THE WASHINGTON BUDDHIST

Transcription

1 THE WASHINGTON BUDDHIST A SALUTATION TO THE MOST VENERABLE AMPITIYE SRI RAHULA NAYAKA THERA THE CO-FOUNDER OF THE BHIIKHU TRAINING CENTRE, MAHARAGAMA, SRI LANKA FOR HIS 100TH BIRTH ANNIVERSARY Quarterly Newsletter of the Washington Buddhist Vihara Winter 2014

2 NEWS LETTER Vol. 45. Issue 1. Winter 2014 THE WASHINGTON BUDDHIST The Washington Buddhist The Washington Buddhist is published bi-annually at the Washington Buddhist Vihara, 5017, 16th St.,NW, Washington DC, 20011, USA by the Buddhist Vihara Society, Inc. Most Venerable Ampitiye Rahula Nayaka Thero 1 Table of Contents 2 Vihara Schedule 3 Most. Ven. Weligama Gnanaratana Maha Nayaka Thera - By Maharagama Dhammasiri Nayaka Thera 4 Telephone: (202) Fax: (202) This publication is sent free to members of the Buddhist Vihara Society Editorial Board: Hon. Editor: Bhante M. Dhammasiri Editor: Lindamarie Spaulding Technical assitant: Bhante M. Saddhaloka This issue sponsored by Sandya Withanage in memory of late beloved father Name : Don Jayasena Withanage Date of death: 21st January 2013 Notes and News In Search of the Buddha By George D. Bond 7 The Rational Foundations of Buddhist Ethics and the Buddhist Method of Moral Reasoning by P.D. Premasiri 8 Special events in your calender 12 Liberation from hurt and resentment: how possible is it? By Ven. Wetara Mahinda Maha Thera 14 Key Methods for True Understanding By Ven. Akiriye Somananda 21 Mambership Form 26 May he attain Nibbana...! -02-

3 Vihara Weekly Schedule Sunday Monday to Friday (except Wednesday) Wednesday Friday Saturday 9:30 a.m. 12:30 p.m. 3:00 p.m 7:00 p.m. 7:00 p.m. 6:30 p.m. 7:30 p.m. 7:00 p.m. 6:00 p.m. Sunday Dhamma School for Children (meets every other Sunday through the academic year) Sinhala Class with Sunil Ratnayake Vandana + Meditation Service open to public: Ven.M.Pannawansa, Ven. Pandit K. Wanaratana, Dr. R. Rhyne Meditation (Washington Mindfulness Community) Meditation : Ven.M. Pannawansa, Ven. K. Wanaratana Dr. R. Rhyne Yoga Class : Elsie T. Neely Meditation : Ven.M. Pannawansa, Ven. K. Wanaratana Dr. R. Rhyne Vihara Buddhist Studies Group (every other Friday: call Vihara at or Jim at for information) Meditation: Ven. Pannawansa, Ven. K. Wanaratana Dr. R. Rhyne Sunday Dhamma School Our Sunday School kids had a seperate Uposatha day at the Vihara -03-

4 Most. Ven. Weligama Gnanaratana Maha Nayaka Thera: A noble, dedicated monk of the Vajirarama tradition By Maharagama Dhammasiri Nayaka Thera, Adhikari of the Maharagama Dharmayatanaya, Chief Sangha Nayaka North America We were most distressed and sad with the news of the passing away of the Most Venerable Weligama Gnanratana Maha Nayaka Thera of the Dhammarakkhita Nikaya of the Siri Amarapura Sect, who completed a lifelong service spanning over a period of over a hundred years. We remember the days when the Maha Nayaka Thera was a contemporary and a 'Kalyana Mitta' of our respected teachers, the Most Venerable Madihe Pannasiha Maha Nayaka Thera and Ampitiye Sri Rahula Nayaka Thera at Siri Vajiraramaya, Bambalapitiya and at the Siri Vajiranana Dharmayatana, Maharagama. The venerable monk enthusiastically participated in the religious and social activities organized by the Dharmayatanaya and even when he was not feeling too well in the last few years he did not fail to come to the Poya day program and deliver a sermon to the adults. This demonstrated the close relationship he had with the Dharmayatanaya. At this moment of grief vividly recollect the cooperation and blessings he extended by attending those sessions for innumerable times. We had the utmost affection and respect towards the Most Venerable Gnanaratana Maha Nayaka Thera who provided guidance to us. I remember with gratitude the advice and direction he gave us. At the same time the large number of books he compiled using his broad knowledge of the Dhamma enlivened us. The Maha Nayaka Thera was a living symbol of the pure Dhamma of the Theravada tradition. He was a repository of knowledge in the true sense. He published volumes of books using the vast knowledge he possessed. The service rendered to society, particularly to the Buddhists through the distribution of his publications was immense. The light spread through the Buddha Sasana through the Dhamma sermons delivered in his deep and convincing tone will never fade away. Thus the service he rendered for the progress of Buddhism and society at large is immeasurable. -04-

5 For several decades the Maha Nayaka Thera spread the Dhamma through regular broadcasts over the radio and television channels. He belonged to the pioneering set of preachers who used such channels and was an example to the contemporary monks on how to use the media. A special feature of the Maha Nayaka Thera's life was the long life and the convincing tone he had inherited as a result of the past good 'kamma'. We watched how he had the ability to deliver sermons in the most simple and persuasive manner with an outstanding consciousness for his age, until the last few days of his precious life. We will never forget the service he rendered for the welfare of the country and the nation. The Maha Nayaka Thera used his precious hands to pass the string of the robe round the neck of hundreds of thousands who sought refuge. He gave them solace and peace. I myself am one among them. He gave priority to such activities that contributed towards the forward march of the Sasana. Everyone in the Sri Amarapura Dharmarakshitha Nikaya is aware that the Maha Nayaka Thera never failed to turn up at the Higher Ordination ceremony at the Dharmayatanaya 'seema malaka'. He was also the most formidable among the Nayaka Theras present at the ceremony. Countless umber of monks obtained their higher ordination from him. The yeoman service he thus rendered irrespective of whether it was day or night over the years was thus immeasurable. I wish to recall another incident that I am personally aware of. When my venerated teacher Madihe Pannasiha Maha Nayaka Thera was selected for the exalted position of Maha Mahan Nayaka of the Sri Dharmarakshita Nikaya of the Amarapura Sect, Madihe Maha Nayaka Thera was reluctant to accept it. It was the late Weligama Gnanaratana Maha Nayaka Thera who persuaded him to accept the position. The Maha Nayaka Thera won the hearts of the devotees who associated him for many decades both here and abroad. Until the last moment he was deeply committed and devoted to work towards the upliftment of the Sasana. He was a beacon light among the Maha Sangha fulfilling his responsibilities to the best of his ability. His passing away reminds me of a huge forest tree being felled or a light that was burning throughout the day being gradually reduced and finally blown off. It is also the winding up of another pious monk brought up in the Vajirarama tradition. Although I am unable to be present at the last rites of the Maha Nayaka Thera, this note is intended as a humble tribute to a great personality. May the Maha Nayaka Thera who completed over a hundred years rending such a noble service to the world attain Nibbana! -05-

6 Notes and News Winter 2014 Royal padit Venerable Udadumbara Lankananda thera was picked from the Sangha who observed Vassa on 2013 Vassana period at the Vihara to receive the Kathina Ro b e. T h i s i s considered as a great honor to the receiving monk. Ven. Dhammasiri Nayaka Thera, Ven.Uparatana Adhikarana Nayaka Thera and Ven.Indaratana Nayaka thera and Ven.lankananda are in the Photo. From left to right Soma Kamala, Sumana Lekamge and Daya Karunaratne Kathina Ceremony of the year 2013 at the Washington Buddhist Vihara was sponsored in a grand scale by Mrs. Sumana Lekamge, Mrs. Daya Karunaratne and Mrs. Soma Kamala -06-

7 In Search of the Buddha A review of the fresh book by Swarna Wickremaratne By George D. Bond Northwestern University Swarna Wickramaratne has written an interesting account of a modern day Buddhist pilgrimage. All of the major religions have traditions of pilgrimage. which can be understood as journeys in to sacred space. In the view of the historian of religions, Marcia Eliade the sacred presents the real,and one who ventures into secret space does so in order to venerate the power and appropriate the blessing of this deepest and most central reality. In sacred space, pilgrims find both the center of the world and the center of the their being. In Buddhist, The Buddha himself laid the foundation for a pilgrimage tradition as he was nearing the end of his life. according to the "Mahaparinibbana sutta" of the Digha Nikaya knowing that the final Nibbana of the Buddha was imminent, and that with that event would come the Buddha's disappearance from the world. Ananda the Buddha's chief disciple, asked the Buddha what his followers could still venerate the Buddha and find inspiration from a sense of the Buddha's presence. The four places would be :the place where the Buddha was born. The place where he attained enlightenment, the place where he preached his first sermon or ''set rolling the matchless wheel of the Dhamma" and place where he reached final Nibbana. The Sutta concludes this account of the founding of the four sacred places by saying that those who travel to visit these shrines with faith and confidence shall be reborn in happy circumstances or even attain to the heavenly realms. Since that time, Buddhists have been making pilgrimages for sacred shrines of Lumbini, Budh Gaya, Sarnath's deer park and Kusinara. In all of these places Buddhists for centuries have venerated the relics of the Buddha and drawn close to the sacred spaces imbued with the power of the Buddha and Dhamma: the sacred and the real. The contemporary pilgrimage which Swarna Wickramaratne recounts in this book follows this ancient tradition of Buddhist pilgrimage and she traces the journey of these modern pilgrims as they venerate anew these sacred sites. The reader follows Wickramaratne and her cosmopolitan group of travelers as they become true Buddhists pilgrims and find the inspiration that the Buddha declared would be possible at these two sites. Wickramaratne relates the adventures these modern day pilgrims as they discover the sacred spaces and are both moved and blessed at these shrines. This story will interest anyone who has made or aspires to make the historic pilgrimage to these classic Buddhist Pilgrimage sites which represent the center of the Buddhist world. -07-

8 The Rational Foundations of Buddhist Ethics and the Buddhist Method of Moral Reasoning P.D. Premasiri Emeritus Professor of Pali and Buddhist Studies, University of Peradeniya, Peradeniya, Sri Lanka Buddha's Recognition of the Need for Critical Thinking in Ethics Just as in other spheres of human activity in which human beings make judgments, in the sphere of ethics too instances in which people come to disagreements on the judgments they make are not at all uncommon. On one occasion the Buddha declared that with regard to certain practices considered by other teachers as good or bad, he was in total agreement, while with regard to certain other practices he could not agree. In the event of ethical disagreement one has to provide adequate reasons for one's own ethical position. Ethical praise and blame at the ordinary unreflective level of our living may or may not be based on good reasons. When disagreement occurs regarding empirical matters, that is, matters for which the correct judgment could be determined by means of sense observation, we expect that those disagreements could at least in principle be resolved. Ethical disagreement appears to be different in the sense that such disagreements could be based on the adoption of variable standards of ethical evaluation. Ethical disagreements cannot be resolved by merely considering the empirically observed facts, but by reaching agreement regarding the standards on which the facts are evaluated Kàlàma Sutta on Moral Reasoning The Buddha was confronted with the issue of ethical disagreement when he visited a community of people known as the Kàlàmas. The Buddha's response on this occasion was that the puzzlement of the Kālāmas regarding ethical issues was -08-

9 understandable. In this instance the Buddha mentioned ten grounds on which people tend to base their ethical decisions, and showed that all those grounds are unsatisfactory. The ten grounds rejected by the Buddha as unsatisfactory in the Kàlàma Sutta are as follows: i. Revealed teachings traditionally transmitted (anussava) ii. Authority of any tradition (paramparà) iii. Hearsay (itikirà) iv. A body of scriptures (pitakasampadana) v. Speculative reason (takka Hetu) vi. Pure rational construction of theory (naya) vii. Superficial reflection (àkàraparivitakka) viii. Personal inclination to accept a view after reflection on it based on prejudice (ditthinijjhànakkhanti) ix. The authority of a person seeming to be competent (bhabbarūpatà) x. Respect for a teacher (samano no garu) These ten grounds can be classified into two broad categories as (1) Authority and (2) Speculative reason. Warning the Kàlàmas against depending entirely on any of those grounds to make their moral decisions, the Buddha pointed out that one should finally depend on one's own knowledge, understanding or insight. The Buddha's advice to the Kàlàmas implies that what is right and wrong can be personally and directly known. How is such knowledge possible when it is about moral values? The Buddha's point of view is expressed in his discussion with the Kàlàmas. He requests the Kàlàmas to reflect on their own experience and points out that there are certain states of mind from which behaviour resulting in generally harmful consequences proceeds. When one's -09-

10 mind is overwhelmed by greed, hatred or delusion one is inclined to destroy life, seek to acquire things selfishly by deceitful means, indulges in pleasures in an illicit manner, misleads others with untruth, and commits numerous other acts that harm one's own long term interest and also the interests of others. The Buddha points out that such people have a social impact too because they incite others also to engage in similar behaviour. The Kàlàmas agree that it is in accordance with their own experience and that ethical agreement on these lines is possible. Ambalatthikàràhulovàda Sutta on Moral Reasoning The above line of reasoning is consistently developed in a number of other instances where the Buddha seeks to lay down the standards for ethical decision-making. In his advice to Rahula, he says that one should act only after due reflection. The cultivation of the ethical life requires careful deliberation before one chooses to act. Morality involves a self-correcting procedure through experience. Past experiences are relevant to our judgments relating to future choices. The Buddha tells Ràhula that whenever he contemplates on performing an action by his body, word or mind, he should reflect whether the contemplated action is conducive to harm to himself (attabyàbàdhàya sanvattati), harm to others (parabyàbàdhàya sanvattati), harm to both (ubhayabyàbàdhàya sanvattati), whether it increases misery and leads to suffering. If in such reflection he finds that it is so, he should judge that it is akusala (unwholesome) and that it ought not to be done. On the other hand if he finds that the contemplated action does not conduce to harm to self, harm to others, harm to both and leads to the increase of happiness, then he should judge that it is kusala (wholesome) and that it is the kind of action that ought to be done. The Buddha advised Ràhula to engage in such reflection before performing an action, while performing an action and also after having performed an action. In this instance it is clearly stated that what one ought to do (karaõãya) and what is morally wholesome, -10-

11 good or right is related to the happiness or suffering that results from the action. The Bāhitika Sutta of the Majjhima Nikāya presents the same principle of moral judgment in response to a question raised by King Pasenadi regarding the rational foundations of ethics. The Buddhist Recognition of the Golden Rule Criterion in Ethical Reasoning Moral precepts laid down in Buddhism can be derived from the principle that one ought to behave towards others in the way that one would expect others to behave towards oneself. The Buddhist moral precept relating to the abstention from injury to and destruction of life follows from that principle. The Dhammapada says: All beings tremble at the prospect of injury; all beings fear death. Therefore, do not kill or injure other beings seeking one's own happiness. This point is further elaborated in a passage in the Saüyuttanikàya (Vol. V, p. 354) as follows Here a noble disciple reflects thus: 'I like to live. I do not like to die. I desire happiness and dislike unhappiness. Suppose someone should kill me, since I like to live and do not like to die it would not be pleasing and delightful to me. Suppose I too should kill another who likes to live and does not like to die, who desires happiness and does not desire unhappiness, it would not be pleasant and delightful to that other person as well. What is not pleasant and delightful to me is not pleasant and delightful to the other person either. How could I inflict upon another that which is not pleasant and not delightful to me?' Having reflected in this manner, he (the noble disciple) himself refrains from killing, and encourages others too to refrain from killing, and speaks in praise of refraining from killing. In this manner, his bodily conduct becomes pure in three ways. In this context all the moral precepts in Buddhism are justified in terms of the same pattern of reasoning which conforms to the Golden Rule in Ethics. The Non-Authoritarian Character of Buddhist Ethics What becomes evident from the above instances is that Buddhism does not lay down -11-

12 an authoritarian ethics. The Buddha is not considered as a divine lawgiver whose commandments should be the guide for human behaviour. The principles of Buddhist ethical reasoning seem to be contrary to any commandment theory of ethics. PLEASE MARK FOLLOWING SPECIAL EVENTS IN YOUR CALENDER AND JOIN US: MARCH 15th SUNDAY ALL DAY MEDITATION RETREAT ON IMPERMANENCE MARCH 30th SUNDAY ASIAN FOOD FESTIVAL AND SANGHAMITTA DAY FROM 9 AM TO 5 PM IN ENGLISH FROM 9 AM T0 5 PM APRIL 13th SUNDAY UPOSATHA DAY AND NEW YEAR "KIRI AHARA BUDDHA PUJA" (SINHALA / TAMIL NEW YEAR BLESSING SERVICE) MAY 4TH SUNDAY UPOSATHA DAY AND VESAK CELEBRATION FROM 9 AM IN SINHALA FROM 9 AM TO 6 PM -12-

13 Notes and News Winter 2014 Some of the Members of maha Sangha attending the kathina Ceremony at the Vihara. They came from Bhavana Society in West Virginia, Maryland Buddhist Vihara, Pensylvania Buddhist Vihara, Maha Mevana Asapuwa of maryland, Chatuddisa Sangha Vihara in Virginia and Bangla buddhist Vihara in Virginia to attend this great ceremony. H.E.Ambassador jaliya Wickremasuriya and devotees participating the kathina Ceremony. Standing with an ATAPIRIKARA is Late Mr.Asoka Ganhewa who passed away recently. May he attain Nibbana. -13-

14 Liberation from hurt and resentment: how possible is it? By Ven. Wetara Mahinda Maha Thera Is there really a way to find a sensible solution for liberation from hurt and resentment? Here, I make an attempt to understand and clarify why and how we become hurt and resentful in our lives and then suggest against the background of Buddhist teachings what kind of steps we can make to find liberation or at least initially lessen the burden of getting overwhelmed by these disastrous monsters. Our general impression is that our own body, the objects we have with us, and also the individuals we are attached to will bring us happiness and satisfaction that can last for a long time. Not only about them but also about our own concepts and ideas, we have a similar notion most of the time. At least, at the point of time we get attached to whatever they are, we tend to think in this way. With that impression in mind, we expect them to bring satisfaction to us on many an occasion, if not always. Unfortunately, when we are compelled to understand that the reality is far from our wishes and expectations, when we inherit pain particularly in dealing with individuals and, therefore, dwell in thoughts of hurt ant resentment. Without doubt, both the attachment we feel towards them and then the hurt and resentment we develop arise because of a deep source of a confusion the notion of an owner of a permanent or long lasting 'self' existing within us. Conventionally speaking, there is this real I in us, who occupy in a variety of activities including thinking, working, talking, eating and so on. We engage in all these activities making use of our body and/ or mind. However, in reality, all these activities are dependent on a number of causes, and conditions that have an indescribable beginning, a momentary presence, and an unavoidable end. This nature is common to our thoughts as well although we rarely pay attention to that quality of our mind. This indicates that every activity we are engaged in and every thought we occupy in our mind lasts only for a short while and hence impermanent. This inherent nature of them causes us unhappiness because they are not -14-

15 within our command and, therefore, out of control. No individual self as we call it brings about an activity on its own although we are unable to realize this under ordinary circumstances. As the Buddha taught us not a single part of us as human beings can be understood to be I or mine Our thoughts, and emotions related to anger etc., arise out of misconceptions including this self notion and obviously these begin to fade away, the moment we are able to recognize that there is no such independently exiting self associated with me as well as him/ her or them. Buddha teaches us that we become liberated when we are able to realize the emptiness of self which is described in Pali as sunnata. When we observe what is really happening in our body as well as mind every moment, that observation gives rise to appropriate or clear comprehension. As long as we have a body, we are experiencing different kinds of pain, which can be basically divided into pleasant, unpleasant, and neutral in the words of the Buddha. We know that the medical treatment we get to do away with the physical problems can help us to overcome numerous sorts of pain caused by many diseases. However, some diseases keep causing pain to our body in spite of the medicine we get to cure them. Such situations can be reasonably dealt with by making the pain as an object of discerning observation. For instance, we can mindfully attend to the various sensations of pain, without making it our own possession. The sensations of pain, if we take for instance, are constantly changing from one type to another in reality. As we noticed before, the pain is impermanent as one most important inherent characteristic of it. In contrast to the resentment we are generally compelled to develop as a result of pain, we can mindfully watch the pain and let go of the thoughts related to it every time we experience it. We can also try to differentiate between the real feelings of the body and our thinking about the body as an interesting observation. At the same time we can be gentle, friendly and tender towards our body without having a sturdy attitude towards it. All these pave the way for a sense of relaxation, which in turn helps us to weaken the magnitude of the pain and also considerably lessen the hurt and resentment -15-

16 linked to that. While we make an attempt to concentrate on this, simultaneously we do need to have insight into the reality that there is no I or me, who acts as an owner of the pain. Resultantly, we become manageable to dissociate pain from suffering and simply the physical hurt and pain persists there, which has nothing to do with self-created mental hurt and resentment. This gives the assurance to the validity of the reality that the pain is unavoidable and non-elective but the suffering associated with it is manageable and optional. Let us understand now about our pain of mind we experience as an inevitable outcome of occupying our thoughts in it when we associate with various individuals living in our own house, in the work place, in a group and so on? How many times a day, do we engage in thoughts that are undesirable and problematic with the inappropriate intention of keeping up with our own habitual way of life when dealing with all these groups? Can we allow our mind to act as it normally does while keeping alert on what is realistically happening there in this case the nature of the thoughts? We can simply observe how they work without getting involved in a sort of control or play by artful or unfair means so as to serve our own purpose. Or in other words, can we simply be with them allowing them to be in a more spacious mind. With this exercise we can observe, watch, detect and learn the activity of the thoughts from moment to moment while retaining a mirror like mind. In this process, we can allow the thoughts to come as they do but we are constantly practicing alert on the nature of them. Can we allow the thoughts to come without our maneuvering to make them different by thinking that they should or must come according to our own wish and desire? Can we also do this while learning from them and allowing to let go of them without getting attached to them? This way we get an enormous freedom from our ownership to the thoughts because we are able to insightfully recognize that they have the inherent characteristic of the impermanence. This also leads to our realization that to a great extent we have become enslaved by the behavior of the thoughts of our mind. How far are we able to avoid being drifted away by the mental reactions that arise out from -16-

17 emotional imbalance? How often can we be to the thoughts linked to these emotions at the time they arise in our mind? We may not be able to practically be alert to every thought of the mind. However, we can be alert to most of the thoughts or at least the themes of them if we are to practice it mindfully. Therefore, training the mind to be alert or aware of the various thoughts arising our of emotions -- particularly undesirable emotions -- can make a significant change in our behavior giving consolation to our mind to an enormous degree. Is it possible for us to set apart at least a short time in the day to understand how simple this practice is and at the same time how effective it can be for a comfortable way of thinking as regards to the life behavior? Generally, our unhappiness caused by hurt and resentment is rooted in our own attachment to things, which is totally against what we are compelled to painfully experience in association with a person, place, object, incident, occasion, and feelings of insecurity or a guilt mostly related to the past. We are making a picture of that past painful happening and allow to live with the running commentary in our mind. Rarely we identify that almost all these thoughts are concerning the past and past only. They have nothing to do with the present time as a matter of fact. But we mistakenly believe as if we live in that past and then allow the thoughts to be active in the mind and endure worry, unhappiness and resentment. Without noticing that we are inviting multiple pain and burden by living with the thoughts of the past, we get accustomed to be living with that pattern in our life. This does not mean that we can live forgetting the past altogether. The notion that we do not need to think of the past can probably be mistakenly utilized by some individuals for their fraudulent and double- dealing acts! It is absolutely necessary that we have to remember so many things related to the past in our practical life. However, what is most necessary is that we need to realize the difference between the memory and worry associated with that unpleasant incidents linked to the past. Although in some instances the Buddha advised the meditating followers to live in the present moment, in quite a number of other instances, Buddha pointed -17-

18 out the necessity of realizing the wrongs one has done in the past and then of asking for forgiveness from the affected individual or party. Buddha praised the individuals, who have asked for forgiveness and also stated that such acts of asking for forgiveness leads to the improvement of the devotees as well as the dispensation. This clearly shows that we cannot live without remembering certain incidents in the past. What is noteworthy is to initially develop our ability to distinguish worry, which is most likely to lead to resentment from the singular memory and then doing what is ultimately needful to recover from the pain we undergo in our mind. A useful method we can employ while dealing with the hurt and resentment has been described above and that itself is a mediation involving the thoughts of the mind. Further to this, significantly palatable emotions namely: Loving friendliness, compassion, sympathetic joy and equanimity, which have been described as four sublime states can be employed in shaping our mind as recommended by the Buddha. When we come to realize that each and every individual is imperfect we can make our mind soft and tender and find it easier to forgive others. However, in actually practice we need to first forgive ourselves for our acts done to the detriment of our mental health. How many are the instances we ourselves become the enemy of our own? Therefore it is imperative that we need to forgive the mistakes done by ourselves although that should not be taken as an assurance that we are free to do anything at present that can harm ourselves and others. Similarly, we need to understand that others who have done harm to us may have accepted their wrong acts and may be repenting over such incidents. In sum, what this indicates is that all this phenomena are impermanent although it is difficult for us to get rid of the behavior of owning the incidents as well as the associated resentment as long lasting. This in one simply obvious reason why we need to get into the habit of forgiving us and others. This in other words, has been explained as metta or loving- friendliness to oneself and others. In the same way, we can employ other three sublime qualities mentioned above to pacify our mind whenever we undergo hardships of hurt and resentment. -18-

19 We are accustomed to do acts according to the way we have been taught by the culture and society. Also, we believe that we are born to act according to the way our minds naturally work and command us to behave. In doing so, we have created a character in which we have inherent undesirable attributes like worry, hatred and guilt. Buddha also emphasizes that we make the maximum benefit by developing different types of patterns instead in the process of alleviating suffering. Interestingly, the practice of letting go does not need to be developed by us. We simply fall it away and that practice of letting go becomes 'our own' instead of making the painful and disastrous thoughts such as hurt and resentment our own. These patterns then make our character. This is how we can live in a dignified way in dealing with our mind; this is one method by which we can become the master of our mind. By practicing this, without doubt, we find it lenient to continue to be with a joyous and pleasant mind that paves the way for liberation from hurt and resentment. Ven. Lankananda Thero Delivering The Kathina Dhamma Desana. Oct 27,

20 Notes and News Winter 2014 Our sponsors are used to Sri lankan spicy food made by the kind and generous devotees of the Vihara. Some American juwish students learning to meditate at the Vihara. -20-

21 Key Methods for True Understanding (the Inner Nature of the Worthy One: the Arahant) By Ven. Akiriye Somananda Dhamma Teacher, Sakyamuni International Buddhist Centre, Tokyo, Japan] The Sanskrit term 'Arahant' is derived from the root 'arh,' to deserve, to be worthy, to be fit, and it is used to denote a person who has achieved the goal of the spiritual life. This term was also used in pre Buddhist India. However, in the earliest stages, it was used to describe a person of high standing, not necessarily on spiritual or moral grounds. Thus in the Rig-Veda, the God Agni is so described, and the Satapata- Brāhmana uses this term probably in the sense of the ruler. Religious leaders as well as their disciples, who took to the religious life in the dispensation of their particular teachers, during the time of the Buddha, had a great competition to gain the title Arahat (worthy), from the public. In the Cūlasīhanāda Sutta, we see the Buddha admonishing his disciples to proclaim without fear that real recluses worthy of honors are found only in his Order. In its usage in early Buddhism, the term denotes a person who had gained insight into the true nature of things (yathābhūthañāna). The following three awakened beings are classified as Worthy Ones. (1) Sammā Sambuddhas, usually just called Buddhas, who discover the truth by themselves and teaches the path to awaken others. (2) Pacceka Buddhas, who discover the truth by themselves but lack the skills to teach others and (3) Sāvaka Buddhas, who receive the truth directly or indirectly from a Sammā Sambuddha and, the ones who have the skill to teach the path to awaken others. There appears to be a common belief among some Buddhists followers thatwhen a layman attains Arahatship, s/he should enter the Order the same day or else s/he would pass away before the end of a short period. Ths idea may have developed among them from the fact that some laymen who attained Arahatship -21-

22 joined the Order immediately after, and some attained that level a short time before their death. The group of five monks (pañcavaggiya) was the first Worthy Ones in the dispensation (sāsana) of the Gotama Buddha. It is stated that there were six Worthy Ones in the world at that time, the Buddha being reckoned one of them, the one who realizes the true nature of things, whatever has arisen (samudaya-dhamma) naturally has a ceasing-to be (nirodha-dhamma), he was called a Worthy One, and with this realization, one is said to have put an end to repeated existence. The Buddha is said to be equal to a Worthy One in point of attainment, the only distinction being that the Buddha was the pioneer on the path to that attainment, while Worthy Ones are those who attain the same state having followed the path trodden by the Buddha. They are described as Buddhānubuddhas, those who have attained enlightenment after the Buddha, the Fully Enlightened One. The distinction between the Buddha and the Worthy One, is not with regard to the attainment, but with regard to the fact that the Buddha has discovered the Age-old Path (purāṇa-aṃjasa), to the city of Nibbāna, while disciples came to the same city having followed the path discovered by the Buddha. An attempt is made in the canon, as well as in later works, to define the content of the attainment of Arahantship. The well known and one of the oldest definitions of Worthy One is that s/he has the three fold knowledge (tisso vijjā), namely, knowledge of his/her own previous births, the knowledge of divine eyes, and the knowledge regarding the utter cessation of mental intoxicants. They are those, who have cut off completely the ten fetters (samyojana) that bind a living being to the Cycle of the Birth (samsāra). In this way, one becomes a Worthy One by completely doing away with one's all mental intoxicants, having attained the emancipation of heart (cetovimutti) and emancipation through wisdom (paññāvimutti). But according to -22-

23 the Mahāyāna tradition, even the condition of Nibbāna which they (paccekabuddha and arahant) have attained is represented as belonging to a lower stage and they should continue their spiritual development till they attain Buddhahood. From the teachings of the Chabbisodhana Sutta of Majjhimanikāya, the Buddha has indicated a method of verifying the truth of a disciple's statement, when s/he declares that s/he has attained Arahantship. A few questions have to be posed to him/her and if s/he answers them correctly, then only should s/he be taken at his/her word. The first question is with regard to the Four Conventions (cattāro vohārā). A true Worthy One does not feel attracted to by things seen (dittha), heard (suta), sensed (muta), or cognized (viññāta) and s/he is independent, not infatuated, and dwells with an open mind, and thus his/her mind is well freed with regard to the four conventions. The next question is connected with the five aggregates of grasping (upādānakkhanda). He/she understands his/her nature as dependently originated, and s/he is detached from them, and all the latent biases that arise through attachment to them are destroyed by him/her. The third question is regarding the six elements (dhātu). He/she has no notions of 'I' or 'mine' with regard to these elements and all biases that crop up through attachment to them are completely eradicated by him/her. The next question is connected with the internal and external sense spheres (ajjhattika-bāhiraāyatana). The mind of him/her is free from attachment, desire that is born of these sense spheres, the consciousness born there of and the things that are known through the medium of this consciousness. The fifth question relates to the vision and insight through which all latent biases such as 'I' and 'mine' are completely cut off. He/she should be able to reveal how he attained supreme knowledge, that is, that everything has an origin, a cause to its origination, a cessation and a way that leads to its cessation, through which his/her mind becomes free from (a) thirst for sense pleasure, (b) becoming and (c) ignorance. -23-

24 The Mūlapariyāya Sutta of Majjhimanikāya where the Buddha pointed out the spiritual nature of the Worthy One, is also very significant in dealing with this particular theme. As revealed in the discourse, he is Worthy One who destroyed his/her taints completely, who has lived a holy life, done what had to be done, laid down the burden, reached his/her own goal, destroyed the fetters of beings, and is completely liberated through final knowledge, directly knows the earth as an earth. Having directly known earth as earth, s/he does not conceive him/herself as earth, s/he does not conceive him/herself in earth, does not conceive from earth, s/he does not conceive the earth to be mine, (his/her own), s/he does not delight in earth because s/he has fully understood it (pariññāta), s/he is free from lust through the destruction of the lust (vītarāga), s/he is free from hate through the destruction of the hate (vītadosa), s/he is free from delusion through the destruction of the delusion (vītamoha). According to these references, the Worthy One is the one who attained the final liberation in Buddhism, as a result of his/her gradual development of mind in its greatest degree. May be some ordinary people in this world today are uttering, just as in the past, that they too are, the examples of Worthy Ones, with the intension of both material gains and glory. This can also happen due to the ignorance of these individuals but unfortunately the followers of them are unable to know the reality at once. One of the most important qualities of an Arahant is that s/he does not want to declare that s/he has attained Arahantship mainly because s/he has eradicated the notion of the self. This is indicative of the fact that there can be Arahants or the Worthy Ones even in the present time in this world but they never ever want to make statements to that effect under normal circumstances. -24-

25 Notes and News Winter 2014 Ven. Dhammasiri Nayaka Thera And Ven. Wanaratana Thero At The Backyard Of The Vihara On Snow. February 2014 On Decembetr 17th the " Pansukoola" was held at the Vihara in order to transfer merit to late Mr.Asoka Ganheva by Judge Lisa Knight and the family members. This was well attended by his friends and relatives who praised him. May he attain Ultimate Peace Nibbana! -25-

26 Support the Vihara by Becoming a Member! Buddhist Vihara Society, Inc th Street N.W Washington, D.C (202) Membership Application Dear Sir, I, Mr./ Mrs/ Miss/ Dr/ Rev (Circle One) Address City State Zip Home Phone Work Phone I wish to enroll myself as a member of the Washington Buddhist Vihara Society, Inc., and enclose herewith a check for my membership: Life membership $250.00, Annual Standard membership $25.00, Annual Student membership $15.00 (Circle One) I am a Buddhist/friend of Buddhsim (circle one) Date: Signature -26-

27 Washington Buddhist Vihara th Street, N.W. Washington, D.C Tel.(202) The Washington Buddhist Vihara, founded in 1965 and incorporated as a Society in 1966 under the patronage of Most Venerable Madihe Pannasiha Mahanayaka Thera, with Venerable Bope Vinitha Thera as its first President, is a religious and educational center dedicated to presenting Buddhist thought, practice, and culture. It is staffed by resident monks who are available to discuss various aspects of Buddhism, teach meditation, offer courses and give lectures and meditation workshops at universities, schools, churches, and community groups. The Vihara also operates a Buddhist Book Service with a mail order service; a free list of current stock is available on request. The Vihara Library contains works covering all facets of Buddhism. Every Sunday at 3.00 p.m. there is a devotional service which is followed by Dhamma discussion and meditation. We teach meditation on every Wednesday, Saturday and Sunday. Please refer to the time table. Visitors, regardless of religious affiliation, are invited to participate in Vihara activities as well as come in and browse in the library and Book Service. The shrine room is always open by appointment for individual meditation and devotion. Also please visit our website : buddhistvihara.com. (The Logo & Seal of the Washington Buddhist Vihara were created by Mr. S.A.D Subasinghe in 1965) -27-

28 WASHINGTON BUDDHIST VIHARA, 5017, 16th St. NW, WASHINGTON DC, 20011, U.S.A. Phone : , Web : buddhistvihara.com FED TAX EXEMPT # ADDRESS SERVICES REQUESTED NONPROFIT ORGANIZATION U.S. POSTAGE PAID PERMIT NO. 520 WASHINGTON, D.C.