YMBA Senior 1998 ~ Dhamma Questions & Answers
prepared by : Bro Lau Kai Kong.
typed : Sis. ST Chang /cheah (apr'04)
After His enlightenment, the Buddha accompanied by His retinue of monks visited Kapilavathu on the invitation of His father King Suddhodana.
The Buddha was received by King Suddhodana and the Sakyas. The elderly Sakyas asked the young princes to pay respect to the Buddha while they themselves did not pay the Buddha any due respect thinking that He was their younger brother, nephew and grandson. The Buddha subdued their pride by rising into the air and exhibiting the Twin Wonder. Seeing this wonderful phenomenon, the King saluted Him immediately saying that it was his third salutation. All Sakyas were then compelled to pay Him due reverence. Thereupon the Buddha came down from the sky and sat on the seat prepared far Him. The humbled relatives took their seats eager to listen to His teaching.
At this moment an unexpected shower of rain fell upon the Sakya kinsfolk. The occurrence of the strange phenomenon resulted in a discussion among them. Then Buddha preached the Vessantara Jataka to show that a similar incident took place in the presence of His relatives in a previous birth.
The Sakyas delighted with the discourse and they departed not knowing that it was their duty to invite the Buddha and His disciples for the noon meal on the following day.
The Buddha & His disciples spent the night in the Nigrodha Park. On the following morning, the Budha & His disciples got ready to seek alms from the houses of the citizens of Kapilavatthu. Before proceeding, the Buddha considered within Himself: "Did the Buddhas of the past, upon entering the city of their kinsfolk, straightaway enter the houses of their relatives, or did they go from house to house in regular order receiving alms?" Perceiving that they did so from houses to houses, the Buddha went in the street seeking alms.
On hearing of this seeming by disgraceful conduct of the Buddha, King Suddhodana, greatly perturbed mind, hurried to the scene and asked why the Buddha had put him to shame by seeking alms in the streets. The Buddha replied that it was the custom of the Buddha lineage to seek alms.
Standing on the street, the Buddha then advised the King thus: "Be not heedless in standing (at doors for alms). Lead a righteous fife. The righteous live happily both in this world and in the next." Hearing it, the King realized the Truth and attained the 1st stage of Sainthood.
Immediately after, he took the Buddha’s bowl and conducted the Buddha & His disciples to the place where he served them with choice food. At the close of the meal, the Buddha again exhorted him thus: "Lead a religious life and not one that is corrupt. The righteous live happily both in the world and in the next." Thereupon the King attained the 2nd stage of Sainthood and Pajapati Gotami attained the 1st stage of Sainthood.
After the meal the Buddha left the place and His own son Rahula followed Him saying "Give me my inheritance." Reaching the park, the Buddha decided to "make him owner of a transcendental inheritance."
He called Ven. Sariputta and asked him to ordain little Rahula. Rahula was then only 7 years of age when he was admitted to the Holy Order.
King Suddhodana was deeply grieved to hear of the unexpected ordination of his beloved grandson. He approached the Buddha and humbly requested Him not to ordain any one without the prior consent of the parents. The Buddha readily granted the request and made it a Vinaya rule.
Ahimsaka (Innocent) was Angulimala’s original name. His father was the Counsellor to the King of Kosala.
He received his education in Taxila and become the most illustrious and favourite pupil of his renowned teacher. Unfortunately, his colleagues grew jealous of him, concocted a false story and succeeded in poisoning the teacher’s mind against him. The enraged teacher, without any investigation planned to put an end to his life by ordering him for fetch him 1000 right thumbs of human beings as a tribute due from a student to a teacher.
Obeying his teacher, though with great reluctance, he repaired to the forest and started killing people to collect fingers. He wore a garland of those fingers to ascertain the exact number. Hence he was known by the name Angulimala (garland of fingers).
When he had collected 999 fingers, his mother came into the forest to look for him. He decided to take his own mother’s life to make up the number of fingers. It was at this time that the Buddha appeared at the scene. The Buddha uttered some words of wisdom which were realized by Angulimala. He knew the great ascetic was none other than the Buddha who had come to save him. Straight away he threw away his sword and become a converted. As requested by him, he was admitted into the Sangha by the Buddha.
As a result of his evil kamma, he would become a target of stray stones and sticks when he went on alms rounds in the streets. He would return to the monastery with broken head and flowing blood.
One day as he went on his round for alms he saw a woman in labour pain. Moved by compassion, he reported this pathetic woman’s suffering to the Buddha. The Buddha advised him to pronounce the following words of truth which later came to be known as the Angulimala Paritta: " Sister, since my birth in the Arya clan, I know not that I consciously destroyed the life of any living being. By this truth may you be whole and may your child be whole."
He went to the presence of the suffering sister, sat on a seat separated from her by a screen, and uttered these wards. Instantly, she was delivered of the child with ease. The efficacy of this Paritta persists to this day.
In due course, Ven Angulimala attained Arahantship.
Sigalivada Sutta is one of the most well-known discourses in the Buddhist world. It is also called the Code of Disciplines for layman. It emphasizes social relation among various members of a society. It assures a perfect harmony, solidarity and responsibility in a community by laying down obligations which a layman has to fulfill.
In this sutta, all members of a society are represented by 6 quarters.
the 5 duties of parents and children towards each other, the 5 duties of teachers and pupils towards each other, the 5 duties of husband and wife towards each other, the 5 duties of friends and associates towards each other, the 5 duties of employees and employers towards each other and the 5 duties of monks and layman towards each other are explained in this sutta.
According to the teachings in the Sigalovada Sutta, parents have to guide their children, look after their education and hand over their inheritance in due course. Children in return have to honour and respect their parents and to keep up the good name of their family.
Teachers have to train and instruct their pupils. The pupils in return have to respect and give their service and attention to them.
A husband must be courteous, faithful and respectful to the wife providing for her needs, at the same time, the wife must also be faithful and protect her husband’s property, discharging her duties according to the best of her ability.
Friends should be generous, courteous and helpful to each other.
Employers should assign to employees, works according to their strength, pay them accordingly and give them holidays whenever necessary. Employees in return should perform their duties skillfully and uphold the good reputation of their masters.
Layman should administer to monks and Brahmins by welcoming them gladly and supplying their requisites. In return, monks and Brahmins should love the layman with kind heart and persuade them to do more and more good.
All members of a society will be contented when they adhere to these Buddhist ethics outlined in the discourse. In this way the standard of society will be strengthened by the unity, diversity of achievement, friendship and the accomplishments of the members. In such a community the radiation of friendly feeling will encourage the idea of dedicating oneself to the service of others.
Ven Buddhaghosa, a well known commentator of Buddhist Pali Cauon had said: "Nothing in the duties of a householder is left unmentioned. This sutta is called the Vinaya of the householders. Hence, when one practices what has been taught in it, growth is to be expected, not decay."
A writer of the Burma Buddhist World Mission in Rangoon says in his foreword to the Sigalovada Sutta: "All the problems of humanity would dissolve if this sutta is to be universally studied and put into practice. Among the social problems, economic problems as well as problems of personal conduct, each of them has its own solution here. The Sigalovada Sutta stands unique in the world’s religious literature because it is free from dogma as well as from obscure mysticism. Its wisdom is clear and brilliant like a perfect diamond polished by a master hand. It is the voice of the Buddha speaking to us of the world we live in."
The Pali word ‘Kamma’ literally means "action" or "deed". But in the Buddhist theory of kamma, it has a specific meaning. It means only volitional action, not all action. Nor does it mean the result of Kamma as many people wrongly and loosely use it. In Buddhist terminalogy, kamma never means its effect. Its effect is known as the "fruit" or the "result" of kamma.
Volition may relatively be good or bad, just may a desire be good or bad. So kamma may be good or bad relatively. Good kamma (kusala) produces good effect, and bad kamma (akusala) produces bad effect. Volitional action, whether good or bad, has one force as its effect – the ‘force’ to continue. It is the force to continue in a good or bad direction. Whether good or bad, it is within the cycle of continuity (samsara).
A being is nothing but a combination of physical and mental forces or energies. What we call death is the total non-functioning of the physical body. Do all these forces and energies stop altogether with the non-functioning of the body? Buddhism says "No." Will, volition, desire, thirst to exist, to continue, to become more & more, result in a tremendous force that moves whole lives, whole existences, and even moves the whole world. According to Buddhism, this force does not stop with the non-functioning of the body which is death; but it continues manifesting itself in another form, producing re-existence which is called re-birth.
An Arahant is free from the false idea of self, free from the "thirst" for continuing & besoming, free from all other defilements and impurities. Though he acts, he does not accumulate kamma. For him, there is no re-birth.
Na antalikkhe na samuddamajjhe
na pabbatánam viviram pavissa
na vijjatí so jagatippadeso
yatthatthito mucceyya pápakammá.
(Dhammapada Verse 127).
Not in the sky, nor in the middle of the ocean,
nor in the cave of a mountain, nor anywhere else,
is there a place where one escape from the consequences of an evil deed.
(1) Khema (2) Uruvela Kassapa
(3) Samatha Bhavana (4) Vicikiccha
(5) Devadatta.
Khema was married to King Pasenadi of Kosala. She was very beautiful. The colour of her skin was that of gold. She was reluctant, however, to visit the Buddha for fear that the Blessed One would make her beauty a topic of His Sermon.
Each time she visited the temple, she avoided meeting the Buddha. One day, the King got his men to take her to the Buddha. On her arrival, the Buddha using His psychic power created the image of a young girl of unsurpassing beauty standing by His side and fanning Him. Khema was attracted by her beauty. The Buddha made the image to go through youth, middle age and thereafter to extreme old age devoid of anything worthwhile. Beauty thus gave way to ugliness. It was such a graphic picture that Khema understood what was in store for her – anicca, dukkha and anatta.
To a mind thus prepared, the Buddha preached. The seeds fell on good ground. She attained the 1st stage of Sainthood. The Buddha illustrated His sermon by using the simile of the spider & the web. The spider was wedded to its web just as human beings were wedded to passion and lust. Khema’s mind realized the Dhamma and she became an Arahant.
She asked permission from the King for her ordination. The King readily consented.
One night, Khema thought of visiting the Buddha. As the Buddha was with Sakka, King of Devas, she did not want to distract them. She wheeled round in the air and disappeared.
The Buddha declared Khema as the most eminent for wisdom among His female disciples.
After the Buddha had despatched His first 60 Arahant disciples to proclaim the Dhamma for the welfare & happiness of beings, He himself went to Uruvela. Here lived an ascetic with matted hair known as Uruvela Kassapa who has 500 disciples. He was infatuated with his own spiritual attainment and was labouring under a misconception that he was an Arahant.
The Buddha approached him and sought his permission to spend the night in his fire-chamber where dwelt a fierce serpent king. By His psychic powers, the Buddha subdued the serpent. This pleased Uruvela Kassapa and he invited the Buddha to stay there as his guest.
The Buddha was compelled to exhibit His psychic powers on several occasions to impress the ascetic, but still he adhered to the belief that the Buddha was not an Arahant as he was. Finally, the Buddha was able to convince him that he was an Arahant. Thereupon, he and his followers entered the Holy Order and obtained the Higher Order.
His younger brothers Nadi Kassapa and Gayá Kassapa, and their followers also followed his example. Accompanied by the 3 Kassapa brothers and their thousand followers, the Buddha went to Gaya Sisa, not far from Uruvela. Here, the Buddha preached the Adittapariyáya Sutta or the Discourse on All In Flames, hearing which all attained Arahantship.
"Bhavana" is generally translated as "meditation". This translation is rather vague. It is better translated as "mental development". It is a process of mental culture that produces so much good effect that it should be developed repeatedly in one’s mind.
There are 2 kinds of Bhavana :-
"Samantha" means "tranquility" or "calm" which is the concentrated, unshaken, undefiled and peaceful state of mind. It is called "calm" because it calms down the 5 Hindrances. "Samantha" is gained by developing the Jhanas. With the aid of Jhana, one could develop higher psychic powers.
Vicikiccha or sceptical doubt is an immoral mental state. It is sceptical doubt about the Buddha, Dhamma, Sangha, the training about things in the past lives and future lives, about the Law of Dependent Origination and finally about the 4 Noble Truths.
Vicikiccha is one of the 5 Hindrances and is also included in the 10 Fetters. It disappears completely and forever at stream-entry.
Devadatta was the son of King Suppabuddha and Pamitá, an aunt of the Buddha. Yasodhara was his sister. Thus he was a cousin and brother-in-law of the Buddha.
Devadatta entered the Order in the early part of the Buddha’s ministry together with Ananda and other Sakya princes. He could not attain any of the stages of Sainthood, but was distinguished for worldly psychic powers. One of his chief supporters was King Ajatassatu who built a monastery for him.
During the early part of his career, he led such an exemplary life that even Ven. Sariputta wait about Rajagaha extolling him. Later, overcame by worldly gain and honour, and growing jealous of the Buddha, Devadatta became so radically changed in his character that he proved to be the greatest personal enemy of the Buddha. Simultaneously, with the arising of ill-will in his heart towards the Buddha his psychic powers automatically ceased.
Despite his evil ways & corrupt life, he had a large followers and many admirers, and some even preferred him to Ven. Sariputta.
On one occasion, he asked the Buddha to hand over the leadership of the Sangha to him as the Buddha was advanced in age. The Buddha straightaway refused. He therefore conspired with Ajatassatu to carry out a plot. Ajatassatu was advised to kill his father and usurp the throne while he himself would kill the Buddha and then lead the Sangha. Ajatassatu succeeded in killing his father but Devadatta failed in his 3 attempts to kill the Buddha.
Devadatta then with the help of some equally evil-minded Bhikkhus caused a schism in the Sangha. Newly ordained monks, who were not conversant with the Dhamma, went over to Devadatta’s side. But Ven. Sariputta & Moggallana on the advice of the Buddha succeeded in winning them back after explaining the Dhamma to them.
Thereafter, evil days fell upon Devadatta. He fell grievously ill, and before his death, he sincerely repented and desired to see the Buddha. But his bad kamma interfered. He had to die a miserable death without seeing the Buddha. For his heinous crimes, he was reborn in a woeful state.
prepared by : Bro Lau Kai Kong.
typed : Sis. ST Chang /cheah (apr’04)