YMBA Senior 2002 ~ Dhamma
prepared by : Bro Lau Kai Kong. BISDS
typed by : Sis. S. T. Chang (apr'04)
Q1. Does everything depend on action (kamma) moral or immoral ? If not, what are the other factors? Name & explain.
Buddhism does not assert that everything is due to kamma. The law of kamma, important as it is, is only one of the 5 Orders or Processes (Niyamas) which operate in the physical and mental realms. They are :
e.g. seasonal phenomena of winds and rains; the unerring order of seasons; characteristic seasonal changes and events; causes of winds and rains; nature of heat, etc belong to this group.
e.g. desirable and undesirable acts produce corresponding good or bad results. As surely as water seeks its own level, so does kamma, given an opportunity, produce its inevitable result - not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon, and is the retributive principle of kamma. Inherent in kamma is also the continuitive principle.
e.g. the natural phenomena occuring at the birth of a Bodhisatta in his last birth. Gravitation and other similar law of nature, the reason for being good etc may be included in this group.
e.g. process of consciousness, power of mind including telepathy, telesthesia, retro-cognition, clairvoyance, clair-audience, thought reading & other psychic phenomena, which are inexplicable to modern science.
Every mental or physical phenomenon could be explained by these all-embracing five orders or processes which are laws in themselves. Kamma as such is only one of these 5 orders. Like all other natural laws, they demand no lawgiver.
Q2. What are the Hindrances (Nirvarana)? Enumerate them and explain.
The major obstacles to successful meditation and liberating insights are the 5 Hindrances. The whole practice leading to Enlightenment can be well expressed as the effort to overcome the 5 Hindrances, at first suppressing them temporarily in order to experience jhana & insight, and then overcoming them permanently through the full development of the Noble 8-Fold Path. The 5 Hindrances are :
Sensual desire refers to the desire for objects of the 5 senses, namely sight, sound, smell, taste and touch.
In its extreme form, sensual desire is an obsession to find pleasure in such things as sexual intimacy, good food or music. But it also includes the desire to replace irritating or even painful experiences of the 5 senses with pleasant ones i.e. the desire for sensual comfort.
In meditation, one transcends sensual desire by letting go of concern for this body and activity of its 5 senses. When sensual desire is transcended, the mind of the meditator has no interest in the promise of pleasure or even comfort with this body. The mind becomes calm and free from activity of the 5 senses can truly look within and see its real nature.
Ill-will refers to the desire to punish, hurt or destroy. It also includes ill-will towards oneself, otherwise known as guilt. In meditation, ill-will can appear as dislike towards the meditation object itself, rejecting it so that one�s attention is forced to wander elsewhere.
Ill-will is overcome with metta. Metta embraces the meditation object with care and delight. Just as a mother has natural metta towards her child, so the meditator looks on his breath with the same quality of caring attention. When ill-will is overcome, it allows a lasting, enjoyable relationship with the object which can mature into the full embrace of absorption.
Sloth and torpor refer to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression. In meditation, they cause weak and intermittent mindfulness which can even lead to falling asleep.
Sloth and torpor are overcome by rousing energy. A skilful meditator keeps a sharp look-out for the first signs of sloth and torpor, and is thus able to spot their approach and take evasive action before it is too late.
Restlessness refers to a mind which is like a monkey never able to stay long with anything. It is caused by the fault-finding state of the mind which cannot be satisfied with things as they are. In meditation, restlessness is often the impatience to move quickly on to the next stage.
Restlessness is overcome by developing contentment. One learns the simple joy of being satisfied with little, rather than always wanting more.
Remorse refers to the restlessness of a bad conscience which is the kammic effect of one�s misdeeds. The only way to overcome remorse is to purify one�s virtue and become kind, wise and gentle.
Doubt refers to the 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 Truth.
Doubt is overcome by gathering clear instructions from a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed. The Blessed One stated that one will reach Jhana & Enlightenment if one carefully and patiently follows the instructions.
Q3. Describe Samatha Bhavana enumerating the 40 objects and explain one category.
"Bhavana" is generally and vaguely translated as "meditation". 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 :-
(1). Samatha Bhavana ~ development of tranquility; and
(2). Vipassana Bhavana ~ development of insight.
"Samatha" means "tranquility" or "calm". Samatha Bhavana can calm down the 5 Hindrances and lead to absorption concentration (Jhana).
As consciousness cannot arise without an object, we need suitable objects for mental training. The Buddha has prescribed 40 objects for Samatha Bhavana. They comprise the following seven classes:-
One analysis is the investigation of the 4 great elements. As the 4 great elements form the basis of all corporeal phenomena, their characteristic must be investigated and put into knowledge.
The 4 great elements are present in every part and particles of our body. Pathavi (earth element must be characterized as the element of extension with the characteristics of hardness and softness. Apo (water element) must be known as the characteristics of cohesiveness and fluidity. Tejo (fire element) is the element of heat with the characteristics of hot and cold. Vayo (wind element) is the element of motion with the characteristics of pushing and supporting.
We must be conscious of these characteristics in the mind to be sure of their presence. When they become distinct in the mind, one keep on concentrating on them and noting them to develop one�s samadhi.
Q4. Buddha�s doctrine is applicable to the welfare not only of the clergy but also of the laity. Discuss giving reasons.
There are some who believe that the Buddha� s doctrine is so lofty and sublime that it is applicable to the welfare of the clergy only. This is a sad misconception that comes from a lack of understanding of the Buddha. They jump to such conclusion after casually reading or heating something about Buddhism. Some form their opinion after reading articles or books that give only a partial or lopsided view of Buddhism.
The Buddha�s teaching is not only meant for monks in the monastery. It is also for ordinary men and women living at home with their families. If one understands the spirit of Buddhism correctly, one can understand that the Noble 8-fold Path is intended for all people. This way of life is offered to all mankind without any distinction.
The Buddha has spoken numerous discourses giving instructions to the householders on how to work for their own happiness. The Buddha considered economic welfare as a requisite for human happiness, and advised householders to acquire wealth by righteous means. The Buddha added, however, that apart from acquiring wealth righteously, householders should work on their moral and spiritual development for a happy, peaceful and contented life.
For example, the Buddha told Anathapindika that a lay man who leads an ordinary life has 4 kinds of happiness, i.e. (1) enjoying economic security or sufficient wealth acquired by righteous means, (2) spending that wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds, (3) to be free from debts, and (4) to live a faultless life without committing evil in thought, word or deed. The Buddha pointed out that the first three are economic and material happiness which is "not worth part " of the spiritual happiness arising out of a faultless and good life.
In the Buddhist scripture, there are numerous references to men and women living ordinary, normal family lives who successfully practised what the Buddha taught and realized Nibbana.
Vochagotta, the wanderer, once asked the Buddha straight forwardly whether there were lay men and women leading the family life who had followed His teaching successfully and attained high spiritual states. The Buddha categorically stated that there were indeed many men and women leading the family life who had followed His teaching successfully and attained high spiritual states.
Q5. Enumerate the causes of Downfall
(Parabhava).
The Buddha has given 12 causes of one�s own downfall in the Parabhava Sutta. They are :
1). He who hates the Dhamma.
2). The vicious are dear to him, in the virtuous he finds nothing pleasing.
3). He who is drowsy, fond of society, not industrious, indolent, and manifests anger.
4). Whosoever, being rich, does not support his aged mother and father who have passed their youth.
5). He, by falsehood, deceives a Brahman or an ascetic or any other mendicant.
6). He who owns much property, who has gold and food, but alone enjoys his delicacies.
7). He who prides in birth or wealth or clan, and despises his own kinsmen.
8). He who is a debauchee, a drunkard, a gambler, and who squanders whatever he possesses,
9). Not contented with his own wives, he is seen amongst courtesans and the wives of others.
10). He, who is past his youth, brings a very young wife and sleeps not for jealously of her.
11). He, who places in authority an intemperate spendthrift woman, or a man of similar nature.
12). He who is of slender means, but has vast ambition, of warrior birth but aspires to sovereignty.
Q6. What are fetters (Samyojana)? Enumerate them and name those eliminated when one enters the 1st stage (Sotapatti).
Fetters are mental factors which bind beings to the round of existence. The 10 fetters are :-
The meditator tries to understand things as they really are. With his one-pointed mind, he scrutinise his self and on due examination discovers that his so-called "ego-personality" is nothing but a mere composition of mind & matter -- the former consisting of fleeting mental states that arise as a result of the senses coming into contact with the sense stimuli, and the latter of forces and qualities that manifest themselves in multifarious phenomena.
Having thus gained a correct view of the real nature of his self, he attempts to investigate into it further. He realizes that everything is conditioned by causes, past or present, and that this existence is due to past ignorance, craving, attachment, kamma and physical food of the present life. He goes on to observe the arising and dissolving of all phenomena. He realizes the anicca, dukkha and anatta nature of existence. He has now developed the insight knowledges & hence confidence in the Buddha�s teaching i.e. the Noble 8-fold Path as the only to his liberation.
Eradicating the 3 fetters of self-illusion, doubt and adherence to rites and rituals, he attains to the path and fruition of the 1st stage of Sainthood.
Q7. Write short notes on any four of the following :
(1) Avijja (2) Angulimala
(3) Samajivikata
(4) Dona Brahmana (5) Sariputa
(6) Dasa Kasina.
Avijja means ignorance. It is ignorance of the 3 characteristics of existence, the 4 No`le Truths and the Law of Kamma.
Avijja clouds our vision, shielding us from seeing the true nature of all phenomena. When we cannot see the true nature of existence, we get confused and take the opposite characteristics to be true. So we see what is impermanent as permanent, what is unsatisfactory as satisfactory, what is non-self as self and what is loathsome as beautiful.
On account of this wrong vision caused by Avijja, a chain of undesirable consequences including sufferings and miseries arises one after another. Thus Avijja is like the director of a movie. It directs everything but we are not aware of it as we cannot see the director on the movie screen. It is indeed the primary root of all evils and sufferings in the world.
See Question 7 together with its answer in Year 2000 Examination.
In English, "Samajivikata" means living within one�s means.
One day, a householder named Dighajanu visited the Buddha and asked the Blessed One to give him some advice which would be conducive to a householder�s happiness in this world and hereafter.
The Buddha then told him that there are 4 things conducive to a man�s happiness hereafter.
The 4 things conducive to a man�s happiness in this world are :-
The 4 things conducive to a man�s happiness hereafter :-
Dona, the Brahmin, was a teacher with a large following. Dona was held in high esteem as a teacher, and it was said that at some time or other practically all the chiefs of Jambudipa had sat at his feet.
One day, Dona met the Buddha. Listening to the Buddha�s words, he became an Anagami.
He was at Kusinara at the time of the Buddha�s death. It was his intervention that prevented a quarrel among the Kings who assembled there to claim the Buddha�s relics. He pointed out to them the impropriety of a quarrel over anything connected with the Buddha, the teacher of Peace. The claimants thereupon asked Dona to undertake the distribution of the relics. He divided them into 8 parts, one of which he gave to each King. He himself kept the vessel used for collecting and dividing the relics and built a thùpa over it.
Sariputta, also known as Upatissa, was an intelligent Brahmin youth living in the village Upatissa near Rajagaha. He had a good friend named Moggallana.
Both Sariputta and Moggallana were earnest Truth seekers. They went at first to Sanjaya who had a large following & sought ordination under him. Before long they acquired the meagre knowledge which their master imparted to them.
Dissatisfied with Sanjaya�s teaching, they left him and wandered from place to place in search of Peace but in vain. Finally they returned to their own village and agreed amongst themselves that whoever would first discover the Path should inform the other.
It was at that time that the Buddha dispatched His first 60 disciples to proclaim the sublime Dhamma to the world. Ven. Assaji, one of the first 5 Disciples, went in the direction of Rajagaha.
Sariputta, while wandering in the city of Rajagaha saw Ven. Assaji whose venerable appearance and saintly department at once arrested his attention. Upon request from Sariputta. Ven. Assaji preached to him the Law of Dependent Origination. Sariputta had sufficient wisdom to comprehend such a lofty teaching. Immediately he attained the 1st stage of sainthood.
Sariputta returned to inform Moggallana to convey his discovery. Both of them, accompanied by many of Sanjaya�s followers, went to see the Buddha and were admitted by the Buddha to the Holy Order. Sariputta & Moggallana eventually became the 1st and 2nd Chief Disciples of the Buddha respectively.
Dasa Kasina or 10 Kasinas refer to the 10 objects of meditation used in Samatha (concentration) meditation.
Kasina means "whole", "all", "complete". It is so called because it should be observed wholly or completely in meditation, and also because the light issuing from the conceptualized image during meditation is extended to all direction without any limitation.
Because it should be observed wholly, the shape of Kasina should be circular with its diameter being a foot long. The 10 Kasinas are :-
prepared by : Bro Lau Kai Kong. bisds
typed by : Sis. S. T. Chang (apr�04)