buddhist religious studies class eight - webs · for class eight writen by dr. shumangal barua...

Prescribed by the National Curriculum and Textbook Board as a Textbook for class VIII from the academic year 1998

BUDDHIST RELIGIOUS STUDIES For class Eight

Writen By Dr. Shumangal Barua

Translated by

Dr. Bhikkhu Sasanarakkhita

Edited by D.P. Barua

For free distribution from academic year 2010 by the Government of Bangladesh

Website Version developed by : MARS Solutions Limited

Published by National Curriculum and Textbook Board,

69-70, Motijheel Commercial Area, Dhaka

[All rights reserved by the Publisher]

First Edition : 1998 Reprint: 2007

Computer Compose Ananda Printers

Cover Design Md. Abdul Halim

Illustrator Sardar Joynul Abedin

Design NCTB, Dhaka

For free distributionfrom academic year 2010 by the Government of Bangladesh

Website version developed by: MARS Solution Limited

Preface New textbooks at Junior Secondary and Secondary levels were introduced in the early 80's in the light of the recommendations of the National Curriculum and Syllabus Committee formed in 1975. Although more than a decade has elapsed, no major attempts were made to modify and revise the curriculum and develop new textbooks to meet the changing socio-economic needs of the country and to incorporate advanced scientific and technological knowledge of the contemporary world. In this context, the Government took a comprehensive programme to modify and reform the time-old curricula and syllabi of Junior Secondary, Secondary and Higher Secondary stages of education in 19941995. The broad aims and objectives of the modified curriculum are: to raise the standard of our education upto international level, to enable the students to acquire newer knowledge, to inculcate in them religious, moral and social values, and equip them with such skills that hell them in self-employment.

New textbooks for classes VI to X were developed in accordance with the modification and renewed curriculum and syllabus. These books were first introduced in classes VI and IX in 1996 and those for classes VII and VIII were introduced in 1997. As usual these textbooks are written in Bangla.

In compliance with the Government decision of allowing the students to study in English medium also, National Curriculum and Textbook Board, for the first time in its history, undertook the task of preparing English version of the existing textbooks of different subjects for classes VI to X.

'This book ‘Buddhist Religious Studies' for class VIII is the English version of the original textbook entitled "Buddha Dharma Shiksha " written in Bangla.

The work of translation, editing and printing were done rather in haste so as to make the book available to the students in time. Inspite of sincere efforts some inadvertent errors and omissions may be found in the book. As curriculum development is a continuous process, our efforts will continue to make the book free from these errors and improve accordingly in the next edition. In this respect positive advice and constructive suggestions from any quarter will be highly appreciated.

My sincere thanks and gratitudes are due to those who were involved in translating, editing and printing the book. My thanks are also due to Higher Secondary Education Project for their financial assistance and cooperation in this work. All efforts will be deemed fruitful if the teachers and students are benefited by the book.

Professor Md. Mostafa Kamaluddin

Chairman National Curriculum and Textbook Board,

Dhaka.

Content Chapter Subject Page One Moral Teachings of Gautam Buddha 1

Two Vandana (Adoration) 16

Three Shil (Precepts) 25

Four Sutras and the Moral Teachings 35

Five Nirban 48

Six Doctrinal Rules and Ceremonies 57

Seven Pilgrimage and Historical Places 72

Eight Biographies 81

Nine Jatak 94

Ten Grihi Vinay 110

Eleven Samgiti (Council) 121

Twelve The Bouddha-dharma : The ancient age 129

CHAPTER ONE MORAL TEACHINGS OF GAUTAM

BUDDHA

The birth of Siddhartha Gautam took place in the Lumbini garden of the ancient kingdom of Kapilavastu. He was the son of king Saddhodan and queen Mahamaya. The sacred full -moon day of Baishakh was the auspicious moment of His birth. The year was 623 B.C. The Royal family was possessed of limitless wealth. There was no deficiency in the affectionate bond of relationship with Gopa and son Rahul. Still it appeared to Him that the social system, ethical life, sense of human values were bound under the Seven-fold wheel of life. Men were deeply sunk in the whirlpool of falsehood. Not being averse to the worldly life, but for the compassion to all beings of the universe he renounced the world. He was worried about sorrows, distresses and birth decay (.old age)-death of human life. Emancipation of the human beings was thousand times better to him than the self pleasures in the family life. His great sacrifices through many births and rebirths were aimed at development of human life. He appeared in the problem ridden age of Brahmanism. The austerity of class difference and caste hatred was then prevalent. Sacrifices and offering rites and rituals were dominated by priests. On the one side was the lowest class working people and on the other side was the higher class with terrible powers. At that very moment the compassionate Buddha preached his doctrine. He emphasized on morality. He gave pre-eminence on deeds. He proclaimed Vinay rules in accordance with the Dharma. He taught restraint. He opposed pleasures and luxuries and acqusition of personal properties in the life of a monk. The goal of moral teaching the Buddha was to inspire men as social beings to acquire self restraint and idealism. A man can achieve emancipation through Four Noble Truths. He advised Middle path i.e. the Noble Eightfold path. Causal relationship between act and its result is the root of births and deaths. The distressed women became free from the narrowness of the so called religions. Sudra received the same status. They were inspired with the human liberalism. Priority was given to Judgement and reationalism. Ananda, born in the race of Kshatriya, the barbar Upali, the Brahmin son Mahakasyapa, the murderer

2 Buddhist Religious Studies

Angulimal, Kshatriya house wife Mahaprajapati Goutami, courtesan Amrapali were Buddha's chief disciples. This is the direct example of human love and respect. Herein lies the sense of values inspired by teachings of the Buddha. Relation Between the Dharma and the Morality Dharma means nature, good law, virtue, good deed, way of meditation and path leading to the truth. Morality means discipline, rules and regulations and means or ways. Dharma and morality are the roots of happiness of human beings. These two are the great virtues and complimentary to each other. The main faculty of the Dharma is to develop humanism. Because human-beings are social beings. There exists a close relationship between the social code and the doctrinal code. Many social codes are followed as doctrinal codes. Dharma and morality differ from the point of ideology. The basic object of morality is to serve for the welfare of the society. The social ethic and the good ideals are meant for the welfare of the society. The dishonest aspects devoid of morality are unsocial. By doctrinal discipline is meant super-humanity and emancipation. The Dharma is related to the emancipation of the beings. The basis of morality lies in the relations between man and woman. The only difference in doctrine (Dharma) it is a sin, in morality it is unjust. But despite difference in idealism, both Dharma and morality are inter-related and mutually bound to each other. But even though there is a difference between the Dharma and the morality, yet both provide foundations to each other. Such as, there is no Dharma without an honest man, similarly without Dharma the social system cannot run smoothly. The doctrinal consciousness depends on moral actuality. The society upsets the doctrinal consciousness. Significance of Morality on Human Life Except the human beings all other beings are born with their own habit or nature. The beastly nature of the animals is inherent. They do not have any effort. They have nothing to do except eating and sleeping. They remain as they are. But a human child is not born with humanity. They have to acquire humanity through great zeal. The specialty of a human being lies in his Dharma, Dharma and character, these two are complimentary to each other. In the rules and regulations of a family, social code and in doctrinal discipline the rationality of a human being gradually up.

Moral Teaching of Gautama Buddha 3 The character of a human being has two sides, one is humanity, another is beastly. The humanly qualities develop with the enrichment of character. Formation of the character depends on self efforts. The rules laid down by the Buddha for the formation of character are known as Shil (Precept). Another name of Shil is character. It is also called 'good law.' Honest character is known as 'Vinay'. The Vinay Pitak is compiled on the basis of Shils. It is the law book for the development of humanity. It is a basket of humanly virtues. These are rules lead the human beings to the path of goodness and prosperity. These rules of conduct are not only for the order of monks and lay disciples-but also for all human beings of all ages. He who abides by these rules, possesses the real humanity. These rules are the moral instructions by the Buddha. This is like the nectar bowl. For the full blossoming of humanity, the beastly character is also inherent. It has been compared with the ferocious animal. Sometimes, it surpasses the ferocity of animal. But character is its symptom. Greed, antipathy illusion, egoism, arrogance- these bad tendencies are inherent in beastly character. As a result, being influenced by falsehood, anger and jealousy killings, theft, adultery, terrorism etc. misdeeds are committed. He who commits bad deeds, brings misfortune for himself. He tarnishes the environment of the society. He leads the family to destruction. He harms the state. He throws away humanity. Defilements of mind gradually increase. It destroys self and others and violates humanity in every step. So, for the enrichment and acquirement of humanity, formation of disciplined life the ideology of morality is very insignificant. The Consequence of Life Devoid of Morality Jetavan vihar is situated beside Sravasti. A hunter named Kok was living in a nearby village. He earned his livelihood by hunting in the forest. One morning he went to the forest with an arrow for hunting, Some hunting dogs were with him. On the way a monk was resting under the tree while going for alms. He was a erene person. His appearance was as if celestial. Seeing him the hunter became angry. He thought, 'I have seen an unsuspicious man. Perhaps today my purpose will be fruitless. The hunting will not be available'. Thinking so he entered into the forest.


After begging alms the Sthabir (monk) finished his meals sitting under the shade of the tree. At this time the hunter was returning from the forest in vain. Seeing tile Sthabir he thought, 'Seeing this unsuspicious man, I am deceived. Again he had come in front of me. I will kill him and shall let the dogs loose'. Thinking so, he let the dogs loose towards the monk with an indication to attack him (monk). The Sthabir said, 'O upasak, please do not act in this way. I have done no wrong to you. Please cherish loving-kindness to me'. The hunter said, 'Having met you in the morning my purpose has ended in failure. I have got no animal of prey in the forest. I would not let you go in this time'. Saying this, again he indicated the dogs to go. The Sthabir climbed the tree being chased by the dogs. The dogs sat arround the tree, so that he could not get down. The hunter Kok went under the tree and said, You will not be able to save yourself even after climbing up the tree.' The Sthabir requested him again and again. Paying no heed to him, the hunter threw his arrow on him. The Sthabir prevented the arrow with the help of his legs more than once. The hunter paid no heed to his request. The feet of the Sthabir were wounded seriously. The blood began to come out from his wounds. He was feeling severe pain. Loosing his sense the Sthabir lay unconscious on the branch of the tree. While he lay unconscious his robes fell under the tree. That robe wrapped the hunter's body. The dogs, thought that the robe wrapped hunter as the Sthabir himself and ate him up. Nothing was left.

The Sthabir having come back to his senses, saw the happenings. He threw a dry branch of the tree to the dogs. Then the dogs thought that they had eaten up their master. They fled away to the forest.

The Sthabir became repentant. He began to think whether the man died due to the fall of his yellow robe. After getting down from the tree he returned slowly to the Jetavan vihar. He described the entire happenings to the Buddha. He wanted to know from the Buddha whether there had been any harm to his monk life. The Tathagata assured him and said, 'Your monk life is sinless and faultless'. The hunter himself had been destroyed while trying to kill an innocent and peaceful monk. Not only in this life, he did evil deeds in his past life also. that life, due to his evil deeds, he faced unnatural death.

Moral Teaching of Gautama Buddha 5 It happened many many years ago. He was born in a Ayurvedic physician's family. After his father's death he earned his livelihood by selling medicines grown in the forest. One day he did not find out any patient even after going round several villages. In the evening he was returning home with empty hands. On the street some village boys were playing. Seeing them, there arose a wicked intention in his mind.

There was a banyan tree not far off. In front of the hollow of that tree, a poisonous snake was sleeping twisting its body.

Seeing the snake the physician thought, 'With that snake I shall make the children to be bitten. Then I will earn money after giving them treatment'. Thinking so, he said them, Behold, my children, a myna bird is sleeping in the hollow of that tree, Let you see whether you can catch that myna bird?' They did not make any delay. One after another they rushed to it. Out of them, one intelligent boy standing behind the tree caught the snake strongly thinking it to be a myna bird. But he saw that he has caught a snake, not a myna bird. The boy at once threw the snake being frightened of his life. The snake fell upon the shoulder of the physician. The snake bit the physician. The Ayurvedie physician died at once.

That physician was this hunter. He died again.and again due to evil deeds. So the innocent man should not be given pain or sorrows.

Madness in intoxicating drinks Madness, invigilance, intoxication, drunkardness etc. are synonyms. A drunkard becomes devoid of sense of differentiating between small and great, high and low. He does not have shame and fear. The consequence of intoxicating drinks is very grave. It is a social disease or crime. Once the Buddha Bhagavan in was residing at Sravasti. At that time Mahaupasika Visakha had five hundred companions. They were habituated in intoxicating drinks. One day they told Visakha, 'O mother, we shall go for a picnic'. Visakha gave them permission. They took intoxicating drinks secretly with them. They drank intoxicating drinks there. Being drunk some began to dance. Dancing and singing they overturned the baskets of rice. They talked indecently. At last they slept being intoxicated. When the intoxication was over they saw that all things were in a haphazard condition. The clothes were in a disorderly condition. Seeing this, some of them became repentant, some began to roll about on the ,round in laughing, Then, they returned home in the morning.


Visakha came to know that. She commented, 'It is indeed a very wrong deed. The heretics will blame me if they know it. They will say, the companions of the chief Upasik of Sraman Goutam drink intoxicating drinks.” Thinking so she told the ladies, 'You have done a great wrong deed. Your husbands will also be worried and angry on you if they know it.' It exactly happened so. Their husbands asked about their whereabouts. Some were in the beds, some pretended. Understanding the fact, their husbands beat their wives severely. Drinking intoxicant things is a very bad habit. This habit cannot be easily abandoned if once one is habituated. Another day also they wanted to drink. 1n that way they informed Visakha that day also. On hearing this, Visakha prohibited and said, 'Before also you have destroyed my image. Go to your own work. You cannot get to the forest'. Pretending they said, 'This time we will not drink. We will worship the Buddha.' Giving them permission Visakha said, 'This is the proper time to worship the Buddha. I also will go with you.' Then they wore new Saris. Taking fruits and roots in the basket, they kept intoxicant bottle hidden in it (basket). They went with Visakha to the Vihar (monastery). In the entrance gate they went aside and drank intoxicating drinks. They sat in the religious congregation in front of the Buddha. The Mahaupasika Visakha said, 'Ven. Sir, please preach your doctrine'. The companions of Visakha lost their senses due to intoxication of the intoxicating drink. Rising up they began to clap. They started dancing wildly. Getting opportunity the Mar (saitan) encouraged them to do more such heinous acts. The Teacher (Sattha) thought, 'What is this! I have fulfilled the perfections for so many births. Never such thing happened'.

He emitted black rays from His eyebrows to frighten them. Then all things were (covered) in deep darkness. Her companions got frightened for their lives. They realized danger. Out of that fear, even the intoxicating drinks in the stomach were digested.

Moral Teaching of Gautama Buddha 7 The Buddha Bhagavan disappeared from the seat. He stood at the peak of the Sumeru mountain and radiated light from His body. At once every thing got clear like moon light. The Buddha started giving admonitions in a sweet tone or voice, 'Oh Upasikas, it was not proper to come to me in the monastery being intoxicated. The Mar got opportunity due to your drunkenness. Where it is holy and pure there you clapped being unstrained. You danced recklessly. Now you should in case your interest to extinguish your passions. He preached to them ‘How is there laughter, how is there joy, as your are always burning by attachment, hatred and ignorance? Do you not seek a light, you who are surrounded by darkness?’


After the admonitions those five hundred lay female disciples attained the first stage of Sainthood. Observing their deep veneration and attainment of Sainthood, the Buddha got down from the Sumeru mountain and sat on the seat. Then Visakha prayed to the Buddha, Ven. Sir, drinking is such a heinous sin. Those disciples who are capable of attaining Sainthood would not sit gently in front of a Teacher like you, having such a great super-natural power'. The Bhagavan replied, 'Yes Visakha, drinking is a great sin. By drinking many people have fallen untimely, called in misery and distress. Losing properties, they passed time poorly. Among the misconducts drinking is the worst. The intelligent and the virtuous people do not drink intoxicant to avoid drunkenness.'

So, you should not be addicted to alcohol, hemp or marizuana, opium which are root cause to destruction or ruin action. Because of this one loses all virtues like honour, influence, wealth etc. There is no place for them in the society. Do not take intoxicating drinks yourself and try to save others from the destruction. In the commentary 'Paramattha yotika' of book 'Khuddakapatha;' the merits of non-taking intoxicating drinks have been described nicely- Intoxicating drinks not drinking calm and quiet and intelligent, Among men and gods he is very memorious and wise. Memory by dint of his heaven is attained, Lastly Nirban peace will attain he definitely. Moral Admonitions of the Buddha Human life is rare. We have attained the human life by virtue of much meritorious deeds. There are various living beings like beasts, birds, animals etc. They have no wisdom. They are devoid of higher life. They have no scope to do good deeds.

Meditation and wisdom cannot be attained without the formation of a moral life. The Buddha laid the highest importance on the development of moral life. Not only the Vinay Pitak but also other scriptures are full of moral teachings of the Buddha. The teachings are discussed in brief :

1. Be self-dependent. Be self-reticent. Self refuge is the best refuge. 2. The superiority of a man does not lie in his birth, not in his family. The

superiority of a man lies in his deeds. The rivers and rivulets abandon their

Moral Teaching of Gautama Buddha 9

previous names after meeting the ocean. Similarly, the Brahmins, the Kshatriyas, Vaisas and Sudras forsake the past names by joining in the Buddha's order. They were all named as Ariyas or Nobles by dint of their own noble efforts.

3. Hate sins. Instruct the sinners to come to the good path.

4. Give up evil deeds, perform good deeds. Be restraint in these three doors-body, speech and mind. The will-power to do good and bad deeds arises from the mind. Happiness follows if one talks with a pleasant mind. Sorrows follow, if one does deeds with a wicked mind.

5. Rites and rituals are external activities, victory over senses and purification of one's character are the beauties of the internal eye.

6. Involved in bad tendencies, there increase greed, antipathy and ignorance. Destruction of all these means emancipation. To attain this, perform the singular concentration of mind.

7. Kindness to all living beings and benevolence are the characteristics of Buddha's teachings. Mother saves her only son at the risk of her life. Thus cherish boundless love towards all living beings. It is a noble deed.

8. Abstain yourself from falsehood, slandering harsh words and frivolous talks. Speak the truth and use pleasant, sweet and meaningful words. All these are included in right speech.

9. Refrain from trading in arms, living beings, flesh, intoxicants and poison. These are against right livelihood.

10. Give up malice. Be kind to all. Be sorrowful to other’ sorrows. Be happy in other's happiness. Look equally to happiness and misery. These four are loving kindness, compassion, equanimity and indifference which is called Brahmavihar.

11. Do not serve the fools. Go in contact with the wise. Worship the person who is worthy of worship.

12 Feed parents, wife and children. Acquire knowledge on truth. Learn different arts and crafts.

13. Forgiveness, obedience to obey are the order of preceptors. Meet with the monks and novices endowed with the qualities of the precepts and discuss about the doctrinal matters.


14. Do not be elated with gain. Do not be disheartened with the loss. Do not be proud of fame. Do not grieve with defame. Do not lose your temper in defamation. Do not be delighted with happiness. Do not be restless in misery. To remain unperturbed in this way is called calm position.

15. The work which results in repentance should not be done.

16. Aovid the unreligious friends and the worst persons. Keep the company with beneficent friends and wise.

17. Even a day's life of a man of good character and practising meditation is better than a man living 'for hundred years leading a life devoid of character and meditation.

18. Subordination is sorrowful; One's own freedom is happiness. The common people suffers in many ways. It is very difficult to surpass the bondage.

Vyaggsthapajja Sutra Once the Buddha reached a village named Kakkarapatta of Koliya to preach. Then a householder named Vyaggsthapajja appeared before the Buddha and prayed, 'Ven. Sir, we are passionate householders. We live with family of wife and children. We wear fine clothes of Beneras, use perfume and cosmetic. But we do not know the teachings as to what is pleasant in this life, what brings happiness in the next life. Please be kind enough to preach us these teachings which brings happiness and prosperity to the householder'. The Buddha on the prayers of the householder preached four items which bring good and happiness to the householders. These preaching are known as 'Vyagghapajjasutra'.

Explanation on Vyaggsthapajja Sutra There are four items for enrichment of happiness of the householders. These are: 1. Encouragement, 2. Preservation, 3. Company of a good friend and 4. Disciplined life.

Encouragement Agriculture, trade, bringing up cattle, work of a soldier, royal services-these are the main livelihood of the householders. By doing these they earn their livelihood, whatever they do, they have to be skilled, diligent and technical on that subject. Unskilled, idle and incompetent person cannot prosper. In the household life, the tendency to work in their respective fields are known as encouragement.

Moral Teaching of Gautama Buddha 11 Preservation

One has to be careful so that property earned with great pain, labour, efforts and honesty cannot be captured by anybody wrongfully, usurped and stolen by thieves, burnt by the fire, inundated away by flood, be harmed by jealous king. One has always to be careful in that respect. Protection of personal properties properly is known as preservation. Company of a Good Friend Devotional, meritorious, virtuous, balanced, clear-sighted and wise people are good friends. Those who wish welfare for others, encourages others by good advices to perform good deeds and guide the misguided on the right path are the honest people. Always make friendship with such people. Converse with them. Take advice from them. The goal is to reflect their merits in the life of oneself. The advice of the good friends helps in doing good work. This helps development of healthy human life. The family becomes nice. Everybody is benefited. This is called company of a good friend, Disciplined Life One has to make accounts of his income and expenditures. One should not be miser but should spend in accordance with his income. Has to be economical in spending. There has to be proper use of money. One has to try to earn more than his expenditures. One has to keep close watch so that expenditure is not more than his income. Those who cannot keep accounts on their income and expenditure become unsuccessful in all fields. Those who have enough assets and still adopt misery, cannot perform good deeds in this very life and the life to come. The life led in consideration of income and expenditure is called the disciplined life. The hard earned money could be spoiled by four reasons.These four reasons are: 1. Adultery. 2. Addiction to intoxicating drinks, 3. Gambling and 4. Bad company. These four reasons are the main causes of destruction of wealth. These four causes if not shunned, the savings will be exhausted completely within a short time. If these four bad habits can be shunned, householder's life become nice, prosperous and peaceful.


You should observe the moral teachings preached by the Buddha. You must follow four items namely encouragement, preservation, company of a good friend and disciplined life mentioned in Vyaggsthapajja Sutra. Remember that good deeds and higher living depend on good company. To materialize the ideals in life needs formation of character, restraint and meditation. Be attentive with honest thinking, honest work and honest companion. Whichever is harmful to youself, your family, society and the state has to be shunned with hatred. Then you can develop a great life.

EXERCISE Multiple Choice Questions 1. In which family was Upali born?

a) Brahmin

b) Khatriya

c) Vaisa

d) Barbar

2. What are the two virtues behind the human happiness?

a) Religion and Morality

b) Culture and Education

c) Traveling and picnic

d) Freedom and subordination

3. How many hundreds of companions did Visakha have?

a) three hundred

b) four hundred

c) five hundred

d) six hundred

Moral Teaching of Gautama Buddha 13 4. What is called to be sorrowful at the sorrows of others?

a) compassion

b) friendship

c) appreciative joy

d) equanimity

5. What did Buddha radiate from the peak of the Sumeru Mountains?

a) peacock

b) movement

c) light

d) fear

6. Why did Boddhisattva leave home?

i) For his own redemption

ii) For the redemption of all living beings

iii) For worshiping forest-god

Which one is correct below?

a) i

b) i & ii

c) ii & iii

d) i, ii & iii

Read the passage below and answer question no. 7 & 8

Subhra’s father often came back home at late night. Though she did not understand

this in the beginning but very soon she understood that her father is a drunkard.

Subhra felt ashamed to see her father intoxicated. Intoxication results moral

degradation. Morality is an important feature of human being.

7. What should be done to stop drinking wine in the society?


i) Explain about the demerits of intoxication

ii) Hold religious council

iii) to stop buying and selling wine


a) i

b) i & ii

c) ii& iii

d) i, ii & iii

8. Drinking wine causes

i) Dullness of the memory

ii) Increase ill repute

iii) Create disturbance in virtuous actions


a) i

b) i &ii

c) i & iii

d) i, ii & iii

Creative Questions 1. Proggajoti Sthavir was preaching about karma at Barakpur Dharmankur

Buddhist Monastery in the evening session. He also discussed about Dharma and morality and told that peace can come to the society through the combination of religion and morality. The disciples listen all attentively. a) What was the home name of Buddha? b) Why did he give preference to Karma?

Moral Teaching of Gautama Buddha 15

c) How is it possible to establish peace in the society on the basis of religion and morality?

d) ‘The goal of moral teachings of Buddha was to inspire men as social beings, to acquire self restraint and idealism” Evaluate.

2. The Buddhism is set up on the doctrine of action. As one will sow, so one will

reap. Such an incident is described in the 1st chapter of Buddhists religious book of class viii. A hunter let his dogs loose towards a monk while taking his meal. In the long run the dogs killed the hunter by biting. a) Where was the home of the hunter? b) Why did the hunter let the dogs loose towards the monk at the time of

collecting alms? c) What is your task if such incident happens before you? d) Analyze this sad consequence of the hunter.

3. In the Buddhist religious book of class viii an incident has been described centered round the servants of Mahaupasika Visakha. Visakha prohibited them not to do evil deeds. Yet, they did it. Finally, after hearing the admonishment of Buddha they came to the realization and they achieved the Srotapotti. a) What kind of evil deeds the servants did? b) Why did they do this sort of act? c) What would be your role if some one of your area acts like this deed? d) Analyze the incident

CHAPTER TWO VANDANA [ADORATION]

Vandana means praise, bowing down and prostration, salutation and adoration. To bow down to the parents or elderly and venerable person is also a part of the adoration. So, the methods of paying adoration to the parents, the elderly and venerable persons are prevalent. Importance of Paying Adoration to the Triratana There is no system of praising the god in the doctrine of the Buddha. It is not, proper to worship and pray to other gods and godesses. To take refuge in the Triratana is the best refuge. There is no other refuge of the Bhuddhists. So, to the Buddhists, paying adoration to the Triratana is the most important. Paying adoration to the Triratana by Upasak-Upasika

Vandan [Adoration] 17 Triratana means the Buddha, the Dharma and the Sangha. Triratana is of manyfold merits and significance. To gain something by praying is not the main object of paying adoration to the Triratana. The main object is to implement their virtues in one's own life. In the day to day life, their great ideals should be followed-this is desired. Greed, antipathy and ignorance pollute the minds of the human beings. By paying adoration to the Triratana, mind becomes pure. Restless mind becomes calm: As a result, the encouragement to perform good deeds increases. Devotion to the Dharma increases. It brings in goodness for this life as well as for the next life. Buddha has instructed, 'be ye islands unto yourselves, live with the Dharma as your island'. Being an island unto oneself means to be lighted with the light of wisdom. Living with the Dharma unto oneself means to form a religious life practising or following the words of the Buddha. Therefore, recollecting the virtues of the Triratana one should adore the Triratana every day in the morning and in the evening.

Every day after rising from bed early morning, you will finish your morning duties. After that you will pay adoration to the Triratana. It is better to pay adoration in the Vihar. Otherwise, you will pay adoration to the particular Buddha-seat where the Buddha image has been placed in your own house. After completing this, you should recite Panchashil [Five Precepts] and try to observe it properly. Then you will pay adoration to the monks, parents and elderly venerable persons. After that you will sit for your studies in the evening also.

Collective adoration is the best: The Buddha said, 'The unity of the Sangha is blissful. Similarly, collective meditation is also blissful.' One should adore with folded hands and having knelt down. You will recite Pali gatha, [stanzas] attentively and in sweet tone. Pronunciation should be proper and clear. These should not be recited without knowing proper meanings.

TRIRATANA VANDANA Buddha Vandana 1. Buddho susuddho karuna mohannavo

Yo'ccanta suddhavara nanalocano, Lokassa plapupakilesa ghatako Vandami Buddham ahamadarena tam.


Dharma Vandana 2. Dhommo Padipo viya tassa satthuno

Yo maggapakamata bheda bhinnako, Lokuttara yo ca tadatthadipano

Vandami Dharmam ahamadarena tam. Sangha Vandana 3. Sangho sukhettabhyatikhetta sannito

Yo ditthasanto sugatanuvodhako, Laluppahino ariyo sumedhaso Vandami Sangham ahamadarena tam.

Meanings of the Words Buddha Vandana Susuddho-very pure, very clean; Mahannavo (Maha + annava +o -ocean; yo'ccanta (yo+accanta) who is perfectly; Suddhavara-Greatest among the purest human beings; Nanalocana -Eye of knowledge; Lokassu-of human beings; Papupakilesa- (Papa + upakilesa)-sin and defilement; Ghatako-destroyer, killer; Vandami-(9) am adoring; Buddham-to the Buddha. Ahamadarena (aham + adarena)-I with great devotion, carefully; Tam-that. Dharma Vandana Dhammo - The doctrine; Padipo viya-like lamp; Tassa-His; Satthuno-of the Teacher; Maggapakamata (Magga+Paka +Amata)-Path, fruition; Nirban. Bheda- Difference; bhinnako-mentioned; Lokuttaro-Supramundane, beyond the knowledge of a human being; Tadatthadipano (tam+attha+dipano)--which, expresses the highest-truth. Sangha Vandana Sukhettabhyatikhetta-most fertile land; Sannito--defined, called; Ditthasanto- who are known as calm; Sugatanuvodhako-who are included in the line up of the Sugata (Buddha), who have understanding. Loluppahino-without greed; who has no greed; Ariya-Noble; Sumedhaso-very intelligent; Sangham-to the Sangha.

Vandan [Adoration] 19 Translation into English 1. The Buddha is the best among the purest. He is the ocean of compassion

and opens the insight eye. Destroyed of sins and killer of sorrows. So, I adore the Buddha with earnestness.

2. The Dharmas of the Buddha has been compared with the lamp. That

Dharma indicates path, fruition and Nectar (Nirban). The best supramundane Dharma beyond the planes of existences-discloses the higher truth. I am adoring the Dharma with earnestness.

3. The Sangha is known as the most fertile field. They are included in the

line up of the Buddha and the Arahants. The Ariya Sravakas (The Noble disciples) are without passion and desire. They are regarded as Anubruddhas. I am adoring the Sangha with great earnestness.

Triratana The Buddha, the Dharma and the Sangha together are called the Triratana. The Buddha means, One who has attained the Bodhi or the highest knowledge (wisdom). The Dharma means, the moral duties to be practiced and instructions abandoning the household life take the life of a monk, as a whole, are called the Sangha or the Order. Those who are emancipated by following the teachings of the Buddha, are Sravakasangha. Triratana does not mean the present Buddha, the present Gautam Buddha and the future Ariyamitra Buddha are all these Triratana are far better than those of other gems. The Buddhist adore the Triratana in the morning and in the evening daily. This adoration is called the Triratana adoration. One who has firm faith and confidence on the Triratana and thinks them to be the only object of worship is called a Buddhist.

The Qualities of the Triratana 1. Qualities of the Buddha

He- a. is called the Bhagavan as He has annihilated anger, attachment, hatred

and ignorance having blocked the path of entering in and coming out of the three planes of existence.


b. is called the Arahant as He attained emancipation in this life and will not take rebirth.

c. is called the Samyaksambuddha as He knew Himself rightly each of the Noble truths.

d. is called the Vijja caranasampanna as He acquired all the knowledge (Tevijja and Atthavijja) of this world and about the precepts.

e. is called the Sugata for His charming attaiment of the Nirban.

f. is called the Lokavidu as He knew all about the three plane of existence (Heaven, earth and inferno).

g. is called the Anuttara as He is unsurpassable.

h. is called Purisadammasarathi as He leads towards the Nirban after subduina the ferocious and uncontrollable beings.

i. is called the Sattha as He instructs the highest or spiritual truth. 2. Qualities of the Dharma a. Being self reliant to know for oneself directly is called the Sanditthiko.

b. It is called the Svakkhato as it has been explained nicely.

c. It is called the Akaliko as there is no definite time for obtaining the result of the Dharma.

d. This Dharma welcomes all to come and see. So, they get the opportunity to see with their own logic and wisdom. It gives light like the moon free from clouds. So this Dharma is fit to see and examine personally,

e. It is called the Opaniyaka as it leads to the Nirban by dint of meditation

on the Noble Eightfold Path (Ariya Asthangik marga).

f. This Dharma is deep. The common people can not realize it easily. It is difficult to be realized by others. Only the wise can enter into the depth. In this sense the Dharma of the Buddha can directly be comprehended by the wise.

3. Qualities of the Sangha a. The disciples of the Buddha as a whole (Sravakasangha) are well on the

path of truth. So to say, they have adopted the right Path. They have taken up easy path to Nirban.

Vandan [Adoration] 21 b. They are called Ujupatipanna as they have followed the direct path. The

Noble Eightfold Path is the direct path to attain Nirban. In this path, there is no excessive self-enjoyment or self-mortification.

c. The Sangha is given to justice. The Noble Eightfold Path is called just path.

d. The Sangha is on the right Path. e. The Sangha is ahuneyya i.e. worthy of being invited. The Sangha is the

worthiest person to be given yellow robes, food, seat and bed, medicine and diet. The Sangha is worthy of invitation as giving to them brings forth much merits.

f. The Sangha is pahuneyya i.e. worthy of giving service. Pahuna means a guest. When a kinsman comes home from abroad, kind treatment is meted out to him. Similar treatment is to be given to him is called pahuneyya.

g. The Sangha is called Dakkhineyya being worthy of offering gifts. The Sangha is worthy of salutation with folded hands.

i. The Sangha is the best field of merit in the world. As an emancipated one, the Sangha is the fertile land of growing merits.

The above description outlines the nine qualities of the Buddha, six qualities of the Dharma and nine qualities of the Sangha. The mind remains pleasant when the above qualities are always recollected. The greed, hatred and ignorance are removed from the mind.

EXERCISE


Multiple Choice Questions 1. What comprises the Triratna?

a) Buddha, Dharma, Arahant b) Buddha, Dharma, Boddhisattva c) Buddha, Dharma, Sangha d) Dharma, Sangha, Sravaka

2. How many times the adoration to the Triratna is to be done? a) Once b) Twice c) Thrice d) four times

3. What is the name of Buddha who will be born in the future? a) Anomadarsi b) Kakusandha c) Kondaunay d) Ariyamitra

4. With which the Dharma has been compared? a) Lamp b) Sky c) plate d) mind

5. Which one is the meaning of the word Bandami? a) I Shall adore b) I have adored c) I am adoring d) adore

6. Dakkhinaya means

Vandan [Adoration] 23

a) worthy of respect

b) worthy of salutation

c) worthy of offering gifts

d) worthy of honour

Read the passage below and answer question no 7 & 8

Sumon Marma the student of class viii was listening to his teacher attentively in his

religious class. The teacher was discussing about Triratna, its strengths and its

significance. Meanwhile, the teacher also explained about Buddhism and the strength

of Sangha briefly.

7. Where will you ask a follower of Buddha to perform his prayer day and night?

a) going to monasteries

b) staying at home

c) at friend’s house

d) at relative’s house

8. By performing Triratna adoration

i) mind can be purified

ii) Soul purifies

iii) increase respect


a) i

b) ii

c) iii d) i & iii


Creative Questions 1. Some information about Vandana is stated in the Buddhists religious studies of

class viii. Some opinions are also stated over there how and when to adore

Buddha, the qualities of Buddha’s character and opinion about God in Buddhism.

Nayan Sinha by reading this book acquires some knowledge.

a) Whose praise is not found in Buddhism?

b) Explain any two qualities of Buddha.

c) When and how to adore Buddha to earn more goodness?

d) One who has attained the Bodhi or the highest knowledge is the Buddha.

Analyze.

2. In Triratna there are Vandana of 9 times of the 1st one, 6 times of the 2nd one and

9 times of the 3rd one. The qualities of these are described in detail in the book of

class viii. Those who recalled of these qualities regularly their mind become

purified, increase the ability to restrain and memory becomes calm.

What is the 2nd gem in Triratna?

a) In this gem explain any two qualities.

b) Explain about the comparison of 1st ratna and 3rd ratna.

c) Analyze the 3rd ratna in Triratna.

CHAPTER THREE SHIL (Precepts)

Household life is the abode of sorrows. Many sages to be free from these sorrows adopted homelessness. Even in ancient times, ordination of the sages was much in Vogue. Siddhartha Gautam forsook riches, His near persons and kingdom for cessation of all these miseries. He exerted Himself much to attain a great life. Many man and women of respectable families spent their lives in Sangharam and attained the bliss of emancipation. The ordained life is the acknowledgement of the great ideal of the Buddha. The Buddha Bhagvan said on the occasion of ordination of Yasa of a respectable family: Samvadho gharavaso, abbhokaso pabhajja. Homelife is full of obstacles and ordained life is like an open sky. Generally, household life is called a domestic life. The householders always repair their houses. If the householders do not repair their houses, they cannot maintain their household duties. To support wife, sons and daughters is a kind, of repairing the house. So, there is no end to their mental anxieties and activities. It is very difficult for them to do actions which are blissful in this life and after. Some of them have the desire but they do not have the environment for the purpose. They have the right thinking but not the time for the purpose. This is the example of household life. For these reasons the Buddha has described the household life as crowded and sorrowful. Necessity of Ordination Persons ordained, find the Path blissful in this world and after in no time. They have enough time to do meritorious deeds. Good deeds done by the ordained persons who keep the moral precepts are very pure. There is no adulteration in it. So, one should take recourse to ordination, highly spoken of by the Buddha. It is good to sacrifice one's life in the Buddhadasana. If you cannot do so, you should take recourse to ordination at least once in a life. As a result, the path to emancipation in future life becomes easy. To make gift of a son in the Buddhadasana brings in much merit for the parents. Emperor Ashok constructed 84 thousand vihars and relic shrines for the Buddhadasana. After the dedication of Ashokaram lie asked the Order of monks,


'O Venerable sirs, who is the best donor in this Buddhadasana? Whose offerings are the most than those of the others?' 'O the great king, your offerings are the most.' He thought, 'I have kept the Buddhadasana alive by my offerings'. Thinking so, again he asked, 'O Venerable sirs, as to whether have I become an inheritor of the Buddhadasana?’ Moggaliputtatissa Sthabir said, 'You are the supporter of the Order. He who offers his own son for ordination to the Buddhadasana becomes an inheritor of the Buddhadasana'. The virtuous Ashok becoming very anxious said to his son, Mahendra, 'O my son, do you agree to have recourse to ordination? `Yes, O my father, I agree. May you be an inheritor of the Buddhadasana.' The Emperor offered his son and daughter to the Buddhadasana. The monks ordained prince Mahendra and princes Sanghamitra. The pious Ashok became an inheritor of the Buddhadasana. For this reason, the parents ordain their sons to acquire undecaying merits. In the Buddhist countries parents offer their sons to the Buddhadasana and ordain them even for a week. It is better if the seeker leads the life of ordination for good. Significance of Dashshil The Buddha has arranged the Shils in accordance with nature and stage of the human beings. The householders lead family lives. Being established in Panchashil they form their religious lives, make the families beautiful and cultured. The upasathins practice Asthashil and lead celibacy and perfect lives for the time being. By this it is tried to practise celebacy and perfectness in the household life. The Uposath is proclaimed for the formation of a healthy religious life. Not thinking over the worldly affairs but spending the days on religious discussions and meditation, they make their Shils perfect. Shil or precept always practised by the Sramaneras is Dashshil. This is called Anusampanna Shil also. The significance of Dashshil is hidden in the words 'Sramanera and upasampada. From sru, the word 'Sramanera' has been formed. Sramanera is called as he has to protect his Shils attentively. He is called a Samanera as he is learner to the monks. For this reason the Dashshil is called the Anusampanna Shil. He who is not yet fully ordained (upasampanna) is called a Samanera. The other name of the learner also is Sramanera. By practising Dashshil one has to perform preduties to become an upasampada or a monk. This is the first stage of the monk life.

Shil (Precepts) 27

Basing on, Dashshil, all the good deeds are performed. When the learner practising Dashshil, his aim is attained. He acquires the fitness to become a monk. For this reason, Dashshil is called `Sramanera Sikkha' or 'Novice's Ruining'. This Shil makes the path easier to take the recourse to the life of a monk. So, the Dashshil is very significant from the religious point of view. The Rules of Observing Dashshil Dashshil is to be taken from a monk. Shil can be taken in front of Buddha image, if a monk is not available. Before this duties of Sramanera have to be fulfilled. After adoring the Triratana and reciting the Sutras both in the morning and the evening, it is the rule to take up for observance of Shils. Covering one shoulder with his upper robe and taking refuged in the Triple Gem, one has to pray for Dashshil to the preceptor monk. After having Shils, he has to recite the four observances on, viz. robe, food, seat and bed and medicinal things. This is the kind of a meditation for the Sramanera. Its main object is to eradicate the greed. Prayer for Dashshil Okasa, aharn bhante, tisaranena saha pabbbajja samanera Dashshilm Dharmam yacami, anuggaham katva Shilm detha me bhante. Dutiyampi ahani bhante, tisaranena saha Prabrajya samanera-Dashshilm Dharmarn yacami, anuggallarn katva Shilm detha me bhante. Tatiyampi aham bhante tisaranena saha Prabrajya samanera Dashshilm dharnmarn yacami, anuggaharn katva Shilm detha me Bhante. English translation Bhante, give me opportunity. I am praying for three refuges Samanera Prabrajya Dashshilm Dharmam. Bhante, kindly give me the Shils. For the second time also, I am praying for three refuges Samanera Prabrajya Dashshilm Dharmam. Bhante, kindly give me the Shils. For the third time also, I am praying for three refuges Samanera Prabrajya Dashshilm Dhanimarn, Bhante, kindly give me the Shils.

DASHSHIL 1. Panatipata veramani sikkhapadam samadiyami. 2. AdinnaDan veramani sikkhapadam samadiyami. 3. AbrahmAchariya veramani sikkhapadam samadiyami.


4. Musavada veramani sikkhapadam samadiyami. 5. Suramereya-majja-pamadatthana veramani sikkhapadam samadiyami. 6. Vikalabhojana veramani sikkhapadam samadiyami. 7. Nacca-Gita-Vadita-Visuka dassana veramani sikkhapandam samadiyami. 8. Mala-ganadha-vilepana-dharana manDan Vibhusanatthana veramani

sikkhapadam samadiyami. 9. Uccasayana-mahasayana veramani sikkhapadam samadiyami. 10. Jatarupa-rajata patiggahana veramani sikkhapadam samadiyami.

English Translation

1. undertake to abide by the precept of abstaining from killing or taking life-of' living beings.

2. I undertake to abide by the precept of abstaining from stealing or taking what is not given to one.

3. 1 undertake to abide by the precept of abstaining from adultery. 4. 1 undertake to abide by the precept of abstaining from telling lies.

5. 1 undertake to abide by the precept of` abstaining from any state of indolence arising from the use of intoxicants.

6. 1 undertake to abide by the precept of abstaining from taking meal at the wrong time i.e. in the afternoon (after mid-day).

7. 1 undertake to abide by the precept of abstaining from seeing dancing, singing, instrumental music; and visiting show as fair.

8. I undertake to abide by the precept of abstaining from wearing a garland and using a toilet outfit i.e. scented cosmetic for adornment.

9. I undertake to abide by the precept of abstaining from using a high bed and a comfortable bed.

10. I undertake to abide by the precept of abstaining from or giving gold and silver etc.

Meanings of the Words Panatipata – (Pano+atipato) Pano-living beings; Atipata-destruction, falling in premature time, premature death; Veramani-abstinence; Sikkhapadam-precept, object of learning; AdinnaDan- (Adinnam+aDanm), Adirnnam-not given; which is not given; aDanm-to take; AdinnaDan-The thing which is not given, stealing; AbrahmAchariya-(na+brahmAchariya) adultery, not fit to celibacy; Musavada-telling lie, falsehood; Sura-spirit ( intoxicating ) liquor;

Shil (Precepts) 29

Mereya--Rum and spirits; Majja--intoxicating drink, wine; Pamadatthana- cause of infatuation or madness. Vikalablrojana taking a meal at the wrong time in the afternoon (after mid-day i.e. after 12 AM); Nacca-dancing; Gita-singing; Vadita-Instrumental music; Visukadassana-visiting show as fair;. Mala-garland; Gandha-scented; Vilepana--cosmetic; Dharana-wearing; ManDanornamenting; Vibhusanatthana-for adornment; Uccasayana-To use a high bed, or to sleep on a high bed; Mahasayana-To use a comfortable bed or to sleep on a comfortable bed; Jatarupa-gold; Rajata-silver; Patiggahana-taking or giving. Explanation of Dashshil 1. There are five constituent parts or elements of killing of living beings.

They are: To know something as a living being, intention to kill, attempt to kill, to give order to kill and death due to these. By compassion towards the beings of the world, the killing of beings can be destroyed with its roots.

2. To take things not given, is called the taking of ungiven things or stealing. Not paying the value or to use for one's own need without informing means stealing.

3. Sensual power is to be restrained to observe BrahmAchariya or celebacy. To practise the Vinay rules prescribed by the Buddha is called BrahmAchariya.

4. To tell a lie is a sin. `Did not see even seeing, did not hear while hearing'- to speak such are also like to tell a lie. By these, the truth is kept concealed. For the purpose of cheating, concealing the truth to keep silence is also a lie. To attain the truth, the falsehood should be abandoned.

5. Alcohol, wine, ganja and opium which destroy the sense-power of the human beings and make them drunken, such intoxicating drinks should be avoided. A drunkard is like a mad man. Properties are ruined. Due to want of money he is engaged in terrorism and other wrong deeds. These are the main obstacles to build a healthy and nice family and society.

6. It is not proper for the monks and Samaneras to take food in the afternoon. It is harmful for the vigilent ascetic. The awakefulness of the meditative person does not remain. Laziness comes. It creates obstruction to acquire his goal.

7. Observing dancing, singing and playing on musical intruments etc. with invigilate mind decays the duties of Samanera and increases tile attraction to the worldly life.


8. Wearing-of garlands, use of cosmetics and dressed in ornaments increase the beauty of the body. The real appearance of the body remains covered. There arises a tendency for the worldly pleasures. There arises an obstacle to meditate on impermanence. The outer beauty attracts the human beings.

9. High seats and comfortable beds obstruct monks and Samaneras in their efforts. There remains no encouragement in their duties fit to be done. The ascetac is deprived of the fruits of his efforts.

10. Gold and silver, money and coins are the causes of enjoyment. By this greed, hatred and ignorance increase. Money is the root of evils. Virtue is the real wealth. Monks and Samaneras depend on the begging of alms-food. Their livelihood depends on others. They have no moveable immoveable properties.

Difference Between Panchashil, Asthashil and Dashshil

The Shils are the foundations of good deeds. The importance of' Shils is very significant to build ethical conduct and character. The Buddha has divided the Shils into four divisions according to stages, They are: Panchashil, Asthashil, Dashshil and Patimokkha Shil, Again, these divisions indicate the systems of the lives of the human beingis.

PANCHASHIL [Five Precepts]

The Buddha has prescribed Panchashil or five Precepts for the householders, As this is prescribed for the householders, it is also called Grihishil. Panchashil is ever observeable. Abstinence from killing, stealing, adultery, lying and liquor are all included in Panchashil. They stay in the house with their family members and others. That is, those who lead a family life are called householders. Those who perfectly observe Panchashil are called Shilva upasakas and upasik-as (virtuous lay male and female disciples).

ASTHASHIL [Eight Precepts]

The Asthashil is also prescribed for the householders. But there are some differences. Those who lead household lives do not always observe Asthashil. Only our Uposath days i.e. on the 1st, 8th, 15th and 23rd of the lunar month,

Shil (Precepts) 31

they observe Asthashil. As Asthashil is practised on Uposath days, it is also called Uposathashil. Those who will practise Asthashil, will complete their household duties on the earlier day. Next morning on the Uposath day, they take Asthashil from the monk of the vihar (monastery). Taking Uposathashil, the uposathins leaving the worldly thoughts spend the day on hearing the discourses and practise meditation on friendliness (Mettabhavana). At this, the observance of Asthashil becomes perfect. In Buddhist countries, those who retire from their services, observe Asthashil for the remaining life. The Ist, 2nd, 4th and 5th Shil of Asthashil are as like as Panchaskondha. In place of 3rd Shil 'kamesu micchachara’, 'Abrahmacriya' is to be spoken. The difference between the 3rd Shi1 of the Panchashil and the Asthashil is that the observer of Panchashil is a householder and there remains relation between husband and wife. But the uposathins who observe Uposthashil, keep celibacy for the time being. Legal sex for the householders is not against the rule, but in abstinence from in celibacy, there is no opportunity for that i.e. legal sex. Besides these, 6th, 7th .and 8th Shil of Asthashil are also included in celibacy. Abstinence from eating after mid-day; 7. dancing, singing, music and unseemly shows; and using garlands, perfumes, unguents-these three Shils also are to be practised by those who have renounced their family lives.

DASHASHIL [Ten Precepts] Dashashil has to be practised mandatorily by those who renounce the world to become monk and learn Dharma-Vinay. He is known as Sramanera or novice. Sramanera means a learner who learns from a teacher. If any precept of the Dashshil is broken, the other Shils are broken automatically, or if precept of the Dashashil is not observed as a rule the other Shils also not observed. For this reason the Sramaneras must observe Dashashil daily. The last Shil i.e. 10th. Shil of the Dashashil is abstinence from taking gold and silver etc. Except this precept, others are as like as Asthashil. But the 7th Shil of the Asthashil has been divided into two in the Dashashil. As a result, the 8th Shil of Asthashil is counted as the 9th Shil of the Dashashil. Gold, silver and money (Takas) are essential for the householders. So, this precept is not included in the Panchashil and the Asthashil as an abstaining precept.


You will always practise Shil. If Shil is practised; body, speech and mind are restrained. Shil is the main means to build character. Everybody hates the man who does not practise the Shil. He has no place in the society. The man who practises Shils acquires praise and honour. Everywhere he is revered. In real sense, the characteristic qualities of the Shilavan [who practises Shils] are called the Shil. Everything in the world moves within a system. For this reason, the Buddha has mentioned the Shil as discipline. Rules, discipline, self sacrifice, restraint character, kindness, good behaviour constitute integrate part of the Shil. Character is invaluable than wealth of a man. A man of bad character takes the family and the society towards a lower state. To climb to an ideal life, the practice of Shil is the most essential. There is no alternative to Shils to build and develop personality, family and society.

EXERCISE

Multiple Choice Questions 1. How many thousands of Monasteries did Ashok construct?

a) 80 Thousand b) 60 Thousand c) 84 Thousand d) 82 thousand

2. What preparation is needed to ordinate Prabrajya? a) have mentality to acquire good deeds b) think not to maintain domestic life c) think to keep away from lie d) abstain from stealing

3. What should you do to become a Bhikkhu? a) Criticise others b) think about the society c) practice knowledge d) leave fascination

Shil (Precepts) 33

4. Buddhism does not allow i) Sacrifice ii) Narcotic addiction iii) Animal killing


a) i b) i & ii c) ii & iii d) i, ii & iii

Creative Questions 1. By understanding the importance of sramaneras ordination Tapoti decided to

offer her son to resource ordination. It is her belief that through ordination one can earn virtue. As a result the path to emancipation in future life becomes easy. Even one can be the inheritor of the Buddhadasana after the fulfillment of this life of chastity.

a) What is ordination? b) Explain about the philosophy of Sramaneras ordination c) Explain the advantages of achieving ordination d) How can one become an inheritor of Buddhadasana? Give your opinion about it. 2. Monika Barua entered into the monastery using cosmetics and dressed in

ornaments. An anonymous Bhikkhu was addressing to the nuns about Dharma. At one stage, he talked about the use of cosmetic and ornaments. He told that through this a tendency for the worldly pleasure arises and the mode of meditation is disturbed. a) Where in Buddhism mentioned about cosmetics? b) Explain the importance of Dharma c) How do you prepare to go to monastery? d) “The physical exposes only cut the mode of meditation” give reasons for

your answer about this statement.


3. Lokpriyo Bhikkhu reads sutras to the female disciples. His explanations of

Ashtashil towards the housewives were melodious. Householders on their part

decided to perform Ashtashil alongwith their household tasks. As Ashtashil is

practiced on uposatha days, it is also called uposathashil.

a) Who are female disciples?

b) Explain the importance of performing Ashtashil.

c) How shall a housewife perform Ashtashil?

d) Analyze the acceptance of Ashtashil as a way of emancipation from sorrow

CHAPTER FOUR SUTRAS AND THE MORAL TEACHINGS

Once the Bhagavan was residing in Sravasti at Jetvan monastery built by the Anathapindik. Then a handsome and fair complexion god appeared before the Budha at dead of night. His beauty lit the whole of Jetvan. He saluted the Bhagavan and stood aside. He sat aside taking permission from the Buddha. Then he said, ‘Oh Bhagavan, you, for the good of men and gods preached the Mangalasutra for the inhabitants of ten thousand universes (cakkavadas) last night. Tonight I have come here at the request of Indra, the king of gods, to know the causes of defeat of men. The other gods also have assembled here. They will also hear attentively. Kindly you describe the causes of their defeats. At the request of the god, Bhagavan preached twelve causes of defeat of men one by one. Here first one represents the question of the god and the second one represents the answer of the Buddha. In this way, in the shape of questions and answers, the Bhagavan has completed Parabhavasutra in twenty four gathas or stanzas. The concluding twenty fifth stanza is the saying of the Buddha.

PARABHAV SUTRAM 1. Parabhavantam purisam mayam pucehama gotamam,

Bhagavanntam putthumagamma kim-parabhavato mukham?

2. Suvijano bhavam hoti-avijano parabhavo, Dharmakamo bhavam hoti-Dharmadessi parabhavo.

3. Iti hetam vijanama-pathamo so parabhavo, Dutiyam Bhagavan bruhi-kim parabhavato mukham?

4. Asantassa piya hontie-sante na kurute peyam, Asatam Dhmmam roceti-tam parabhavato mukham.

5. Iti hetam vijanama-dutiyo so parabhavo, Tatiyam Bhagavan bruhi-kim parabhavoto mukham?

6. Niddasili sabhasili-anutthata ca yo naro, Alaso khodhamannano-tam parabhavato mukham.

36 Buddhist Religious Studies 7. Iti hetam vijanama-tatiyo so parabhavo,

Catuttham Bhagavan-bruhi-kim parabhavato Mukham?

8. Yo mataram va pitaram va-jinnakam gatayobbanam, Pahusanto na bharati-tam parabhavato mukham.

9. Iti hetam vijanama-catuttho so parabhavo,

Pancaman Bhagavan bruhi-kim parabhavato mukham?

10. Yo Brahmanam va Sramanm va annam vapi vanibbakam, musavadena vanceti-tam parabhavato mukham?

11. Iti hetam vijanama-pancamo so parabhavo, Chatthamam Bhagavan bruhi-kim parabhavato mukham?

12. Pahutovitto puriso-sahiranno sabhojano, Eko bhunjati saduni-Tam parabhavato mukham? 13. Iti hetam vijanama-chatthamo so parabhavo, Sattamam Bhagavan bruhi-kim parabhavato mukham?

14. Jatitthaddho dhanatthaddho-gottatthaddho ca you naro, Tam natim atimanneti-tam parabhavato mukham. 15. Iti hetam vijanama-sattamo so parabhavo, Atthamam Bhagavan bruhi-kim parabhavato mukham? 16. Itthidhutto suradhutto-akkhadhutto ca yo naro, Laddham Laddham vinaseti-kim parabhavato mukham.

17. Iti hetam vijanama-Atthamo so parabhavo, Navamam Bhagavan bruhi-kim parabhavato mukham.

18. Chi darehi santuttho-vesiyasupadissati, Dissati paradaresu-tam parabhavato mukham. 19. Iti hetam vijanama-navamo soparabhavo, Dasamam Bhagavan bruhi-kim parabhavato mukham?

20. Atilayobbano poso-aneti timbarutthanim, Tissa issa na supati-tam parabhavato mukham.

21. Iti hetam vijanama-dasamo so parabhavo, Ekadasamam Bhagavan bruhi-kim parabhavato mukham?

Suttas and the Moral Teachings 37

22. Itthi sondim vikiranim-purisam va’pe tadinam, Issariyasmim, Thapapeti-tam parabhavato mukham.

23. Iti hetam Vijanama-ekadasamo so parabhavo, Dvadasamam Bhagavan bruhi-kim parabhavato mukham?

24. Appabhogo mahatanho-khattiye jayati kule, So ca rajjam patthayati-tam parabhavato mukham.

25. Ete parabhave loke-pandito samavekkhiya, Ariya-dassanasampanno-salokam bhajate sivanti.

Meanings of the words. Gatha : 1-7 Parabhavantam-defeated. Purisam-man, Mayam-we. Pucchama (we) are asking. Putthumagamma (puttham + agamma)-having come to ask. Mukham kim-What is the cause? Yo Puriso bhavam hoti-The man who does so. Suvijano-very wise. Avijano-not wise. Dharmakamo-who loves the Dharma. Dharmadessi-who hates the Dharma. Etam-such, so. Vijanama- (we) know perfectly. Asantassa-of wicked man. Piya honti-are dear, Sante na kurute peyam-(He) does not do anything that is dear to the good. Asatam Dharmam roceti-(He) approves of the Dharma of the wicked. Bruhi-Tell. Niddasili-drowsy. Sabhasili-fond of society. Anutthata-without energy. Alaso-lazy, Kodhamannano-given to anger.

Gatha : 8-16. Jinnakam-who are old. Gatayobbanam-past their youth. Yo-He who. Mataram va pitaram va-mother or father. Pahusanta-being rich. Na bharati- does not support. Annam-Other. vanibbakam-mendicant. Musavadena-by falsehood. Vanceti-deceives. Pahutavittopuriso-The man who is possessed of much property. Sahiranno-who has gold. Sabhojano-who has food. Saduni-sweet things. Eko bhunjati-eats alone. Jatitthaddho-The man who is proved of his birth. Gottatthaddho-The man who is proved of his family. Atimanneti-thinks great. Suradhutto-The man who is given to strong drink. Akkhadhutto-The man who is given to dice.

38 Buddhist Religious Studies Gatha : 18-25 Sehi darehi-with his own wife. Vesiyasupadissati-is seen with harlots. Paradaresu-The wives of others. Poso-The man. Issa-for jealousy. Na supati-cannot sleep. Issariyasmim-in supremacy. Thapapeti-places. Appabhogo-He who has little property. Mahatanho-He who has great craving. Khattiye Jayate kule-is born in a Kshatriya family. Patthayati-wishes for. Samavekkhiya-Venerable man.

English Translation 1. 'We ask (thee), Gautam, about a man that suffers loss; having come to

ask, Bhagavan, (tell us) what is the cause (of loss) to the losing (man)'.

2. Bhagavan : 'The winner is easily known, easily known (is also) the loser : he who loves Dharma is the winner, he who hates Dharma is the loser'

3. Deity : 'We know this to be so, -this is the first loser; tell (us) the second, O Bhagavan, what is the cause (of loss) to the losing (man)'.

4. 'Bhagavan : 'Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dharma of the wicked, that is cause (of loss) to the losing (man).'

5. Deity : 'We know this to be so, this is the second loser; tell us the third, O

Bhagavan, what is the cause (of loss) to the losing (man).'

6. Bhagavan.: 'The man who is drowsy, fond of society and without energy, lazy, given to anger, that is the cause (of loss) to the losing (man)'.

7. Deity : 'We know this to be so, this is the third loser, tell us the fourth, O Bhagavan, what is the cause (of loss) to the losing (man)'.

8. Bhagavan :'He who being rich does not support mother or father who are

old or passed their youth, that is the cause (of loss) to the losing (man}'. 9. Deity :'We know this to be so, this is the fourth loser; tell us the fifth, O

Bhagavan, what is the cause (of loss) to the losing (man)'.

10. Bhagavan :'He who by falsehood deceives either a Brahman or a Sraman or any other mendicant, that is the cause (of loss) to the losing (man)'

11. Deity : ' We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavan, what is the cause (of loss) to the losing (man)'.


12. Bhagavan :' The man who is possessed of much property who has gold and food, (and still) enjoys alone, his sweet things, that is the cause (of loss) to the losing (man)'.

13. Deity : 'We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavan, what is the cause (of loss) to the losing (man).'

14. Bhagavan : 'The man who being proud of his birth, of his wealth and of his family, despises his relatives, that is the cause (of loss) to the losing (man)'.

15. Deity : 'We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavan, what is the cause (of loss) to the losing (man)'.

16. Bhagavan : 'The man who is given to women, to strong drink and to dice, wastes whatever he has gained, that is the cause (of loss) to the losing (man)'.

17. Deity : 'We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavan, what is the cause (of loss) to the losing (man)'.

18. Bhagavan :'He who, not satisfied with his own wife, is seen with harlots and the wives of others, that is the cause (of loss) to the losing (man).'

19. Deity : 'We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavan, what (is) the cause (of loss) to the losing (man)'

20. Bhagavan : 'The man who past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep, that is the cause (of loss) to the losing (man)'.

21. Deity : 'We know this to be so, this is the tenth loser; tell us the eleventh, O Bhagavan, what is the cause (of loss) to the losing (man)'.

22. Bhagavan : 'He who places in supremacy a woman given to drink and squandering, or a man of the same kind, that is the cause (of loss) to the losing (man)'.

23. Deity :’We know this to be so, this is the eleventh loser; tell us the twelvth, O Bhagavan, what is the cause (of loss) to the losing (man)'.

24. Bhagavan :`He who has little property, (but) great craving, is born in a Kshatriya family and wishes for the kingdom in this world, that is the cause (of loss) to the losing (man)'.

40 Buddhist Religious Studies 25. Having taken into consideration these loses in the world, the wise,

venerable man, who is endowed with insight, cultivates the happy world (of the gods)'.

It is absolutely necessary to abide by the instructions of the Parabhavsutra to make the human life beautiful and successful. The ill-consequences of the moral degradation are dreadful. Many a man passes the time by gossiping. Takes recourse to falsehood and endanger his life being addicted to wine, gambling and other intoxicants, polluting the individual and social life. At last they are running towards the terror,' giving up humanity in the company of bad societies or associates. So, you will build up noble life giving up the causes of defeats.

Dharmapada Dharmapada is the second book of the Khuddaka Nikaya. The various meanings of the word 'Dharma' are nature, rules, object, system and virtue. 'Pada' means, cause, magga and path. So, the meaning of Dharmapada is the path to the Dharma, the path of truth and the means to acquire virtue.

Buddha Admonishing the sutra


There are 423 gathas in Dharmapada. The gathas are divided into 26 Vaggas. The Vaggas have been named in accordance with the subject dealt with. In this book the moral teachings are more in existence. Still, there are also narrations in brief of the Noble Four Truths, Noble Eightfold path and Nirban etc. In this book, the universal moral instructions of the Buddha have been collected. The Chittavagga has been taken from the book Dharmapada.

CHITTA VAGGA 1. PhanDanm capalam Chittam durakkham'dunnivarayam,

Ujum karoti medhavi usukaro'va tejanam.

2. Varijo'va thale khitto okamokata ubbhato, Pariphandali, dam uttam maradheyam pahatave.

3. Dunniggahassa lahuno yatthakamanipatino, Chittassa damatha sadhu Chittam dantam sukhavaham.

4. Sududdasam sunipunam yatthakamanipatinam, Chittam rakkheyya medhavi Chittam guttam sukhavaham.

5. Duramgamam ekacaram asariram guhasayam, ye Chittam sannamessanti mokkhanti maravandhana.

6. Anavatthita Chittassa saDharmam avijanato, pariplavapasa&ssa panna na paripurati.

7. Anavassuta Chittassa ananvahata cetaso, punnapapapahinassa natthi jagarato bhayam.

8. Kumbhupamam kayamimam viditva, Nagarupamam Chittamidam thapetva, yodetha maram pannayudhena,

Jitanca rakkhe anivesano siya.

9. Aciram vatayam kayo pathavim adhisessati, Chuddho apetavinnano nirattha'va kalingaram.

10. Diso disani yam tam kayira Veri va pana verinam, Miccha panihitam eittam papiyo nam tato kare.

11. Na tam matapita kayira anne vapi ca nataka, Samyakpanihitam, Chittam seyyaso nam tato kare.

42 Buddhist Religious Studies Meanings of the words PhanDanm- trembling. Capalam- unsteady. Durakkham- difficult to guard. Dunnivarayam-difficult to hold back. Ujum-straight.Usukaro' va-as a fletcher. Varijova va 'as a fish. thale-on the dry ground. Khitto-thrown. Okamokata-(Oka-water, mokata-home)-watery home. Ubbhato-taken from. Pariphandati-trembles. Maradheyam-the dominion of Mara. Pahatave-in order to escape. Dunniggahassa-difficult to hold in. Lahuno-fleeting. Dantana-tamed. yatthakamanipattino-rushing wherever it listeth. Rakkheyya-let guard. Guttam well guarded, Sududdasam- difficult to perceive. Sunipunam-very artful. Duramgamam-travels far. Guhasayam -takes the heart as its base or hides in the chamber of the heart. Sannamessante-to bridle. Anavatthita-unsteady. Avijanato-he who does not know. Pariplava-troubled. Panna-knowledge i.e. wisdom. Na paripurati-will never be perfect. Anavassuta- are not dessipated. Ananvahata-is not perplexed. Kumbhupamam-like a jar. Viditva- knowing. Pannayudhena-with the weapon of knowledge. yodhetha-attack. Jitanca rakkhe-one should watch him when conquered. Adhisessati-will lie. chuddho-despired. Kalingaram- a log. Nirattham- useless. Diso disam- a hater to a hater.Veri-an enemy. nataka- relatives. Panihitam-directed.

English Translation 1. As a fletcher makes straight his arrow, a wise man makes straight his

waverings and unsteady thought, which is difficult to guard, difficult to hold back.

2. Like a fish taken from his watery home and thrown on the dry ground, our thought trembles all over in order to escape the dominion of Mara (The tempter).

3. It is good to tame the mind, which is difficult to hold in and flies rushing wherever it listeth; a tamed mind brings happiness.

4. Let the wise man guard his thoughts, for they are difficult to perceive,

very artful and they rush wherever they list : thoughts well guarded bring happiness.


5. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber ( or the heart), will be free from the bonds of Mar (the tempter).

6. If a man's faith is unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

7. If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, there is no fear for him while he is watchful.

8. Knowing that this body is (fragile) like a jar, and making his thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered and should never rest.

9. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.

10. Whatever a hater may do to a hatu or an enemy to an enemy, a wrongly-directed mind will do him greater mischief.

11. Not a mother, not a father will do so much, nor any other relatives as a welldirected mind will do us greater service.

Characteristics of the Chitta That which thinks is the Chitta. It is called the Chitta as it holds some objects. Chitta, mind and Vigyan (consciousness) are synonyms. To know something is the nature of Chitta. This Chitta is naturally restless. It roams hither and thither like a fickle minded child. It does not like to keep itself in one place only. It is very difficult to restrain its movement. It cannot be subdued easily. It wants to be engaged in all matters, good or evil. It cannot be kept tied with any thing. A live fish tosses about when thrown out of water. It tries to go back into water. Exactly the same is the nature of the Chitta.

The Chitta goes far away in the twinkling of an eye. It roams alone, it cannot be seen by the eye. It resides within the heart. The Chitta covered by false views does more harm than an enemy. The Chitta should be guarded as a fortified city. Those who restrains the Chitta, free themselves from the bondage of Mar. They are the wise men. You will keep your mind always calm. You should not be excited being subject to anger. Dreadfulness is the consequence of the fickle mind.

You should learn Pali Gathas of the Chittavagga with their English equivalent. You should recite the Gathas every morning and evening. At this, the religious tendency of mind will remain wakeful.


EXERCISE Multiple Choice Questions

Read the passage below and answer question no. 1-3

The Bhikkhus recited Parabhab sutra in the chorus at Nandan Kanan Boudha Bihar.

Baro Bhante mentioned twelve causes. Those who does good deeds never be

defeated. Delightful superinnosence is rewarded after death. It is only possible by

controlling of mind. This was appreciated by all.

1. The word Parabhav stands for a) defeat b) Subordination c) concentration d) way

2. By performing virtuous deeds a) Can earn virtue b) can go abroad c) earn money and wealth d) can say about the past

3. The word Dharmapada means a) The path to the Dharma b) Principles and rules c) Collection of rules d) Restraint

4. Unguarded Chitta can be guarded i) By showing friendship ii) by showing sympathetic conduct iii) practising religion and pronouncing Sutra



a) i

b) i & ii

c) iii

d) i, ii & iii

Read the passage below and answer question no. 5 & 6 On the day of the death anniversary of Devi Barua her sons and daughters arranged sanghadan. Those who do not serve their parents suffer a lot both in this life as well as in the life of the next world. The Bhikkhu preached there parabhav sutra to the relatives of Devi Barua. 5. What is to be done to escape from the hand of defeat?

a) Take the charge of old parents

b) The 12 rules to be obeyed as shown in the Parabhav Sutra

c) Always sleeps

d) Take birth to a family of little property

6. By addiction to a woman, strong drink and dice

a) wastes whatever he has gained

b) out of jealousy burns

c) be lazy and angry person

d) gains happiness

7. To make human life beautiful and meaningful men should-

i) abide by the rules of Parabhav sutra

ii) keep away from poor relatives

iii) always sleep, eat and chat


a) i b) i & ii c) i & iii d) i, ii & iii

46 Buddhist Religious Studies Read the passage below and answer question no 8 & 9 Gopal has no parents. They left a vast property behind. But lazy and effortless, woman addicted Gopal with the effect of strong wine and dice lost all wealth. He felt proud in spending money for nothing. Now the life of Gopal is seriously in danger and clumsy. 8. Parabhab takes place in Gopal’s life.

i) Because of 12 causes of the defeat of men ii) On account of false speech iii) For failing in the exam. Which one is correct below? a) i b) i & ii c) ii & iii d) i, ii & iii

9. What benefit can be earned by performing virtuous deeds?

a) Increase wealth

b) Get a happy Devalok after death

c) Acquire hatred of the relatives

d) Gain others wealth

10. Where did Buddha preach the Parabhav Sutra?

a) at Jetaban Monastery

b) at RajGrihia

c) at Buddhagaya

d) at Baishali

11. In whose request did Buddha tell about the defeat of men?

a) Ananda

b) Utpal Cornee

c) Raja Proshenjit

d) Devaraj Indra


Creative Questions

1. It is a crucial time to Amit Barua. Very often he passes his days in half-eating

and starvation. The villagers do not pay heeds about him. Many diseases take

shelter in his body in the prime of his life. One day he told to Baro Vante about

his distress. Baro Vante preached the Parabhav Sutra to Amit Barua. Amit Barua

realized the consequence of his imprudent deeds.

a) What is Parabhav Sutra?

b) Why were the villagers not to show love and affection to Amit?

c) Explain briefly about the advices of BaroVante.

d) Evaluate the imprudent deeds and its realization of Amit Barua.

2. The teacher Saran Babu was teaching the cause of men’s defeat in class viii.

Saran Babu is a happy man because he follows the rules of Parabhav Sutra. He

takes care of his parents. He did not spend time idly. He has no bad habit as

well. Besides, he respects others right.

a) What is Dharmapada?

b) What kind of man is Saran Babu according to you?

c) How can we acquire the characteristics of Saran Babu?

d) “Saran Babu is a good fellow” Evaluate.

3. Shurid Babu is a very good man. He lets the Bhikkhusangha to read the

Parabhav Sutra regularly. He lead the life according to the rules of Sutra. In

Chittavarga of Dharmapada there is a reference of tamed mind. That inspires

him.

a) What is Chitta?

b) Describe briefly about the summary of Chittavarga.

c) What change can occur in man’s life by following Parabhav sutra?

d) How can we sublime the nature of Chitta? Explain logica

CHAPTER FIVE NIRBAN

Nirban is the greatest contribution of the Buddha. He discovered the mystery of life and universe after attainment of Buddhahood or after Enlightenment. Life is the symbol of continuous flow of the cause and effect. Its ultimate aim is Nirban. The word 'Nirban' has been formed in combination of the suffix 'ni' and the word 'Van'. Craving arises in consequence of ignorance or non-knowing. Beings roam in different planes of existence being subject to craving. 'Vana' means craving. The suffix ‘ni’ means its absence. After realizing the truth, an 'emancipated person after extinguishing craving i.e. attachment, hatred and ignorance, attains the state known as Nirban i.e. the state of Nirban.

Nirban is not mundane. So, it cannot be explained in ordinary language. It is subject to realization only. The Buddha while defining the Nirban has proclaimed thus Yathapi dukkhe Vijante sukham nama pi Vjjate, Evam bhave Vijamane Vibhavo pi iccfiitabboko. With the presence of sorrows, there exists the feelings of happines. Where there is a 'bhava' as the place of happiness and misery, there is also a state beyond it. This state is called extinction. The extinction is the result of destruction of craving and is called Nirban. The Classes of Nirban Nirban is of two classes viz, Sopadishes Nirban and Anupadishes Nirban.

1. Sopadishes Nirban Destructing defilements, the elements of rebirth having not been in existence the knowledge one acquires is called Sopadishes Nirban. Here elements mean body and mind of the present life, defilements means hindrances. Ignorance and craving are main among the elements. Mind and form together constitute the Panchaskandha. Rupa,Vedana, Sagya, Samskar and Vigyan are the five aggregates (Panchaskhanda). This is only the name of individual personality. To speak in a general sense, after attaining the Arahattahood, before the last moment

Nirban 49 of death, the happiness which is experienced during the present span of life is called Sopadishes Nirban.

Ordinary people remain attached to the objects of senses (sense objects) and are subjugated to greed, hatred and ignorance. They cannot go beyond the cycle of birth and death. On the other hand, the Noble persons who have attained the Sopadishes Nirban and emancipation have no attachment to form, sound, odour, sapid and tangible. They do not also welcome them. While the ingredients of the physical body all still present, their active life comes to a stand still position. They turn into a life emancipated person. The Buddha Bhagavan after having attained the Buddhahood under the Bodhi Tree on the bank of river Neranjana, destroyed all the ingredients which build the house likened to a body. He was staying in Sopadishes Nirban from the day of His attainment of Buddhahood upto the last moment of his Mahaparinirban.

2. Anupadishes Nirban The life-emancipated person who has earned the Sopadishes Nirban after forsaking his body attains the final Nirban. The Nirban He realizes then, is known as Anupadishes Nirban. He does not take any more rebirth. The five aggregates cease to function. There is nothing like death. He surpasses the ocean of Bhava (the three planes of existence) for ever. At the age of eighty, the Buddha attained Mahaparinirban under the twin Shal tree in Kusinagar. The cause of rebirth was destroyed for ever. All the ingredients of building a new house in the; shape of body were destroyed. This is the attainment of His Anupadishes Nirban. The Buddha has defined the Anupadishes Nirban as :

Vinnanassa nirodhena tanhakkhaya vimuttino,

Pajjotasseva Nirbanm Vimokkha hoti cetoso.

Craving is destroyed like the extinguishing of a burning fire. Just at the moment of Cessassion of consciousness (Viggana) of the emancipated person, the mind is released. Rebirth is stopped for ever.

Characteristics of the Nirban Nirban is calm, pleasing, free from impediments, pure and cool. The speciality is that inanimate objects remain in their respective places. But the Nirban is free from decay and death. The direction of other places can be ascertained. But the direction of the Nirban can not be ascertained. Still there is Nirban, admitted by all.

50 Buddhist Religious Studies The Characteristics of Nirban are given below : 1. The lotus has one character.

It is not mixed with water. So also, the Nirban is free from all sorts of pollutions.

2. Water has two characteristics. Water is cool. It is pleasing in burning condition. Nirban also burns down all sorts of afflictions and cools down.

3. The medicine has three characteristics.

The medicine is a refuge to beings from recovery from severe painful illness. Nirban is also a refuge to beings ill of afflictions.

The medicine makes an end and destroys diseases. Nirban also makes an end to all sufferings.

The medicine is like the nectar to save life. Nirban is also like the nectar to attain emancipation.

4. The ocean has four characteristics.

The ocean does not digest the dead and the rotten things and free from all rubbishes. So also, the Nirban is free from all Pollutions. The ocean is great and endless. Magnanimity is its characteristic. Both the banks of it are not seen. The Nirban is also great and not surrounded by boundaries.

The ocean is the abode of many big animals. So also, the Nirban is also a abode of great men, Arahants and other great beings.

In the ocean, waves, lights and rays are reflected. Similarly, in Nirban knowledge, emancipation and wisdom are also reflected.

5. Food has five characteristics.

Food saves the life of all beings. It increases longevity. Similarly, the Nirban is also a saviour of the emancipated persons and enhances the longevity of the ascetic who has witnessed the Nirban.

Food pacifies the problem of hunger of the living beings. The Nirban also relieves the afflictions.

Nirban 51

Food removes the weakness due to hunger of all beings. The Nirban also makes an end to weakness due to hunger related to all sufferings.

Food increases the beauty of the beings. Nirban also enhances the beauty of the emancipated persons.

6. The sky has ten characteristics.

The sky is not born, does not decay, does not die, does not dislodge and is not produced. It cannot be taken away by anybody. There is an environment of free movements of the birds. The sky is endless and infinite, does not depend on anything else. Nobody can steal it.

So also, the Nirban is not born, does not decay, does not die, does not dislodge and is not produced, It cannot be taken away by anybody. It is fit to be trodden by the Ariyas. Veilless. It is endless and infinite and nobody can steal it.

7. The jewels have three characteristics. The jewels give the things

desired, increase joy and radiate lights.

Similarly, Nirban also gives the things desired, enhances joy and radiates lustre.

8. The red-sandal has three characteristics.

The red-sandal is rare and praised by the Ariyas. It is incomparable in fragrance. Nirban is also rare. Praised by the Ariyas. Sweet scented.

9. Ghee has three characteristics. Ghee is colourful, scented and juicy. The Nirban also is colurful, endowed with Shil-odour and full of juicy.

10. The peak of a mountain has five characteristics. The peak of a mountain is very high, does not move and difficult to climb. No seed generates here. It is free from love and hatred.

So also, the Nirban is very high, does not move and difficult to climb. No .seed generates here. It is free from love and hatred.

52 Buddhist Religious Studies The Means of Attaining Nirban

According to the Buddha, the world is impermanent, sorrowful and soulless. The devotee is to meditate on these three objects and has to acquire perfect knowledge. Mind and form of the beings are impermanent and brittle. So, there is no permanent soul in mind and form. Therefore, the birth of the beings is full of sorrows.

The origination, disappearance and the ending of birth and death of the five aggregates is called Nirban. This ends the suffering. For this reason the Four Noble truths are to be realized perfectly. The Four Noble truths are : Suffering, Origin of suffering, Cessation of suffering and means of Cessation of suffering. The third Noble truth-the Cessation of suffering is Nirban. And the means of cessation of suffering is Arya Asthangik Marga i.e. the Noble Eightfold Path.

The Eightfold Path is the only means to attain Nirban.

There are eight components or constituents in the Arya Asthangik Marga. These are : 1. Samayak Dristi or right views. 2. Samayak Sangkalpa or right aspirations. 3. Samayak Bakya or right speech. 4. Samayak karma or right conduct. S.Samayak Jibika or right livelihood. 6. Samayak Prachesta or right effort. 7. Samayak Smriti or right mindfulness. 8. Samayak samadhi or right concentration. The co-ordinated name of Arya Astthangik Marga is Shil, Samadhi and Pragya. By repeated exercise of Arya Astthangik Marga when attachment, hatred and ignorance are brought to end, it is possible to attain Nirban.

The Nirban is the summumbonum of the Buddhists. Being enveloped with ignorance, human beings are addicted to worldly pleasures. They enjoy. They are born again and again having fallen into the tide of enjoyment. Having attempted to free oneself from the sufferings one is absorbed in sufferings. There is a Cessation of Tanha while one abstains from the enjoyment of worldly things. With the attaimment of Nirban, there is no more sufferings of birth and death. So the Buddhists desire Nirban.

Nirban 53

EXERCISE

Multiple Choice questions 1. How many characteristics does food have?

a) 5 b) 6 c) 7 d) 10

2. The Ariyas speak about Nirban that it is – a) the cause of increasing beauty b) scarcity and praiseworthy c) filled with fragrant juice Which one is correct below? a) i b) ii c) i & iii d) i, ii & iii

Read the passage below and answer question no 3 & 4 The meditation of Anandsthabir is nearly at the end. He went forward quite confidently. He obtained Bodhi or enlightenment by illuminating around. His mind is filled with pleasure. Today he is near to the door of Nirban. His ignorance is driven away.

3. How can one attain Nirban?

a) by performing karma b) Through right speech. c) Dissatisfaction

54 Buddhist Religious Studies 4. Anupadishes Nirban is :

a) the time after death

b) to control birth and death

c) free from Progga

d) to attain four precepts of truth.

Read the passage below and answer question no. 5& 6

Ariya Mitra Bhikkhu was preaching Nirban to the disciples gathered. The disciples who were present praised to hear about the kinds, features of Nirban and how to attain it. They acquired a vast knowledge about many unknown subjects. 5. It is understood from the preaching of Ariya Mitra Bhikkhu that Nirban is

a) Something that increase beauty

b) Knowledge can be gathered about unknown Subject from it.

c) It is unlimited and with infinitive qualities

d) It radiates light

6. What is the way to attain Nirban?

a) Meditation of mind and form

b) Practice of Ariya Austangik Marga

c) Feeling indifferent about enjoying worldly pleasure

d) To become a sraman

7. By attaining Nirban

i) Fall upon the sorrows of life

ii) Can be emancipated from the sorrow of birth and rebirth

iii) To rebirth in cheerful heaven


a) i

b) ii

c) i & ii

d) i, ii & iii

Nirban 55 8. Due to Aviddya or ignorance

a) craving arises

b) being released c) to attain Buddhahood d) leave home

Read the passage below and answer question no. 9 & 10 On the occasion of Baishakhi Purnima a discussion meeting is arranged at Dhaka Merul Badda monastery. In regards to the preaching the Honourable Principal explained Nirban. He said that the domestic life is anitya, sorrow and inseperable. Therefore, the way of eternal peace from the Bhabochakra is Nirban. 9. What is to be done to attain Nirban?

a) to bath in the river Ganga b) worship to the stars and planet c) meditation on Bidarshon d) Perform virtuous deeds

10. How many types of Nirban are there? a) one b) two c) three d) five

11. By attaining Nirban i) Can control birth and death ii) have association to mingle with Mahabrahmana iii) can go to heaven

Which one is correct below? a) i b) i & ii c) ii & iii d) i, ii & iii

56 Buddhist Religious Studies 12. Where was Buddha staying immediately before attaining Nirban?

a) Sopadishesh Nirban b) in Benuban at RajGrihia c) in Nalanda University d) under the Bodhi tree at Buddhagaya

Creative questions 1. Siddhartha is in deep meditation. He felt about Anitya, sorrow and anatma. He

attained Bodhi or enlightenment just before the sun rises. He observed Nirban the eternal happiness. The craving of Siddhartha was declined. a) What is the other name of Nirban? b) Why the Buddhists expect Nirban? c) Write briefly how can one attain Nirban? d) “Nirban brings happiness, prosperity in life” analyze.

2. The aim of Bhikkhu Ananda’s meditation was to attain Nirban. Going to a secluded place he was succumbed to deep meditation. By spending a little time he felt eternal happiness by declining the craving. This happiness as if it was to take medicine to become cure and to emancipate from the sorrows of life. He was emancipated and attains enlightenment. The four-sights of Bhikkhu Ananda was illuminated. a) What are the ways to attain Nirban? b) Describe any one of the qualities of Ananda’s meditation c) In which way can medicine be compared with Nirban? d) “The birth of living being is sorrowful” analyze

3. Sumon Bhikkhu at evening was preaching to his disciples that when Goutam Buddha appeared physically at Kushinagar he was nearly at the time of death. He passed 4th meditation one by one. Just before the life and death he attained an eternal happiness. Leaving the body he attained Anupadishes Nirban. He will never take birth again. He has passed away the Bhabosagor forever. a) How many kinds of Nirban are there? b) Describe about the deep happiness that Buddha attains just before his death. c) Distinguish the differences between the Sopadishes Nirban and Anupadishes Nirban. d) “Nirban is the internal cause of all sorrows” explain about its significanc

CHAPTER SIX DOCTRINAL RULES AND CEREMONIES

Doctrinal rules can be taken almost as laws. But here scriptural rule is appropriate. The ceremonies which are according to the doctrinal rules, are the doctrinal ceremonies.

Characteristics of Doctrinal Rules and Ceremonies In the earlier period of His preaching the Dharma, the Buddha did not prescribe any rule for performing the rites and rituals. The Buddha prescribed the rules under various circumstances. As for example, the Buddha Himself did the act of giving Prabajya and Uposampada by saying, 'Ehi Bhikkhu' (come, O Bhikkhu). Later on He introduced two ceremonies. As a result the Bhikkhu Sangha themselves gave Prabrajya (the lesser ordination, initiation into the Bhikkhu life) and Uposampada (the higher Ordination, the gaining of full membership of the Bhikkhu Sangha). When Rahul was given ordination without prior permission of parents, king Suddhodan raised an objection at this. Due to his request a rule was made that permission of the parents be needed before giving Prabajya and Uposampada. Due to wilful selfish acts, the rule of the Bhikkhu Uposatha was introduced. In this way the Rules of Patimokkha were introduced due to the direct proofs and incidences. About the introduction of various rules there are elaborate descriptions in the books-the Cullavagga and the Mahavagga. During Prabrajya, Uposampada, Barshabas, Pravarana, Kathin Chibar Dan etc. doctrinal ceremonies are performed according to the prescribed rules. Besides these Baishakh full-moon day, Ashari full-moon day, Bhadra full-moon day (Beng. Madhu (honey) offering full-moon day), Aswin full-moon day etc. Days are associated with the great incidents of the Budhra Bhagavan and celebrated as the doctrinal ceremonies. On the occasions the lay disciples (male and female) pay respect and adoration, observe Uposatha Shil, take five Precepts and discuss the doctrinal objects (the teachings of the Buddha). While giving farewell to the old year and welcoming the new year, the ceremonies of Chaitra Samkranti and Nava Barsha (The New Year) are observed. The doctrinal ceremonies and the festivals are very useful in observing religious life


PRABRAJYA Cutting the bondage of a family life and adopting the life of a recluse is called the Prabrajya. It is a memorable and sacred doctrinal ceremony. It is the first stage in seeking the path of emancipation after renunciation. There is custom for a Buddhist to go for Prabrajya even once in the life. It is not only to show honour to the great ideals of the Buddha, it is also meant to realize the Nirban after abandoning the sinful filth of life. The meaning of Prabrajya is: Papaknam malam pabbajetiti Pabbajito.

He abandons his sinfilths-that is why he is called 'pabbajito'. It is the best virtue for the householders. According to the Buddha if one is fallen into a hole it had to be released from that position. So if one is tied with the family life, it is hard to free oneself from it. Men cannot be free from the illusion traps of various kinds of wants. That is why the Buddha Bhagavan has compared the worldly life a jail and the Prabrajya as the open sky. So many persons leaving riches, people (relatives) and kingdom accepted Prabrajya in search of Nirban. For this reason the parents think it as their duty to give Prabrajya to their sons. In the ideal Buddhist countries, without giving Prabrajya to the son, he is not given in marriage. They take it as their first duty. Rules of Taking Prabrajya The seeker of the Prabrajya, first of all, is to shave (completely) his head. Then taking the Asttapariskar (Eight requisites) used by the monks and Samaneras, he is to present himself to the Bhikkhu Sangha. The Asttapariskar are as given below: Ticivaranca pattanca vasi suce ca vandhanam, Parissavanaca demi atthavidham parikkharam. Samghati (Doyajika - the double garment), Uttarasangha (Ekajika - the upper garment), Antavasaka (the lower garment), alms-bowl, razor, needle, thread, belt and a water strainer-I am offering these Eight requisites. There is no rule to give Prabrajya to a boy below seven years. Again any Bhikkhu who is not ten years old during Bhikkhu life is not entitled to give Prabrajya to any one. At first he is to take Panchashil with Trisarana (three refuges). He is to

Doctrinal Rules and Ceremonies 59 utter Trisaran rightly and clearly. He who will give Prabrajya should also be free in activity. If his pronunciation is not clear, he is unfit to give Prabrajya. The Prabrajya giver and the Prabrajya seeker, pronunciation of both should be clear and correct. Prayer for the Prabrajya The Prabrajya seeker, at first doing Vandana to the present Bhikkhu Sangha will take the Ticivara in his hand round shaped. Then sitting down keeping his weight on the upper portion of his feet he would pray for the Prabrajya : Okasa aham bhante Prabrajyam yacami. dutiyampi aham bhante Prabrajyam yacami. Tatiyampi aham bhante pabbajjwn yacami. Bhante (Venerable sir) give me opportunity I am praying for the Prabrajya. Bhante, for the second time also I am praying for the Prabrajya. Bhante for the third time also I am praying for the Prabrajya. In this way you (the seeker) will pray three times for the Prabrajya. Then the seeker reciting the following words will put the Ticivara in the hands of the Prabrajya giver Achariya (teacher): Sabbadukkha nissarana Nirbanm sacchikaranatthaya imam kasavam gahetva pabbajetha mam Bhante, anukampam upadaya.

Dutiyampi sabbadukkha nissarana Nirbanm sacchikaranatthaya imam kasavam gahetva pabbajetha mam Bhante, anukampam upadaya. Tatiyampi sabbadukkha nissarana nibbbanam sacchikaranatthaya imam kasavam gahetva pabbajetha mam Bhante, anukampam upadaya. Bhante for the freeness from all sorrows and for the realization of the Nirban, please taking these kasavas (dyed garments) give me Prabrajya. (Three times to be said).

The seeker will take that dyed garments praying again from the Achariya. The prayer is like the above. Only 'etam' instead of 'imam' and 'datva' instead of 'gahetva' are to be said. The Achariya will make the seeker recite the first five of 32 elements of Asubha kammatthana ( meditation on impure parts of the body ) as : kesa, loma, nakha,

60 Buddhist Religious Studies danta, taco in direct order then as : taco, danta, nakha, loma, kesa in reverse order (kesa-hairs of the head; loma-hairs of the body; nakha-nails; danta-teeth; taco-skin).

In this way after taking the karmanathana during the time of wearing the yellow robes you will recite the Observation meditation :

The Bhikkhus and the Sramanears are to meditate on Asubha karmathana (object for meditation) and on four kinds of observations i.e. on garments, on food, on bed-seat and on medicine. So these have been included in the rules of the Prabrajya.

After taking the Asubha karmatthana one is to take Dashshil (ten Precepts) with the Trisarana. After giving the Dashshil the Achariya will call the Sramanera in a new name of his non-house (non-family) life. So long the seeker will remain in Prabrajya (the life of Prabrajya), this name is used.

The Merits of Prabrajya If any one obeys the rules of Prabrajya he owns the merits as given below : 1. The doors of body, speech and mind (three doors) are restrained. 2. Greed, antipathy and ignorance are pacified. 3. The path of evil deeds is closed. 4. He is not slipped from the path of Sarnana (Arahant). 5. He remains content with small gains. 6. The learner becomes full. 7. The eagerness increases for obtaining the full ordination i.e. Uposampada. 8. He becomes poised of contentment in mind towards the Buddhadasana. 9. The life becomes well controlled and free from defilements. 10. Body and mind are pacified. 11. The path to distress (hell) is closed and the bliss is obtained. 12. He becomes able to supramundane knowledge.

UPOSAMPADA The ceremony by which one is taken from Sramanera to monkhood is called the Uposampada. It is not lawful to give Uposampada to an unfit Samanera. One is to give Uposampada after he has completed the requisite qualification. The persons having deffective limbs, indebted, blind, punished by the state, attacked with a serious disease-Ieprosy, epilepsy etc. cannot he given Uposampada.

The seeker of the Uposamapada is to take permission from his parents. Taking Asthapariskar used by the monks he is to take refuge to a monk. That very

Doctrinal Rules and Ceremonies 61 Bhikkhu is normally becomes his Upojjhaya (Preceptor). The ceremony of Uposampada is to be taken in the place of Sirna (boundary) where the monks perform the Uposath. If in any vihar there is no Simaghar, the Uposampada can also be given in a river where the ebb and flow exist. It's name is Udakasima (water boundary). First of all it is examined whether the seeker has the above mentioned faults. For the purpose of Uposampada, minimum of five Bhikkhus are required. After examination of the above defects, the seeker is to pray for Uposampada.

Uposampada Ceremony at Udakasima Sangham Bhante uposampadam yacami, ullampatu mam Bhante Sangho anukampam upadaya. Dutiyampi Sangham Bhante uposampadam yacami, ullampatu mam Bhante Sangho-anukampam upadaya. Tatiyampi Sangham Bhante uposampadam yacami, ullampatu mam Bhante Sangho-anukampam upadaya.

62 Buddhist Religious Studies English Translation Venerable Sangha, I am praying for the Uposampada (Higher ordination). For obtaining the higher magga (path), please give me the Uposampada. Venerable Sangha, for the second time also I am praying for the Uposampada. For obtaining the higher marga, please give me the Uposampada. Venerable Sangha, for the third time also I am praying for the Uposampada. For obtaining the 'higher marga, please give me the Uposampada. Then the present Sangha with the availability of permission of all gives the Uposampada to the seeker with the recitation of the Kammavaca. Then the season (of the year), the day, the lunar day is counted. The seeker is made to recite the four kinds of Nissaya. Pali word 'Nissaya' or Sanskrit word 'Nisraya' means support, protection, observance of rules. Those four Nissayas are : 1. alms-food, 2. Pamsukula civara or, picking up clothes (torn clothes), 3. To lie on the root of a tree (under a tree) and 4. urine as medicinal object (the urine of the cows as medicine). The newly-ordained monk learns the Dharma-Vinay from the Preceptor (Upajjhaya). If necessary he can also remain under a proper Achariya. A Bhikkhu is to pass minimum five years time under the Upajjhaya and the Achariya. He is to learn 227 rules prescribed in the book named Patimokkha. Kinds of the Uposampada In the Atthakatha (the commentary) Samantapasadika of the Vinay, eight kinds of Uposampada are mentioned : 1. Ehi Bhikkhu Uposampada, 2. Saranagama- ` na Uposampada, 3. Ovada patiggahana Uposampada, 4. Panna Vyakarana Uposampada, 5. GaruDharma Patiggahana Uposampada, 6. Dutena Uposampada, 7. Athavacika Uposampada, 8. Natticatutha Uposampada. Besides the 'Natticatutha Kamma' other seven kinds of Uposampada are not prevalent today. It is not possible without the presence of the Buddha. Now-a-days with the help of Natticatutha Kamma the work of the Uposampada is carried on.

Doctrinal Rules and Ceremonies 63 Difference Between Prabrajya and Uposampada

Prabrajya Uposampada

1. A boy weak in intellect 1. One can not be made a Bhikkhu below seven years cannot if he is not at least twenty years old. be given Prabrajya. 2. From householder one 2. From Samanera the developed stage is to become a Samanera or Prabrajya. is the Uposampada. 3. As the sin-filth is abandons, it is why 3. He has done the duties that is to be

Prabrajya. accomplished and he is Uposampanna. 4. The work of Prabrajya can be 4. To finish the work of Uposampada, completed by a Bhikkhu, who has minimum five Bhikkhus are required.

passed ten years of Bhikkhu life. 5. In the house or a vihar-in any place 5. The work of Uposampada is to be

the work of Samanera or Prabrajya can done in Simaghar or Udakasima. be done. 6. In the place of Prabrajya men and 6. In Simaghar or in the appropriate women can be present. place of Uposampada, men and women cannot, be present.

7. The Samanera is to work as a learner 7. The new Uposampanna Bhikkhu is to a Bhikkhu. to learn under the Elder Sthabirs. 8. The Samanera is to take Dashshil from 8.The Bhikkhu in the Simaghar does a Bhikkhu, it can be done in any place. the vows of Uposatha or confess his guilts. In that place the Samanera has no admittance.

9. The Samanera observes Dashshil. 9. The Bhikkhu observes 227 rules. 10. The Samanera is not associated with 10. The Barshabas is compulsory the Barshabas, for the Bhikkhu. 11. If any of the Dashshils of a Samanera 11. If a Bhikkhu breaks the Parajikas, is broken, he is not ousted from the he is ousted from the Bhikkhu life. path of a Samanera. 12. The Samanera is to do four kinds of 12. The Bhikkhu is to meditate on

observation meditation. four kinds of Nissayas.


KATHIN CHIBAR DAN

The Importance of Offering Kathin Chibar Among the gifts the importance of Kathin Chibar Dan is very significant. Other gifts can be made in any time. But Kathin Chibar Dan can be made only once in a year and also in a fixed time period. From the next day of the full-moon day of Aswina to the 14th lunar day before the Kartika full-moon day, the Dan is to be completed in a vihar only for one day. In a vihar where no Bhikkhu has passed the Barshabas, Kathin Chibar Dan canot be celebrated. Only the Kathin Chibar Dan is performed in accordance with the Vinay (rules).

Even if the upasakas and upasikas give away Kathin Chibar that does not become kathin. The present Bhikkhu Sangha by reciting the Kathin Chibar Kammavaca, gives the chibaras to the head of the vihar, only then they become kathin. The receiver Bhikkhu is to keep the civara, which has been made as Kathin Chibar, beside his hands for minimum period from the full-moon day to Falgun. If he goes anywhere he is to take with him the Kathin Chibar. If the Bhikkhu for any cause breaks the Barshabas there can be no Kathin Chibar Dan in that vihar. The gainer of the Kathin Chibar is saved from five offences. He gets five Virtue-fruits. In other gifts such is not seen. The way of offering is also different.

Introductian to Kathin Chibar Dan Once the Bhagavan Buddha was residing in the monastery built by Anathapindika situated at Jetavan of Srabasti. At that time thirty monks of Patheyaka in the west zone of Kosal were all Dhutangadharins (followers of Dhautanga). They wished to see the Buddha during the coming Barshabas. They started for Srabasti from Hatheyaka. After going a long distance they saw that it is not possible to reach 'Srabasti before Barshabas. So they started the Barshabas in Saket on their way. There they finished the Barshabas in regular manner. But they were in anxieties due to loss of chance of seeing the Buddha. So they reached Srabasti the very next day after the Pavarana.

The rainy season had not yet been finished. With wet chibaras they went to the Buddha. The Buddha asked about the well-being of the newcomer Bhikkhus. In answer they said, 'Seeing the Barshabas imminent we stayed in the Saketa city. But Srabasti is only six yojana away from Saket yet, we are deprived of seeing you. With much anxiety we began Barshabas. Just now three months have ended. After Pravarana we have crossed muddy place with wet cloths (robes) and we are tired.'

Doctrinal Rules and Ceremonies 65 Then the Buddha in this context calling the Bhikkhus raised a doctrinal talk and directed them, 'O Bhikkhus, you will be dressed with Kathin Chibar. It is a pious act for the Bhikkhus who have completed the Barshabas. Procedure of Kathin Chibar Dan In the fixed day from sunrise to the sunrise of next day-the Dan can be given. If during this period of one day the weaving of the cloth, sewing, dying etc. works can be done it is better. There is also rule for sewing the cloths brought from the market. But before this Dan it is better to remain in Shilnussati (meditation or mindfulness on one's own Shil) and Mettabhavana (meditation on compassion to all), In the presence of minimum five Bhikkhus this Dan work is to be done. A Kathin Chibar Dan can be given made with any one of the following : 1. Samghati or Doyajika (double garment), 2. Uttarasangha or upper garment, 3. Antarvasaka or lower garment. First taking Trisarana (three refuges) Panchashil is to be taken. Then reciting the following, chibars are to be given to the present Bhikkhu Sangha : Imam kathin civaram Bhikkhusanghassa dema, kathinm attharitum. Dutiyampi imam kathin civaram Bhikkhusanghassa dema, kathinm attharitum. Tatiyampi imam kathin civaram Bhikkhusanghassa dema, kathinm attharitum. English Translation I am offering this Kathin Chibar to the Bhikkhu Sangha to make it meaningful as Kathin. For the second time also I am offering this Kathin Chibar to Bhikkhu Sangha to make it meaningful as Kathin. For the third time also I am offering this Kathin Chibar to the, Bhikkhu Sangha to make it meaningful as Kathin. The Bhikkhu Sangha again to make that chibar according to the Vinay rules

and meaningful will take to the Sangha. After reciting the Kammavaca with

the approval of the Sangha, the civara is given to a fit Bhikkhu of the vihar.

He obtains five benefit of the Kathin Chibar. But according to the Vinay rules

the other monks of the vihar are also to approve the Kathin Chibar.

66 Buddhist Religious Studies Day of Festivities In Sreelanka (Ceylon), Myanmar, Thailand etc. countries following Sthabirvada Buddhism, the Kathin Chibar Dan is observed with much zeal and enthusiasm. Upasakas and Upasikas feel greater enthusiasm at this than the Bhikkhus. In the earlier day before the ceremony, the Vihar is decorated with pomp and grandeur. (Buddhist) Flags and banners are hoisted. Gates are decorated. In every house guests and relatives assemble together. In the morning the Bhikkhu Sangha comes.

Housewives and daughters wearing clothes of differnt colours with commodities of gifts come to the Vihar. Man and women of adjacent villages also join this. On this occasion the doctrinal discourse is held. For a long time the discussions on doctrinal subjects continue. Afterwards the glorification songs and cultural function are arranged. For the whole day, various ceremonies continue. What a scene not seen before! The whole Vihar is filled with joy and uproar.

Reward of the Kathin Chibar Dan The Bhagavan Buddha (the Exalted One) described the fruits of Kathin Chibar Dan aiming at five hundred Arahat disciples (Arahants). The, place was Anavatatta lake of Himalayas. There He sat surrounded by His disciples. It looked like a Deva Assembly. His seat on a fully bloomed lotus defeats the beauty of the Devaloka (the heaven). Among His disciples, Nagita Sthabir was describing the benefits of Kathin Chibar Dan in his past lives, then the Buddha Himself described the fruits of Dan. There are so many gathas (Stanzas) on the fruits of Kathin Chibar Dan: Some Pali gathas preached by the Buddha and Nagita Sthabir are quoted with English translations : The Speech of Nagita Sthabir 1. KathinDanm datvana sanghe gunavaruttame,

Ito timsa mahakappe nabhijanami duggaeim. From this time on before thirty kappas (sk. kalpa) during the time of Sikhi Buddha I was born in the world of men. Then I gave the Kathin Chibar to the Bhikkhu Sangha. Upto this time I never suffered distress. 2. Attharasanam kappanam devoloke ramamaham,

Catuttimsakkhattum devindo devarajjamkarayim.

I for eighteen kappas time in the Devaloka have enjoyed heavenly happiness. For 34 times I have.become Deva king Indra.

Doctrinal Rules and Ceremonies 67 3. Arapathe Arapathe cakkavatti sukham labhe,

Yattha yatthuppajjami labhami sabbasampadam, Bhoge me unata natthi kathino Danssidam phalam.

By the influence of the merits of this great Dan, I have for many times enjoyed the happiness of Cakkavatti kings. Wherever I was born, there I was owner of every kind of Assets.Nowhere I had want of enjoyments. This is the fruit of my Kathin Chibar Dan.

Statement of the Bhagavan Buddha

1. Yavata sabbaDanni Vassasatam dada. Ekassa kathinDanssa kalann naggharati solasim

Any donor make gift of other objects and even if donates for one hundred years, the fruits of it is not equal even to of it (the fruits of the Dan).

2. Dadanti Kathinm Danm nara ca atha nariy, Itthibhavam na papponti samsaranta bhavabhave.

Any woman or man if donates Kathin Chibar, they due to the influence of that donation in their future births never gets woman -birth. .

3. Pancanisamsa sampannam pancadosa vivajjam, Dessi kathinm etam vipula tassa dakkhinu.

The gainer of the Kathin Chibar is saved frorn five offences and obtains five merits. For this reason the fruit of this (Dan) is more than the other Dans. 4. Yo sucikammam kareyya pasanno tassa civare,

Labheyya so vimanaca kanakam dvadasa yojanam. Labhecchara sahassanca pokkharanim sumapitam, Kapparukkhadi sampannam veluriyttnn.

The person who sews the Kathin Chibar, owing to this merit obtains twelve yojartit size golden Vimana. He is finely decorated with Acchara, mani, pearl, Veluriya (blue mani gem) and Kappatree (the precious tree of Devaloka). He obtains charming heavenly tanks. The subject matter of this chapter, with respect to the doctrine is very important. You will learn the rules of the Prabrajya. These will help you also greatly while taking temporary Prabrajya and joining the ceremony of Prabrajya. You will take part in the doctrinal and cultural sessions on the occasion of Kathin Chibar Dan. You will also be inspired in the Dans.


EXERCISE

Multiple Choice Questions

1. Triratna is i) Buddha ii) Dharma iii) Sangha Which one is correct below? a) i & ii b) ii & iii c) i & iii d) i, ii & iii

Read the passage below and answer question no. 2 & 3 Annanya Choudhury takes part in the Kathin Chibar Dan ceremony at Dharmapur Monastery. In the morning she has performed Buddhapuja, panchashil, Ashtaparishkardan, sanghadan and listened to admonishment. In the afternoon after hearing about Kathin Chibar Dan and the preaching of the Bhikkhus she has understood the result of Kathin Chibar Dan. 2. Who should follow the panchashil?

a) householders b) monks c) uposathkari d) sramanera

3. Who perform Dashshil? a) Sramenera b) Vikkhus c) Worshipers d) Householders

Doctrinal Rules and Ceremonies 69 Read the passage below and answer question no 4 & 6 Nandan Chakma accepted Prabrajya for some days. The principal of Milonpur Monastery Joytipal Sthabir has admonished the principles and the importance of acquiring Uposampada. He also explained the matter of Ashtaparishkar dan during Upasampada. 4. The ceremony by which one is taken from Sramenera to monkhood is called

a) Sanghakarma b) Prabrajya c) Uposampada d) Brahmin- Kshatriya

5. How did the Buddha perform Uposampada? a) by saying “Ehi vikkhu” b) by saying ‘Triratna’ c) Abhidharma d) by saying Vinoy Dharma

6. What can be achieved by performing Ashtaparishkar dan? a) long life b) good health c) happiness d) virtue

7. By accepting Prabrajya what results can be earned in the monkshood? a) becomes able to superhuman knowledge b) becomes able to attain Marga knowledge c) becomes able to attain Nirban d) Becomes able to attain anagami knowledge.

8. How many kinds of Uposampada are there? a) 8 kinds b) 9 kinds c) 10 kinds d) 11 kinds

70 Buddhist Religious Studies 9. The cause of not giving Uposampada to an unfit samanera is-

a) it is not lawful in Buddhism

b) it is not accepted in Buddhism

c) it is not in Buddhism

d) it is not logical in Buddhism

10. What should be the dues of the domestics during the Barshabas of the

Vikkhus?

a. performing dan of four compulsory items

b. building monastery

c. worshipping

d. performing dan

11. Why it is necessary to accept upasampada?

a. to attain the higher status than sramonero

b. to achieve Marga being vikkhu

c. from Bhikku to be Arhat

d. to gain Nirban

12. The consequence of Sangha dan is-

a. Longevity, beauty, happiness, and strength

b. Income, beauty, fame, and wealth

c. Longevity, beauty, fame, and strength

d. Longevity, beauty, fame, and knowledge

13. Nagith Sthabir enjoyed in several rebirth as the consequence of performing

Kathini Chibar Dani-

a. the happiness of the Emperor

b. the owner of all kinds of wealth

c. all the virtues

d. happiness of good consequence

Doctrinal Rules and Ceremonies 71 Creative Questions 1. The religious doctrinal rules can be taken almost as a law. The teacher in the

class explained that Buddha has prescribed the rules under various circumstances. He explained the compulsory religious ceremonies of the Buddhists, upasath, shil, etc. Afterwards he also discussed about the topic of accepting Prabrajya. a) What is religious ceremony? b) How did Buddha give Prabrajya? c) As a Buddhist what lesson will you get to accept Prabrajya? d) Give your opinion about the rules of Prabrajya.

2. Anjan Choudhury understood by reading about the religious doctrinal rules and ceremonies that cutting the bondage of a family life and adopting the life of recluse is called the Prabrajya. It is one of the stages in seeking the path of emancipation after renunciation. It is not only to show honour to the great ideals of Buddha but also meant to realize the Nirban after abandoning the sinful filth of life. At present by performing Nattichathutta kamma Uposampada is done. a. What is upasampada? b. Explain the necessity of upasampada. c. Identify the differences between Prabrajya and upasamda. d. Why the upasampada is done by performing Nattichathutta kamma now a

day? Explain.

3. Among the Dans the importance of Nattichathutta is very significant. Other Dans can be performed in any time of the year. But Kathin Chibar dan can be performed with a special procedure. Amal Kanti Barua has understood how to celebrate this gift from Dharmapur monastery in his village. He has also understood the importance and the result of Kathin Chibar dan from the admonishment of the principal of the monastery Kachhayan Mahasthavir. a) How many Arahat disciples were aiming at by Lord Buddha to describe the

fruits of Kathin Chibar dan? b) What is the procedure of performing Kathin Chibar dan? c) What benefits can you gain in your life through celebrating the Kathin Chibar

dan festival? d) The introduction of Kathin Chibar dan brings united Bhikkhu sangha and the

domestics to perform Dani. Explain its importance.

CHAPTER SEVEN PILGRIMAGE AND HISTORICAL PLACES

The places associated with memories of the Buddha and His Dharma are very sacred to the Buddhists. Visits to historical places causes the mind to broaden. The old memories of the Bouddha-Dharma wake in the mind. Many glorious achievements of the disciples of the Buddha and the Buddhist kings are hidden in these places. As a result of excavating these places, many Buddha stupas and monasteries have been discovered. The discovered Buddhist monasteries and the stupas revealed true pictures of Buddhism on the one hand and on the other hand enriched the culture of the country. Evidences have been found as to how the constant endeavour and propagation of the Dharma by the Buddha had created a great civilization in this country.

Importance of the Historical Places The Buddha was the founder of an epoch-making chapter in the shaping of the stream of unity in the Indian history, The members of His Sangha preached the words of the Buddha in the cities and every nook and corner of this country. The Sangha of the Buddha became a big human Sangha. Fa Hien, Huen Tsang and other Buddhist travellers had left behind the history of the glory of the Buddhists. The then Buddha monasteries became the centres for the discussion of the Dharma and the scriptures of the Buddha.

The disciples of the Buddha not only taught the Dharma but also taught Astrology, Ayurvedic medical science, Mathematics, arts and crafts and sculpure. Taxila, Nalanda and Vikramshila were the best institutions of learning in those ages. Shilbhadra, Atish Dipankar were the world famous scholars. Still now the rules of the kings like Ashok, Prasenjit, Dharmapal reveals the Buddhist culture in ancient India. Emperor Asok and Emperor Kaniska propagated the words of the Buddha in and outside India. The. Buddhist educational institutions like Paharpur, Mahasthangarh, Maynamati propagated cultural activities in Bangladesh. The artistry of Ajanta and Ellora are the bright evidence of fine arts. That is why the Buddhist historical places are so important.

Pilgrimage and Historical Places 73

KOSAMBI

It was the capital of Batsa of the sixteen locality of ancient India: King Udayana was on the throne. The present name is Kosama. It is situated on the bank of Yamuna, about forty kilometre south of Allhabad of Uttar Pradesh (U.P.) of India. It was a city near Prayag. By river the distance of Kosambi from Beneras was thirty Yojanas (league). The Chinese traveller Fa-Hien saw the Ghositarama monastery of Kosambi. At that time a good number of Sthabirvadin monks used to live there. Huen Tsang visited Kosambi. In his travel diary he indicated that, it was spread over twelve hundred kilometre. In Kosambi, he saw a large number of monasteries, stupas, temples and the building of Ghosita Sresthi (millionaire) in broken condition. At that time a large number of monks were living in the monasteries. In the light of the above description, Cunningham pointed Kosam as the old city of Kosambi. Many ruins have been discovered there after archaeological excavation. Fortresses, deep wells, drains, earthen-pots, gold coins or sealed coins, stamps, seals, room for the guards, inscription (writing on stones) are worth mentioning. From these we get the identity of the locality found at the excavated site of Kosam. By this, it is proved that the city of Kosambi was well fortified or protected by different walls. One can witness here the advancement of administration by seal-stamp (mohur), trade by currency or coins and education by alphabets. Kosambi is the place commemorated with the Buddha. In Ghositarama (monastery) of Kosambi, the monks were divided into two groups as a result of quarrel between a Vinaydhar and a Sutradhar. Afterwards the lay disciples also took sides, between these two groups. As the quarrel was not settled, the Buddha observed Barshabas (Rainy retreat) in the forest of Parileyya. In that forest, he was worshipped by an elephant and served honey by a monkey on the full-moon day of Bhadda (Bang. Bhadra) which later became renowned as the Madhu-punnamasa (Bang. Madhupurnima).

TAXILA Taxila is very old and famous among the ancient educational Institutions of India. At the very time of the advent of the Buddha Bhagavan, this University was in existence. Even before the age of the Buddha (Pre-Buddhistic age), there was a big University in Taxila. This was the capital of Gandhar (kingdorn). It is situated by the side of Saraikala railway junction twenty four kilometre from the

74 Buddhist Religious Studies city of Rawalpindi. The ruins of ancient Taxila are spread over eight kilometres. It is situated in the North and North-east of the railway station, Pleany, Ariyan and other Greek-writers had praised highly the prosperity and glory of Taxila in their books.

Even the Indian Aryas had established their colony in this place in ancient time. Minister Chanakya of Maurya king Chandragupta was a great scholar of this University. Panini, the writer of theory of Astadhayee Grammar was one of the famous students of this University. The other two scholar monks named Dharmarakkha and Matanga were the famous students of this University. They went to China to propagate the Dharma of the Buddha. During the reigns of the kings of Gupta a good number of students in groups came to this University for studies.

Even in the Jataks like Panchayudha, Varuna, Tilamutthi, Sivi etc, the glory of this University is mentioned. Here different arts and sciences were taught. In the book Mahavagga also, there is a description of the great glory of this University. The Buddhists had named the Taxila as 'Takkasila'. 'As per the Jatak, the Buddha in a certain birth sacrificed His life by donating His head. In the Kumbhakar Jatak it is mentioned that Taxila was the capital of a king named Naggaji. The Emperor Bindusar sent prince Ashok to subdue the revolt at Taxila.

Ruins of Taxila

Pilgrimage and Historical Places 75 It is learnt from the book Dipavamsa that a Buddhist king named Dipankar and his twelve descendants ruled Taxila. At the time of Kaniska, a Kusan king, the glory of it gradually decreas as the capital was shifted to Puruspur from Taxila. Princes, rich and dignified persons of Mithila, Indrapatha (Bang. Indrapastha), Kosal, Deccan etc. used to give much importance to Taxila for studies. The royal physician Jivak studied Ayurvedic Medical Science for seven years in the University of Taxila. It is said that, he completed the 14-year course of Ayurvedic Medical Science in seven years. So he was given the highest degree of Ayurvedic by the University. The Hun (a race) attacked and destroyed this city at 450 A.D.

PURUSPUR Its present name is Peshwar. This is situated in the North-Western Frontier province of Pakistan. In ancient time, it was the capital of Gandhar State. Here the Buddhist king named Kaniska reigned. During his reign this city became the main centre of whole of Asia. During his time, the Tripitak was written in Sanskrit at the 4th Buddhist Conference (according to Mahayana system). It is indicated in the Rajatarangini of Kalahana that, the Emperor Kaniska built a very big monastery (Vihar) and a shrine (Cheitya) in Puruspur. The vihar and the Cheitya was known as 'Kaniska vihar' and 'Kaniska chetiya' respectively.

The height of the Kaniska stup was about 121.52 mitre. The height of the platform on which the stup was built was about 45.57 mitre in height. The platform is of five storied. The Chinese travellers Fa-Hien, Sung Hun, Huen Tsang were surprised at the sight of the Dhatustup (relic shrine). Hue-Tsang saw the Kaniska vihar at ruined condition. Though fallen, he went from one peak to another by the attached ladder. The Arabian traveller Al-Beruni also mentioned about one Kaniska chetiya.

The Buddhist Conference was held at the time of the Emperor Kaniska. The famous learned monk Vasumitra, great poet Ashaghos and other five hundred scholars attended the Conference. Only the Sarvastivadin monks (the monks of sect of Sarvastivada) attended the Conference. Emperor Kaniska kept the scripts of the whole Tripitak engraved on copper plates in a iron house under the earth. It is a matter of regret that, those scripts of the Tripitak have not been found. During the reion of Kaniska propagators were sent to China from Puruspur to propagate the Dharma of the Buddha. After this Conference the book Mahavibhasa Shastra was written in three volumes, namely, Abhidharma Vibhasa Shastra, Vinay Vibhasa Shastra and Sutra Vibhasa-Shastra. Many ruins of Buddhist cultures are still seen in Puruspur.


PAHARPUR Paharpur is situated at a distance of about four kilometre from Jamalganj railway station of Naogaon district. This is a famous historical place. The king of the Pal dynasty ruled Bangladesh from 6th A.D. to 12 th century A.D. At that time it was a renowned city. King Dharmapal, at the begining of his rule built a big monastery here. It was named as Sompur Mahavihar. This place including the adjacent areas was known as the Barendra Area. The ruins of this monastery have been discovered and identified as the Sompur Mahavihar. The village Ompur is still carrying reminiscence of the ancient name.

At that time, there was no such huge monastery in the regions south of the Himalayas. Kingdom of Dharmapal extended from Narmada of North India to Ujjaini. In his kingdom it was the best monastery. His wife Rana Devi was described as the 'Murtimati kirti', because, she also established many monasteries and temples. Those monasteries and temples were built centering the Sompur Vihar. The broadness of king Dharmapal and his patronization towards the Dharma of the Buddha stand out till today as the bright instances of his contribution. Dharmapal established fifty other Buddhist educational institutions keeping the Sompur vihar as the Central institution.

Ruins of Sompur Vihar

Pilgrimage and Historical Places 77 There were 117 rooms in the Sompur vihar. The monks used to live there. There is a similarity between this great monastery (Mahavihar) and the Borubhudur Buddhist monastery of Indonesia. By, this, it is presumed that the Barubhdur monastery was constructed in accordance with the Sompur vihar.

As a result of excavation some engraved inscriptions and many stone statues of the time of king Mahendrapal were found. The engraved coins of the time of Caliph Harun-al-Rashid were also discovered.

The learned Bodhibhadra lived in the Mahavihar of Sompur. Many books written by monk Bodhibhadra were translated into Tibetan language. The Achariya Dipankar Sreegyan translated Madyamker Ratnadipa of Bhavaviveka residing at this monastery. It is learnt from an inscription of 12th century A.D. found in Nalanda that Kalyanasree Mittra, teacher of Vipulasree Mittra was burnt in this vihar while this country was attacked by the Bengal soldiers. Vipulasree Mittra reconstructed teacher's monastery.

MAHASTHAN It is located on the bank of the river Karatoya near the railway station of Bogra. The ancient name of Mahasthangarh was Pundravardhan. Once this Pundravardhan was the centre for administration of North Bengal. The history of Mahasthangarh is very old. At the times of Mauryas, Guptas and Palas, it was a religious centre for the Buddhists. After excavation, many ruins of different ages have been discovered in this place. Many evidences of the time of the Buddha are present here.

The archaeologists have agreed with one voice that the ancient Pundravardhan is the Mahasthan (garh). This was the biggest city in the ancient Bengal.

In the year 1808 archaeologist Bucanan Hamilton first gave the description of this place. On the basis of this description, Sir A. Cunningham visited this place in the year 1879. He proceeded in light of the word 'Pan-phan-on (Pundravardhan) mentioned in the travel description of Chinese traveller Huen Tsang. After further research in the year 1931, an authentical proof was found about Pundravardhan in the inscription of Ashok i.e. Ashok inscription. In the year 1973-74, the Archaeological Department during the excavation of the Jungle named 'Narapatir Dhapa,' the full data of Vasu vihar has been found.

From the ruins of the monastery ancient coins, other materials, jhani (Bang. dyane) Buddha i.e. the Buddha with meditation, Bodhisattva Avalokitesvar, Tara Manjusree, Dharmachakra and statues of the female devotees have been discovered. Besid these, outside this monastery, there are signs of dwelling house of Govinda, pool of Mankani and house of Veragi (Bang. Bairagi).


Principal gate of Vasu Vihar of Mahasthangarh

Huen Tsang visited the ancient Pundravardhan. At that time, he saw many stups, educational institutions including the Vasu vihar. Emperor Ashok built a stup placing the relics of the Buddha in theVasu vihar. Long ago, the excavation-work of Mahasthangarh was started. It has not yet been completed. It has been left half done or it is lying in half excavated condition. In the eastern side of the excavated place, a mosque and a Madrasa (Muslim educational institution) have been built now. On the southern part, a small village has come into existence. In the village a primary school has been established. To the archaeologist this place is very important. You should see the Buddhist, historical places of Bangladesh. Everywhere beneath the earth of Bangladesh relics of Buddhist culture are hidden. Paharpur, Mahasthangarh, Maynamati and other historical places have become places of reverence to the Buddhists as the old memorial places. It also inspires the tourists to know the unknown.

Pilgrimage and Historical Places 79

EXERCISE

Pilgrimage and historical places Multiple Choice Questions 1. What is the present name of Kousambi?

a) Kusum b) Kosal c) Kosam d) Kolod

2. What is the use of seeing the Buddhist historical places? a) for the calmness of mind b) fulfill your desire c) for enlightenment d) to gain the fruit of Marga

3. How can you go to visit Paharpur as it is a Buddhist historical place? a) through boats b) airways c) road transport d) riverways

4. Kushilab is excited to visit the Buddha pilgrimage. What are the advantages of this visit for the tranquility of his mind? i) brings calmness to his mind ii) the mind becomes expanded iii) abstain him from doing bad deeds


80 Buddhist Religious Studies 1. Purushpur is a historical place mentioned in Buddhism. There was a tradition of

practice of Buddhist culture during the reign of Buddhist Emperor

Kanishka.Many traveler visited the temples build in Purushpur. Many relics of

Buddhist culture are found there even now. In fact you are also responsible to

practice intellectual culture.

a. what is the present name of Purushpur?

b. What is Buddhist Sangiti? Explain.

c. What initiative you can take to practice intellectual culture?

d. How do you justify the restoration of Buddhism from ruin?

2. In Buddhism many pilgrimages and historical places are mentioned. Such a

historical place is Paharpur. Many of these have been destroyed with the passing

of time. These carry the identity of Buddhist culture and civilization. So, by

restoring these entire Buddhist civilization could get a new life. Visit to these

pilgrimage has historical importance both cast and creed.

a) Where is Paharpur located?

b) Show the differences between Pilgrimage and historical places

c) What should be the ways to restore Buddhist civilization?

d) Give your reason for the merits of visiting pilgrimage.

3. There were many renowned Universities in ancient India at the time of Buddhist

period. Taxila was an old and well-known University. The Buddhist Bhikkhus

during their student life went to China to preach Buddhism. Students in-group

from China for acquiring knowledge started to come to this University.

a) In who’s at the very time of the advent was Taxila University in existance?

b) Explain the importance of Taxila University for the practice of knowledge.

c) How can you contribute for the growth of Buddhism as a learner?

d) “The vikkhu students are the symbol of Buddhist Civilization” How can you

support this statement? Give reasons for your answers.

CHAPTER EIGHT BIOGRAPHIES

The contributions of the Sthabirs and the Theris in propagating and spreading the Buddha-Dharma come first of all. The descriptions are written in the verses of Sthabir-Theri as to how they built their religious lives. By reading the verses composed by them, one can build the moral life and follow the path of truth. The mind remains calm on reading their teachings. The lives of the householders and the monks are guided in a proper way. The religious life also flourishes.

Kings and merchants were the patrons of the Buddha-Dharma. They played a great role in spreading the Dharma of the Buddha. They placed the theory of the humanity of the Buddha in the world. They themselves were restrained, kind and generous and advised others also to live accordingly. The main duty of the kings was to arrange education and fix the rules and regulations. They preached the main theories of the Buddha-Dharma like kindness, self control, generosity, discipline (Vinay), self sacrifice, strength of character, by making them the state principles. They encouraged the subjects to do good to others. By following their lives and words the personal life becomes nice, meaningful and the successfull in all respects.

STHABIR ANURUDDHA Sthabir Anuruddha was born in a rich family during the time of the Buddha Padumuttar. One day he went to the monastery to listen the Dharma. Then the Buddha declared one clairvoyant monk best among the monks. Observing this, he also prayed to get that post. To fulfil that desire -he made offerings for one week. The Buddha wished him for the fulfilment of his desire during the time of Gautam Buddha. Afterwards at the time of the Buddha Kasyapa he was born in a rich family in Beneras. At the time of the Mahaparinirban (Great demise) of the Buddha, he worshipped holding a copper bowl filled with ghee and going round the Kanak cheitya. Holding the bowl of ghee on his head he went round- the stup for the entire night. After the death he appeared (born) in the heaven. After the span of life he was born again in a poor family in Beneras. At that time he was given the name of Annabhar. He used to work in the house of a merchant named Sujama. One day one Pachchek Buddha was roaming for food. Seeing the Pachchek Buddha


he gave the portion of his food (meal) to the Buddha. Due to great reverence he gave the portion of the housewife's food also to the Buddha. Observing that, the house deity exclaimed, 'What a great gift! What a 'reverence! Even the part of his wife is given to the Buddha. There is no comparison of the givings of Annabhar'. On hearing the praise of the deity the house-lord (householder) thought, 'The way the deity spoke highly of his gift, if I want a part of the merits of the best gift, he will give me.' The merchant rewarded Annabhar by one thousand rupees. From that day, he did not let Annabhar to do anywork by himself. Annabhar looked after the household works only. The merchant made proper arrangements for him. One day while going to see the king, he took Annabhar with him. The king showed compassion to the merchant. The merchant told the king, 'Your majesty, Annabhar is a very pious man. I have received a part of the merits in exchange of one thousand rupees.' Being pleased, the king also gave him one thousand ruppees. He advised him to choose a place and build a house there. Annabhar was experiencing the result of the merits from the date he gave his food to the Pachcek Buddha. At the instruction of the king he was cleaning the particular place alloted for the construction of the house. While levelling the high and low lands, treasure (Nidhikumbha) started to come up. The whole place was heaped up with treasures. Seeing this, he brought it to the notice of the king. At the sight of the treasures the king asked everybody, 'Whether any body else in ' my kingdom his got such a huge treasure?' Everybody in a voice replied, 'No, your mejesty, nobody has.' From that day he was named as the Dhana sresthi.

Like this, he performed many good deeds i.e. virtuous works in different births. At the time of Gautam Buddha, he was born in the Sakiya clan in the city of Kapilavastu. His father's name was Amitodan. At the time of childhood he was named Anuruddha. His appearance was very handsome and soft to look at. This great virtuous man was passing his days very peacefully. His father made three palaces suitable for three seasons. He was enjoying heavenly bliss like a son of a god.

Biographies 83 One day there arsoe a Chittavitarka (doubt) in his mind. To solve that he appeared before the Buddha. He attained the Arahattahood while the Buddha preached him the Ar iyavamsa Sutra to subside his Chittavitarka. It is said that if a householder attains the last stage of sainthood i.e. Arahattahood, he has to be ordained immediately. After ordination he utters a psalm with joy. The psalm uttered by him is given below with translation :

Yatha me ahu samkappo tato uttari desayi, Nippancarato Buddho nippancamadesayi. Tassaham Dharmamannaya vehasim sasane rato, Tisso vijja anuppatta katam Buddhassasasanam. I had a Chittavitarka. Understanding the feeling of my mind, the Buddha appeared before me by dint of His great supernatural power and preached me the Dharma. Realizing it I learn the Dharma. As a result I attain Tribiddga and succeed in the Buddhasasan.

ANGULIMAL The Koshal king Prasenjit had a Brahmin named Bhargava. That Brahmin gave birth to a son. He was named as Ahingsak. At the time of his birth the Mangalayudha of the king lit up. The king could not sleep that right. The Brahmin at the sight of the omen thought, 'My son has born at the star of the thief.'

He went to see the king in the morning. He enquired with the king, 'Your Mejesty, did you have good sleep?' 'Where, the Achariya, the happy sleep, Could you tell me why my arms and ammunitions lit up?' 'Your Mejesty, do not be frightened. I had a son last night. For him all these happened.'

The king asked, ‘How will he be?’ ‘Your Majesty, he was born in the star of the thief. In future he will be a robber,' 'Will he be a robber alone or will he do robbery in a gang?' 'Your Majesty, he will do alone. ,Should I kill him?' 'No, your Highness you need not kill him. The Koshal king has the might to subdue him.' At the event of his brith, he caused pains to the king. That is why, the child was named as Hingsak. But afterwards, at his conduct, everybody used to call him Ahingsak. As a result of good deeds in his past births, he had the strength of seven elephants in his body.


Ahingsak was sent to Taxila for study. He used to serve his teacher and his wife with great care. In a short time he showed competence in all subjects by virtue of his merits. In the entire university his fame spread. The wife of his teacher also used to feed him with affection. But the other students could not stand this. They started conspiracy and made the teacher sad with allegations against him.

The teacher thought, 'Ahingsak is very mighty and meritorious. He has to be killed tactfully.' One day, after finishing his studies he was going to the town. At that time the teacher called him. He told Ahingsak, 'O my son, you have finished your studies. You can now leave after paying my honorarium.' He said to the teacher, 'Sir, very good. What type of honorarium you want`?' 'My honorarium would be one thousand thumbs of the right hand of man.' The teacher thought, 'If he murders so many people, definitely somebody will kill him.'

Ahingsak also was himself a bit ferocious type. He started living in Jalini forest equipped with arms and ammunition. To satisfy his teacher, he started killing people. This forest was the junction to the paths to eight kingdoms. Many people used to travel through this road. Ahingsak used to kill one man and cut the thumb of the right hand and put it in his neck like garland. That is why he was called by another name, the Angulimal. At the ferocity of Angulimal, the entire kingdom of Kosal got terrified. There were-great anxieties in the mind of all. All were frightened of their own lives. Message was given to Prasenjit, the king of Kosal. He sent- some soldiers to catch the human-killer robber. To save the life of the son, father did not try a bit. But his mother Mantani became restless at the danger of her son. At last she rushed to the forest of Jalini like a mad person. The passers-by tried to prevent her. But she did not pay heed to them.

At that time the Buddha Bhagavan was staying at Jatavan. He came to know everything with clairvoyance i.e. the faculty of clairvoyance, attributed in a marked degree, to the Buddha. He saw, 'Angulimal is a owner of many good deeds done in the past births. On hearing the Dharma his eyes of knowledge will be opened.' He (Buddha) decided to subdue his beastly power or strength. Killing of mother or matricide is a great sin. Attaining the eye of knowledge will be blocked forever. He will pay the honorarium to his teacher killing his mother. The Buddha started to save that lady (mother) and to help Angulimal to attain the Arahattahood.

Biographies 85 That day was the last day of human-killing of Augulimal. He had gathered thumbs of nine hundred and ninetynine people. Only one was left. His desire would be fulfilled by killing only one man. Augulimal saw from distance that his mother was coming. He rushed to her holding the sword. Right at that time the Buddha appeared before. Angulimal was lighting the whole forest. At that time Angulimal thought, ‘Before killing that woman, I will kill the bald headed and yellow robbed monk. Thinking so, he rushed towards the, Buddha. What a surprise! Even after crossing six measure of distance equal to about 2 miles, he could not catch the Buddha. He got tired and thought, 'It does not take time to, catch a speedy horse. But I cannot catch, Sramana. What a surprise!” Thinking this, Angulimal shouted in a horrible voice and said, 'O Sramana, stand'. The Bhagavan said, 'O Angulimal, I am at a standstill positon. You too be at standstill. On hearing the Buddha he thought, ‘The Sramanas are truthful, but he is telling me to be at standstill, What is the reason behind it?’

Budda vestraining the robber Angulimal


He could not proceed one step further. He was standing spell bound. All efforts were in vain. The Buddha said, 'I always hold back from killing the living beings. That is why I stand a standstill, you are always engaged in killing the living beings. That is why you are restless,' Hearing these, the cruel heart of Angulimal got drenched in compassion. He threw away the arms to the ground. Adoring the Buddha he prayed for ordination. As the Buddha said, 'Come 0 monk.' At once he got ordination getting the supernatural alms bowl and yellow robes. Afterwards practising meditation he became an Arahant. He uttered the psalms of pleasure-bliss of the emancipation. There are many verses of his past and the present birth. Two verses are given below with translation into English : Ahimsako'ti me namam himsakassa pure sato, Ajjaham saccanamomhi na nam himsami kincinam. Coro ahampure asim Angulimalo'-ti vissuto, Vuyahamano mahoghena Buddham saranamagamam. In the past though I was Hingsaka by name, I was known in the name of Ahingsak. Only today my name Ahingsaka has become true. I do not envy anybody as I did before. In the past I was widely famed in the name of thief Angulimal. At the time of sinking in the tide of ignorance by false-view, I took refuge to the-Buddha.

MAHAPRAJAPAT1 GOUTAMI Mahaprajapati Goutami was a very noble Theri. She was born in Devadaha in the family of Suprabuddha. She was the youngest sister of Mahamaya. The Brahmins predicted that the child of each of them would be a universal king (cakkavattiraja). The king Suddhodan married both the sisters. A week after giving birth to Siddhartha, Mahamaya died. Mahaprajapati Goutami herself took the responsibility in her own shoulder to look after the Buddha (Siddhartha). She was the mother of Nanda, the prince. It is said that she put the responsibility to look after her own son to the maids ; and herself brought up the Buddha (Siddhartha). .

Biographies 87 There was a quarrel between the Sakiyas and the Koliyas over the water of the river Rohini. To settle that, the Buddha went to Kapilavastu from Baishali. The desired chance for Mahaprajapati Goutami appeared. After the settlement of the dispute, the Buddha preached them the Kalahavivada Sutra. Five hundred Sakiya princes joined the Sangha of the monks (order). Their wives under the leadership of Mahaprajapati Goutami approached the Buddha and prayed for permission to take recourse to the ordination of nuns. But the Buddha turned down their prayer and went back to Baishali. Mahaprajapati and her companions not being discouraged shaved their hair. Puting on yellow robes they followed the Buddha upto Baishali. Being injured all over the feet they reached the monastery and prayed for the second time. At last at the mediation of Ananda, the Buddha gave them permission. After getting ordination, Mahaprajapati Goutami appeared before the Buddha and adored Him (the Buddha). The Buddha preached her the Dharma and gave her a particular object as an object of meditation. After practising that Karmathana she was able to attain insight. In a short time she attained the last stage of sainthood. Her five hundred companions attained the Arahattahood after hearing the Nandakovada Sutra in Jetavan. The Buddha declared Mahaprajapati Goutami as the leader of the Theris. Mahaprajapati Goutami got Parinirban while she was staying at Baishali. Then she was 120 years old. With the permission-of the Buddha, she showed different types of supernatural power at the time of her passing away. It is said that, the type of abnormal happenings happened during the Mahaparinirban of the Buddha, the same abnormal happenings also happened during the funeral of Mahaprajapati Goutami. After attaining the Arahattahood, Mahaprajapati Goutami uttered the following psalms with the happiness of her mind. The translation of these into English are given below : 1. 1 adore the best among the best being the Buddha, the hero. He has

removed the sorrows of mine and many others. 2. The causes of all sorrows are known to me. The cause of auspicious, my

craving is now dried up. I have practised the Ariya Asthangika Marga the eradicator of sorrows.

3. My knowledge was not earlier ripen. That is why I was born number of lives in the form of mother, father, son, brother and grandmother.


4. At present I came to know from the doctrine of the Buddha that, this body is my last body i.e. this is the last birth. My cycle of birth has ended. I will not be reborn further.

5. Always be attentive to the virtues if the Sravak Sangha (attainer of path and fruition). They are very mighty, encouragious, meditative and energetic, They live unitedly. Follow their path.

6. What a surprise! For the welfare of many, Mahamaya gave birth to Siddhartha. Truely, what an object of virtues that Gautam! He has saved the living beings from the hand of decay, disease and death. He destroyed all the sorrows.

MALLIKADEVI The virtuous Mallikadevi was born in Kusinara. At the mature age Mallikadevi got married to the army Commander named Vandhul. After the marriage, she went to the working place of her husband the kingdom of Kosal. Vandhul was the Commander of the army of the king Prasenjit. The Bhagavan Buddha was staying in the Jetvan vihar at Sravasti. Mal1ika used to go to the monastery twice a day to serve the TTriratana. (Triple Gem). In the early morning she used to offer morning food, In the evening while she used to go to hear the Dharma, she used to take drinks and five kinds of medicines for Him as well as for the other monks. In her residence, the monks were served with foods in every 1st, 8th, 15th and 23rd day of the moon. Even after long conjugal life, Mallika did not have any child. Being without issue her husband ordered her to go to her parent’s house. She obeyed the order of her husband and started for parent’s house at Kusinara. On the way back she met the Buddha in the Jetvan vihar at Sravasti. At the hope given by the Buddha, Mallika returned to her husband’s house. At her sight the Commander Vandhul said, ‘Why have you returned?’ Mallikadevi replied, ‘The Bagavan has advised me to return. Vandhul thought, 'The Bhagavan can see the future, my descendants may be saved,’ After a few days Mallika got preganant. She gave birth to a twin. In this way sixteen twins came forth in the womb of Mallika. Everyone was strongly built physically. In due course of time all of them got married. When they went to palace together, the palace was full. Starting from judicial works in the court everywhere the victory of Commander Vandhul was proclaimed.

Biographies 89 The king Prasenjit Kosal got suspicious. One day this Vandhul Commander may capture the kingdom. So the king conspired and killed the Commander Vandhul together with his thirty sons. The day when they were all killed, Mallika was giving food to Sariputra, Moggallayana and other monks. Though she received the letter having the news of deaths of her husband and sons, she performed the meritorious deeds with endurance. In this regard Sariputra Sthabir gave the following advices : Not knowingly, when and how one dies, nobody knows. The life is momentary and full of sorrows. The decay and disease will capture everybody one day. Death is the natural phenomenon of the living world or living beings. It is useless to mourn not knowing the end of birth and death. The mourning person becomes thin and fade way. The deceased is not benifited. The virtuous deeds benefit the deceased one. After the offering Mallikadevi called her daughters-in-law and said, 'You are not guilty. Your husbands got the result of their past bad deeds. Do not mourn. Do not feel hatred towards the king even.’ The king heard that news through a spy and asked for pardon from Mallikadevi. The daughters-in-law went to their respective father's house. Mallikadevi also went to her father's house and was engaged life long in the service of the TTriratana. After the Mahaparinirban of the Buddha she constructed a stup donating her cosmetic named Mahalata decorated with seven jewels. In due time she passed away and was born in the heaven.

THERA SHILABHADRA In the seventh century A.D. the Sthabir who got special reputation among the Bengali Buddhists was Shilbhadra. He was born in the Brahmin royal family of Samatat. He was born in 529 A.D. He was very studious from the very childhood. To acquire knowledge he left the throne. At that time the whole of south Bengal was known as Samatat. In Samatat he could not satisfy his thirst for knowledge. In his youth when he is to have kingly honour and enjoyment, he came out to travell the whole of India in search of knowledge. He came out to travel to gather knowledge on the Buddha-philosophy i.e. the doctrine of the Buddha and psychology.


Shilbhadra got admission in the University of Nalanda. There he met Achariya

Dharmapal. After a few days he got ordination from him. Seeing the bright possibility in him Achariya Dharampal gave him the Uposampada (higher Ordination). From the beginning he prepared himself as a fit student of the teacher (Preceptor). He acquired the basic principles of the Buddha -Dharma. He achieved mastery over the difficult subjects of the scripture. One Brahmin scholar of the Southern India got jealous at the depth of scholarship and the wisdom of Dharmapal and invited him to a debate. He accepted the challenge. Shilbhadra with good will took part in that debate in place of his teacher and won. At that time he was thirty years old. The king of Magadha being pleased, gave him a township as a prize. There he constructed a monastery. His scholarship was appreciated by all. The teachers and the students of the Nalanda Mahavihar due to their great respect to him, did never call him by name. He was addressed by name 'Dharmanidhi.' He defeated the Brahmin in debate. So, the king of Magadha called him as the 'glory of Nalanda.' After the death of his teacher Dharmapal he was appointed the head of the University of Nalanda. Shilbhadra was the yogacarin and Viggan Vadi. In this respect he followed his preceptor. He passed long 105 years in the University of Nalanda in studying and in teaching. For more than 20 years, he took charge as the head of the Nalanda Mahavihar. At the time of the birth of Shilbhadra,Rampal of Vikrampur was the capital of Samatat. But there is a difference of opinion about this among the scholars. The childhood name of Shilbhadra was Dantabhadra. Dantadeva, Dantasena as indicated. The names of his parents could not be ascertained or known.There is no record also about his household life. Devotion to the Dharma was the chief object of his whole life. The Chinese traveller Huen Tsang and Gyanaprabha were his student. At the time of Shilbhadra, the scholars of the Versity of Nalanda who were world famous and among them were Dharmapal, Santideva, Candrakirti, Dharmakirti, Jayasena, Gunamati, Thirma, Prabhamitra etc. Shilbhadra was a famous author or writer. There is no doubt about it. In the University of Nalanda, speeches on 100 subjects were delivered every day. He had deep knowledge in each of those subjects. His student Huen Tsang had mastery over 50 subjects. But it is a matter of great regret that out of the books

Biographies 91 written by Shilbhadra, only one book named "Buddhabhumi Vyakhyana" had been preserved inTibet. Other writings were not found. Such a great scholar of his stature is rare in this Sub-Continent. Bishawkabi Rabindranath Tagore in his article named Bishawkabidyalayer Rup' wrote praising him,'On behalf of Bangladesh another story is to be remembered by all. The Sthabir who was the teacher of Huen Tsang was a Bengalee. His name was Shilbhadra. He was a king of a place (location ) in Bangladesh. He left the kingdom. Among those who used to teach with him, he was the only teacher who could explain all the scriptures and the aphorisms.'

He was not only the scholar and philosopher but also a Shilva (who observes Precepts perfectly). The name Shilbhadra gives evidence of fulfilment of Shils (Precepts) in monk's life. Many information about his knowledge are yet to be known. He attained Nirban after his death at the age of 125 in the year 654 A.D. The early glory of Bengalee, the scholar Shilbhadra is no more with us. But his lamp of knowledge has kept brightening the Dharma of the Buddha.

EXERCISE

Multiple Choice Questions

Read the paragraph below and answer question no. 1 & 2 The stories of many worshipars are stated in the history of Buddhism. Mallika devi the wife of an army commander Vandhul was one of them. Throughout her life she performed Shil, served sangha, maintain Dharma Vinay to lead her life. Even though she didnot turn different after hearing the death of her 32 sons with husband and she did not make any error to give food to the Bhikkhusangha.

1. What should we do everyday from the ideal life of Mallika? a) to serve the Triple Gem b) Earn money c) to take bath to the Ganga d) visit to village


2. By giving food to Bhikkhusangha i) Earn Virtue ii) The Devas become happy iii) The Brahmas become happy


Creative questions 1. Sudhir Babu wanted to know about Sthabir Anuruddha from a Buddhist

Bhikkhu. The Bhikkhu said, ‘Goutam Buddha blessed Anuruddha in a manner so that his desire might fulfill. He told the story of Dan attitude of Sthabir Anuruddha and advised him to lead his life in the way he did. He told this through the story “Desire is a worldly matter” a) Who is Anuruddha? b) How can one attain bliss? c) How can Sudhir Babu involve him in offerings? d) “Desire is a worldly matter” Analyze.

2. Asim Babu while listening to Bhikkhu’s admonishment knew about Mahaprajapati Goutami. The Bhikkhu said, “She was a very noble Theri” Mahaprajapati Goutami by praising Buddha for the first time attained the Arhathood. Her life style is considered as the source of light to all Buddhists. We should all utilize her teachings in our life. a) Who is Mahaprajapati Goutami? b) How can one attain Arahattahood?

Biographies 93

c) How can Asim Babu utilize the lesson that has earned from the life of Goutami?

d) “Arahatthood results Nirban” explain the statement

3. Banamali Babu while discussing about the biographies talked about Angulimal. The other name of Angulimal is Ahingsak. He won the heart of men within a few days. He asked the teacher, “Teacher what type of honorarium should I pay to you?” The teacher spoke about 1000 thumbs of the right hand of man. a) Who was Angulimal? b) How can we win over human mind? c) How can you practice the characteristics of Angulimal? d) What lesson did you get from the story of Angulimal? Analys

CHAPTER NINE JATAK

In the ordinary meaning Jatak is meant one who was born (Jata-born + ka). As for example Nava (new) Jatak (born). But in the Buddhist literature the word 'Jatak' has been used in a special sense. The narration of the past births of Gautam Buddha is called the Jatak. The stories of the Jatak are instructive. The Buddha told those stories during the time of preachings. The main objective of the narration of Jatak was to narrate the good effects of a good deed and the consequences of an immoral deed. The Buddha began a Jatak aiming at a certain disciple or a person.

The total number of Jataks is 550. But professor Fausboll edited and had written in Pali language Uatakatthavannana' with 547 Jataks. The other three were lost in the abyss of time and could not be restored.

The stories of the Jataks are charming. The Jatak narrations is illustrative of good behaviour, kindness to the living beings, self-restraint, greatness of Dan (generosity), superiority of moral life. Particularly these are stories of fulfiling the Paramies (perfections) of the Buddha in His past births. These are helpful in forming an ideal life of the human being.

The stories of the Jataks are of beneficial advice. These are not fairy tales or legends. Whenever the Buddha Bhagavan has noticed the decline, deviation, fall of a monk or of a person, at that time he has told these stories as narrations. Buddha's advice contained in the Jataks created healthy social life. Success and development of the family life and the purification of the personal life.

You should read the Jataks. Remember them. Whenever you notice the deviation of your friends and mates, give them advice (narrate the Jataks). You yourself also build the habit of telling and writing a story with a moral advice.

Historical Value of the Jataks In first past i.e. Paccappannavatthu (the current material or account) of a Jatak, there are so many accounts of political, social and religious facts of ancient India. Two thousand and five hundred years ago who ruled the kingdoms of Kosal, Baishali and Magadha? What were their ways of ruling? To know all these things, we must depend on the information of the Jataks.

Jatak 95 The kings of these kingdoms were Prasenjit, Koshal, Vidudabha, Udayana, Bimbisar and Ajatasatru. Sresthis or merchants were Dhananjaya, Anathapindik, Vandhul-and others. Champa, Rajgriha, Sravasti, Saketa, Kosambi and Varanasi etc. were the main cities of the ancient India. These were included in the Aryavatta. In Baishali the rule of heredity gave importance to democracy. The Licchavis (the rulers of Baishali-they were of same ancestors) unitedly conducted the act of ruling the country. All of them represented the clan and got the status of a Viceroy. Taking all such accounts from the Paccappannavatthu of the Jataks the historians have written the history. Many stories of the Jataks provide information about the rules and regulations, manners and customs of ancient time. In the narrations of the Jataks, prevailing - rules and regulations, political systems and social laws have been mentioned. Stories of the Jataks have similarities with the Arabian Nights, the Bhatkatha, the Panchatantra, the Aesop's Fables. In the Jataks, there are the stories of sea trades. Merchants crossed the sea with sea vessels. They used certain type of mariner's compass. These helped in the inventions of modern instruments. This is why archaeologists and historians like Vincent Smith have mentioned Jataks as one of the treasures of ancient history of India.

KUTAVANIJ JATAK Long long ago during the reign of the king Brahmadatta of Varanasi, Bodhisatta was born in a merchant family. His name was Pandit given by the parents. When he was grown up he began to trade with another merchant named Atipandit. Two of them together with five hundred carts, full of goods, went to the villages and to the border areas and remote parts. After buying and selling they made huge profits. After some days they returned to Varanasi. There arose a quarrel between them about the share of profit of the trade. Atipandit said, I shall take two shares, you will get one share. Pandit being surprised asked, 'Why? The value of the goods, carts, oxen-all things we have given equally', In reply Atipandit said, 'Being only Pandit, you should get one share and I am being Atipandit I should get two shares.' In this way they began exchange of heated words and there arose a dispute. At last Atipandit found out a solution. But it was his wickedness. He kept his father in a hollow of a tree. And said, 'When we two will come here and ask, then you will say, 'Atipandit will get two portions.' Then after going to Bodhisatta he praised the Tree-god and said the Tree-god can say about past and future. Whatever is prayed to him, is gained. If there arises any dispute he can also solve that. Everything is known to him. Let us go, my brother, to him, and solve the dispute. The shares to be gained by us will be solved'. In that manner they reached near the tree. Atipandit prayed, 'O god like Tree god! Please solve our dispute. We are in problem. Without you we have no other refuge. Please fulfil our prayer.'


Then the father of Atipandit changing his voice said, 'Let me know what is your dispute? Your desires of the mind will be fulfilled'. Atipandit said humbly, 'Lord, we two together had done trade. Have suffered so much in distant and remote places. I do not want to cut off the friendship. Now you yourself mediate. Between us who will get how much portions?' The .answer came from the hollow of the tree-Pandit will get-one portion. Atipandit will get double of him. You return home, you will take dividing as said by me.

Bodhisatta hearing this judgment looking at the tree began to think. He thought, 'Whether there is a god, I am to know it'. He collected straws and pieces of woods. Filling the hollow of the tree with-these he made a fire: It flashed up fiercely. The father of the wicked merchant came out from the hollow with half burnt body. The whole body was dazzled. He came down holding a branch of the tree with the hands. At the time climbing down the father of the wicked merchant had said in praise of Bodhisatta-

Father of Atipandit in the hollow of the tree

Jatak 97 It is indeed a meaningful name you honest the great, (there is) no doubt about it. The name Atipandit useless, alas! alas! due to his blunder so much my sufferings.

The father of Atipandit due to unbearable pain and mental sorrow rebuked his son and praising the Bodhisatta he went home. Atipandit being caught in his own trap causing sufferings to his father acknowledged defeat to the Bodhisatta. At last they two divided the profit equally.

Moral : It is not just to deprive any one from his due share or earnings.

NAMSIDDHIK JATAK Long long ago Bodhisatta was a reputed Achariya (teacher) in Taxila. Five hundred Brahmin kumars (young men) took teachings from him. One of them had the name 'Papak'. Other students told him, 'Come Papak', go Papak'. At this Papak thought, 'My name is ominous (an evil) I shall take another name'. Going to his Achariya he said, 'My Achariya, my name is a bad one, please give me another name'. The Achariya said, 'Go, you wander in different places, select a beautiful and beneficial suitable name. After that come back and I shall gave you another name instead of present name'. Taking leave of the Achariya, he started his journey. After travelling villages after villages he reached a town. At that day there died a man named Jivak. For his cremation relatives and friends were bearing him on their shoulders to the funeral place. He asked the relatives of the dead man, 'What was the name of the person?' In reply they told,' His name was Jivak,' 'What a wonder! Jivak has died?' They said, Jivak also dies, Ajivak also dies. Life and death does not depend on the name. The name is the means of knowing a thing or object. We are observing, you are indeed very foolish a person.' Hearing this, Papak did not feel annoyed about his name, but got an indifferent position. Going ahead in that way he entered further into interior of that town. There he saw, a slave girl could not earn anything at that day. That is why her master and the wife of that master taking her to the gate of the house and binding her with a rope began to beat her. The name of the slave girl was Dhanapali. Papak became astonished. One who is Dhanapali is not able to bring the salary of even of a day? Their reply came-the name may be Dhanapali or Adhanapali, no one can avoid the misfortune. By the


name nothing is influenced. The name is only the identification of a person. Hearing this, Papak abandoned the hatred against his name. He was much relieved. Coming out from the town he again began to proceed. Going not so far he met another person. That person having lost his path was looking here and there. Papak asked, 'What are you looking for?' He said,' I have lost my path. That is why I am thinking in which direction I should proceed'. What is your name? 'My name is Panthaka'. What a wonder ! One who is Panthak, how can he lose his path?

The man said, 'One might be Panthak or Apanthak but whenever he mistakes his direction he can lose his path at any time. The name is only definition, it is

Householder beating the slave girl

Jatak 99 only the symbol of knowing a person. My dear, what to do with the name? There is no relation of the name with the work. I am seeing, you are a fool.'

This time Papak became totally devoid of hatred about his name. Walking through such a long way for name is useless. He went back to his teacher. Seeing him the Achariya asked him, 'O my dear son, have you come back selecting a name?' Papak replied, 'O my Achariya, when name is Jivak, he also dies and when name is Ajivak, he also dies i.e. he is not saved from the hands of the death. Both of the two Dhanapali and Adhanapali are poor. Panthak and Apanthak, both of them sometimes lose their paths. Actually the name has no inner substance. By the name the object is only pointed out. No work is done. Deeds are my success. So there is no need of changing my name, what is now, should remain so.'

Moral : The name is not of any importance. Only the deeds bring success.

JANASANDHA JATAK It is the story of many many days ago. At that time in Varanasi Brahmadatta was reigning. Then Bodhisattva was born in the womb of his chief queen. He was named Janasandha. When he was grown up he went to Taxila for learning. Being expert in different branches of learning he returned Varanasi. The day he returned, at that very day king Brahmadatta freed all prisoners from the jail, for the success of his son. Then he was installed as the Viceroy to the king. By his Viceroyalty the subjects passed their times happily. After the passage of some years, his father died. The subjects selected him as the king. Erecting charity-houses in the four gates of the surrounding wall of the city, one in the centre of the city and one near the palace-all together six, he spent six lacs of coins daily in charity. Seeing this great charity the people of whole Jambudvip (modern India) were astonished. By the virtues of his ruling, the subjects became pleased. There was no more theft and decoity. There remained no traces of disputes. The jails became empty. He himself observed Panchashil (Five Precepts). Also he observed Uposathashil (Eight Precepts) on particular days. He was attentive to rule the kingdom according to morality and justice. He always gave advice to all to follow the path of virtue, honesty, to do their respective duties and to conduct their businesses.


In the Uposath day on the fifteenth day of full-moon taking the prescribed rites (Uposath Shil) the king Janasandha thought, 'For happiness, peace and blessings of all people to increase to go forward without any unrest or excitement. I shall advise them in that way'. Beating kettle drums he gathered all people of the city at the palace. In the campus of the palace sitting on a decorated royal seat addressing the citizens he said; 'The citizens! hear me attentively- 1 . Learn during childhood. 2. Earn money in the youth. 3. Abandon shrewdness and bad habits. 4. Do not be cruel and furious. 5. Do not neglect in supporting your parents. 6. Learn arts from your Achariya (teacher).

King Janasandha is giving sermon to his subjects

Jatak 101 7. Show respect to the Sramana-Brahmana, Saints and good persons. 8. Abstain from killing living beings. 9. Abandoning miserliness give food and drinks'. 10. Being attracted to another man or a woman do not commit adultery. You

will be vigilant. Please do the above mentioned ten duties.'

In this way he conducted the act of ruling the kingdom. Later on, the above mentiond ten kinds of duties were known as Dasaraj-Dharma.

Moral : If the king is pious, the officials also become pious. SIVI JATAK

In olden times in the city of Arithapur of the kingdom of Sivi, the great king Sivi was reigning. Bodhisattva was born as his son. His name was Sivikumar. During boyhood he learnt different kinds of scriptures in Taxila. From there when he came back to the Arithapur city, the reputation of his wisdom spread everywhere. His father getting proof of his wisdom offered him the duty of the Viceroyalty.

In due time, the great king Sivi died. Sivikumar became the king of the whole country. He observed Dasaraj-Dharma i.e. ten different kinds of king moralities mentioned above. He was very affectionate to his subjects. He began to reign according to moral rules of a king. Constructing six charity-houses in different places of the capital city, he spent many many coins daily and made great gift on- the lst, 8th, 15th and 23rd of the lunar month, he himself went to the charity houses and looked after the gifts

One morning of the full-moon day he 'was sitting on the royal seat. At that time he remembered about his gifts. He observed that he had no other thing which he had not yet offered. But he was not satisfied with the external things. He desired of completing the offerings of internal things by giving parts of his body. If any seeker wants pieces of flesh of his body, he will also give that. If anybody wants his heart, he will also give that. If anybody wants him as slave to do household works, he giving up this royal dress will do slavery.

In this way he thought of offering internal objects. At last he was determined to offer his two eyes to the seeker. Thinking so Sivikumar bathed with sixteen jars of scented water. He was dressed with kingly ornaments. Then riding on a well-decorated elephant-king he proceeded to the charity houses.

At that time Deva-king Indra coming to know his desire of donating his eyes began to think. Is Sivi king able to donate his eyes? It is really a difficult task. In this world it is a very rare incident. Deva king wanted to examine the ability of the Boddhisattva to fulfil the Dan Parami (perfection in generosity). He came to this human-world from the place of gods (heaven) in the disguise of a blind


Brahmin. He extended his hands standing on the sight of walking way of the king. Wishing the welfare of the king he said, 'Let the great king be victorious.' Hearing this climbing down from the elephant the king said, 'Brahmin, what have you said?' The king Indra replied, 'O the great king, the reputation of your generosity has been greatly announced all over the three planes of existence. I am a blind man. You are owner of eyes. I have come here from the distant country with great trouble. Please give me an eye of yours. I want to see the light of the world.'

Hearing this, the Bodhisattva thought, 'What a great gain of mine. I sitting in the palace had thought of it. Today my desire of mind will be fulfilled. What I have not donated earlier that I will donate today. What a happiness'. Sivikumar wishing to know the particulars about the seeker said, '0 the blind Brahmin, who has sent you here to seek my eye- donation? Who will offer you the best beloved eyes of the human beings?'

In reply the blind Brahmin said, 'Who rules the heaven, that Devaraj Sakya has told me to come here. His queen Suja also wants to see your greatest donation. 0 king! now fulfil my prayer. Please give me an eye of yours.' The king replied, '0 Brahmin, very soon your hope will be fulfilled. You have wanted one. I will donate you both the eyes of mine. The people of the world will see the greatness of my offerings.'

The king thought, 'It will not be proper to offer the eyes in front of the charity houses. The courtiers and the friends will all rush here being panic-stricken'. For this reason he took the Brahmin with him to the inner palace. He informed the royal physician Sivak. Getting the king's order Sivak came there. Bodhisattva ordered him, 'At first pick up my one eye with forceps.' The king of devas (gods) disguised as blind Brahmin was hearing all. He was sitting on a selected seat. At that time this news circulated instantly all over the city. Everywhere there arose a noise. Peers of the king, the citizens, the inhabitants of the palace all gathered there. On behalf of all the Commander-in-chief forbade him not to donate the eyes.

All the precious stones, riches and properties of the king's treasures-all give away. Still, please don't give your light-giver eyes. To pacify all the people present there the king said, 'I am determined to give my eye-donation. Of a Bodhisattva, there never can be two different kinds of words. By my eye donation the blind Brahmin will see the light of the earth. And I myself will be enlightened with the light of the Bodhi. The Commander-in-chief and the ministers-all became silent.

Jatak 103 Bodhisattva told Sivak, 'You are my well-wisher friend. Please help me in fulfiling the Dan-Parami. Uproot away my eyes.' Sivak in reply said : 'O the great king, please think over the matter. It is too difficult to donate the eyes.' The king said, 'O Sivak, don't increase your words. Without any delay, please carry out my orders.'

Sivak to give the king opportunity at first did not apply any hard medicine. Making powders of different medicines he spread all these on a blue lotus. That lotus he touched lightly across the right eye of the king. At that moment the eyeball turned round. '0 the great king, think over it. I have still remedies? ‘No brother, I am fixed in my determination. The enlightenment is my eyes.'

Physician uprooting the eyes of Sivi king, blind Brahmin by side In this way the king was requested for three times. Then Sivak by left hand holding the eye of the king and by right hand using an instrument gave the eye to the king. Bearing excessive pain Bodhisattva gave the eye to the Brahmin and said, 'Take my eye. To me the Enlightened Eye is thousand times dearer and better than this eye.' Being delighted in this way he offered the other eye too to the Brahmin. The king of the gods putting that eye too in his eye hole went to the heaven from the king's palace.


Within a few days the king's eye hole became filled, but did not become as before. After a few days he thought sitting in the palace, 'One who is blind, what is the need for him of a kingdom?' He wished to take monkhood in the garden after giving away the kingdom to the ministers. He summoned the ministers and informed them of his desire and said, 'I no more require the kingdom. I am now blind, It will be sufficient if one person is given to help me. I shall observe the monkhood. In the neighboring garden I shall remain in mindfulness.

In a golden palanquin the blind king was brought to the bank of the pond of the garden. Causing him to sit down there the ministers came, arrangement was made for his maintenance. The king sitting down in the palanquin began to think over his gifts. At that very moment the seat of the king Indra became heated. Sakya thinking over it could understand the cause of it. He thought,' Granting a boon to the king I shall make the two eyes as before.'

Having this determination he went to the bank of that pond and began to walk to and fro not far away from the Bodhisattva. Hearing the sound of his feet the Bodhisattva asked, 'Who is there?' Sakya said, `I am Deva-king Indra. I have come here to grant you a boon. If you wish, you can ask. Sivi king said,' I have riches, people, strength, but what is the good of it. Now I have no other way but to die.' Then Sakya said, 'O Sivi king, you want to die only wishing to die, or you have become blind, that is why you want to die.' The king replied, 'O Deva Indra, I have become blind, that is why I want to die'.

'0 the great king, the fruit of a gift ends in the donation-it is not so. People hoping to get peace and tranquility in the next world make donations. Again man does the work of a donation for having the fruit of it in this very life. The seeker wanted an eye of yours. You have given two eyes of yours. Remembering that merits make a truth-Vow (Satya-kriya). Your hope will certainly be fulfilled. Owing to the influence of this truth the eyes will be regained'.

Hearing this, Bodhisattva said, 'Deva king, if you really want to offer me eyes, then please don't indicate me no other means. Owing to my merits the eyes will be born. "Oh great king, I am Deva-king Indra. But I have no power to give any one eyes. Let your own gifts give good result.'

Sivi king at the moment made the Satya-kriya and at once there came the first eye in existence. He donated the Brahmin two eyes instead of one eye. Due to

Jatak 105 the influence of this Satya-kriya, the second eye also appeared. These two lure not earlier eyes, again are not divine eyes. This is the Satya Parami (perfection in truth) of the Bodhisattva.

Hearing this wonderful happenings the family members of the king, courtiers, friends all gathered there. Aiming at the people present there the Deva-king Indra advised, 'The earlier eyes of your king were right limited, with the present eyes he will be able to see everything penetrating mountains of long long distance. You also lead the life through a path of religion being careful'. Saying this he returned to heaven.

Sivi king have again obtained the eyes. This news spread immediately over the whole Sivi kingdom. The people of the kingdom gathered outside the palace with material to worship the king. They with great sincerity showed their respects to the greatest king of this world. Bodhisattva advised them to be engaged in the pious observances of Dan (generosity), Shil (morality) and Bhavana (meditation). This was the greatest Dan-Parami of him.

Moral : Abandonment (the act of giving up) is the best happiness.

MITRAMITRA JATAK Long long ago in Varanasi Brahmadatta was reigning. At that time Bodhisattva was born in a Brahmin family. Gradually he grew older. When he became young, mother and father wanted to tie him in a family life. But his disinterested mind was not attracted. He took the Isi Prabrajya. In meditation he was able to attain the past memory, knowledge and concentration, Marga and fruition.

He had many pupils. Taking them he passed a meditational life in the Himalayas. One of his disciples was nourishing a motherless young elephant. The Achariya forbade him again and again to nourish a young elephant. Because none should believe a fierce animal. Whenever they get a chance they make attacks. That happened actually so. The young elephant gradually grew up. In search of food it wandered in the forest. In the evening it came back. One day being enraged, killing the foster-parent it fled to the forest. As it went, it never came back.

At that time others burning the dead body of the foster parent, they all came to the Bodhisattva. They asked him, 'Bhante (Reverend Sir) what are the ways of detecting the friendship and the enmity?' Bodhisattva in reply said-


'One who does not laugh coming to see one, does not greet one in return, turns back his face in another direction, says one thing and does another, this very type of person is of enmity disposition'

'One who does good (helps), does not desire any harm (to you), be of sweet words, helps in bad days is called as a good friend'.

`One who works after observing the said sins of an enemy and the virtues of a friend, he is wise'.

Bodhisattva in this way explained the friend-enemy dispositions and inspired the pupils in the path of truth. Moral : It is wise to select friends and enemies.

EXERCISE Multiple Choice Questions

Read the passage below and answer question no 1, 2 & 3 The Buddhist religious teacher was teaching to the class about Jatak. He was discussing about Namasiddhik Jatak and Kutavanij Jatak. In one occasion of the discussion he said, there arose a quarrel between ‘Pandit’ and ‘Ati-Pandit’ about the share of profit of the trade. Besides, he also describe ‘no-name but the deeds bring successes in Namsiddhik Jatak. The father of Atipandit suffers in the hollow of the tree is also described in this Jatak. 1. Why there arose a quarrel between Pandit and Atipandit while doing business?

a) share of the profit b) the price of the commodity c) buying and selling d) the price of the cart

2. What steps did Atipandit take to bring about reconciliation in the quarrel? a) intelligence b) Extempore knowledge c) excessive knowledge d) wickedness

Jatak 107 3. How did the father of the wicked merchant come out from the hollow of the tree?

a) with half- burnt body b) about to die c) in dead condition d) totally burnt-body

4. Why did Papak bring hatred about his own name? i) this name is ominous ii) the meaning of the name is insulting iii) the name is dishonoured


4. ‘Jivak also dies; Ajivak also dies’ the extract is of which Jatak? a) Planet Jatak b) Namasiddhika Jatak c) Shibi Jatak d) Janasandha Jatak

5. The name of the slave was Dhanapali but not a single penny could collect without earning , from this it is clear- i) not name but deeds bring success ii) it is not name , but deeds give fruits iii) it is not name but deeds bring sorrow

Which one is correct below? a) i b) ii c) ii & iii d) i, ii & iii


6. The man said , ‘one might be Panthak or Apanthak he can lose his path at any time, this means a) The name is only definition b) the name is the way to identification c) the name is the way to know d) the name is the way to understand

7. What sort of path found out to distribute the profit equally to Pandit and Atipandit? a) in the middle path b) proper due c) recognition of deeds d) recognition of name

Creative questions 1. In Buddhist literature the word Jatak has been used in a special sense and the

main objective of the narration of Jatak was to narrate the consequences of good deeds as well as immoral deeds. In this way the teacher in the classroom was teaching. At the time of discussion of Kutavanij Jatak he explained about the quarrel that had aroused between Pandit and Atipandit about the sharing of the profit of the trade. The principal lesson of this Jatak ‘it is not just to deprive any one from his due share or earnings.’ a) What is Jatak? b) How was the clevery of Atipandit caught? c) What lesson did you get after reading Kutovanij Jatak? d) “It is not just to deprive any one from his due share” Explain the statement.

2. The words of the Jatak are not the fairy tale. The Bhagawan Buddha whenever found bad qualities of Bhikkhu or any one very soon addressing to him or her he told these stories. Dharmaraj Choudhury has understood these words. He in the Namsiddhika Jatak has felt the importance of the saying that the name is not of any importance, only the deeds bring success. In this Jatak he also presented very skillfully how Papak became hatred about his own name.

Jatak 109

a) How many hundreds of Brahmin Kumara has been taught by Boddhisttva? b) ‘Jivak also dies, Ajivak also dies’ Explain c) What lesson should you learn from the incident that made Papak leave out his

hatred towards his name? d) ‘the name is not of any importance, only the deeds bring success’- Analyze

3. Dipak Marma told his son about how to detect friends and enemy. The enemies

always turn back their faces in other direction, say one thing and do another but

friends are always of sweet words. In their circumstance he told about the story

of Mitramitra Jatak .In this Jatak the story of an adopted young elephant that

killed his foster parents, is described. Dipak Marma in conclusion said to his son

“it is wise to select friends and enemies.”

a) In which family was Buddha born in Mitramitra Jatak?

b) What are the ways of detecting friend and enemy?

c) How you will follow the lesson of the consequence of fostering a young

elephant?

d) “It is wise to select friends and enemies” - Explain the importance of the

moral.

CHAPTER TEN GRIHI VINAY

Gautam Buddha has prescribed Vinay Pitak as a separate Bhikkhu Vinay for the monks. Though there is no book as a separate book of Grihi Vinay for the householders, still, the Buddha has explained the formal discipline for the lay-disciples in different books of the Sutra Pitak. Duties of the householders or the formal discipline for lay disciples have been described in these books.

Achariya Buddhaghose in his introduction of Singalovad Sutra belonging to Sumangala Vilasini, the commentary of Dirgha Nikaya, writes, 'Nothing in the duties of housemen is left unmentioned.' For this reason, this Sutra is called the Vinay for the householders.

There are many such Sutras. The Mangal Sutra, the Parabhav Sutra, the Nidhikanda Sutra, the Vyagghapaja Sutra and Sutra Apariharya Dharma are among many such Sutras. Those who perform duly the instructions laid down in these Sutras in their household lives are greatly benefited. These household lives become nice, prosperous and successful.

In Pali literature the householders are known as lay disciples (male and female). After formation of the Sangha (the order), monks receive food items and other gifts from the householders. They keep themselves engaged in Shil, Samadhi and Gyana. As a result, closest contact is established between the monks and the householders. For that reason participation of householders in various religious functions and rituals is considered an integrated part of religious life. 1. For example, the lay disciples should take refuge to the Trisarana two

times morning and evening. 2. Take precepts, pay homage to the Buddha and to adore the Triratana. 3. Attend the Buddha -purnima (full-moon day), Aswari purnima and

pravarana purnima etc. 4. Keep oneself engaged in offerings, observe precepts and be engaged in

meditation. 5. Take part in Sanghadan, in offerings of eight requisite items for the

monks [Asttapariskardan] and in offerings of yellow robes [Kathin Chibar].

6. Visit the Buddhist religious places and worship the relics of the Buddha and the Buddhist shrines.

Gihi Vinaya 111

Importance of the Grihi Vinay

The Buddha has given importance to the life of a human being for various reasons. The human being occupies a distinctive position for his intellectual consideration, kindness and compassion, for doing good deeds and scope for meditation. Birth as human being provide ground for release of all beings from sorrows. Meditation is nowhere possible except in human life. There is no room to perform virtues in the hell or in the world of ghosts. There is no opportunity there to be free from the sorrows of life. It is difficult to regain human life if once the humanity is lost due to evil deeds. Again, being blessed in the world of the gods, one forgets the virtuous deeds. But the human world is the place of both happiness and sorrows. They stand side by side. The difference can be seen with one's own eyes. So, those who are wise achieve success in life by fruitfully performing meritorious and happy deeds, for attaining highest bliss i.e. Nirban. Those who follow the teachings of the Buddha in the household life, find themselves there happy. It brings prosperity in the family. Instructions laid down in the Grihi Vinay is very important to lead a disciplined life, increase the beauty of the family and for the good in this life as well as for the next life.

SINGALOVAD SUTRA Once the Buddha was residing in the Kalandaka vihar situated in Benuban of Rajgriha. At that time young Sigalak son of a lay disciple having bathed in the morning used to go to the boundary of the city of Rajgriha with wet clothes. There he used to salute the six directions-North, South, East, West, Zenith and Nadir with wet clothes and wet hairs and folded hands.

One day in the morning the Buddha with the robe and alms-bowl entered into Rajgriha for begging alms. On the way he saw, young Sigalak son of a lay disciple, saluting the six directions with wet clothes and wet hairs and folded hands. On seeing him the Buddha asked, '0 householder's son, why are you saluting in this way the six directions with wet clothes and wet hairs?' 'O my Lord, at the time of death, my father has advised me to salute the six directions every day. For that reason, I salute the' six directions every morning to honour the words of my father.'


On hearing this, the Bhagavan said in calm and sweet words, 'O son of the householder, there is no such law in the Ariya Vinay to salute the six directions.'

'O my lord, kindly say me what is the law laid down in the Ariya Vinay to salute the six directions.'

'O my householder, hear me attentively' Saying this, the Buddha started to preach the Singalovada Sutra.

This Sutra is also called Sigalakovad in accordance with the name of householder Sigalak.

Translation into English

1. The virtuous householder abandons four kinds of evil deeds. Due to four reasons he does not do the evil deeds. He abandons six kinds of bad habit which brings destruction to the properties. In this way he keeps himself away from doing fourteen kinds of evil deeds. The man who keeps the six directions, becomes owner of the great fortune in this world and in the next world. After death, he is reborn in the heaven.

2. Which four evil deeds does the virtuous householder abandon? He forsakes the destruction of life, receiving what is not given,

licentiousness and lying speech. Due to which four reasons he abstains from doing evil deeds? O the householder's son, the religious householder does not do evil deeds

being influenced by the strong desire, hatred, fear and ignorance. 3. What are the six kinds of bad habit leading to destruction of properties he

abandons? The religious householder does not drink or use intoxicant drinks. Does not roam in the roads and streets untimely. Does not attend the merry-making function. Remains detached from playing cards and dice. Abandons the association of the bad companion. Does not become lazy. Abandons these six kinds of bad habit which cause destruction to the properties.

4. O the householder's son, there are six poisonous and bad effects in

drinking intoxicating drinks. They are : Destruction of wealth, increase of quarrel to a great extent, origination of various diseases, rising of anger in one's mind and weakening the sense of right and wrong.

Gihi Vinaya 113

5. O the householder's son, those who roam into the roads and streets untimely, suffer from six poisonous or bad effects.

They are : he remains unrestrained and unprotected. Wife and children

remain uncovered and unprotected. The properties remain unhidden and unprotected. Walks always in fearful mind. Is considered guilty for false scandal due to one's sinful acts. There arises cause to suffer all kinds of miseries.

6. O son of the householder, those who always attend dances, singings or

merry-making functions, suffer six poisonous or bad results. They are : where there will be dancing, where there will be a gossip, where there will be a singing, a play on a musical instrument, a theatre, a party of intoxicating drinks-he becomes anxious for those purposes. From dancing and singing etc. there arises evil.

7. O son of the householder, there are six kinds of harmful effects in

playing cards and dice. They are : There arises enmity, one repents if defeated, lead to destruction of properties. Their words are not considered just. Friends and relatives, Govt service holders or civil service men hate them. Nobody comes forward in marriage with them because of his inability in supporting the life.

8. There are six kinds of harmful effects in association with evil friends.

They are : wicked person, persons addicted to drink, needy, cheater, cunning men and rogues. Harmful result of association with them is poisonous.

9. There are six kinds of harmful effects in laziness. They are : one does not

work saying it is too cold, does not work saying it is too hot, does not work saying it is too early, does not work saying it is too late and does not work saying it is late hour. In this way due to negligence many work remain undone. Due to these six causes the unearned money is not earned. The earned money decays.

10. Four classes of people is called an enemy as like as friend. They are : A

thief, a man of words and not deeds, a flatterer and an instigator in doing evil deeds.


For four reasons a thief is called an enemy as friend, They are : always steals others properties, wants himself more giving less to others, works always with fear. In every occasion he wants to fulfil his own selfish interest only.

11. By four ways a man of words and not deeds is called as one who turns hostile to a friend. They are : makes friendly profession as regards the past;, and the future; tries to gain favour by empty talks; when necessity arises he expresses his disability. By these four causes a man of words and not deeds is known as one who turns hostile to a friend.

12. By four ways a flatterer is known as one who turns hostile to a friend. They are : He consents to do wrong; dissents from doing right; praises one to his face; and spreads ill of others.

13. By four ways a fellow waster is known as one who turns hostile to a friend. They are : He indulges in strong drinking; frequents the street at untimely hours; haunts shows and fairs; and is infatuated with gambling etc.

14. In four ways a man of good counsel becomes a friend. They are : A friend of good counsel restrains one from doing wrong, he enjoins one to do what is right; he informs one of what one had not been heard before; he reveals to one the way to heaven.

15. In four ways a man who sympathizes is called a friend. They are : A friend who sympathizes, does not rejoice over one's misfortune; he rejoices over one's prosperity; he restrains any one who is speaking ill of one; he commends any one who is praising one.

16. The four persons are worthy -of becoming a friend. They are : who welcomes the helpmate; who is the one in happiness and adversity; the friend of good counsel; and the friend who sympathizes.

17. In four places a benevolent person is called a helpmate. They are : who guards one when he is off his guard; guards one's property when he is off his guard; is a refuge when he is afraid; and when one has tasks to perform he provides a double supply of what one may need.

18. In four way's he who is the same in happiness and adversity is called a friend. They are : He who tells his own secret; keeps secret friend's secret; in troubles he does not forsake him; and lays down even his-life for friend's sake.

Gihi Vinaya 115

19. How a religious householder keeps the six directions?

Oh son of the householder, parent is the direction of the East, Achariya or teacher is the direction of South, wife and children are the direction of West, friends and relatives are the direction of North, male and female servants are the direction of Nadir and Sramans and Brahmanas-are the direction of Zenith. These are the six directions of duties of the householder that you will know.

20. By five ways of duties children will keep the direction of East as like as parents. They are : As they have been nourished with care by parents in old age to maintain them; once they have been supported by them, to support them now; to perform the duties lying upon them before theirs; to be an inheritor of wealth being kept themselves with their advice; and to make offerings timely to the dead kins.

21. In five ways the parents also oblige the children. They are : To restrain them from vice; to direct them to virtue; to educate them in time; to arrange a suitable marriage in time; and to hand over the inheritance in due course. In this way if the parent and children observe their duties, then the direction of East as like as parent is kept well protected and safe.

22. O son of the housefather, by five ways of duties, pupil will keep the direction of South as like as teacher. They are : By rising from his seat in salutation; and not sitting on a high seat before the teachers; by attending or waiting to them; by willingness to hear or learn; by personal service; by hearing attentively when teachers give lessons and teach them.

23. By five ways teachers show love and good will towards their pupils. They are : To train him well; to make him rightly concentrated; to instruct him thoroughly to grasp all the arts and crafts; to speak good of him among his friends and companions; and to protect him from all dangers. Thus, in performance of duties by both the pupil and the teacher, the direction of South as like as teacher is kept protected and safe.

24. O son of the housefather, by five ways of duties, husband will keep the direction of West as like as wife. They are :"By honouring her not by ill-treating her; by not being infatuated to other's wives; to remain satisfied with his own wife by faithfulness; by handing over authority to her on worldly affairs; by providing her with necessary clothes and ornaments.


25. In five ways also, the wife will oblige the husband. They are : By performing the household duties perfectly; by showing hospitality to the kins of both, and guests; by devoting herself towards her husband; and, by being skilful and industrious in discharging all her duties. Thus, by discharging duties, both the husband and the wife keep the direction of West as like as wife well protected and safe.

26. By five ways of duties a clansman will keep the direction of North as like

as friends and kinsmen. They are : By generosity or helping with money for the time being; by courtesy and benevolence; by acting to their profit; and by not breaking his promise.

27. In five ways of duties, friends and kinsmen will show good will to the

clansman. They are: By protecting him when he is careless; by guarding his property when he is negligent; by becoming a refuge in danger; by not forsaking him in his misfortune; and by blessing the children of the clansman.

28. By five ways of duties the master will keep the direction of subordinate as like as servants and employees. They are : By alloting their work according to their strength and abilities; by providing them with suitable food and salaries; by giving medical treatment when they are sick; by. sharing with them delicious food; and by granting them leave at times.

29. By five ways of duties servants and employees become dutiful towards their master. They are : By rising before the master rises; by retiring after him; by not taking what is not given to them; by performing duties well; and by focussing his reputation and fame to others.

30. By five ways of duties the clansman will keep the direction of Zenith as like as Sraman and Brahmana. They are : By serving them with great honour; by making the public faithful towards them saying, ‘offer food, worship and hear the discourse etc.' by wishing happiness; and by always welcoming them with great honour and by giving them superior food.

31. By six ways of duties the Sraman and Brahmana will show good-will

towards the clansman. They are : By restraining them from evil; by establishing them in virtue; by always wishing happiness; by teaching unheard; by making clear-what has been heard; and by showing the path leading to heaven.

Gihi Vinaya 117

In this way by observing duties, both the clansman and the Sramana Brahmana will keep the direction of Zenith well protected and safe as like as Sraman-brahmana. On hearing from the Buddha Bhagavan the new and meaningful explanations on the six directions about the evils to be abandoned and the duties to be observed by the householders, the householder Sigalak said, 'O Venerable sir! It is very excellent. It is very wonderful. As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark one has illustrated the householders' duty in manyfold ways. From to-day I take-refuge in the Buddha and in the Dharma and in the Sangha (TTriratana). Kindly accept me as a lay-disciple (Upasaka). The Singalovad Sutra is called Grihi Vinay by name. This kind of instructive preaching of the Buddha for the observance of householder's duties or discipline is not only applicable for the Buddhists, but also very useful for the public. It is not confined in colour, time, religion, society and race. If these instructions are observed, the individual life, social life, family life and national life become prosperous. You will abide by these instructions. Will use in daily life. Again, when these instructions or respective duties are observed properly by the parents, children, friends and relatives, husbands and wives, Sraman-brahmanas, and servants and employees, then their lives become happy. The family will be well disciplined and ideal.

EXERCISE

Multiple Choice Questions 1. Which Nikaya the Singalovad Sutra belongs to?

a. Dirgha Nikaya

b . Majjhima Nikaya

c. Samyuktta Nikaya

d. Anguttara Nikaya


2. In which Bihar the Buddha preached the Singalovad Sutra?

a. Jetaban

b. Benuban

c. Kutasara

d. Kalanda

3. What is called one who always steals others properties?

a. Enemy as like as friend

b. Ajatasatru

c. Kulaputra

c. Non-pious house-holder

4. How many classes of friends are called an enemy as like as friend?

a. 2

b. 3

c. 4

d. 5

5. Besides fair advice, how many causes make someone friend?

a. 4

b. 6

c. 8

d. 10

6. Human life is the perfact ground for release from sorrow, because-

a. there are sorrows and happiness in human world

b. there is only happiness in human world

c. there is only sorrow in human world

d. human world is the superb world

Gihi Vinaya 119

Read the question below and answer ques.7and 8 The principal Proggajoti Sthabir of Dharmankur Monastery at Mojlishpur was preaching to the mob that came there. He admonishes that the learned men are virtuous and they perform shil and Dan. He told about the translation of Singalovad Sutra and explained about Ariya Vinay.

7. How will you maintain AriyaVinay according to Singalovad Sutra? a) By saluting the 6 directions b) To engage shil Samadhi c) By practising austerity and rectification d) Give salute to the rising sun

8. By maintaining Ariya Vinay one can

i. Live long ii. Parents become satisfied iii. Deva-varma becomes beneficial.

Which one is correct below? a. i b. i and ii c. i and iii d. i, ii and iii

Creative questions

1. The Sutras of Sutrapitak are the words of Buddha. Buddha has said about

Dharma Vinay, the relation between Bhikkhus and householders and has also

spoken about the good of men’s worldly life and the life beyond the life.

Singalovad Sutra is one of these. Those who will lead an ideal life might be

happy in this life as well as in the next life. Buddha also said that, “Birth as

human being provides ground for release of all beings from sorrows”.

a. Whose Vinay has been stated in Singalovad Sutra?


b. Why there is a close relationship between Bhikkhus and householders?

c. “Birth as human being provide ground for release of all beings from

sorrows’.-upon the height of this truth what is your duty to do to release from

sorrow?

d. “Instructions laid down by the Grihi Vinya are very important for the good in

the next life”. - find out its truth.

2. One morning the Buddha with the robe and alms-bowl went out for begging

alms. On his way, he saw young Sigalak, son of a lay-disciple, saluting the six

directions with wet clothes and wet hairs and folded hands. On it the Buddha

said, “There is no such law in the Ariya Vinay to salute the six directions”. Later

on the request of Sigalak he preached the Singalovad Sutra. According to this

Sutra six kinds of bad habit were to be given up. Here it is also stated about the

six poisonous effect of the habit of intoxication.

a. Where did Buddha preach Singalovad Sutra?

b. Why is it needed to the benevolent householders to give up four bad works?

c. How will you give up the six bad habits about the destruction to the

properties?

d. Describe the six poisonous effects of taking Drugs.

CHAPTER ELEVEN SAMGITI (Council)

Councils participated by elder Sthabir for recitation, correction and preservation of the words of the Buddha, are called Samgitis.

The history of the Dharma of the Buddha is closely related to the Buddhist Councils'. Without the discussion in the Council it is impossible to write the history of the Bouddha-Dharma. Since the Mahaparinirban (the Great demise) of the Buddha, upto this time, a good number of Councils were held.

According to Theravadins among those six Councils which were convened, the first of those held in Rajgriha, the second in Baishali, the third in Patliputra, the fourth in Ceylon, the fifth and the sixth in Mayanmar (Burma).

Councils played very significant role in the preaching and spreading the Bouddhadharma. After the conclusion of almost every Council the religious envoys or propagators of the doctrine were sent in India and outside India. Among the Sthabirs Mahakasyapa, Ananda, Upali, Yash, Moggaliputtatissa and other Arahat monks played extra-ordinary role. As patrons of the Councils the king Ajatasatru, Kalashok, Emperor Ashok, Kaniska, the king Vattagamini, Mindanmin are specially remarkable.

The First Mahasamgiti Three months after the Mahaparinirban of the Bhagavan Buddha, the first great Council was held. This was convened in the Saptaparni cave of Vebhar hill at Rajgriha. This Council was held with the financial help of king Ajatasatru and it was presided over by Mahakasapa Sthabir. Comment of an insolent monk Bhikkhu Subhadra was the main cause for convening the first great Buddhist Council. The devoted monks with Mahakasyapa Sthabir became very much frightened at his impolite conduct. Besides in the absence of the Buddha great need was felt for collecting the Dharma and the Vinay preached for forty five years by the Buddha. His teachings had not yet-been (properly) collected.

Five hundred Arahats (who attained Arahattahood) took part in this Council.Ananda Sthabir being not yet an Arahat was not allowed to take part as a participant in this Council. A seat was kept vacant. Just before the Council started its session Ananda attained through a miraculous act of meditation. Then he took his seat on his particular seat in a super-normal way.


In the Council Upali Sthabir at first recited the Vinay. He gave detailed accounts of the circumstances and context in which the Buddha fixed the Parajika, the Sanghadisesa, the Pacittiya and other rules for the monks and the nuns. Ananda Sthabir recited the Dharma. He recited the Brahmmajal Sutra, Samannaphal Sutra and other Sutras. By the recitations of both of them the words of the Buddha were collected. During the second month of Barshabas the main sitting of the Council began. The sitting of the Council continued for long seven months. The proceedings of the Council can be divided into three. As 1. Recitation of the Dharma and Vinay. 2. Ananda’s confession (of guilts) and 3. The trial of Channa. Mahakasapa Sthabir was the questioner. Ananda and Upali Sthabirs answered to the questions. In the history of the Bruddha-dharma, the importance of the first Great Buddhist Council is limitless. Due to this sitting of this Council Dharma and the Vinay have been collected. Only the first Great Council has been acknowledged by both the Sthabirvada and Mahayanas. For this reason, it is called as the Mahasamgiti (the Great Council). The Second Samgiti After one hundred years of the Mahaparinirban of the Buddha the second Buddhist Council was held in the Valukarama of Baishali The Emperor Kalashok was the patron of it. Sthabir Revata adorned the seat of President in this sitting. The Vajjiputra Bhikkhus introduced ten priniples outside the Vinay rules. These principles outside Vinay rules were called ‘Dash Vatthuni (ten objects). Sthabir Yasa protested against these wrong practices. He regulated the lay male and female disciples to refrain from doing such heinous acts. Knowing this the Vajjiputra Bhikkhus raised their voices against him. Sthabir Yasa met Sthabir Samanbasi in Ahoganga. They together with 88 elder Sthabirs of South India made consultations among one another and determined to keep the Order of the Buddha. On this point the Bhikkhu Sangha was divided into two groups. At last all gathered in the Valukaram of Baishali. This is known as the second Buddhist Council. In this Council 700 Arahat Bhikkhus took part. There was a debate between the two groups. At last taking four from each group totalling eight, a working committee was formed to work as Juries.

Samgiti (Council) 123

The working committee unanimously declared the Dash Vatthuni as out of Vinay rules. In this council ten thousand monks were expelled. The expelled monks gathered in an another Convocation. It is known as Mahasamgiti (Great Council). From here the Mahasanghika sect was originated.

The Third Samgiti During the reign of the Emperor Ashok with his patronization and financial help, the third Council was held in Ashokrama of Patliputra (modern Patna).

After Emperor Ashok took the doctrine of the Buddha, the diginity of the Buddhist Sangha increased greatly. Seeing such fortunes of the Bhikkhu-Sangha many non-Bhikkhus wearing robes and taking alms-bowls introduced themselves as monks, accepted the alms-food and gifts-fees and enjoyed other facilities and opportunities. They taking illegal means lived in the monasteries. They caused sufferings to the pious monks . They preached the pious act as the sinful act and the illegal act as the legal act. At this the pious and the law-abiding monks became panic striken the eldest of this Sangha Moggaliputtatisya Sthabir observing their wickedness took shelter in the forest monastery of Ahoganga. Gradually the number of unlawful monks began to increase. The Vinay abiding monks were deprived of having the chance of reciting the Patimokkha (a book of Vinay code). The unlawful monks made disturbances. As a result, in the Ashokaram for many days the recitation of Patimokkha, Uposath, Pravarana, Uposampada and other Vinay acts were stopped. The lawful monks denied to observe the Vinay acts with the non-Bhikkhus. The unlawaful monks making a conspiracy persuaded Emperor Ashok to proclaim an order so that all monks together perform Vinay Acts. The Vinay abiding monks did not agree to this. As a result by an order of an unexperienced minister many pious monks were murdered. Emperor Ashok was shocked at this news.To know whether he was responsible for this sinful act, he sent an envoy with a minister to the Moggaliputtatisya Sthabir in Ahoganga hill.The Sthabir gave his consent to come to Patliputra for tile all round benefit of the Bouddha-Dharma. The royal officials brought him with them. Ashok greeted him with great pomp and grandeur. He made arrangements for the residence of the Sthabir in the king's garden. The Emperor after adoration


informed him about the crime. The Thera removed his doubt. He said, 'There was no guilt without evil intention'.

The king became free, from doubt by the wise answer of the Sthabir. Ashok became glad hearing his preachings on the Dharma for a week. The Sthabir informed him about the purity of Uposath deeds. Ashok for upkeeping the purity of the doctrine made necessary arrangements for holding the Council. Description of the Third Samgiti

The Emperor Ashok built a great pandel for congregation of the third Council in the Ashokram of Patliputra, He himself bore the expenses of the Council. Moggliputtatisya Sthabir presided over this Council. He selected one thousand monks as the Samgitikarakas (participant) out of the present monks. According to the instruction of the Sthabir, Emperor Ashok made all the monks assembled in one place. One by one he asked every one which doctrine the Buddha preached. None of the unlawful heretic monks could answer this question. The pious and real monks without any hesitation said that the Buddha preached Vibhajjavad (the doctrine of analytical reasoning). The Vibhajjavad is the main theory of the doctrinal philosophy in Theravad. Then Ashok made the non-Bhikkhus wear white garments and expelled them from the Sangha. When the Sangha was purified, then the main work of the Council began. One thousand Samgitikarak Sthabirs approved the proceedings of the first and second Councils. Then they recited the Vinay, the Sutra and the Abhidharma in succession. This Council was held in 17th year of Ashok's reign. The significance of this Council was that in the first two Councils, the Dharma and Vinay were recited, but in this Council, Vinay Sutra and also Abhidharma were recited. The fifth book Kathavatthu of the Abhidharma Pitak was composed in this very Council. This was composed by Moggaliputtatisya Sthabir. Except this book of the Tripitak there is no name of the compilor of any other book. In this very Council the Dharma-Vinay was named first as the Tripitak. There was no independent existence of the Abhidharma Pitak. Even if any, it was associated with the Dharma. This Congress ended on the full-moon day of Kartik. This took nine months. After the completion of the Council, Emperor Ashok sent the Bhikkhu Sangha in


and outside the country to preach the Dharma. Those who led the envoys of the doctrine included the Majjhantika, Mahadev, Rakkhit, Mahadhamarakkhit, Sona, Mahinda and other Sthabirs were very remarkable.

The envoys (preachers) sent by Emperor Ashok preached the doctrine not merely in the neighbouring countries, they carried the doctrine of the Buddha, its culture and civilisation to outside world and mankind in love and compassion.

Introduction to the 4th and 5th Samgitis There is no mention in the Mahayana books of the third Council held during the reign of Emperor Ashok. On the other hand Sthabirvada books do not mention the Council patronized by Emperor Kaniska. Instead, the Sthabirvadi Buddhists count the Samgiti held in second century B.C. at Ceylon during the reign of king Vattagamini (B.C. 101-77) as the 4th Samgiti. This was convened at the Aluvihar in Ceylon. Five hundred learned monks took part in it. This is also known as Aluvihar Samgiti. The speciality of this Council is that in this Council for the first time the Atthakathas (commentaries) of the Pali Tripitak were composed. It is noted that by order of the king, the whole Tripitak and its commentaries were compiled. Again, by his order the entire Tripitak and its commentaries were written (inscribed) on palm-leaves.

The Mahayanists had named the Kaniska Samgiti as the third Council. But the scholars have named this from historical point of view as the fourth Council. In the history of Buddhist literature, the importance of this is not insignificant. To know the origin and the development of Mahayana Buddhism, the study and the research on the Kaniska Samgiti are also very indispensible.

During the reign of Emperor Kaniska, philosopher Basumitra presided over the Council held in the Kaniska vihar of Jalandhar. As Samgitikarakas five hundred monks were present. In that Council Atthakathas were collected named as Mahavibhasasastra. The great poet Asvaghos was the vice-president in this Council. The entire Pitak was for the first time transformed into Sanskrit.

The fifth Samgiti was held in Mandalaya of Myanmar (Burma) in 1871 A.D. King Mindanmin was the patron of that Council. The deliberations of that Congresss were conducted by the leadership of 2400 learned monks. That took six months. The whole Tripitak.was inscribed on marble slabs.


EXERCISE

Multiple Choice Questions 1. Where was the first Great Council held?

a. in the cave of saptaparni b. Balukarame at Baishali c. Ashokram at Pataliputra d. Alubihar in Sri Lanka

2. The relationship between the history of the Buddhism and the Buddhist Councils is-

a. concentrated b. deep c. inseparable d. important

3. For purification and all animosity in Buddhism it is needed to- a. hold council b. recitation of Patimokkh c. celebrate uposhath d. perform Vinoykarma

4. The patronizer of second council was- a. Emperor Ashok b. Emperor Kalashok c. Emperor Kanishka d. Raja Ajatasutra

5. The principal reformation of second Council was- i. Mahasanghika sect was expelled ii. Dasa Vatthuni as out of Vinay rules iii. The recitation of 3 Pitak



a. i

b. ii

c. i and ii

d. i, ii and iii

6. What according to you was the doctrine that Buddha preached?

a. Vinay abiding monks

b. Pitak abiding monks

c. Uposampada abiding monks

d. Vibhajjavad abiding monks

7. At first the whole Tripitak was transformed into Sanskrit-

a. in the 1st council

b. in the 2nd council

c. in the 3rd council

d. in the 4th council

8. The 5th book of Abhidharma Pitak is-

a. The Kathavuttha

b. The Atthakatha

c. Katha Amrita

d. Brahmmajal Sutra

Creative questions

1. In regards to the recitation, correction and preservation of the words of the great Buddha the importance of Councils are wide and significant. Abhra has understood from his teacher more about council that Ananda has attained

arahathood just before the council started. The entire Buddhists consider the 1st council as the great Council.


a) How many Arahat Sthabirs took part in the 1st council?

b) How did Ananda Sthabir attain Arahathood just before 1st council started?

c) Why will you consider the 1st council as the great council?

d) As a Buddhist evaluate the 1st council.

2. With the patronization of Emperor Ashok the 3rd council was held. Shatyabrato

has learnt from his religious book that at that time the dignity of the Buddhist

sangha increased greatly, as a result many non- Bhikkhus like to introduce

themselves as monks. Many pious monks were murdered by the conspiracy of

these unlawful-monks. Later, when the Emperor was aware of the real incident

he ordered to organize the 3rd council. At the end of the council the Emperor took

great contribution in order to widely circulate the Buddhism.

a) Where was the 3rd council held? b) Write briefly about the role of unlawful monks who prefered to give their

identity as monks. c) How can you help the unlawful monks to abstain from sinful deeds- describe

it according to the background of the 3rd council. d) Evaluate the importance of Emperor Ashok as a preacher in connection with

the Buddhism.

3. The 4th council was held in Srilanka under the Patron of the King Vattagamini.

The role of the 4th council is very important for the Mahayan Buddhists. This

council took long time under the leadership of many scholar-monks to finish. A

big reformation was taken place in this 4th council.

a) Who was the Chairman in the 4th council?

b) Why the 4th council is called ‘the Aluvihar council?’

c) What according to you is the importance of this council?

d) Evaluate the 4th council in connection with Mahayan Buddhism.

CHAPTER TWELVE THE BOUDDHA-DHARMA: THE

ANCIENT AGE

After the death of Bindusar his son Ashok ascended the throne of Magadha in the year 273 B.C. He was not only the greatest Emperor of the Maurya dynasty but also Emperor like him is very rare to find out in this world. As per the historian Wells, he was the greatest Emperor in the world. Embracing the Bouddha--Dharma by Emperor Ashok In early life Ashok was very cruel. After the death of Bindusar, there was a quarrel between Ashok and his brothers with regard to ascending the throne. For the first four years after the death of his father, he was engaged in war with his brothers. It is said that he killed his 99 brothers in the war and took the kingship. During the later part of the reign of Bindusar, there was a revolt in Taxila. Crown prince Ashok was sent to bring under control, the rebellion. There he brought under control the rebellion showing might and strength. Eight years after the Coronation he conquered Kalinga. But the massive destructions caused by the war of Kalinga has saddened him very much. It is mentioned in the inscription that in the war of Kalinga one lac fifty thousand people were captured and a hundred thousand people were killed. Many others also died. At the destructions of this war, he became intensely sorrowful mentally. In exchange of victory over the countries he saw bloodshed and horror. As a result, he was suffering from regrets, repentance and inner contradictions in mind.

Even after three years of Coronation, Ashok was a follower or devotee of the heretics for three years. One day standing on the main gate symbolized with lion, he was observing the beauty of Patliputra. He was sad and emotional. At that time a calm and quiet, restrained seven years old Sraman was slowly passing by the courtyard. At the very sight of his gentle movement, there arose a sense of reverence in the mind of the Emperor. This boy was the Nigrodha Samanera. He was the son of the first son, crown prince Suman of king Bindusar. He sent the minister to call the boy. The Sraman entered the palace with his alms-bowl. He wanted to hear from him the immortal words of the Buddha.

Nigrodha Sraman explained the verses of the Apramada Varga from the Dharmapada. Emperor Ashok realized the essence of the Dharma on hearing


the two sentences-earnestness is the path of immortality and thoughtlessness is the path of death. He embraced the doctrine of the Buddha from him. From that day he desired to conquer the minds of men. He renounced the strong desire from his mind to conquer the world. The ill-famed cruel Condashok in his early life became the Dharmashok. To conquer with the Dharma became his constant endeavour of his life.

Greatness of Ashok Ashok had a magnanimous heart. His great effort, genius and generosity have endowed him greatness. His place as an Emperor is second to none. He paid great reverence to the Buddha. But he did not feel any kind of hatred to the Brahmins, Jains and Ajivakas. At that time the religious attitude was extreme. The feelings of hatred between the Buddhists, Jains and Brahmins became extreme. He established the unity among the different castes and the followers of the religions by following the principle of tolerance of other's views. He created a human bondage. He dreamt to establish an united Jambudvipa (India). During his life he became successful.

Ashok was a cruel fighter and an intelligent politician. By incorporating humanism in the constitution he conquered the whole world. His state policy, social policy and the policy of religion were really dedicated to the welfare of mankind.

Conquest and Propagation of Dharma Emperor Ashok became famous in the world as the great propagater of the Bouddha- Dharma. He stopped the traditional pleasure trips of the Maurya Emperor. In place of it, he arranged the religious tour, to propagate the words of the Buddha and to visit the religious places. He appointed a special class of officials named Dharma Mahapatra (minister for religious affairs) to propagate the Dharma. They used to propagate the principles of the Dharma in the cities, rural areas and everywhere. To teach the Dharma to the subjects he engraved the words of the Dharma in many places, on the body of the mountains and stone pillars. He himself visited the places bearing the memories of the Buddha. During his reign India achieved tremendous mastery in the fields of worldly and non-worldly improvements. The political, social and religious history of the ancient India cannot be thought of without the presence of Emperor Ashok. Taxila, Maharastra, Kashmir, Himachal, Kalinga, Vindhachal, Kamrup, East Bengal, in fact, all the kings of Ariyavatta demonstrated loyalty to his conquest

The Buddha-Dharma: The ancient age 131

of Dharma. Basically, this Ariyavatta was known as Jambudvip in the Buddhist technical term, although its boundary was more expanded. His political revolution was totally involved with the religious revolution. Not conquering the kingdom but by promoting the Dharma he promoted the moral life of human beings. His edict mentioned that : Propagation of Dharma is a great deed. It is impossible for an immoral person to preach and practise the Dharma. The superiority and development in practising the Dharma are desirable this aim is to expand (rock edict No. 4). After the third Buddhist Council held in Ashokarama, Patliputra, he sent the religious messengers all over India and outside India to propagate the Dharma. It is mentioned in the stone edict that he sent preachers of the Dharma to different kingdoms of the world.

Asok Pillar


There were special improvements in the arts of sculpture and architecture during the reign of Ashok. He constructed a palace made of stones in place of a palace made of wood by Chandragupta. He constructed many stups, pillars, cavehouses and monasteries in the books named Mahabangsa and Dipabangsa, there are descriptions of construction of 84000 monasteries and stups. He was an ideal Emperor and an ideal man. He discarded his own happiness. To do good to the subjects was the chief object of his life. Emperor Ashok, extraordinary activists, expert administrator, virtuous and humanitarian king after reigning for forty years died in the year 232 B.C. He became immortal in the history of the world as the greatest patron of the Dharma of the Buddha. Emperor Kaniska Though Buddhist had significant influence in the ages of Maurya, it somewhat declined during the Sunga dynasty. Again during Kushan days it was again resurrected. The Emperor Kaniska was a great patron of the Bouddha-Dharma.

The Kushans were the branch of the U-chi race who came from the Chinese border. The U-chi race lived in the border of China. In course of time they defeated Sakyas and started living on the bank of the river Bakkhu. Afterwards capturing the kingdom of Bahalika, they gave up the nomadic profession. Out of the five branches of the U-chi race the Kushans became very powerful. Kaniska was the greatest and most powerful of the Kushan dynasty. At his time Kashmir, Kasgar of the eastern Turky, Yarkand, khotan and other places came under the empire of the Kushan. His empire spread from middle Asia to Kasi, He defeated the Emperor of China and detained the prince of China on bail. The king of Patliputra was also defeated by Kaniska. The capital of Kaniska was Puruspur (modern Peshwar).

Contribution of the Emperor Kaniska The fame of Emperor Kaniska was more in his propagation of the Bouddha- Dharma than in his rulling the empire. He also achieved fame as a great Emperor like the Emperor Ashok by preaching Buddhism. At first he concentrated in spreading the empire. But after that the state policy became the rule of the Dharma. After capturing Patliputra, on his way back he brought with him a wooden statue of the Buddha, an alms-bowl; and the great poet Asvaghosh. He established that statue of the Buddha and the alms bowl in Puruspur. He requested Asvaghosh, to stay in the monastery of Puruspur.


Asvaghosh was at the same time a great poet, philosopher and renowned monk. In course of time the monastery of Puruspur became known as the monastery of Kaniska. In the book Sutralankar of Asvaghosh, there is a short description of conquests in Eastern India. To commemorate of his conquest of Patliputra he constructed stup and monastery in Puruspur. There are so many stories in circulation in the Pali literature naming 'Devanampriya' to the Emperor Ashok, so also, there are so many stories in circulation describing 'Devaputra' to the Emperor Kaniska. The Mahayana Buddhists (Mahayanists) placed him as a god.

The history of Kaniska is, very important for two reasons. First, when he ascended the throne, from that time Shak Era started to be counted. Secondly, as a sincere patron of the Bouddha-Dharma, he convened the Buddhist Conference in Kaniska Vihar at Jalandhar.

After embracing the Bouddha-Dharma, he used to practise the doctrine of the Buddha after the state works i.e. at the leisure period. He was confused at the different explanations on the words of the Buddha. He found out after investigation that there was a difference of opinion among the Sangha regarding the basic principle of the Bouddha-Dharma. He convened a Conference with the help of his religious teacher Parsva. This great Conference was held under the Presidentship of the renowned philosopher Vasumitra. Out of the monks, five hundred monks were selected for the working committee. Here Asvaghosh was present as the Vice-President.

They unitedly compiled a book of commentary of the Tripitak named Mahavibhasa. In this Conference the main Tripitak was not collected. The scripture Mahavibhasa was compiled in Sanskrit language instead of Pali language. It was corrected by Asvaghosh. The scripture Mahavibhasa was the main scripture of the Sarvastivadins. It was considered as the book of commentary of the scripture Jnano Prasthana. For this reason this Conference was also called as the Sarvastivadin Conference. The Abhidharma kosh of Basubandhu was written in imitation of the scripture Mahavibhasa. After the Conference this scripture was preserved encraving on the copper plates.

In this Conference the Sarvastivadins played a great role. In the content of compilation of the Mahayana scriptures, the importance of this Conference was very much. After the Conference the preachers of the Dharma were sent to different places. The Sarvastivad bearing the name of Mahayana entered into Tibet, Mongalia, China, Japan, Vietnam, Korea and other places.


Kaniska was keen on literature. In his royal assembly the famous Buddhist great poet and philosopher Asvaghosh, philospher Nagarjun and Basumitra, and Charak as a author of medical science were specially honoured. He erected stup on sacred relics of the Buddha. He is still regarded with esteem as founder of many stups and monasteries.

The Art and Sculpture at Kushan Era Though the Buddhist art and sculpture came into being during the Maurya Era actually these were developed during the reign of Kushan. At the time of Kaniska the statue of the Buddha came into existence. In the Ist century A.D. the Gandhar arts flourished in Gandhar area in accordance with the arts and sculptures of the Greek. The Greek idea interacting with Buddhism changed its form and contents. After the Emperor Ashok, the Kushan Emperor Kaniska established the Indian art and sculpture outside India. Art, culture and sculpture introduced by the Kushan Emperor expanded in China, Tibet, Mongolia, Korea and Japan.The Buddhist artists travelled to those countries at the time of spreading of the Dharma by the religious teachers or monks.

Mainly the Kushan art found its manifestation in two ways. One is the Gandhar art and the other Mathur art. Humanism deeply inspired the work of art in both the schools.

EXERCISE .

Buddhism: The ancient age

The multiple Choice Questions 1. What is the name of the greatest Emperor of the world according to Wells, the

historian?

a) Emperor Kalashok

b) Emperor Ashok

c) Emperor Kanishka

d) King Gopal

2. What kind of man was Emperor Ashok?


a) restless b) blasphemous c) Kind-hearted d) Innocent

3. Who was the greatest emperoe of the Kushan dynasty? a) Kalasok b) Ashok c) Kanishka d) Udayan

4. The inspiration of the Kushan’ to the art and sculpture was- a) brotherhood b) excellence c) communism d) humanism

Read the passage below and answer question no 5 & 6 Asim is impressed by reading the biography of the greatest Emperor Ashok in ancient India. He is charmed with the talent, greatness of heart, love and patronizing attitude of this great Emperor towards Buddhism. He also realised though he was a successful revolutionary in political revolution, he was always busy in promoting the moral life of human beings.

5. Emperor Ashok’s political revolution was involved with a) administrative revolution b) the pleasure of victory c) amity & communism d) with the religious revolution

6. How did Emperor Ashok promote moral life?


a) by the victory of Rajya

b) by preaching Dharma

c) by maintaining the principles of tolerance

d) by stopping bloodshed

7. The evaluation of Emperor Ashok is as below:

He was-

i) ideal Emperor and ideal man

ii) brave warrior and great ruler

iii) great ruler and great preacher


a) i

b) ii

c) i & iii

d) i, ii & iii

Creative questions 1. The religious teacher of Suchita Barua while discussing about Ashok told that he

was able to establish a combined Jammudip. He becomes immortal in the history

for his great preaching of Buddhism and for his great patronizing attitude. He

also took many steps for the religious education to his subjects.

a) In what name the Emperor Ashok appointed officials to propagate Dharma?

b) Describe briefly about Jammudip

c) What are the ways that you could recommend as Ashok did to his subjects to

learn religion?

d) Evaluate the contributions of Ashok as preacher and patron of Buddhism.

2. Shikha Mutsuddi is an enthusiastic learner of the history of Buddhism. She has

read the history of the Emperor Kanishka, the Buddhist Patron, attentively during


Kushan period. He organized council at Kaniska monastery in Jalandhar. This

council is called the Sarvastivadi council. Through this council the Mahayan

scripture was composed. During this time the Buddhist art and culture was

developed and established the Indian art and sculpture outside India.

a) What was the racial identity of the forefather of Emperor Kaniska?

b) The council that was held during the time of the Emperor Kaniska why is it

called Sarvastivadi conference?

c) Describe of your own about the Buddhist art and sculpture of India during

Kaniska.

d) The role of 4th council is very important in connection with the background

of composing the Mahayan scripture. Do you agree with this opinion? Give

reasons for your answer.

THE END

buddhist religious studies class eight - webs · for class eight writen by dr. shumangal barua...

Documents