Kalama Sutta
During the Buddha’s time, as now people were and are confused by the myriad religious beliefs expounded by different religious teacher who exalted their own teachings and denounced those of others. This discourse was given by the Buddha when he was asked by the Kalams (the citizens of Kesaputta) who were confused over the many religions at that time.
The Buddha said:
Do not accept anything on mere hearsay (i.e. thinking that thus we have heard for a long time)
Do not accept anything by mere tradition (i.e. thinking that it has thus been handed down: through many generations)
Do not accept anything on account of rumors (i.e. believing what others say without investigation)
Do not accept anything by mere supposition
Do not accept anything by mere inference
Do not accept anything by mere considering the appearances
Do not accept anything merely because it agrees with your preconceived notation
Do not accept anything merely because it seems acceptable (i.e. should be accepted)
Do not accept anything thinking that the ascetic is respected; by us (and therefore it is right to accept his word)
But after observation and analysis, when you find that anything agrees with and conducive to the good and benefit of one and all, then accept and abide by it.
Some-Words
Raising Waves When There Is No Wind
In Buddhism, the world (Samsara) is made by the Kammic forces produced by the mind activities of the beings. If the beings perform good Kammas, then they are capable of realizing a wholesome world. All Kammas are reverberations of one’s own Kammic forces, so one is capable of changing oneself, even if change the whole world.
Now it is essential to realize these several terms in brief:
Samsara: In Buddhism, the world is infinite, inconceivable. We do not count any beginning and ending of the world.
Kammic forces: It is the most vital term reveals in Buddhism. It is just like a vibration. One can realize it by deep mind efforts. In modern science, we can equivalent the Kammic force by some familiar terms such as Intermolecular force, Gravitational force, Electromagnetic force etc. Suppose that its functionality as like as mobile phones function. This term Kammic force is something like that and even more. Kammic force is changeable. If one starts toward the direction of the good from the very moment, his future will be full of brightness. The terms ‘Blessing’ and ‘Curse’ can be transferred as the consequence of the Kammic forces.
Being: The being is composed of two component parts:
Nāma-Rupa.
Nāma = Mind.
Rupa = Body.
Body is made of four generally existed components:
1) Soil (patabi)
2) Water (āpa)
3) Air (bayu)
4) Fire (teja)
Mind is aggregation of the four parts:
1) Sensations (Vedana)
2) Abstracts Ideas (Sanna)
3) Tendencies of Mind (Sankhara)
4) Consciousness (Vinnana)
Sensations (Vedana): It has three forms: 1) Sukha (joy), 2) Dukkha (Misery), 3) Upekkha (Don’t react)
Sensation is the knowledge that is felt.
Abstracts Ideas (Sanna): The Knowledge that the felling is recognized.
Tendencies of Mind (Sankhara): The knowledge that means what measures to take concerning that very feelings.
Consciousness (Vinnana): The knowledge of doing the act as it is felt.
Kamma: Now the question is what Kamma is and how it is generated?
The consequence of the mind-body with its function is above all Kamma. Kamma is also termed as action, deed etc. Kammas fruit is Kamma Bipāka (results of action). Therefore if we understand the sequential function of mind as is described in above then we will be able to control the good and bad Kamma.
Benefits of the doing good: But what are the benefits of the doing good?
It is often said, “Good Kammas bring about good reward; evil Kammas, harsh retribution.” This is the law of Cause and Effect.
Hence, saying, “All religions advice people to do good Kammas, in this there motives are the same. But Buddhism draws there from an entirely different conclusion.” For in following the Buddha, one simply persists in the performance of the good Kammas. It may be that his present circumstances are unfavorable and frustrating but once his good Kamma ripen, they will naturally bear good fruit. One can perceive the Kamma and Kamma Bipāka in this light then he may be considered as having grasped the spirit of Buddhism.
Changing: Changing means transform one state to another. Here, body is changing, so it creates suffering and it means egolessness; mind is changing, so also it creates suffering and it also means egolessness.
For example, little boys and girls have a dream to be a famous doctor, engineer, hero, player etc. So he needs to be grown up or young. But after reaching that goal s/he does not want to be infamous or old (which is must). Therefore where is ‘I’? Many could say “I am doing all things.” Our question is that if you do all things then why you do not control your young and old age? It is true s/he becomes a young and player… which is expected to but in parallels it also true that s/he can never escape the bondage of the old age and infamousness which is unexpected to him. But there is a way to escape from young and old age. It is the Middle Way which leads one to attain Nibbāna.
Egolessness: Egolessness means there is nothing to express ‘I’ and ‘mine’. Those are thoughtful in mind would understand Changing and Misery but to understand Egolessness is not easy to lay communities. Because in this era by reading the Dhamma texts and observing according to those thoughts one can understand Changing and Misery but could not grasp the idea of Egolessness. For to acquire the idea of Egolessness one have to do Bhabanā (Concentration).
The five Precepts: The five precepts (Panca Sīla) is a universal truth. By realizing the meaning of ‘Being’ and ‘Kamma’ one should follow the five precepts regularly.
In Mahayana scripts, it is strictly followed the first precept (abstain from killing).
But in Theravada texts, it expresses liberal ideas that to complete the sin of killing, the following five are essential:
1. Knowing that the object is a being.
2. Knowing that the being is possessed a life.
3. The resolution to kill the being.
4. The measures adopted to remove the life.
5. The action of killing.
In absence of any of these five the sin is not fully accomplished.
Another thing that many may say, “Plants possess life. So to eat vegetables is also killing.” It is not the idea that the Buddha have propagated because cause of origination have been categorized into three parts:
1) Origin from Kamma
2) Origin from Seed
3) Origin from Season
Those who have consciousness are from Kamma. Here includes all livings.
Those are revealed by germination and sun is from seed. Here includes all botanical objects.
Season means atmospherically objects including earth, mountains, water and air etc.
The world light Buddha have emphasized into Kamma. So we have to understand it.
Also we can get the idea from another verse that:
There are five natural rules in the world. These are following:
- Rule of Seeds
- Rule of Seasons
- Rule of Kamma
- Rule of Dhamma
- Rule of Mind
From here one can grasp the idea of above contradictory concepts.
In Theravada Buddhism when you eat is more important than what you eat.
The Kamma we each have created does not begin and end with this one life; it continues for countless lifetimes. Our killing Kamma is infinite, as in our Kamma from stealing, lust, lying and taking intoxicants.
One must go through the process of “practice” and “understanding” before one can have respect and experience enlightenment. But the terms “Practice” and “Understanding” are self-explanatory.
Man is the only one endowed with the essence of the natural principles and is called the most intelligent of all beings. Life is uncertain but death is certain. So whenever what will be happen no one knows. Do things momentarily.
Late Dr. Annadacaranh Barua had compiled “Panca Sīla” in Bangla language. Personally, make my utter respect to him.
The above components are considered as the most profound knowledge to perceive. So, dear reader must treat these ideas merely as a view of writer on the context of Dhamma.
Dated Yours
02/05/09 Jewel Barua
MAY ALL BEINGS BE HAPPY
The Five Precepts
The true meaning of the world – to become living beings; that is, the process of life-style procedure gradually. In concern to a directly sensible object – after the death all living beings reborn gradually. Such as, abodes of Brahma, abodes of Deva, abodes of human, Animal-life, abodes of Preta, abodes of Asura etc be reborn any of these abodes. Saying about profit-loss: if men reborn as a man then no specific profit-loss appear. If be reborn or assuming form in Deva or Brahma abodes, then enough profit infers. If one assuming forms in misery abodes such as animal, bird, Preta, Asura in that case specific loss appear. They so lost that, Deva abodes, Brahma abodes become unreachable to them, again reborn to human life become impossible to them. There are no scope of hearing the Dharma in animal, bird, Preta and Asuralokas. Although few chance are available to hear the Dharma but cannot understand it. To escape from the four Apāy (Animal-life, Preta, Asura, Niroy) are very hard. Those Bhikkus, Sramans, lay communities who cheats in abide Sīla by, because of fault, they compel to reborn in the four Apāy. Because, (1) they do not know what are the five precepts. (2) Although know but unable to culture it properly. (3) Usually, they are suspicious (unpracticed) to obey Sila. This kind of being can enter to Apāy after their death. Therefore, everyone should obey the five precepts with special attention, so that can reborn in human life, at least.
What are the five precepts? (1) Abstain from destroying living beings. (2) Abstain from taking things not given. (3) Abstain from sexual misconduct. (4) Abstain from false speech (a separation-word, a swearword, and a useless-word). (5) Abstain from taking anything that causes intoxication or heedlessness.
In the five precepts, fourth Sīla is a speech-related Karma (which is included in Kayakarma) by proper practice, one can free from useless speech delivery and bad work.
Another name of Panca Sīla
In famous Tipitaka and eighty-four thousands Dharma advices, Panca Sīla named differently. Sīla has two forms: (1) Caritta Sīla and (2) Baritta Sīla. Lord Buddha advised to obey Caritta Sīla properly with definite practice. As for example, it is said that, thirteenth kinds of Dhūtamga are included in Caritta Sīla. About Caritta Sīla – one can acquire it by virtue of regular practice; otherwise, there is a probability of breaking-up Sīla. Baritta Sīla: definite way of Karma. It is not just plan. The symptom of Baritta Sīla: - By practicing and avoiding the disobedience of Sīla: one can follow the virtues thus preserve the merit. Because of not practicing, it and indulging in the disobedience of the Sīla one preserve sin. It is from “Sīla Nirddesh chapter, Bisuddhi Magga, Atthakathāy.”
Practice Panca Sīla
The first (former) Sīla of practicing Panca Sīla is Pānāti-pātā veramani sikkhā padam samādiyāmi (abstain from destroying living beings), by controlling cause and effect, kamma, action, conduct and speech. Therefore, they are familiar as moral conduct and Sīla. By counting them systematically, in five steps, they have known as Panca Sīla totally. It is from Tundila Jataka, Jataka Atthakathā, Buddhabamsa, Pāli samskaran nanda théri Apadana and Panca Sīla Samādānīya théra.
Panca Sīla Teaching
Pānāti-pātā veramani (abstain from destroying living beings). To practice five Sīla to five teaching orderly with moral conduct is very useful and blissful. It is shown in Dīgha Nikaya Sadīti Sūtra, Pathik Bagga Pāli Samskaran, Sammaóha Bīnódiné Atthakathā, Bisuddhi Magga Atthakathā, Sikkhāpada Bibhanga Khuddak Nikāya Abhidamma Samskarana.
Cakkabatti Dhammasata
The world rulers do not implement any distinct law beyond Panca Sīla in order to rule the world. Thus, Panca Sīla rule is also known as the ordinance of the world rulers. Therefore, Cakkabatti Dhammasata is said to be the moral law of the world rulers. It is from in Mahā Sudarsana Sūtra and Pathik Bagga Cakkabatti Sūtra of Digha Nikaya.
Guru Dhamma
Since Panca Sīla practice are the matters of special attraction and reverence to people, so it is said to be Guru Dhamma. See Tik Nipāta, Gurudhamma Jataka Atthakhathā. In Sinhalese and Thailand’s languages, Gurudhamma Jataka is known as Kurudhamma Jataka.
Ariyadhamma (Aryyadhamma)
Since the elite and high classed people practice Panca Sīla, so it is known as Ariyadhamma or Aryyadhamma.
Gahatta (Gāharsta) Sīla
To Panca Sīla are considered as the most essential and valuable treasures for lay communities. It described in Sīla Niddésh; Bisuddhi Magga Atthakatta.
Niccā Sīla
Peoples have to practice Panca Sīla with care and abide the rule –regulations continuously. It is from Bisuddhi Magga Athakatta.
Ariyakanta
Panca Sīla follower virtuous and holy peoples able to realize the effects of Panca Sīla (protect Sīla begets merit and unprotect begets sin). Therefore, they are said to be Ariyakanta.
Benefits of practicing Panca Sīla (in brief)
Those who are firmly and continuously protect Panca Sīla: they could get the following results:
1. They would be the owner of the lots of properties.
2. They gain enough praise.
3. They would attain in a society-community with firm confidence and moral courage.
4. They died in peace and tranquil mind. Do not get senseless at the time of death.
5. After the death, they have reborn in Devoloka.
It is from Ańgauttar Nikaya Pancanipāto, Pātligām Batthu, Bhēsjja Khanda, Binay Mahāvagga and Pātligāmiya Sūtra, Khuddak Nidān Udān Pāli Samskaran.
It is said Ber Suttra of Ańgauttar Nikaya that; those who practices Panca Sīla with firm belief they are considered as a protector and bearer of moral conduct and known as Silabān. After the death, they have reborn in any of the six Devoloka or as human being. It is said Angauttar Nikaya advices Peyāl Pancaka Nipāto: those who practice Panca Sīla with firm belief, they will reborn in Devoloka after death.
Benefits of Practicing Panca Sīla (in details)
(A) Good result of Pānāti-pātā veramani (abstain from destroying living beings):
1. Do not have any defect, imperfection or deformity in natural or physical-objects.
2. Physical structure placed proportionally.
3. Be quick moving.
4. Feet are proportional.
5. Be good looking.
6. Be polite.
7. Be neat and clean.
8. Be moral courageous.
9. Be strong.
10. Be able to speak quite intelligibly and very sweetly.
11. Be an object of reverence and affection to people.
12. Be united minded; that is, can communicate with people freely.
13. Do not be hateful and brutal in physically.
14. Do not be harmed by others.
15. Do not be fallen into jaws of death of the blow of a weapon by others.
16. Be surrounded with many followers.
17. The color of the body is beautiful, golden.
18. Be free from diseases.
19. Do not become worried and grief-stricken.
20. Always create union with dear ones.
21. Be long-lived.
(B) Good results of Adinnā-dānā Veramani (abstain from taking things not given):
(1) One possesses lots of wealth and property.
(2) One possesses innumerable money and property.
(3) Do not decrease money and property.
(4) One gets wealth whenever one wants immediately.
(5) Earned wealth never be theft and do not loss by harm able cause.
(6) Be honorable and prosperous.
(7) Be able to lead everywhere.
(8) Never suffer be short of anything.
(9) Be leading a peaceful and well-disciplined life.
(C) Good results of Kāmesu micchā-cārā Veramani (abstain from sexual misconduct):
(1) Never be attacked by any enemy.
(2) Be a beloved and respectable one of people.
(3) Be able to get foodstuff, edible, cloth and ornaments satisfactorily.
(4) Be sleep in peace.
(5) Be awake up in peacefully and easily.
(6) Never fall from abodes of unhappiness (Niraya, Tiracchāna, Peta, Asura).
(7) Do not be a castrated man.
(8) Do not be an easily exited.
(9) Be a righteous, impartial, and equitable.
(10) Be a happily faced and active.
(11) One gets easiness and satisfaction.
(12) Do not have physical lack ness and disability.
(13) Be healthy and safe.
(14) Be a doubtless.
(15) Do not be upset and worried.
(16) Lead a peaceful and happy life.
(17) Do not have any kind of danger, doubt and fear.
(18) Always create union with a dear one.
(D) Good results of Musāvādā Veramani (abstain from false, back-biting, harsh and irresponsible speech):
(1) Have a cheerful and bright face.
(2) Be able to speak harmless and good speech.
(3) One gets white and proportional teeth.
(4) Do not be too much fat.
(5) Do not be too much thin.
(6) Do not be too much tall.
(7) Do not be too much short.
(8) Be nice figure.
(9) Be smart face with lotus and Palash.
(10) Be venerable and highly dignified by people.
(11) Be a linguist with meaningful and heart-touching speech.
(12) One gets ruddy and soft tongue likes the petals of lotus.
(13) Do not fell failure and unsuccessful.
(14) Be free from heavy shock and red alert.
(E) Good results of Surā meraya-majja-pamā-datthānā veramani (abstain from taking anything that causes intoxication or heedlessness):
(1) Be attentive to finish the work timely.
(2) Be intelligent and achieve astounding power.
(3) Always be alert.
(4) Be prior of all kinds of fortuitous events.
(5) Be industrious.
(6) Do not be dumb and deaf.
(7) Do not be mad.
(8) Be free from heavy shock and red alert.
(9) Do not face obstacles.
(10) Do not bear hateful minds to others.
(11) Be free from hatred and envious mind.
(12) Always speak the truth.
(13) Do not speak backbiting, harsh and vain-words.
(14) Be careful to show respect.
(15) Be able to do a good turn in return.
(16) Be generous and charitable.
(17) Be Sila-protector.
(18) Be righteous and well justice.
(19) Do not be furious.
(20) Be gentle and fearful of doing injustice.
(21) Be belief in truth.
(22) Be high decorous.
(23) Be experienced.
(24) Be judicious about benefit and loss.
From “Iti Buttak”, Atthakatha, Tritiya Nipāt, Pancam Sutra.
A bad result or consequence of breaking the five precepts (in brief)
Those who do not obey the five precepts they suffer in the following listed below:
1. They loss their lots of wealth and property and be mostly harmed.
2. They become notorious and their infamy spread everywhere.
3. They became ashamed and frightened to the people.
4. At time of death they loss their sense and knowledge.
5. After being death, they assume forms in any of four Apāys.
It is from Anguttar Nikaya, Pańcanipāta and Pātlīgām Batthu Bhīsjjakhanda, Binay Mahavagga, Pāttigāmiya Sūtra, Udān, Pāli Samskaran.
A bad result or consequence of breaking the five precepts (in details)
- Pānāti-pātā : Those who destroyed living beings, they reborn any of the four Apāy (Niraya, Tiracchāna, Peta, Asura) in the kammadugati sphere.
- Adinnā-dānā : Those who takes things of others that are not given, they reborn in any of four Apāy. Although they reborn in human being fortunately, they lost their wealth and property. Even if they do not possesses small portion of wealth remaining.
- Kāmesu micchā-cārā : Anyone who maintains sexual misconduct, after death, he reborn in any of the abodes of unhappiness out of four Apāy. Men reborn as women and women remain women. By means of any meritorious acts if he assumes forms in human beings, many enemies attack him.
- Musāvādā : Those who speak false speech, they sure suffer and after death, he assumes forms in any of the four unhappiness abodes, if he born in as human beings by means of meritorious acts he is accused by many kinds of injustice accusation.
- Surā meraya-majja-pamā-datthānā : Those who drink and so on, after death, born in Nirayā, although assume forms in human beings, become mad and suffer from hard mental sufferings, sometimes be deaf and dumb.
It is from Ańguttar Nikaya, Atthak Nipat Pāli text, and Dān Bagga, Manórath Puranī story.
The five precepts is one of the characteristic out of four characteristics of Sotāpanna:
“Buddha said, “Oh monks, anyone who pure and glorious novice with four virtue he is of course with Sotāpanna characteristics. Sotāpanna never be fallen in down from the present path; rather uplift their position. Monks! What are Sotāpanna characteristics?
1) Firmly established, unwavering, respectful and indomitable virtuous in Buddha virtue.
2) Firmly established, unwavering, respectful and indomitable virtuous in Dhamma virtue.
3) Firmly established, unwavering, respectful and indomitable virtuous in Sangha virtue.
4) Abide Sīla by purely in full and continuously, those consider as the wealth of experienced and giving up false view: by creating concentrated mind becomes “Ariya Kānta” in virtue.
Above with four characteristics, the glorious are named as the Sotāpanna.
It is from Sotāpatti samyukta Maha Vagga, Samyukta Nikaya.
Therefore, all of us by reforming our past wrongful acts, at least: be attentive to obey the five precepts.
May All Living Beings Be Happy
No comments:
Post a Comment