3) the Mahasanghikas, who used Sanskrit language and were much looser in interpretation of the Buddha’s teaching than were the other two schools. ~ 274 B.C. – 500 A.D. About 274 B.C. North Indian emperor King Asokha became a Buddhist lay disciple. He was very tolerant of other religions, and supported Hindu and other religious seekers, as well as Buddhist Sangha. The orthodox Theravada and Sarvastivada schools particularly flourished during his reign. The third Buddhist Council was organised by him at Pataliputra to review the true Buddhist teaching or doctrine, and to begin a missionary activity outside the King Asokha’s empire. Following this council, King Asokha sent Buddhist missionaries to distant foreign countries - Ceylon (Sri Lanka), Syria, Egypt, Macedonia and Philadelphos. Following the King Asokha’s reign, Buddhism continued to flourish in India. Pali speaking Theravada Buddhists gradually moved from the ancient kingdoms of Kosala and Maghda, now Utah Pradesh and Bihar, to Southern India and Ceylon. They did not participate in the further Indian schisms in the Sangha. Mahasanghikas gradually also lost popularity in the North and also moved to South India. Sarvastivadins were popular in the northern and northwestern India. But gradually they further separated into two schools – Hinayana and Mahayana.

60

Hinayana (‘Lesser vehicle’) group were Sarvastivada elders. They held strictly to the orthodox tradition, wishing to retain the purity of the original teachings. From 300 to 100 B.C. they developed Abhidharma, which is a systematic collection of the Buddha’s teachings, based on the original discourses and monastic rules. Mahayana (‘Grater vehicle’) group were freer in interpretation of the Buddha’s teachings, and made adjustments to the original rules and discipline. From the 1st to 3rd century A.D. they composed new discourses and formed their scriptures. After 500 A.D. Buddhism gradually declined in India. Among the contributing factors were unfavorable political conditions, loss of support or opposition from the rulers, loss of enthusiasm among the Sangha, and increased popularity of Hinduism and other religions. Presently, only about 1% of Indians are Buddhists, and most of them follow the Mahayana tradition. 2. Asia and western countries 246 B.C. – 16th century A.D. Buddhist missionary activity outside of India began after the third Buddhist Council. Most of the Buddhist missions from the 3rd

century B.C. until the 16th century were to Asian countries. While missionaries were also sent as far as Egypt, Syria, Macedonia and Philadelphos, due to a strong influence of other religions, Buddhism did not become established there. The most important Theravada early mission was to Ceylon (Sri Lanka) in 246 B.C. Buddhist missionaries, led by the king Asokha’s son Venerable Mahinda, brought and established the Theravada Buddhism there. From Ceylon, Buddhism was introduced to Burma between 1st and 5th centuries, and it became prevalent there after the 11th century. From the 13th century, Buddhism was further established in Thailand by missionaries from Burma and Ceylon. In the 14th

61

century it also became well established in Cambodia and later in Laos, from the nearby Buddhist countries. From the 1st century A.D., the Mahayana missionaries introduced their tradition to many surrounding countries. In the 1st century A.D. Mahayana tradition was brought to China, and many Buddhist schools developed there. Most well known are Chan, which emphasises meditation, and Pure Land, which is more devotional and popular among most people. In the 4th century, Mahayana Buddhism was taken from China to Korea, where it reached zenith from 7th to 12th centuries. In the 6th century, Buddhism was taken from China to Japan, and by the 9th century about 6 different sects existed there. The most known is Zen, which emphasised meditation. In the 8th century, Mahayana was propagated from India to Tibet, Mongolia, Himalayan kingdoms and Siberia in present Russia. This tradition is called Vajrayana. It is an early Mahayana tradition mixed with Indian tantric practices of mystical chants and rituals, and original religions of the regions. 16th century – present In the 16th century Europeans came into contact with Buddhism through Christian missionaries. Their general impression was that Buddhism was a primitive religion of idol worship. Serious study of Buddhism and its gradual spread to the West began only in the early 19th century. By the end of the 20th century, both Theravada and Mahayana had spread to many western countries. Buddhism is becoming popular among young people in United States, Western Europe and Australia. At present, Theravada Buddhism is a major religion in Sri Lanka, Thailand, Burma, Laos and Cambodia. Mahayana Buddhism is a major religion in China, Korea, Japan, Vietnam, Tibet, Nepal and Bhutan. Both Mahayana and Theravada schools are growing in popularity in the west. In spite of various differences, both Theravada and Mahayana traditions treasure the Triple Gem. Both traditions accept Gotama Buddha as the founder of Buddhism, and the 4 Noble Truths and the law of Kamma, as the core teachings. Both have

62

monastic Sangha, but their robes and some rules of conduct slightly vary. """"? 1. Use Internet or other resources to find out more about the division of the Sangha into Theravada, Sarvastivada and Mahasanghikas; and about the later division of the Sarvastivada into Hinayana and Mahayana traditions. What are the main differences between them? Why did the divisions occur? 2. Read about the King Asokha’s life and his contributions to the Buddhist tradition. 3. Find out about history of Buddhism in Sri Lanka, China, Tibet or other countries of your choice. Prepare a short report about one of them.

63

# Propagation of the Dhamma

For the first 400 years the Buddha’s teachings was recited and memorised by the monks and nuns. Though writing was known in India at that time, it was not customary to record sacred teachings in writing. So for 4 centuries the Dhamma was passed on orally.

The Theravada scriptures were first written down 100 B.C., in Ceylon (Sri Lanka), on plant leaves. They form the Theravada, or Pali, Canon. It is written in Pali language. The Mahayana scriptures were written down between 100 A.D. and 300 A.D., in Sanskrit lanuguage. They form the Mahayana Canon. So we have Kamma, Dhamma, and Nibbana, in Pali; and Karma, Dharma and Nirvana, in Sanskrit. Both Canons contain some teachings and discourses that are very similar, and also some that are different. Both Canons consist of three groups of texts called Three Baskets, or Tipitaka: """" The Basket of Discipline (Vinaya Pitaka)

(Rules of conduct for monks and nuns, an account of the Buddha’s life, and records of the development of the monastic order.)

"""" The Basket of Discourses (Sutta Pitaka) (The recorded discourses of the Buddha and some of his disciples.)

"""" The Basket of Higher Doctrine (Abhidhamma Pitaka) (Systematic classification of the terms and ideas found in the

64

first two collections. It was composed after the first two sets.)

While the Theravada Basket of Discourses contains texts (suttas) attributed only to the Buddha and his contemporary disciples, the Mahayana Basket of Discourses also contains texts (sutras) that were composed by the monks after the 1st century A.D., and also commentaries on those discourses. Hence the whole Mahayana Canon consists of many more texts and volumes than the Pali Canon. But both Canons reflect the development of the Theravada and Mahayana traditions over several centuries.

""""? 1. Use Internet or other resources, to obtain more information about the Buddhist scriptures and complete the following tasks: a) List names of the books in the Theravada and Mahayana Baskets of Discourses, and very briefly describe their contents. b) Name some most well know Buddha’s discourses from the Theravada and Mahayana traditions. Briefly summarise what is in each discourse. c) Read about the disciplinary (monastic) rules in the Vinaya Pitaka, and discuss why the Buddha gave them to his students. d) Read a few chapters from the Dhammapada – the chapter on the Buddha and a few other of your choice, and discuss them with other students.

# Development of the Sangha

As described previously, the Sangha of the Triple Gem is a spiritual community of the Buddha’s followers who have realised the 4 Noble Truths, at least to some degree. The name Sangha is however most commonly used to mean a monastic community or order, of monks and nuns. According to the records, during the Buddha’s life this Sangha consisted almost entirely of the enlightened individuals, and many of them Arahants. To become a part of the monastic order, one had to ask for a permission and be accepted, or ordained, by the

65

Buddha or his authorised disciples. This tradition continues to this day.

1. Monastic ordination During the Buddha’s mission, the ordination gradually developed from a simple consent to join the Buddhist order, to a more complex public ceremony. The first few hundred students were personally ordained by the Buddha. They simply asked him for a permission to join the order, and he accepted and invited them in. Later, as the Sangha grew, it was not possible for all students to see the Buddha, so the Buddha instructed his best students to ordain some of them. The newcomers had to shave their heads, and in the case of men beards, and put on robes. They had to formally take a refuge in the Buddha, Dhamma and Sangha by reciting Three Refuges. Later, when some less mature people wanted to join the Order, 10 precepts were added to the Three Refuges. Later still, after lay people complained of the behaviour of some monks, more detailed rules of conduct were introduced for monks and nuns who completed their novice training. So the total number of rules increased from 10 to more than 200. 2. Daily lives of monks and nuns After the ordination, monks and nuns had to leave their families and live in monasteries. They had to become celibate, keep their heads shaved and wear robes. This tradition continues to this day. The aspirant becomes a novice (samanera) first and after a period of

66

novice training, if he or she wishes so, can become a fully ordained monk or nun (bhikkhu or bhikkhuni). However, he or she must be at least 20 years old, and pass a general examination on the Dhamma. Novice training is similar to an apprenticeship. Novices are expected to obey 10 precepts, obtain their food by begging, do monastic chores and help monks and nuns, study and recite the scriptures, and meditate. In addition to the duties listed for the novices, monks and nuns are expected to obey more than 200 rules of conduct, train novices, teach the Dhamma to lay students, and conduct religious ceremonies.

""""? 1. Use Internet or other resources, to complete the following tasks: a) Describe lives of some of the Buddha’s early disciples, and their main contributions to the Buddhist tradition. What qualities did they all have in common, and how did they differ? b) Read life stories, of your choice, of now living Buddhist teachers, and share them with other students. 2. a) Read the Ten Training Precepts and The Four-fold Reflection of a Monk (see Appendix) to discuss daily life of novices. b) Discuss a fifth life requisite, necessary in a literate society - education and teaching materials. What are the basic materials we need to study and teach the Dhamma? 3. Visit a local temple or a monastery and ask the novices, monks or nuns to show you around and tell you about their daily lives. Discuss your findings with others in your group.

☺☺☺☺? 1. What parts of the Buddhist history and scriptures did you find most interesting and why? 2. Would you like to live like the Buddhist novices, or monks or nuns, do? What would you like to do when you leave school, and why?

67

3. a) What rules of conduct do you live by? What rules do you have at school and at home? b) What duties do you have apart from your schoolwork? c) What is your daily routine: during the school terms; on the weekends; during school holidays? 4. a) Go through your things, separate what you don’t really need and give it away to a charity or friends. Then clean and tidy your room. b) Make a small bag to hold needles and threads. Then repair some of your, or your sibling’s, clothing. c) Make a Buddhist book, using simple materials such as paper, pens, pencils and threads.

!!!!? 1. Why is it important to know the main history of the humankind? What can we learn from it, and how can we benefit from this knowledge in our daily lives? 2. Why is it important to know the main history of the Buddhism and the oldest scriptures? How can this knowledge help to bring peace among the Buddhist communities, and world wide? HISTORY QUIZ 1. When and where did the Buddha pass away? 2. When did the first division of the Sangha occur, and why? 3. When and how did the Theravada, Mahayana and Vajrayana traditions begin? 4. How long did Buddhism flourish in India, and why did it die out? 5. Who was King Asokha and how did he contribute to the spread of Buddhism? 6. When and by whom was Buddhism introduced to Sri Lanka, China and Tibet? 7. List the countries in which a) Theravada, b) Mahayana and c) Vajrayana Buddhist tradition is a main religion.

68

8. How was the Dhamma propagated during the Buddha’s life and after he passed away? 9. What is the difference between Canon, Scriptures and Baskets? 10. What does Tipitaka consists of? 11. What is Sangha and when and how did it begin? 12. What is the difference between a novice and a monk?

69

Lesson 14: Buddhist Holy Sites, Festivals and Rituals

# Buddhist holy sites Buddhist holy sites are places sacred to Buddhists, where important events in the Buddha’s life or lives of the Sangha took place. The 4 most important sites are situated in India. They are:

%%%% Lumbini, where the Buddha was born. It is marked by a pillar.

%%%% Bodhgaya, where the Buddha attained Supreme Enlightenment. It is marked by a brick and stone stupa. %%%% Sarnath (ancient Issipatana near Varanasi), where the Buddha gave his first discourse. It is marked by a brick stupa. %%%% Kusinara. where the Buddha attained Parinibbana. It is marked by a brick stupa.

Great stupa at Bodhgaya

☺☺☺☺? 1. Use Internet resources or a library: a) Obtain more information on the 4 most important Buddhist Holy sites. Share it with others. b) Find out about the main Buddhist holy sites outside of India, and present your findings to others.

70

2. a) Why is it good to visit the Buddhist holy sites? b) Is it necessary to visit those places to be a good Buddhist?

# Buddhist festivals Buddhist festivals (pujas) are celebrations held to commemorate (remember) important events in the Buddha’s life and the lives of his noble disciples. The two most important celebrations are Visakha and Dhammacakka pujas. %%%% Visakha Puja (Vesak) commemorates the Buddha’s birth, Supreme Enlightenment and passing away into Parinibbana, on the full moon of the sixth lunar month (May). %%%% Dhammacakka Puja (Asalha Puja) commemorates the Buddha giving his first discourse called Dhammacakkappavattana (“Setting into motion the wheel of truth”), on the full moon of the eighth lunar month (approximately July). During these celebrations, many Buddhists visit temples, monasteries or sacred sites, and perform simple rituals to express their love for the Buddha, Dhamma and Sangha. However, some devotees visit temples and perform simple rituals throughout the year. Below is a brief scriptural description of reverence, valued by the Buddha most: “They who fulfill the greater and lesser duties, they who are correct in life, walking according to the precepts – it is they who rightly honour, reverence and venerate the Tathagata, the Perfect One, with the worthiest homage. Therefore, Ananda, be steady in the fulfillment of the greater and lesser duties, and be correct in life, walking according

71

to the precepts. Thus Ananda you should train yourselves.” (Mahaparinibbana Sutta, Digha Nikaya)

%%%%%%%%$$$$%%%%$$$$%%%%$$$$%%%%$$$$%%%%%%%%

☺☺☺☺? 1. Describe the most important qualities of the Buddha. 2. Make Vesak cards and other gifts, and give or send them to your friends. 3. Participate in a Vesak celebration in a local Buddhist center, temple or monastery. Then share your experiences with others. You may like to take a few photos, write a story or describe your experiences to others. 4. Have you participated in any other Buddhist festivals? If so, describe what you saw and did.

# Buddhist rituals Rituals and observing various rites are a common practice among people of all countries. For example, giving gifts on special occasions such as birthdays, Christmas or Mother’s Day, or laying flowers on the graves of the loved ones.

72

Buddhist rituals commonly consist of giving offerings and chanting in front of shrines with Buddha’s statues, in gratitude to the Buddha. The three most common offerings are flowers (especially lotus flowers), incense, and light (as candles or lanterns).

Apart from the rituals in memory of the Buddha or his noble disciples, there are Buddhist religious rituals connected with birth, marriage and death, which vary from country to country. But common to these are saying prayers suitable for each event, such as wishing well in the case of death to the departed. Chanting Buddhist stanzas is believed to give protection to those who recite or listen to them.

☺☺☺☺? 1. a) Discuss why people put flowers, incense or lights in front of the Buddha’s statues. b) What do flowers and lit up candles remind you of? c) Do you know some Buddhist chants? If so, chant some to others in your group, and explain their purpose. 2. Describe various rituals you saw during the Vesak celebrations. 3. Discuss what value the Buddhist shrines and rituals had in the past, and what value do they still have now.

73

!!!!? 1. Compare the Vesak celebration with other world religious festivals. How does, or can, this celebration benefit all Buddhists and other cultural groups? 2. Use your library or Internet resources to find out about the lotus plant-species that the Buddha was familiar with. a) What is its scientific name and where did this plant originate? b) Describe the wild species, and the cultivated varieties. How do the cultivated varieties differ from the wild species? Why were they developed and how? c) Prepare a short presentation (pictures, slide show, web-page) about this plant, and its use, for your friends or class. 3. What tree does the leaf below come from? What is the scientific name for that tree-species? Use Internet resources or other resources to find out more about this plant.

74

Lesson 15: Buddhist Architecture and Art

# Buddhist architecture

The most important Buddhist architectural works are mounds, temples and monasteries. Mounds Mounds are called stupas in India, dagobas in Sri Lanka, and pagodas in Burma, Thailand, China and Tibet. They were built to hold relics of the Buddha or his chief disciples, and also to mark important events from life of the Buddha or his students. King Ashoka is believed to have built 84 000 stupas all over India. The 3 most important stupas are in India, at Bodhgaya, Sarnath and Kusinara. The first stupa is made of stone and bricks, and the other two of bricks. Great stupa at Bodhgaya Dhamekh stupa at Sarnath Stupa at Kusinara

75

Temples and monasteries A temple is a place where monks or nuns live, and Buddhist religious ceremonies are held. A large temple is called a monastery. It typically consists of monks (or nuns) quarters; a shrine hall, where sacred objects such as relics and statues are kept; and a teaching hall, where dhamma talks are given and meetings are held. Some temples also have a stupa and Bodhi tree.

☺☺☺☺? 1. Use the Internet, library, or other resources, to collect some pictures of Buddhist architecture. Then create a picture album with short comments on what is on each picture. Make either a traditional paper-album, a computer album (a slide presentation of computer images, using MS-PowerPoint or other software), or add a page with pictures to your website. What value did the temples and stupas have in the past for the Buddha’s followers? 2. Visit a local temple or a monastery. Ask the monks and nuns for some information on the history of their monastery and Buddhist tradition. Then prepare a short report on what you have seen and learnt, and share your experiences with others in your Buddhist group.

# Buddhist art (sculpture and paintings) In the early Buddhist tradition people were forbidden to worship, or make offerings to, a Buddha image. The Bodhi tree, the Wheel of the Dhamma, the Buddha’s seat and the Buddha’s footprints, and other objects, were used as symbols to be worshiped instead. This tradition continued until about first century AD. Among other symbols, made to remember the Buddha, were stone pillars. King Ashoka erected many stone pillars inscribed with Buddhist texts and royal instructions. The most important pillar is at Lumbini, the Buddha’s birthplace. This pillar is made of stone and has

76

an inscription about the king carved on it. Originally, it also had an image of a horse on the top of it, to commemorate that the Buddha was born there. Buddha’s images were rare during this early period. First Buddha’s statues were found in the old Gandhara, on the border between Pakistan and Afganistan. They are about 2200 years old.

Most common forms of later Buddhist art are Buddha’s statues and scenes from the Buddha’s life and Jataka tales. These scenes were carved in stone, or painted on temple walls. The Buddha was most commonly portrayed seated in a meditation position, meditating or teaching; standing with one hand raised; and reclining on his right side.

☺☺☺☺? 1. a) Make little figurines of the Buddha and his students, using paper or plasticine. Use these to create scenes from the Buddha’s life. b) Draw some scenes from the Buddha’s life. Use these to make a short picture book for little children.

77

2. Use Internet or other resources, to collect some pictures of Buddhist artworks, from early and later period, and discuss them with other students. What benefit did such art works have for their authors? How do other people benefit from them? 3. Visit an exhibition of Buddhist or Asian art. Then discuss it in the class.

1 1. Create a personal website and add to it a web-page with your favorite Buddhist things, including your work, and favorite web-links. Let your friends know about it. To develop your website, you can use simple tools such as a word-processor or free online software. 2. Create a website for your Buddhist group, and link it with other Buddhist education websites.

!

78

REFERENCES

Books

Buddharakkhita, A., 1985. The Dhammapada: The Buddha’s Path of Wisdom. Buddhist Publication Society, Sri Lanka. Gunapayuta, Hai J., Lu Z.A. and Lee Y.F., 1998. A Pictorial Biography of Sakyamuni Buddha. The Corporate Body of the Buddha Educational Foundation, Taiwan, Taipei. Murty D., 2004. Biography of Sakyamuni Buddha for Children. BodhiTree, Internet, http://www.buddhistcouncil.org/bodhitree Murty D., 2004. Biography of Sakyamuni Buddha. BodhiTree, Internet, http://www.buddhistcouncil.org/bodhitree Murty D., 2001. Buddhist Studies for Young Students. Buddha Dharma Education Association, Australia, Sydney. Narada Ven., 1995. Buddhism in a Nutshell. Buddhist Publication Society, Sri Lanka, Kandy. Phangchan C. Ven., 1997. Buddhism for Young Students. The Corporate Body of the Buddha Educational Foundation, Taiwan, Taipei. Piyadassi Ven., 1995. The Buddha, His Life and Teachings. The Wheel Publication No 5 A/B Buddhist Publication Society, Sri Lanka, Kandy. Piyadassi Ven., 1981. The Book of Protection. Buddhist Publication Society, Sri Lanka, Kandy. Piyasilo Ven., 1973. Introduction to Buddhism. An Illustrated Exposition in Simple Language for the Beginner. Chuan Printing Press, Bangkok.

79

Graphics Buddha Dharma Education Association: Dhamma wheel and a Lotus flower. Microsoft Office 2000: Bodhi tree and various other pictures.

Websites

Access to Insight: http://www.accesstoinsight.org

BodhiTree: http://www.buddhistcouncil.org/bodhitree

BuddhaNet: http://www.buddhanet.net

Buddhist Channel: http://www.buddhistchannel.tv

Buddhist Council of New South Wales: http://www.buddhistcouncil.org

Buddhist Publication Society: http://www.bps.lk

Encyclopedia Wikipedia: http://www.wikipedia.org

80

APPENDIX

The Five Training Precepts

%%%% I undertake to abide by the precept to abstain from intentionally harming living beings. %%%% I undertake to abide by the precept to abstain from taking what is not given. %%%% I undertake to abide by the precept to abstain from sexual misconduct. %%%% I undertake to abide by the precept to abstain from lying and unkind speech. %%%% I undertake to abide by the precept to abstain from intoxicating drinks and drugs.

Meditations Mindfulness of breathing Meditation on breathing (anapana sati) is an ancient method of relaxing our body and mind, and experiencing inner calm. It was practiced in India even before the Buddha. By practicing it we not only experience inner calm but also gain some insight into our body

81

and mind. Below is a simple practice for you to try, called bare-mindfulness of breathing. It is called that, because we just observe the breathing, we do not force the breathing, count or use mantras to rest our attention on the breath. Some people prefer to observe their breathing at the abdomen, others at the nose or elsewhere. It is up to you, wherever you find it easier to observe. But be consistent. 1. Sit down or lie down comfortably, and close your eyes. 2. Now turn your attention to your nose and just observe (feel) your breathing there - the in and out flow of the breath. 3. If your attention wanders off to other things, then just gently bring it back to the breath. 4. Do this for at least 2 minutes. Then open your eyes and slowly return to an active state. Mindfulness of phenomena Mindfulness of phenomena (things, dhammas) is a more advanced meditation practice. It leads to a deeper inner peace and insight into reality. 1. Sit down or lie down comfortably, close your eyes, and just observe your breathing for a while. 2. When your mind has settled, let go of everything, rest in the void and just observe whatever arises. Just observe the things to arise and cease by themselves. If your body feels very uncomfortable, you can gently move and adjust your posture, and then return to observe whatever arises. 3. Do this practice for at least 5 minutes. Then open your eyes and slowly return to an active state. After you have finished, review your experience. What did you experience, and where did it lead to?

82

Loving-kindness meditation Traditional loving-kindness meditation is basically wishing ourselves and all living beings well-being, happiness and other good things. In other words, we send out thoughts of good-will towards ourselves and towards others as well. Whatever good things we wish to ourselves, we also wish to others. While there are many ways of practicing this meditation, many are based on the discourse by the Buddha, called Metta Sutta (see Appendix). But of cause, you can create your own, related to what you wish to experience or accomplish in your life. It is like a song, that you can sing to yourself and others. Below are two simple practices for you to try:

%%%%

1. Sit down or lie down comfortably, close your eyes, and let your body and mind relax. 2. Now turn your attention to yourself and say, in your mind: “May I be well, may I be happy”. 3. Then turn your attention to your friend and also wish him or her well: “May you be well, may you be happy”. 4. Finally turn your attention to all beings in the world, and say: “May all beings be well, may all beings be happy”. 5. Finish by saying: “Peace, peace, peace”. 6. Remain sitting or lying down, resting for a while.

%%%%

83

1. Sit down or lie down comfortably, close your eyes, and let your body and mind relax. 2. Now turn your attention to yourself and say, in your mind: “May I be well, may I be at peace, may I be liberated, may I attain Nibbana”. 3. Then turn your attention to your friend and also wish him or her well: “May you be well, may you be at peace, may you be liberated, may you attain Nibbana”. 4. Finally turn your attention to all beings in the world, and say: “May all beings be well, may all beings be at peace, may all beings be liberated, may all beings attain Nibbana”. 5. Finish by saying: “Peace, peace, peace”. 6. Remain sitting or lying down, resting for a while.

Song of Protection

(An adaptation of the discourse Protection of Aggregates, Khandha Sutta)

My love to the footless

And to the bipeds my love too, My love to the quadrupeds

And to the many-footed my love too. Let not the footless do me harm,

Nor those that have two feet, Let not the quadrupeds do me harm

Nor those with many feet.

All beings, all living creatures, May good fortune befall them all,

May not the least harm on them befall.

Infinite in virtue is Buddha, Infinite is the Dhamma, Infinite is the Sangha.

So please leave me in peace, So please leave me in peace, So please leave me in peace.

84

Song of loving-kindness (An adaptation of the discourse on loving-kindness, Metta Sutta)

Whatever living beings there may be - feeble or strong (or the seekers and the attained), long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born - may all beings have happy minds.

Let one not deceive another nor despise anyone anywhere. In anger or ill-will let one not wish another ill.

Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.

Let one radiate boundless love towards the entire world - above, below, and across - unhindered, without ill-will, without enmity.

Standing, walking, sitting or reclining, as long as one is awake, let one develop this mindfulness. This, they say, is ‘Noble Living’ here.

2222

85

SELECTED BUDDHA’S TEACHINGS -

TEXTS FROM THE BOOK OF PROTECTION

Translated from the original Pali texts by Piyadassi Thera

86

Namo Tassa Bhagavato Arahato Samma Sambuddhassa Homage to the Blessed One, the Consummate One,

the Supremely Enlightened One I

Going for Refuge (Sarana-gamana [1])

Buddham saranam gacchami Dhammam saranam gacchami Sangham saranam gacchami

Dutiyampi Buddham saranam gacchami Dutiyampi Dhammam saranam gacchami Dutiyampi Sangham saranam gacchami

Tatiyampi Buddham saranam gacchami Tatiyampi Dhammam saranam gacchami Tatiyampi Sangham saranam gacchami

I go for refuge to the Buddha (Teacher) I go for refuge to the Dhamma (the Teaching)

I go for refuge to the Sangha (the Taught)

For the second time I go for refuge to the Buddha For the second time I go for refuge to the Dhamma For the second time I go for refuge to the Sangha

For the third time I go for refuge to the Buddha For the third time I go for refuge to the Dhamma For the third time I go for refuge to the Sangha

Note 1. Vin. I, 22 (cf. M. i. 24); Khp. No. 1.

87

II The Ten Training Precepts

(Dasa-sikkhapada [1])

1. I undertake to abide by the precept to abstain from killing. 2. I undertake to abide by the precept to abstain from stealing. 3. I undertake to abide by the precept to abstain from sexual misconduct. 4. I undertake to abide by the precept to abstain from lying. 5. I undertake to abide by the precept to abstain from liquor that causes intoxication and heedlessness. 6. I undertake to abide by the precept to abstain from untimely eating. 7. I undertake to abide by the precept to abstain from dancing, singing, music, and visiting unseemly shows. 8. I undertake to abide by the precept to abstain from the use of garlands, perfumes, cosmetics, and embellishments. 9. I undertake to abide by the precept to abstain from the use of high and luxurious beds. 10. I undertake to abide by the precept to abstain from accepting gold and silver.

Note 1. Khp. No. 2; cf. Vin. I, 83-84; Vbh. 285 ff.

V The Fourfold Reflection of a Monk

(Paccavekkhana [1])

1. Wisely reflecting do I wear the robe, only in order to protect myself from cold, heat, gadflies, mosquitoes, wind,

88

and sun and from snakes; and also as a constant covering for my modesty.

2. Wisely reflecting I will partake of food not for pleasure of it, not for the pride (resulting from physical strength obtainable), not for adornment, not for beautifying the body, but merely to maintain this body, to still the hunger, and to enable the practice of the holy life; also to resist the pangs of hunger (due to previous want of food), and to resist the pain (resulting from excess of food). Thus will my life be maintained free from wrong doing and free from discomfort.

3. Wisely reflecting I will make use of lodgings only in order to rotect myself from cold and heat, from gadflies and mosquitoes; from wind and sun, from snakes, and also as a constant protection against the rigours of climate, and in order to realize that ardent desire for seclusion (which begets mental concentration).

4. Wisely reflecting I will make use of medicine only as an aid to eliminate bodily pains that have arisen, and also to maintain that important condition, freedom from disease.

Note

1. M. i. p. 10; cf. A. ii. 40; M. 53.

2 Discourse on Blessings

(Maha-mangala Sutta [1])

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Now when the

89

night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully saluted him, and stood beside him. Standing thus, he addressed the Blessed One in verse:

1. “Many deities and men longing for happiness have pondered on (the question of) blessings. Pray tell me what the highest blessings are.

2. “Not to associate with the foolish, but to associate with the wise, and to honor those worthy of honor -- this is the highest blessing.

3. “To reside in a suitable locality, to have performed meritorious actions in the past, and to set oneself in the right direction -- this is the highest blessing.

4. “Vast learning, skill in handicrafts, well grounded in discipline, and pleasant speech -- this is the highest blessing.

5. “To support one’s father and mother; to cherish one’s wife and children, and to be engaged in peaceful occupations -- this is the highest blessing.

6. “Liberality, righteous conduct, rendering assistance to relatives, and performance of blameless deeds -- this is the highest blessing.

7. “To cease and abstain from evil, to abstain from intoxicating drinks, and be diligent in performing righteous acts -- this is the highest blessing.

8. “Reverence, humility, contentment, gratitude, and the timely hearing of the Dhamma, the teaching of the Buddha, -- this is the highest blessing.

9. “Patience, obedience, meeting the Samanas (holy men), and timely discussions on the Dhamma -- this is the highest blessing.

90

10. “Self-control, chastity, comprehension of the Noble Truths, and the realization of Nibbana -- this is the highest blessing.

11. “The mind that is not touched by the vicissitudes of life,[2] the mind that is free from sorrow, stainless, and secure -- this is the highest blessing.

12. “Those who have fulfilled the conditions (for such blessings) are victorious everywhere, and attain happiness everywhere -- To them these are the highest blessings.”

Notes

1. Khp. No. 5; Sn. 46 under the title Mangala sutta; cf. Mahamangala Jataka No. 452.

2. The vicissitudes are eight in number: gain and loss, good-repute and ill-repute, praise and blame, joy and sorrow. This stanza is a reference to the state of mind of an Arahant, the Consummate One.

3 The Jewel Discourse

(Ratana Sutta [1])

The occasion for this discourse, in brief, according to the commentary, is as follows: The city of Vesali was afflicted by a famine, causing death, especially to the poor folk. Due to the presence of decaying corpses the evil spirits began to haunt the city; this was followed by a pestilence. Plagued by these three fears of famine, non-human beings and pestilence, the citizens sought the help of the Buddha who was then living at Rajagaha.

Followed by a large number of monks including the Venerable Ananda, his attendant disciple, the Buddha came to the city of Vesali. With the arrival of the Master, there were torrential rains which swept

91

away the putrefying corpses. The atmosphere became purified, the city was clean.

Thereupon the Buddha delivered this Jewel Discourse (Ratana sutta [2]) to the Venerable Ananda, and gave him instructions as to how he should tour the city with the Licchavi citizens reciting the discourse as a mark of protection to the people of Vesali. The Venerable Ananda followed the instructions, and sprinkled the sanctified water from the Buddha's own alms bowl. As a consequence the evil spirits were exorcised, the pestilence subsided. Thereafter the Venerable Ananda returned with the citizens of Vesali to the Public hall where the Buddha and his disciples had assembled awaiting his arrival. There the Buddha recited the same Jewel Discourse to the gathering: [3]

1. “Whatever beings (non-humans) are assembled here, terrestrial or celestial, may they all have peace of mind, and may they listen attentively to these words:

2. “O beings, listen closely. May you all radiate loving-kindness to those human beings who, by day and night, bring offerings to you (offer merit to you). Wherefore, protect them with diligence.

3. “Whatever treasure there be either here or in the world beyond, whatever precious jewel there be in the heavenly worlds, there is nought comparable to the Tathagata (the perfect One). This precious jewel is the Buddha.[4] By this (asseveration of the) truth may there be happiness.

4. “That Cessation, that Detachment, that Deathlessness (Nibbana) supreme, the calm and collected Sakyan Sage (the Buddha) had realized. There is nought comparable to this (Nibbana) Dhamma. This precious jewel is the Dhamma.[5] By this (asseveration of the) truth may there be happiness.

5. “The Supreme Buddha extolled a path of purity (the Noble Eightfold Path) calling it the path which unfailingly brings concentration. There is nought comparable to this

92

concentration. This precious jewel is the Dhamma. By this (asseveration of the) truth may there be happiness.

6. “The eight persons extolled by virtuous men constitute four pairs. They are the disciples of the Buddha and are worthy of offerings. Gifts given to them yield rich results. This precious jewel is the Sangha.[6] By this (asseveration of the) truth may there be happiness.

7. “With a steadfast mind, and applying themselves well in the dispensation of the Buddha Gotama, free from (defilements), they have attained to that which should be attained (arahantship) encountering the Deathless. They enjoy the Peace of Nibbana freely obtained.[7] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

8. “As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

9. “Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence (in the realm of sense spheres).[8] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

10. “With his gaining of insight he abandons three states of mind, namely self-illusion, doubt, and indulgence in meaningless rites and rituals, should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings.[9] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

93

11. “Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (of Nibbana).[10] This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

12. “As the woodland groves though in the early heat of the summer month are crowned with blossoming flowers even so is the sublime Dhamma leading to the (calm) of Nibbana which is taught (by the Buddha) for the highest good. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.

13. “The Peerless Excellent one (the Buddha) the Knower (of Nibbana), the Giver (of Nibbana), the Bringer (of the Noble Path), taught the excellent Dhamma. This precious jewel is the Buddha. By this (asseveration of the) truth may there be happiness.

14. “Their past (kamma) is spent, their new (kamma) no more arises, their mind to future becoming is unattached. Their germ (of rebirth-consciousness) has died, they have no more desire for re-living. Those wise men fade out (of existence) as the flame of this lamp (which has just faded away). This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

15. “Whatever beings (non-human) are assembled here, terrestrial or celestial, come let us salute the Buddha, the Tathagata (the perfect One), honored by gods and men. May there be happiness.[11]

16. “Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Dhamma, honored by gods and men. May there be happiness.

94

17. “Whatever beings are assembled here terrestrial or celestial, come let us salute the perfect Sangha, honored by gods and men. May there be happiness.”

Notes

1. Khp. No. 6; Sn. 39

2. Ratana means precious jewel. Here the term is applied to the Buddha, Dhamma, and Sangha.

3. KhpA. 161.

4. Literally, in the Buddha is this precious jewel.

5. Literally, in the Dhamma is this precious jewel.

6. Literally, in the Sangha is this precious jewel.

7. Obtained without payment; ‘avyayena’, KhpA. I., 185.

8. The reason why it is stated that there will be no eighth existence for a person who has attained the stage of sotapatti or the first stage of sanctity is that such a being can live at the most for only a period of seven existences in the realm of sense spheres.

9. Abhithanani; i. matricide, ii. patricide, iii. the murder of Arahants (the Consummate Ones), iv. the shedding of the Buddha’s blood, v. causing schism in the Sangha, and vi. pernicious false beliefs (niyata micca ditthi).

10. He is a sotapanna, stream-enterer, one who has attained the first stage of sanctity. Also see Notes at the end of the book.

11. The last three stanzas were recited by Sakka, the chief of Devas (gods), KhpA. 195.

95

4 Discourse on Loving-kindness

(Karaniya Metta Sutta [1])

While the Buddha was staying at Savatthi, a band of monks, having received subjects of meditation from the master, proceeded to a forest to spend the rainy season (vassana). The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away.

Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereon the Buddha instructed them in the Metta sutta and advised their return equipped with this sutta for their protection.

The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace.

The discourse gets divided into two parts. The first detailing the standard of moral conduct required by one who wishes to attain Purity and Peace, and the second the method of practice of metta. [2]

1. “He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle, and humble.

2. “Contented, easily supportable, with but few responsibilities, of simple livelihood, controlled in the senses, prudent, courteous, and not hanker after association with families.

96

3. “Let him not perform the slightest wrong for which wise men may rebuke him. (Let him think:) ‘May all beings be happy and safe. May they have happy minds.’

4.& 5. “Whatever living beings there may be -- feeble or strong (or the seekers and the attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born -- may all beings have happy minds.

6. “Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not wish another ill.

7. “Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.

8. “Let him radiate boundless love towards the entire world -- above, below, and across -- unhindered, without ill will, without enmity.

9. “Standing, walking, sitting or reclining, as long as he is awake, let him develop this mindfulness. This, they say, is ‘Noble Living’ here.

10. “Not falling into wrong views -- being virtuous, endowed with insight, lust in the senses discarded -- verily never again will he return to conceive in a womb.”

Notes

1. Khp. No. 9.; Sn. 25, under the title Metta-sutta.

2. KhpA. 232.

97

11 Banner Protection

(Dhajagga Paritta [1])

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika. Then he addressed the monks saying, “O monks.” – “Venerable Sir”, said the monks by way of reply to the Blessed One. Thereupon he spoke as follows:

“Monks, I shall relate a former incident. There arose a battle between the Devas (gods) and Asuras. Then Sakka, the Lord of the devas, addressed the devas of the Tavatimsa heaven thus:

“ ‘Happy ones, if the devas who have gone to the battle should experience fear or terror or suffer from hair standing on end, let them behold the crest of my own banner. If you do so, any fear, terror or hair standing on end arising in you will pass away.

“ ‘If you fail to look up to the crest of my banner, look at the crest of the banner of Pajapati, King of gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.

“ ‘If you fail to look up to the crest of Pajapati, King of the gods, look at the crest of the banner of Varuna, King of the gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.’

“Monks, any fear, terror or hair standing on end arising in them who look at the crest of the banner of Sakka... The Lord of the gods, of Pajapati... of Varuna... of Isana, the King of the gods, any fear terror or hair standing on end, may pass away, or may not pass away. What is the reason for this?

98

“Sakka, the Lord of gods, O monks, is not free from lust, not free from hate, not free from delusion, and is therefore liable to fear, terror, fright, and flight. I also say unto you O monks -- if any fear, terror or hair standing on end should arise in you when you have gone to the forest or to the foot of a tree, or to an empty house (lonely place), then think only of me thus:

‘Such Indeed is the Blessed One, Arahant (Consummate One), supremely enlightened, endowed with knowledge and virtue, welcome being, knower of worlds, the peerless trainer of persons, teacher of gods and men, the Buddha, the Blessed One.’ Monks, if you think of me, any fear, terror, or standing of hair on end, that may arise in you, will pass away.

“If you fail to think of me, then think of the Dhamma (the Doctrine) thus: ‘Well expounded is the Dhamma by the Blessed One, a Dhamma to be realized by oneself and gives immediate results, a Dhamma which invites investigation and leads up to Nibbana, a Dhamma to be understood by the wise each for himself.’ Monks, if you think of the Dhamma, any fear, terror or hair standing on end, that may arise in you, will pass away.

“If you fail to think of the Dhamma, then think of the Sangha (the Order) thus: ‘Of good conduct is the Order of Disciples of the Blessed One, of upright conduct is the Order of Disciples of the Blessed One, of wise conduct is the Order of Disciples of the Blessed One, of dutiful conduct is the Order of Disciples of the Blessed One. This Order of Disciples of the Blessed One -- namely those four pairs of persons, [2] the eight kinds of individuals[3] -- is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutations, is an incomparable field of merit for the world.’ Monks, if you think of the Sangha, any fear, terror or hair standing on end, that may arise in you, will pass away. What is the

99

reason for this? The Tathagata, O monks, who is Arahant, supremely enlightened, is free from lust, free from hate, is free from delusion, and is not liable to fear, terror, fright or flight.”

So said the Blessed One. Having thus spoken, the teacher, the “Welcome Being” (Sugata), further said:

i. Whether in forest or at foot of tree, Or in some secluded spot, O monks, Do call to mind that Buddha Supreme; Then will there be no fear to you at all.

ii. If you think not of the Buddha, O monks, That Lord of the world and Chief of men, Then do think, O monks, of that Dhamma; So well preached and leading to Nibbana.

iii. If you think not of the Dhamma, O monks Well preached and leading to Nibbana; Then do think, O monks, of that Sangha, That wonderful field of merit to all.

iv. To those recalling the Buddha supreme, To those recalling the Dhamma sublime, And to those recalling the Sangha, No fear, no terror will make them quiver.

Notes

1. S. i. 218.

2. The four pairs of persons constitute the four kinds of aryan disciples who have attained the four paths and four fruits of sanctity (magga and phala), namely, sotapatti ‘Stream Entry’; sakadagami ‘Once-Return’; anagami ‘Non-return’ and arahattha. ‘Arahantship’, the fourth and the last stage at which all fetters are severed and taints rooted out.

100

3. The above four pairs become eight when the Paths and Fruits are regarded separately.

17 Setting In Motion the Wheel of Truth (Dhammacakkappavattana Sutta [1]) (The First Sermon of the Buddha)

For seven weeks immediately following the enlightenment, the Buddha spent his time in lonely retreat. At the close of this period he decided to proclaim the doctrine (dhamma), he had realized, to those five ascetics who were once struggling with him for enlightenment. Knowing that they were living at Isipatana (modern Sarnath), still steeped in the unmeaning rigours of extreme asceticism, the master left Gaya, where he attained enlightenment, for distant Varanasi, India's holy city. There at the Deer Park he rejoined them.

Thus have I heard:

On one occasion the Blessed One was living in the Deer Park at Isipatana (the Resort of Seers) near Varanasi (Benares). Then he addressed the group of five monks (bhikkhus):

“Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. (What are the two?) There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-mortification, which is painful, unworthy, and unprofitable.

“Avoiding both these extremes, the Tathagata (The Perfect One)[2] has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment

101

and to Nibbana. And what is that Middle Path realized by the Tathagata...? It is the Noble Eightfold path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. This is the Middle Path realized by the Tathagata which gives vision, which gives knowledge, and leads to calm, to insight, to enlightenment, and to Nibbana.

“The Noble Truth of Suffering (dukkha), monks, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not to receive what one desires is suffering -- in brief the five aggregates subject to grasping are suffering.

“The Noble Truth of the Origin (cause) of Suffering is this: It is this craving (thirst) which produces re-becoming (rebirth) accompanied by passionate greed, and finding fresh delight now here, and now there, namely craving for sense pleasure, craving for existence and craving for non-existence (self-annihilation).

“The Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it.

“The Noble Truth of the Path Leading to the Cessation of Suffering is this: It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. [3]

“ ‘This is the Noble Truth of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This suffering, as a noble truth, should be fully realized’: such was the vision, the knowledge, the wisdom, the science,

102

the light that arose in me concerning things not heard before. ‘This suffering, as a noble truth has been fully realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“ ‘This is the Noble Truth of the Origin (cause) of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Origin of Suffering as a noble truth should be eradicated’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Origin of suffering as a noble truth has been eradicated’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“ ‘This is the Noble Truth of the Cessation of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Cessation of suffering, as a noble truth, should be realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Cessation of suffering, as a noble truth has been realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“ ‘This is the Noble Truth of the Path leading to the cessation of suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘his Path leading to the cessation of suffering, as a noble truth, should be developed’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Path leading to the cessation of suffering, as a noble truth has been developed’: such was the vision, the knowledge, the wisdom, the science,

103

the light that arose in me concerning things not heard before.

“As long as my knowledge of seeing things as they really are, was not quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths[4], I did not claim to have realized the matchless, supreme Enlightenment, in this world with its gods, with its Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans. But when my knowledge of seeing things as they really are was quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths, then I claimed to have realized the matchless, supreme Enlightenment in this world with its gods, with its Maras and Brahmas, in this generation with its recluses and brahmanas, with its Devas and humans. And a vision of insight arose in me thus: ‘Unshakable is the deliverance of my heart. This is the last birth. Now there is no more re-becoming (rebirth).’ ”

This the Blessed One said. The group of five monks was glad, and they rejoiced at the words of the Blessed One.

When this discourse was thus expounded there arose in the Venerable Kondañña the passion-free, stainless vision of Truth (dhamma-cakkhu; in other words, he attained sotapatti, the first stage of sanctity, and realized: “Whatever has the nature of arising, has the nature of ceasing.”

Now when the Blessed One set in motion the Wheel of Truth, the Bhummattha devas (the earth deities) proclaimed: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.”

Hearing these words of the earth deities, all the Catummaharajika devas proclaimed: “The Matchless

104

Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.” These words were heard in the upper deva realms, and from Catummaharajika it was proclaimed in Tavatimsa... Yama... Tusita... Nimmanarati... Paranimmita-vasavatti... and the Brahmas of Brahma Parisajja... Brahma Purohita... Maha Brahma... Parittabha... Appamanabha... Abhassara... Parittasubha... Appamana subha... Subhakinna... Vehapphala... Aviha... Atappa... Sudassa... Sudassi... and in Akanittha: “The Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Varanasi.”

Thus at that very moment, at that instant, the cry (that the Wheel of Truth is set in motion) spread as far as Brahma realm, the system of ten thousand worlds trembled and quaked and shook. A boundless sublime radiance surpassing the effulgence (power) of devas appeared in the world.

Then the Blessed One uttered this paeon of joy: “Verily Kondañña has realized; verily Kondañña has realized (the Four Noble Truths).” Thus it was that the Venerable Kondañña received the name, ‘Añña Knondañña’ -- Kondañña who realizes.

With the proclamation of the Dhamma, for the first time, and with the conversion of the five ascetics, the Deer Park at Isipatana became the birth place of the Buddha’s Dispensation (Buddha-sasana), and the Sangha, the community of monks, the ordained disciples.

Emperor Asoka, 281 years after the event, came on pilgrimage to this holy spot and caused a series of monuments and a commemorative pillar with the lion capital to be erected. This capital with its four magnificent lions upholding the “Dhamma Cakka”, the “Wheel of Dhamma” now stands in the museum of Sarnath, and is today the

105

official crest of India. The “Dhamma-Cakka” festival is still maintained in Sri Lanka (Ceylon).

Jawaharlal Nehru, the late prime Minister of India, writes: “At Sarnath near Benares, I would almost see the Buddha preaching his first sermon, and some of his recorded words would come like a distant echo to me through two-thousand five hundred years. Asoka’s pillars of stone with their inscriptions would speak to me in their magnificent language and tell me of a man who, though an emperor, was greater than any king or emperor.” -- The Discovery of India (The Signet Press, Calcutta), p. 44.

Notes

1. S. v. 420; Vinaya (Mahavagga, i. 10. No. 17).

2. The Perfect One, one attained to Truth. The Buddha used it when referring to himself. For details, see The Buddha’s Ancient Path, Piyadassi Thera, Buddhist Publication Society, Kandy, Sri Lanka, p 17, n.4.

3. For a very comprehensive account of the Four Noble Truths read The Buddha's Ancient Path, Piyadassi Thera, Buddhist Publication Society. Kandy, Sri Lanka (Ceylon).

4. As the previous paragraphs indicate, there are three aspects of knowledge with regard to each of the Four Noble Truths: 1. The knowledge that it is the Truth (sacca-ñana). 2. The knowledge that a certain function with regard to this Truth should be performed (kicca-ñana). 3. The knowledge that the function with regard to this Truth has been performed (kata-ñana). The twelve ways or modes are obtained by applying these three aspects to each of the Four Noble Truths.

106

23 Discourse on The Analysis of the Truths

(Saccavibhanga Sutta[1])

Thus have I heard:

On one occasion the Blessed One was living in the Deer Park at Isipatana (the Resort of Saints) near Varanasi (Benares). Then he addressed the monks saying: “O Monks.” “Venerable Sir”, replied those monks in assent to the Blessed One. Thereupon he said:

“The matchless Wheel of Dhamma set in motion by the Tathagata, [2] the Consummate One, the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi, cannot be set in motion by a recluse or brahmana or Deva or Mara or Brahma or by anyone in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them.

“Of what four: It was a proclamation of the Noble Truth of suffering (dukkha), by way of teaching... (as before) and elucidating it; of the Noble Truth of the arising (cause) of suffering... of the Noble Truth of the cessation of suffering... of the Noble Truth of the Path leading to the cessation of suffering. This matchless Wheel of Dhamma, monks, set in motion by the Tathagata, the Consummate One, the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi, cannot be set in motion by a recluse... or by anyone in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them.

“Monks, follow Sariputta and Moggallana; associate with Sariputta and Moggallana. Wise monks do help (materially and spiritually) those who live the holy life. Monks,

107

Sariputta is like unto a mother, Moggallana is like unto a foster-mother to a child. Sariputta, monks, trains (beings) in the path[3] of stream-attainment. Moggallana in the highest goal (arahantship)[4]. Sariputta, monks, is able to proclaim, teach, lay down, establish, open up, analyze, and elucidate the Four Noble Truths.”

This the Blessed One said, and having said so, the Welcome Being (sugata)[5] rose from his seat and entered (his) abode. Not long after the Blessed One had departed, the Venerable Sariputta addressed the monks, saying: “Reverend friends.” “Your reverence”, the monks replied the Venerable Sariputta in assent.

This the Venerable Sariputta said:

“Your reverence, the matchless Wheel of Dhamma set in motion by the Tathagata, the Consummate One, the supremely Enlightened One, in the Deer Park, at Isipatana near Varanasi, cannot be set in motion by a recluse or brahmana... (as before) in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them.

“Of what four? It was a proclamation of the Noble Truth of suffering (dukkha) by way of teaching... elucidating it; of the Noble Truth of the arising of suffering... of the Noble Truth of the cessation of suffering... of the Noble Truth of the Path leading to the cessation of suffering.

“What, your reverence, is the Noble Truth of suffering? Birth is suffering; aging is suffering; death is suffering; grief, lamentation, bodily pain, mental pain and despair are suffering; not getting what one desires, that too is suffering: In brief the five aggregates subject to grasping are suffering.

108

“What is birth? It is the birth of beings in the various classes (planes) of beings; the production, their conception, coming into existence (re-birth), the appearance of the aggregates, acquiring of the sense-bases. This is called birth.

“What is aging? It is the aging of beings in the various classes of beings, their decay, broken teeth, graying hair, wrinkled skin, the dwindling of the life-span, the wearing out of the sense-organs. This is called aging.

“What is death? It is the passing away of beings in the various classes of beings; the falling away, the breaking up, the disappearance, the death, making end of life, the breaking up of the aggregates, the laying down of the body. This is called death.

“What is grief? It is the grief, sorrow, sorrowfulness, the state of being sorry, inward sorrow, inward intense sorrow visited by some calamity or other, smitten by some kind of ill or other. This is called grief.

“What is lamentation? It is the crying, the wailing, the act of crying, the act of wailing, the state of crying, the state of wailing of one visited by some calamity or other, smitten by some kind of ill or other. This is called lamentation.

“What is suffering? It is bodily suffering, bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact. This is called suffering.

“What is misery? It is mental suffering, unpleasantness, the painful and unpleasant feeling produced by mental contact. This is called misery.

“What is despair? It is despondency, despair, the state of despondency, the state of despair of one visited by some calamity or other. This is called despair.

109

“What is meant by not getting what one desires, that too is suffering? To beings subject to birth there comes desire: ‘O might we not be subject to birth, and birth not come to us.’ But this cannot be attained by mere desiring. So not getting what one desires, that too, is suffering. To beings subject to aging there comes the desire: ‘O might we not be subject to aging, and aging not come to us...’ (as before). To beings subject to disease there comes the desire: ‘O might we not be subject to disease and disease not come to us...’ To beings subject to death there comes the desire: ‘O might we not be subject to death and death not come to us...’ To beings subject to sorrow, lamentation, suffering, misery, and despair there comes the desire: ‘O might we not be subject to sorrow, lamentation, suffering, misery, and despair, and sorrow, lamentation, suffering, misery, and despair not come to us.’ But this cannot be attained by merely desiring. So not getting what one desires that too is suffering.

“What, in brief, are the five aggregates subject to grasping that are suffering? These are the aggregate of matter subject to grasping, the aggregate of feeling..., the aggregate of perception..., the aggregate of mental (volitional) formations..., the aggregate of consciousness subject to grasping. These are called, in brief, the five aggregates subject to grasping that are suffering. This is called the Noble Truth of suffering.

“What is the Noble Truth of the arising of suffering? It is this craving which produces re-becoming (re-birth) accompanied by passionate greed, and finding delight now here now there, namely the craving for sense pleasures, craving for existence and craving for non-existence (self-annihilation). This is called the Noble Truth of the arising of suffering.

“What is the Noble Truth of the cessation of suffering? It is the complete cessation of that very craving, giving it up,

110

relinquishing it, liberating oneself from it, and detaching oneself from it. This is called the Noble Truth of the cessation of suffering.

“And what is the Noble Truth of the Path leading to the cessation of suffering? It is this Noble Eightfold Path itself, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“What is right understanding? It is this knowledge of suffering, knowledge of the arising of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering -- this is called right understanding.

“What is right thought? Thought of renunciation, thought of goodwill, thought of not harming -- this is called right thought.

“What is right speech? Abstention from false speech, abstention from tale-bearing, abstention from harsh (abusive) speech, abstention from idle chatter (gossip), this is called right speech.

“What is right action? Abstention from killing, abstention from stealing, abstention from illicit sexual indulgence, this is called right action.

“What is right livelihood? Herein (in this dispensation) the ariyan disciple avoiding wrong livelihood, makes his living by right livelihood, this is called right livelihood.

“What is right effort? Herein a monk puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to prevent the arising of evil, of unwholesome thoughts that have not yet arisen; puts forth will... (as before) to banish the evil, unwholesome thoughts that have already arisen; puts forth will... to develop wholesome

111

thoughts that have not yet arisen; and puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to maintain, to preserve, increase, to bring them to maturity, development, and to complete the wholesome thoughts that have arisen. This is called right effort.

“What is right mindfulness? Herein a monk lives practicing body contemplation on the body, ardent, clearly comprehending and mindful (of it), having overcome covetousness and dejection concerning the world (of the body).

“He lives practicing feeling-contemplation on the feelings, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of feelings).

“He lives practicing mind-contemplation on the mind, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of the mind).

“He lives practicing mind-object contemplation on the mind objects, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of mental objects). This is called right mindfulness.

“And what is right concentration? Herein a monk aloof from sense desires, aloof from unwholesome thoughts, attains to and abides in the first meditative absorption (jhana) which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss.

“By allaying applied and sustained thought he attains to, and abides in the second jhana which is inner tranquillity, which is unification (of the mind), devoid of applied and sustained thought, and which has joy and bliss.

112

“By detachment from joy he dwells in equanimity, mindful, and with clear comprehension and enjoys bliss in body, and attains to and abides in the third jhana which the noble ones (ariyas) call: ‘Dwelling in equanimity, mindfulness, and bliss.’

“By giving up of bliss and suffering, by the disappearance already of joy and sorrow, he attains to, and abides in the fourth jhana, which is neither suffering nor bliss, and which is the purity of equanimity-mindfulness. This is called right concentration.

“This is called the Noble Truth of the Path leading to the cessation of suffering.

“Your reverence, the matchless Wheel of Dhamma set in motion by the Tathagata, the Consumate One, the supremely Enlightened One, in the Deer Park, at Isipatana near Varanasi, cannot be set in motion by a recluse or brahmana or deva or Brahma or by anyone in the world. That is to say, it was a proclamation of the Four Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing, and elucidating them.”

This the Venerable Sariputta said. Those monks glad at heart rejoiced at the words of the Venerable Sariputta.

Notes

1. M. 141.

2. For a very comprehensive account of the Four Noble Truths read The Buddha's Ancient Path, Piyadassi Thera, Buddhist Publication Society. Kandy, Sri Lanka (Ceylon).

3. Literally ‘fruit’, ‘sotapatti phale’.

4. To train in the path of stream-attainment is more difficult than to train in the path of arahantship for the reason that in the former case

113

one has to deal with undeveloped beings, and in the latter case with those who are already developed, and who are, by virtue of their development, not destined to fall back.

5. This is another epithet of the Buddha.

NOTES

Ahara, Food or nutriment is of four kinds: 1. ordinary material food (kabalinkarahara); 2. contact (of sense organs with sense objects, phassahara); 3. consciousness (viññanahara); and 4. mental volition (manasañcetanahara). See The Four Nutriments of Life by Nyanaponika Thera, Wheel No. 105/106, Buddhist Publication Society, (BPS) Kandy, Sri Lanka.

Asubha, Non-attractiveness, foulness, literally non-beautifulness.

Vedana, Feeling or sensation is of three kinds: pleasant, unpleasant, and neutral feeling.

Pañca-upadanakkhandha, The five aggregates subject to grasping: matter, feeling or sensation, perceptions, mental formations, and consciousness.

Salayatana, The internal six-fold base: the five physical sense organs (eye, ear, nose, tongue, body, and the mind base (see Dependent Origination or Paticca samuppada, by Piyadassi Thera, Wheel No. 15, BPS).

Satta Bojjhanga, Seven Factors of Enlightenment: 1. Mindfulness; 2. Investigation of the dhamma; 3. Energy; 4. Rapture or happiness; 5. Calm; 6. Concentration; and 7. Equanimity (see Seven Factors of Enlightenment, by Piyadassi Thera, Wheel No. 1, BPS).

The Noble Eightfold Path: see Discourse on the Analysis of the Truths.

114

The four pairs of persons constitute the four kinds of noble disciples who have attained the four paths (or stages) and four fruits of sanctity (magga and phala). The four stages are: sotapatti (‘Stream Entry’) where self-illusion, doubt, and ritualism are ended, sakadagami (‘Once-return’) where sensuality and ill-will are weakened, anagami (‘Non-return’) where sensuality and ill-will are ended, and arahattha (‘Arahantship’) where craving for form, craving for formless phenomena, conceit, restlessness, and ignorance are ended. (Ten bonds or fetters (sanyojanas) that bind the mind to the cycle of rebirths are in Pali: sakkaya ditti, vicikiccha, silabbata-paramasa, kama-raga, vyapada, rupa-raga, arupa-raga, mana, uddhacca and avijja, respectively. See Maha-parinibbana Sutta, D.16 (http://www.accesstoinsight.org/canon/digha/dn16.html); also see ‘Buddhism in a Nutshell’ by Narada Mahathera.)

Navasattavasa, Nine abodes of beings: the abodes where beings such as humans, animals, devas, ghosts, and brahmas are born, and the realms of the infinity of space, infinity of consciousness, of nothiness, and of neither perception and non-perception (see Minor Readings and Illustrator, by Bhikkhu Ñanamoli, Pali Text Society, London, p.92).

The ten attributes of an Arahant, or Asekha, one who has completed his moral and spiritual training, i.e., the Consummate One: 1. Right Understanding, 2. Right Thought, 3. Right Speech, 4. Right Action, 5. Right Livelihood, 6. Right Effort, 7. Right Mindfulness, 8. Right Concentration, 9. Right Knowledge (Sammañana), 10. Right Deliverance (Samma vimutti) which is the fruit of Arahantship.

Abbreviations

A. Books

All references to Pali texts are to the editions of the PTS.

115

A: Anguttara-nikaya (number of the volume and page marked against). D: Digha-nikaya (number of the sutta marked against). DA: Digha-nikayatthakatha, i.e., Sumangalavilasini. Khp: Khuddaka-patha. KhpA: Khuddaka-patha Atthakatha, i.e., Paramatthajotika. M: Majjhima-nikaya (number of the sutta marked against). MA: Majjhima-nikayatthakatha, i.e., Papañcasadani. S: Samyutta-nikaya (number of the volume and page marked against). Sn: Sutta-nipata. SnA: Sutta-nipatatthakatha, i.e., Paramatthajotika II.

B. Terms

Comy: Commentary. Nikaya: A collection of suttas in Pali. n: Note. Skt: Sanskrit. Sutta: A sermon or discourse of the Buddha or his disciples recorded in the Canonical Texts.