Prescribed by the National Curriculum and Textbook Board as a Textbook for class IX-X from the academic year 1997

BUDDHIST RELIGIOUS STUDIES

[For class IX-X]

Translated by Dr. Sasanarakkhita Dr. Sumangal

Edited by D.P. Barua Nargis Begum

National Curriculum and Textbook Board, Published by National Curriculum and Textbook Board, 69-70, Motijheel Commercial Area, Dhaka

[All rights reserved by the Publisher]

First Edition : 1997 Reprint : 2007 Reprint :December, 2010 Reprint : , 2011

Computer Compose Perform Color Graphics (Pvt) Ltd

Cover Design Md. Abdul Halim

Design NCTB, Dhaka

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

Education is the key to development. A progressively improved education system largely determines the pace and the quality or national development. To reflect the hopes and aspirations of the people and the socio-economic and cultural reality in the context of the post independent Bangladesh, new textbooks were introduced in the beginning of the 1980s folIowing the recommendations of the National Curriculum and Textbook Committee. In 1994, in accordance with the need for change and development, the textbooks of lower secondary, secondary and higher secondary were revised and modified. The textbooks from classes -VI to IX were written in 1995. In 2000, almost all the textbooks were rationally evaluated and necessary revision were made. In 2008 the Ministry of Education formed a Task Force for Education. According to the advice and guidance of the Task Force, the cover, spelling and information in the textbooks were updated and corrected. To make assessment more meaningful and in accordance with the need of the curriculum, Creative Questions and Multiple Choice Questions are given at the end of each chapter. It is hoped that this will reduce the dependency of students on rote memorisation. The students will be able to apply the knowledge they have gained to judge, analyse and evaluate real life situation. The textbook of Buddhist Religion has been written according to the principles given in the curriculum. The divine teachings of Buddha, sueh as brotherhood, good behaviors, kindness to all living creatures, patience and restrain disceipline, etc are taught threough this textbook so that students lead moral and ethical life. This book of Buddhist Religion for class IX-X is the English Version of the original textbook entifled 'Bouddha Shiksha' written in Bangla. We know that curriculum development is a continuous process on which textbooks are written. Any logical and formative suggestions for improvement will be considered with care. On the event of the golden jubilee of the independence of Bangladesh in 2021, we want to be a part of the ceaseless effort to build a prosperous Bangladesh. In spite of sincere efforts in translation, Editing and printing some inadvertent errors and omissions may be found in the book. However our efforts to make it more refined and impeccable will continue. Any constructive suggestion towards its further improvement will he gratefully considered. I thank those who have assisted us with their intellect and efforts in the writing, editing and rational evaluation of this book. We hope that the book will be useful for the students for whom it is written.

Professor Mostafa Kamaluddin Chairman National Curriculum and Textbook Board Dhaka. Contents

Chapter Subject P age

One The Compassionate Buddha 1

Two Buddha And 13

Three T ripitaka 19

Four Precepts (Sila) 26

Five Charity 35

Six Suttas And The Ethical Stanza 42

Seven Theory Of Kamma 53

Eight Nibbana 60

Nine Buddhist Ethical Code 65

Ten Jataka 81

Eleven Biographies 91

Twelve Attakatha 105

Thirteen Sacred And Historical Places 120

Fourteen 136

Fifteen History Of 144 Buddhist Religious Studies 1

CHAPTER ONE THE COMPASSIONATE BUDDHA The Buddha is possessed of infinite virtues. If a man sings His glory for thousand years, then the years will be finished but the virtues will never come to end. was such a great man with unlimited virtues. Many years ago Prince Gautama was born in 623 B.C. Another name of Prince Gautama was Siddhartha. Besides this He was also known as Sakyasinha, as He was born in clan. His father's name was king Suddhodana and Mother's name was queen Mahamaya. His father was the king of Kapilavastu. While Mahamaya was on her way to tier father's house, Prince Gautama was born in the Garden. It is located at a few miles away from Kapilavastu. Introduction of clan The original clan of Sakya was reigning in Kapilavastu. In literature there is mention of some Sakiyan cities such as Catuma, Samgama, Ulumpa, Silavati etc. Among them, Devadaha was particularly well-known in history. It is said that there was a natural lake. It was not man-made. So it was called Devadaha or the lake created by gods. In other tradition, the Sakiyan Kings used it to arrange different kinds of games during the festivals. So, it was called Devadaha or the lake used by the kings (). Sakiyan king, Jayasena was then ruling Kapilavastu. At that time, king Devadaha was on the throne of Devadaha. On the other hand, Devadaha-Sakiya's son Anjana married Yasodhara, the daughter of Jayasena, the Sakiyan king. Sinhahanu was the son of king Jaysena. He married Kacchani, the daughter of king Devadaha. He had four sons and two daughters. They are respectively Suddhodhana, Dhoutodana, Suklodana, Amitodana, Amita and Pramita. On the other hand, Anjana had two sons namely Dandapani, Suprabuddha ad two daughters namely Mahamaya and Mahaprajapati. King Suddhodana married both of them. Suprobuddha married Amita. His son and daughter respectively were and Gopa. Life-history of Gautama Mahamaya was the chief queen of king Suddhodhana. At that time there was a festival in connection with Asarhi full-moon day in Kapilavastu. The citizens attended the festival. After celebration of the festival queen Mahamaya slept. At the end of the night, she saw a dream. It appeared in her mind that four guardian gods coming from four directions took her away with bed. The gods kept her palanquin in a beautiful 2 Buddhist Religious Studies place of the Himalayas and stood aside. Their queens bathed her in the Manasasrovar Lake. She was adorned with celestial scented dress. Not in a distance i.e. nearby there was a silver mountain on stood a golden palace. They laid her in the golden palace with her head towards the direction of the east. Then, a white elephant came down from the golden mountain situated nearby. A white lotus hangs on trunk of that elephant. That white elephant entered the golden palace and went round the queen's bed thrice. Then the elephant penetrated the white lotus to the right side of the queen's womb. The queen felt wonderful thrill in mind and body. Next morning, after she got up from bed, she informed the story of the dream to king Suddhodhana. The king immediately called the astrologers and enquired about the interpretation of the dream. They said to the king, 'Rejoice, Mayadevi will have a male child. In future this son will be an illustrious Lord. Sun in the dream, the prince will be very powerful. The appearance of the White elephant in the dream means that the son to be born will be profoundly calm, deep in heart, grave in nature, rare personality in the world, destroyer of human sorrows and omniscient. The great personality will be born in Sakiyan chan and Oh King, thus rejoice'. Days go on. The sacred Vesakha full-moon day had come. At that time the queen desired to go to her father's house. The king made all arrangements. From Kapilavastu to Devadaha, the road was nicely decorated. The queen together with attendants started for her father's house being seated in the golden palanquin. The palanquin stopped in a beautiful place amidst Sal-trees of Lumbini Garden situated between two countries. The Saltrees were in full blossoms. The birds were chirping. The queen stood up and caught holds a branch of a Sa1-tree to have rest for a while. At no time there started pains at child-birth. The attendants encircled the surrounding with clothes. At the time of auspicious Vesakha full-moon day, the future Buddha of the world, Gautuma Buddha was born in that Lumbini Garden. Then, four higher gods (Mahabrahmas) along with four guardian gods nursed Him. It is said that the Bo-tree of Bodhgaya; Gopa, the mother of Rahula; the four treasurers; the four auspicious elephants; , the king of the horse; Chandaka, the Charioteer and Udayi, the son of a minister were born in the same day. They were all closely connected with the events of the life of Gautama. The birth news reached king Suddhodhana. Festivities started in Katpilavastu. But amidst rejoicing, sadness descended. Seven days after the birth of Siddharttha, queen Mahamaya died. Then His step-mother, Mahapajapati took responsibility of bringing Him up. Queen Gautami took care of Him with the affection bestowed to her-own child. So His home name became Gautama. Gautama hears many names, viz. Siddhartha, Sakyasinha, Suddhodani, Mahamayasuta. The Compassionate Buddha 3

His another name was Akkabandhu because of his having born in Sun dynasty or Suriya clan. Again He was mentioned in Mahapadan Sutta as having been born in Gautama's clan. From birth to He was known as Bodhisattva. Again, before the last birth, during all the previous births are called Bodhisattva-life. Bodhisattva Himself became Buddha after having supreme knowledge. Before this birth He took 549 births in different planes of existence. 'Bodhi' means wisdom by act of which a man is emancipated from all kinds of sufferings. He who strives for such wisdom is called Bodhisattva. Through out the world He is known as Gautama Buddha. He is known as the Compassionate Buddha, because of His loving kindness and compassion towards all beings of the world. He knew past, present and future. He attained Nibbana. So His name was Tathagata i.e. there gone or He had gone on the way followed by the previous Buddhas. In Tripitaka He is known as Dasavala. It is a title. He had ten powers, Meditation, Liberation, full Concentration of mind, Celestial eye etc. In Pali canonical literatures He is known as a teacher. Here teacher means one who guides the gods and human beings towards salvation. Childhood A saint named Kaladevala was living in the region of the Himalayas. He went to Kapilavastu and saw Gautama there. He observed thirty two signs of the Lord. He told king Suddhodana if the prince lives in the house he would be a monarch of the whole world. If He renounces the world, He would be a Buddha. In due time, Gautama started learning at the house of a teacher. He learnt scripts of different kinds and thus He mastered sixty four types of scripts. Gradually, He learnt Vedas, Puranas, History, Yoga, Nyaya, Mathematics and Science of medicine. Like a prince of Kshatriya clan He also learnt politics, hunting, archery, riding, driving etc. Once He participated in a competition of driving the chariot with the Sakiyan princes. In the competition while He nearly reached victory He let loose his reins to give opportunity to Devadatta His competitor, to win. At this Gautama felt very happy. Next time, when He went on hunting He annoyed the friends as lie left the sure target. But He was overwhelmed with joy because He saved the life of child-deer. For both reasons He had been hated by the friends. Another time, He had driven out skilfully a tree from the Rohini, the river which made obstruction to its flow. One day He was wandering in the forest with His friends. Then a group of sky-swans were flying over the sky in a body. The forest became noisy with the sounds of their wings. He was gazing at the movements of the free birds with a steadfast look. At this, His mind became full of joy. 4 Buddhist Religious Studies

Suddenly shadow of sadness descended in the midst of the joy. Being struck by an arrow a swan fell down on His lap. The bird was overflowing with blood. Gautama became sad and the heart was about to be torn apart. Quickly He removed the arrow from it with compassion. Slowly it was cured. The grief has decreased. Siddharttha became cheerful. At the same time His maternal cousin Devadatta arrived there. Shouting Devadatta requested Him to return the wounded bird. Gautama remained silent for a while. Then said, "I cured the bird after nursing. This is mine." Devadatta said, "I shot the bird. Hence it is mine." Gautama said, "The giver of life has greater claim than the destroyer of life. Hence the bird is mine." The friends heard the conversation. The arguments of both are not to be neglected. None of them agrees to give up their claims. At last Gautama said, "Brother Devadatta, the bird is mine. I won't give anyone this bird in exchange of the Sakiyan kingdom. I will make the bird to fly in the sky". Then royal court sat for judgement. Gautama's only word is, "The giver of life is greater than the destroyer of life. Claim of the giver of life is higher". He further said, "This bird has life like us. If wounded, it suffers pain as we do. It has no language as we have. It cannot express in words even though you hit it with the arrow". Devadatta said that there is no need for you to talk much. This bird had been hit with the arrow by me. Therefore, I am the owner of it. At last the judgement had favoured the giver of life. Gautama ran to the forest with the bird. He caressed the bird with both hands and made it fly in the sky. The bird was looking at Gautama while flying away. The mind of Gautama was not satisfied in the palace. King Suddhodana appointed beautiful dancers and singers for His enjoyment. Nothing was left for Him to have enjoyment. At this the mind of Gautama was not satisfied too. Whenever there was any opportunity, He was involved in meditation. He became solitary. The king received all information. He becomes disheartened. At that time his wise ministers advised the king to build three palaces for the prince suited for the summer, rainy and' winter seasons. The king did accordingly. He made all arrangements for enjoyment and luxuries. But Gautama remains indifferent. He meditates all day long. He lives alone or He keeps Himself aloof. Then Gautama was sixteen. The king wished to turn his son towards family life with marriage. According to the old system, it was decided that Gautama would distribute Asokabhanda. Marriageable young girls of Sakiya clan would attend that festival and receive Asokabhanda from Gautama. On this occasion all marriaceable Sakiyan The Compassionate Buddha 5 princess of the kingdom had been invited to receive Asokabhanda from Gautama. The most beautiful girl in the consideration of the prince would receive the highest prize and at last she would be His wife. All Sakiyan princess took gifts one by one. The Asokabhanda was exhausted. Then Gopa came there. Prince Gautama selected her with a royal ring. Even then, He was bound to prove His strength and knowledge. In front of all, He proved that He was an expert in all subjects. He was proved best in all subjects like puranas, history, maths, ethics, economics and politics. Then on an auspicious day the festivities were held through out the kingdom. Gautama and Gopa Devi were married. The king thought that his son would now be a . Now he was free from anxiety. Renunciation Gautama was twenty nine years old. He was more mature in age. He could understand the meanings of many things in the world. He understood the vain world. At that time there happened a notable event in His life. The aim of His life had been fixed after this event. One day Gautama decided to go to on a tour of the garden. At once the king made all arrangements so that the prince could not come across any sorrowful scene. He asked Chandaka, the charioteer to make the chariot ready in order to restore calm in the restless mind of the prince. Chandaka decorated the chariot. First of all He started to go towards the direction of east. By the order of the king, there were merriments, music and singing all around. Chirpings of the birds, fragrance of flowers and fountain of the lights prevailed. It appeared in the mind of Gautama that there were no grief, no sorrow, no tears and no frustration in this world. Only enjoyment, beauty and serenity existed. All on a sudden He cried out and said Chandaka as to where he led Him. Behold, who went there? His hands were trembling, legs shivering and the neck was moving. Who was he? The movement of the horse stopped. The mind of Chandaka was filled with grief. Chandaka said that he was an old man. Gautama enquired that all would face such state? Me also? Chandaka broke into tears. Yet lie replied that all would have to be old. That old man said within the hearing of Gautama that none could escape from decay, nobody could escape from him. He further said, "Know me". Gautama advised Chandaka to turn the chariot. He would not go to the garden. He was not feeling well. The chariot was turned away. 6 Buddhist Religious Studies

Another day Gautama went out on a walk. That day, the king became more alert. Again he announced that no old or patient should go to the garden so that Gautama witnessed any miserable scene. The chariot moved on South. Joyous scenes, low sweet murmurs of birds, stream of enjoyments prevailed in all around the forest. Now He saw a patient, Unable to stand and walk. He was shivering with fever overpowered with pain and was restless with sorrows. Gautama asked Chandaka to stop the chariot. He enquired of Who that man was. Why he was suffering a lot? Why he was doing so? Chandaka stopped the chariot. He told Him that theman was a patient. He was suffering from illness. Gautama enquired whether all beings are subject to illness. Would He be in the same state? Would Gopa be also in a same state? It was heartrending for Chandaka to reply. Even though he explained to Him that every being is subject to illness. That day also Gautama returned to palace suspending further journey in the garden. Another day the chariot was started towards the West gate. All round there was wave of enjoyment. At that time He saw a coffin on the shoulders of four persons. The crying people were following it. Gautama asked Chandaka who was in the Coffin? Why there was a scene of sadness? The heart of Chandaka was restless. Even though he had to explain it to the prince. He had to explain that death is natural consequence of life. Gautama did not go for further tour of the garden. He returned to the palace. Another day He went to the North. His eyes were open. This time He witnessed a scene of pleasures. He really saw a joyful scene. He saw a young saint. He had sun- coloured body. He was calm with celestial appearance. He had joyous smile. There was not the slightest trait of sorrow in the pace of his movement and mind. Gautama asked Chandaka, Who is this man? Does not sorrow touch him? Chandaka said that he was a saint. He had no home. He gave up the attachment of his relatives. Gautama understood everything. He saw Himself in the saint. He remembered decay, illness and death. He had been awakened. He confirmed His duties. Then He requested Chandaka to turn the chariot. He would not go anywhere. He returned to the palace. There is nothing more for Him to know. He resolved to renunciate. Dancers and singers who were engaged to provide joy to Gautama fell The Compassionate Buddha 7 asleep when they found Gautama in closed eyes. But by closing eyes He was thinking about the worldly sorrows and how to get rid of them. He was also thinking about the newly born son, Rahula. It appeared to His mind that Rahula had come to put Him in the shackle of world as black planet devoured the sun. He got annoyed to see the dishevelled postures of the beautiful female dancers while they were sleeping. He had spoken earlier to His mother, father and wife about renunciation. But they did not agree. Now He thought that without saying anything to anyone He would renunciate. That day it was all Asarhi full-moon day. He called the dear charioteer to bring His horse. Because He would renunciate tonight. The obedient Chandaka brought the horse nicely decorated. Before renunciation He went to see Gopa in her bed room to have a last look. She was sleeping embracing her son Rahula. He did not awaken her. Riding on the horse He reached the bank of the river Anoma. Palace was left behind. Anoma was flowing with the Murmuring sound. He crossed the river. Gautama told Chandaka not to go further. He requested him to return. It was heartrending for Chandaka to hear this. But there was no other alternative. The prince ordered him to return to the palace with Kanthaka, the horse. Then he put off royal dress, golden sword and shoes. He ordered Chandaka to give the crown to His father, royal dress to the mother, shoe to Gopa and golden sword to Rahula. He further added to give salutation to the parents and good wishes to all Sakiyans. Unable to bear the grief of separation of Gautama, Chandaka died there. With disheartened heart Kanthaka returned to Kapilavastu. Gautama walked along the bank of the Anoma towards the forest. Buddhahood After river there are hills and forests. Gautama was walking with joy in mind. On the bank of the river there were hermitages of the sages. After spending seven days and nights He reached Vesali. There was a hermitage of the saint Ararkalam. He learnt philosophy from him and mastered the seventh stages of meditation. From there He went to Ramputta Uddaka. He learnt there eighth stage of meditation. From there he went to another sage in . At that time king of Rajgir wanted to offer Him wealth and high official post in the-kingdom. But what wealth He would look for, after He had abandoned His own kingdom. Then He went to Uruvela. He liked the place. Then, He reached the village Senanigama to find out the end of Sorrows and to seek way to peace. There He found a beautiful forest. Beside it, there was a river. It had a very beautiful name and was very lonely. Its name was Falgu river. 8 Buddhist Religious Studies

For six years He rested there in deep meditation. The body became lean and thin. He fell down while walking and could not rise if seated. Even though, He could not find out the end of sorrows. He understood that the austerity was useless. So He started eating bit by bit and adopted the Middle path. It was neither austere meditation nor luxury of life. Observing it, His five disciples viz. Kondenya, Vappa, Bhaddiya, Mahanama and Assajit left him. After their departure, the place became more lonely. He started meditation on the full-moon day of Vesakha with full vigour. He resolved that He would attain success in meditation or die. He did not want anything other than this. In the morning He took sweet rice gruel offered by Sujata. Then He sat in meditation.

On the full-moon day of Vesakha, the moon had risen in the sky. He sat under the Banyan tree for meditation and first conquered -the symbol of the desires. He sat for meditation to eliminate His cravings for the welfare of mankind of the world. Mara (devil) could not bear it. There was a terrible fight between the Buddha and Mara. The soldiers of Mara also joined with Mara. Gautama resolved that He would not leave that seat until He attained the Buddhahood. A terrible fight went on. The world trembled. There is a narration of terrible fight between the Buddha and Mara in the thirteenth Canto of Buddhacarita written by Acariya Asvaghosa. Now Gautama became seated in meditation under the Banyan tree. At this the gods became glad. But Mara became afraid and anxious. Because if Gautama attained Enlightenment the influence of Mara in the world would decrease. Mara had three sons viz. Vilasa, Harssa and Dappa and three daughters viz. Rati, Arati and Tanha. They became anxious seeing him disheartened.They told Mara, father, why had you been so disheartened'?

Mara told them that the Sakyamuni wanted to conquer his whole kingdom with firm determination. He had sat on meditation under the Banyan tree. So his mind was restless. If He defeated him and preached the doctrine of a salvation, then he would be without kingdom. It would be his great defeat. Until He attains super-human wisdom, it would be his victory and the influence would remain in the world.

Then, conversation took place between Mara and the Bodhisattva. Mara's sons and daughters along with their soldiers attacked Gautama. In face-to-face fighting Mara The Compassionate Buddha 9 was defeated by him. The Buddhacarita has elaborately described this fierce fight with Bodhisattva. Then three daughters told their father not to be anxious. They would defeat the Bodhisattva skilfully. Then three daughters appeared before Gautama in the form of beautiful young girls. The beautiful Rati tried to convince Gautama, telling Him about the worldly happiness. But Gautama did not pay hear to her words. After that Arati and Tanha tried to convince Him. They told Him that they had five hundred brothers. All of them would be His followers. If He meditates, to whom they would go and serve? Again Mara came and tried in many ways to defeat Him. But he failed. Defeating Mara and his sons and daughters Gautama sat in meditation with full concentration. In the first quarter of night, He knew His previous births. In the second quarter of night, He obtained Celestial eyes. In the third quarter of night, He understood the causes of birth, decay, illness and death. He discovered the i.e. the Sorrow, the cause of. Sorrow, cessation of Sorrow and the way to the cessation of Sorrow. He promised to preach the doctrine of peace for the welfare of mankind. Now he was thirty five. The name of the Banyan tree under which He received the Buddahood came to be known as Bo-tree. He became the Buddha there. From that time He was known as Gautama Buddha. The name of the place where He attain the Buddhahood is Buddhagaya. By the side of the Bo-tree Buddhist monastery named Buddhagaya monastery was built. That place is very sacred even today to all the Buddhists of the world. That famous beautiful place still bears the undecayable beauty. Crores of Buddhists and non- Buddhists from all over the world come and visit this place every year. After attainment of the Buddhahood, the career of Bodhisattva life had ended. Because He obtained the wisdom of emancipation i.e. Nibbana. He obtained the Buddhahood by following the Middle path. Thus He realized the four Noble Truths. This Middle path is called Ariya Atthangika Magga in Pali or the . It has eight constituents. They are: Right , Right thought, Right speech, Right action, Right livelihood, Right endeavour, Right mindfullness and Right concentration. Any one following this path would definitely realize Nibbana and would be liberated from sufferings. After attainment of Buddhahood, there arose six rays of light in His body. The world resounded with words : 'Victory, Victory'. He eradicated the thirst, the principal cause of the sorrow. Because every thing arises from the desire. Nibbana can be attained 10 Buddhist Religious Studies after destruction of desire. After Buddhahood He became seated crossed-legged under the Bo-tree for a week and felt happiness. In the second week He stood in the North East quarter and gazed with motionless eyes at the Bo-tree. In the third week He spent the time circumbulating the place from the Bo-tree to the place where He gazed with motionless eyes at the Bo-tree. In fourth week, He sat in Ratanagharam or Gem-set chamber and thought about all those things that had happened before. In fifth week He sat in cross-legged posture under the Ajapala Banyan tree. In the sixth week He meditated under the tree. In the seventh week also He was plunged into meditation under the Rajayatana tree. On the Asarhi full-moon day He reached the Deer park in . His five disciples were staying there. There He preached to them His new doctrine. They came to be known as a group of five disciples (Panca Vaggiya disciple) in the world. They were the former monks of the Buddha. First of all, He stablished His order with them. Then and His four friends joined with them. Fifty young friends of them became monks. Then they became sixty one in number. The Buddha sent them to different directions to preach His new doctrine. The Buddha instructed them to travel for the welfare for the happiness of many and to show friendship to the human beings. He further advised to travel for the happiness of gods and men, to go to preach in every direction and not two monks to go at a time. Advising them He Himself went to Senanigam of Uruvela to preach His own doctrine. On the way to Uruvela He ordained one thousand and thirty men. Reaching Rajgir He took alms from king Bimbisara. The king made gift of Venuvana vihara to Him. Today it has been constructed in a new way. There Sariputta and Moggallayana with their fifty disciples embraced Buddhalogy or the doctrine of the Buddha. There the Buddha prescribed Rules () for the monks. He prescribed atonement for the monks if they violated the Rules. From Rajgir He went to Kapilavastu. There He met with king Suddhodana, admonished Gopa and ordained Rahula. The Great Passing Away (Mahaparinibbana) He preached doctrinal discourses for forty five years in different places viz. Kapilavastu, Savatthi, Vesali, Cunar, Kosambi, Kanauj Mathura, Alave etc. During the last chapter of His life, He went from Rajgir to Kusinara via Vesali. Reaching Pava situated near Kusinara, He became seriously ill. From Pava He went to the twin Sal-tree in the Sala grove of Malla under which He lay down. At that time the full- moon of Vesakha rose. He called Ananda with other monks. His favourite and chief disciple Ananda came near Him. The Buddha preached His last admonition to them and said, "O monks, all beings are subject to decay. Do carefully all your duties." The Compassionate Buddha 11

These are the last words of the Buddha. On that day He gave ordination to Subhadra. Then the Buddha slowly plunged in deep meditation. At the last quarter of night, reaching the fourth stage of meditation the Buddha, Light of the world, passed away at the age of eighty. The corpse was kept for a week. Ven. Mahakassapa set the funeral pyre on fire. The brahmin Drona divided His relics into eight parts. The king Ajatasattu, Licchavis, Sakiyans, Vuliyans, Kohliyas, Vethadvipavasi, Mallas of Pava and Mallas of Kusinara took the relics of the Buddha. The Buddha teaches us : Always do good and then you will remain good. If you do evil, the Buddha or none could pardon or give deliverance to you. One has to face the result of either good or bad deed. He further advises us not to waste time only in prayers but if time is spent in right endeavours, then it is useful to waste time.

Exercises Multiple Choice Questions (MCQ) 1. Prince Shiddhartha was born on the full-moon day of a. Beshakha. b. Asahri. c. Vadra. d. Magha. 2. After being Buddha, Goutoma Buddha advised the sixty-one vikkhus i. for the welfare of vikkhus only. ii. for the welfare of all including angels and living beings. iii. for the Buddhists only. Which one is correct? a. i b. ii c. i and ii d. ii and iii Read the passage below and answer questions 3 and 4. Once upon a time Ashoke Barua saw an injured baby mongoose, while walking in the jungle. After coming back home, he took care of the baby mongoose with great affection, by dressing him with antiseptic and feeding him cow’s milk. Thus the baby mongoose came round. On the following day, Ashoke set the baby mongoose free at the same place. 12 Buddhist Religious Studies

3. By nursing the baby mongoose, Ashoke Barua proved his kindness to i. the wild animal. ii. all the living beings. iii. the baby mongoose. Which one is correct? a. i b. ii c. iii d. i, ii, iii 4. Reading the passage we learn- a. to love all the living beings. b. to serve nature. c. to serve the angles. d. to serve God. Creative Questions (CQ) Lord Buddha was emancipated died at the age of 80. It was the full-moon day of Beshakha. Before the great emancipation Lord Buddha advised his disciples. He advised Shuvadra on the day. After the great the dead body was preserved for one week and Mahakashyapa Sthavira fired the funeral pyre. a. Where was Lord Buddha emancipate? b. Explain what you understand by the word Great Nirvana. c. What had Mahakashyapa to do to achieve Nirvana? Explain in detail. d. Evaluate what you have learned from the last sermons of Lord Buddha. Buddhist Religious Studies 13

CHAPTER TWO BUDDHA AND BODHISATTVA

Both Buddha and Bodhisattva are well known and very pious names to the Buddhists. On hearing these two names their minds are filled with devotion and faith. Buddha and Bodhisattva, these two words are co-related. We should know the meanings and importance of these two names. All Buddhists of the world are the followers of the Buddha. The name of the doctrine preached by the Buddha is called Buddhalogy. The followers of this doctrine should know perfectly about the Buddha and the Bodhisattva. Here by Buddha, we should not understand only Gautama Buddha. Again by Bodhisattva we should not mean only the life history of Buddha's previous births. We should try to know the immense and deep meanings of these two names. Here we will try to know what the Buddha is. Buddha Here Bodhi means Enlightenment or wisdom. He who acquires Buddhahood or wisdom is called Buddha. The word 'Buddha' means omniscient. Wisdom differs from general knowledge of worldly things. Wisdom means super human knowledge. So wisdom carries special meaning. Therefore its inner meaning is very vast. In general sense Buddha means a wise man. But it is not the fact. That is why, all wise men of the world are not the Buddhas. The Buddha is possessed of infinite wisdom. The extent of His wisdom is endless. Man with his limited knowledge cannot measure Him. We should know when and why the Buddha appears in this world. Before the appearance of the Buddha, there arise some events. At a time when the world becomes polluted by the disorder i.e. breach of the peace, riot, mental and physical disturbance, violence etc. man depends more on physical strength than conscience. The world is filled with injustice and bad conduct. The man praises false than truth. The world becomes unfit to dwell on. Then, men wait anxiously to have a fully wise man. At that time only the Buddha appears in the world. Some may think that the same Buddha appears in the world again and again. But that is not true. Because one who attains emancipation, is not subject to death and birth or cycle of birth. The Buddha is an emancipated One. He has realized Nibbana. 14 Buddhist Religious Studies

After emancipation He never comes to this world. According to Buddha-theory every being has right to be a Buddha. So, some one does not appear in this world again and again. A being by his own effort can become Buddha in this world. That means, the way to be a Buddha is open to all. What is the means to be a Buddha'? One who realizes perfectly sorrows and non-soul or non-substance-the three characteristics of this world becomes a Buddha. One who follows the Noble Eightfold path and realizes four Noble Truths, it is possible for him to become a Buddha. Besides these, one has to fulfil ten perfections viz. charity, observance of precepts, renunciation, abstinence, courage, truth, meditation, compassion, upekkha and wisdom. These ten perfections have been divided into thirty in accordance with perfection, sub-perfection and super-human perfection. It is too difficult to fulfil all these perfections. To fulfil all these it requires the accumulations of good deeds of so many births. To accumulate merits one has to take so many births. Not only as a human being, one takes birth as other beings also. In those lives he has to face a lot of sorrows. In this way, performing all these perfections in various lives, so many Buddhas were born before in this world and will be born in future also. In canonical literature three kinds of Buddhas are, mentioned. They are : 1. Samma Sambuddha 2. Pacceka Buddha 3. Savaka Buddha Now we will try to know these three kinds of Buddhas here. Samma Sambuddha Among the Buddhas the Samma Sambuddha is the most superior to all. Who is Samma Sambuddha? One who will be a Samma Sambuddha, will fulfil ten perfections by His own effort through many births. In the last birth He is born as a man. In this life He attains Arhattahood (Sainthood) and attains omniscience to become Buddha. Then He preaches His newly discovered doctrine to the beings. Being compassionate He showed them the path of eradication of sorrow and ways to obtain Nibbana. It is to be noted that the appearance of the Buddha is very rare. There is no mention that two Samma Sambuddhas had appeared in this world at the same time. After Great demise (Mahaparinibbana) of a Samma Sambuddha, another Samma Sambuddha appears in this world after so many aeons of years. There appeared so many Buddhas in this world. But we know the names of twenty eight Buddhas only. They are : Buddha And Bodhisattva 15 l. Trisankara 2. 3. Saranankara 4. Dipankara .5. Kondanna 6. Mangala 7. Sumana 8. Revata 9. Sobhita 10. Anomadarssi 11. Paduma 12. Narada 13. Padumuttara 14. Sumedha 15. Sujata 16. Priyadarssi 17. Artthadarssi 18. Dhammadarssi 19. Siddharttha 20. Tissa 21. Phussa 22. Vipassi 23. Shikhi 24. Vessabhu . 25. Kakusandha 26. Konagamana 27. Kassapa 28. Gautama . According to above list Gautama is the last Buddha. The Buddhists are following His doctrine for more than 2500 years. The Buddhists worship Him placing His image or photo in front of them. Though there is no record of worshipping in this way, the Buddhists worship Him in rememberance. Because He showed the path to extinction of the desires and to be free from sorrows. Moreover He showed the path leading to Nibbana. Gautama Buddha forecast that in future a Buddha named Ariyametta will appear in this world. The commentators say that the doctrine of Gautama Buddha will remain for five thousand years only. After so many years will pass away when, injustices etc. said before will come into existence then only the Metta Budddha will appear in this world. Pacceka Buddha The Pacceka Buddha becomes a Buddha after achieving sainthood through meditation. Being emancipated He breaks the cycle of . His wisdom acquired by meditation is confined to Himself. Innumerable such saints known as emancipated Pacceka Buddhas were born and are being born in this world. Hence Buddhists believe that the world is not without Arhants or Buddha. As the name of Pacceka Buddhas and their preaching are completely confined to themselves, it is not possible to give names of them directly or indirectly as an example. Savaka Buddha The Samma Sambuddha has many disciples. They have again many other disciples. They follow the path charted out by the Buddha. Among them some leading honest life obtain Sainthood. That means, they will never be born in this world to suffer. They are on the way to Nibbana or final emancipation. They are called Savaka Buddha. Gautama Buddha had many disciples who were Savaka Buddhas. Some are noteworthy to mention here. They are : Agrasravaka Sariputta and Moggallayana, Mahasravaka Kassapa, Vinaydhar Upali, Dharmavandarika Ananda, Lavishresta Sivali, Agrasravika Mahaprajapati Gautama and Utpolvarna. Besides, there were many Savaka Buddhas during the time of the Buddha. They sacrificed their lives for the welfare of beings and help others to realize Nibbana. 16 Buddhist Religious Studies

Here we know three kinds of Buddhas. Now we will know the meaning of the Bodhisattva. Bodhisattva Bodhi means wisdom by which man attains salvation. One who tries for this wisdom is called Bodhisattva. Bodhisattva is not the Buddha but he is the future Buddha. In any life he will be a Buddha. For becoming a Buddha, he has to be born in so many clans for so many births. He has to fulfil ten perfections, ten sub-perfections and ten super human perfections. It is the main characteristic or speciality of a Bodhisattva to do good deeds through so many births. According to Siddharttha was born several times as different beings to become a Buddha. In those births he was known as Bodhisattva. It is said that innumerable years ago Dipankar Buddha appeared in this world. At that time Sumedha Tapasa by name lived in Amaravati. Once the citizens of Amaravati invited the Buddha. The Buddha accepted their invitation. Then He started for Amaravati with many disciples. It was a rainy reason. Due to rain the roads became muddy and quite unfit to walk on. The inhabitants started to reconstruct the road. Sumedha Tapasa also joined with them. The road was not completely done then, Dipankar Buddha reached at the incomplete road with His disciples. Only a few cubits of that road is to be completed. The inhabitants became anxious. Sumedha Tapasa understood that there was no other alternative. Throwing his spade, without any delay, he lay down on that portion of the Muddy road and very politely requested that the Buddha should walk over the body of him. Dipankar Buddha accepted his request. When the Buddha was walking upon his body he made determination that he would in future be a Buddha like Him. Dipankar Buddha noticed all the signs required to be a future Buddha. He told him (Sumedha) that his determination will be fulfilled and he will be a Buddha in future. From that day onward the life of a Bodhisattva had started. Fulfilling all necessary requisite perfections through many births, he was born as Siddharttha by name in the palace of king Suddhodana. In due course, after attaining Buddhahood, he became Gautama Buddha by name. It is remarkable that before taking birth as Siddharttha by name in this very life, he was a Bodhisattva. These 'life-stories are elaborately written in the Jatakas. According to Jataka stories, Gautama Buddha was born 550 times as a Bodhisattva. But at present only 547 life-stories are found. The remaining three are missing. In Jataka stories it is Buddha And Bodhisattva 17 mentioned that he full filled perfection by doing good deeds such as charity etc. In completing the stages of perfections, he was born as a king of Kusabati, Mahasudassana by name (Sudaissana Jataka), as a king Makhadeva by name (Makhadeva Jataka), as a king Mahajanka by name (Mahajanaka Jataka) etc. Besides these, he was born as a candal, Sudra, Kshatriya etc. Moreover he was born as beasts and birds, such as a monkey (Vanarinda Jataka), as a peacock (Mora Jataka) etc. Here some are mentioned to note. From the above studies we observe some differences between the Buddha and the

Bodhisattva. They are : Bodhisattva Buddha 1. The seed of enlightenment is 1. After completion of ten perfections he, originated in . It is not who attains Buddhahood in the last birth possible to be emancipated as a they are is called a Buddha. The Buddha achieves born again and again to fulfil perceptions Mahaparinirvana i.e. deliverance from 2. The Bodhisattvas are engaged with cycle of births by extinction of desires. their present lives. To acquire merits by 2. The Buddhas know three periods. They good deeds is their first and foremost are aware of past, present and future duty. 3. The Buddhas are omniscient. They 3. The knowledge of the Bodhisattva is know every earthly things. It is possible limited. The present and the future life of for them to forecast about the present and the beings are unknown to them. It is not the next life of the beings. possible to make forecast about these. 4. The Buddhas are possessed of steady 4. The mind of Bodhisattva may become mind. They are above passion, attachment, restless. They are not emancipated like antipathy, delusion, hatred and praise. the Buddhas. It is their aims to be a They are not touched by any kind of Buddha in future criticism. They are emancipated one.

Exercises Multiple Choice Questions 1. T o be Buddha one should do a. Dana. b . Shamatha Vabana. c. Bipassana. d. Reading the Tripitaka. 18 Buddhist Religious Studies

2. Ho w many names of Shammak Shambuddha do we know at present? a. 24 b . 28 c. 32 d. 36 3. The Buddhists usually w orship in front of the idol or the picture of Lord Buddha, because He as a Shammak Shamb uddha. i. sho wed human beings the path of emancipation. ii. sho wed the approach to achiev Nirvanaing. iii. instructed all to confine Gyana Marga within oneself. Which one is corr ect? a. i b . i and ii c. ii and iii d. i and iii Read the passage below and answer questions 4 and 5. Chinmoy Mutshuddi always devotes himself to the human welfare to become Buddha. One day his religious guide was coming to his residence. There was a small hole on the way to his house. He helped his guide to cross the hole by carrying him on his shoulder. 4. The r esponsibility of Chinmoy towards his religious Guide was a. to nurse. b . to be a de votee. c. to obe y. d. to donate. 5. T o be Buddha one has to a. donate all their property . b . practise Shamatha Vabana. c. practise Bipassana. d. study Tripitaka.

Part 2 Creative questions 1. Buddha and Bodhisattva were very well-known and the most holy names to the Buddhists. After an unlimited period of practice a living being can be Buddha.All the Buddhists fulfil ten Paromies, ten highest Paromies and are yet trying to be Buddha.Shammak Shambuddha is the best among all the names of Buddhas. a. Who is Bodhisattv a? b . ‘Bodhisattva is under life and death.’Explain. c. What will Mr . Sudhangshu Barua do to be a Bodhisattva? d. ‘One has to struggle for unlimited rebirths to be Buddha.’Analyse. Buddhist Religious Studies 19

CHAPTER THRER TRIPITAKA

Introduction of Tripitaka Tripitaka written in Pali is the name of canonical text. It is a doctrinal book of the Buddhists. It is divided into three parts. Each part is called Pitaka. Some opine that the meaning of Pitaka is a basket where the words of the Buddha are kept with care. During the time of the Buddha, learned and aristocratic people used . But the general mass used Pali. Pali was language used by common people, Pali is the subsequent form of Sanskrit. It is originated in Maggadha (modern Bihar) and Kalinga (modern Orissa). The original form of Bengali, Behari and Oriya is found in Pali. The Buddha preached His doctrine in Pali so that the general masses may understand. Disciples of the Buddha got by heart the teaching of the Buddha. It is presumed that the writing was not much prevalent. For this reason the teachings of Buddha continued in the oral tradition of disciples. It may be said as an example that while digging pond labourers carried mud in a basket from one head to another and complete the digging work. Accordingly the words of the Buddha was handed down from preceptors to disciples. In this way the Tripitaka came to us. Pitakas are three in number viz. (1). Vinaya Pitaka, (2). Sutta Pitaka and (3). Abhidhamma Pitaka. Tripitaka written in Pali is no longer available. It has neither any written scripts. The orginal Tripitaka was brought to Ceylon by Thera Mahendra, the son of king Asoka (3rd century B.C). The written form of Pali no longer exists. Probably Pali was written in Ceylonese alphabets. Because we then do not see Brahmi scripts which were used by king Asoka in his inscriptions. As Pali had not its own scripts, the Pali Tripitaka had been transformed into different scripts such as, Ceylonese, Burmese, Tibetan, Chinese, Japanese etc. So Pali Tripitaka is available in those alphabets. The Roman script is the International scripts. So , London has used Roman script for the Pali Tripitaka so that every reader can study it. The full translation of Pali Tripitaka in Bengali has not yet done. Dr. Beni Madhav Barua, Sree Birendra Lal Mutsuddi, Ven. Praonanda Thera, Bhikhu Shilabhadra, Shree Ishan Chandra Ghosh, Ven. Dhammadhar Mahathera, Ven. Dhammaratana Mahathera, Ven. Jyotipal Mahathera etc. have translated some volumes in Bengali. Vinaya Pitaka Vinaya Pitaka prescribes rules for monks and nuns which they must observe regularly. Vinaya is like the life of Buddhasasana. Without Vinaya like Buddhasasana cannot run 20 Buddhist Religious Studies smoothly. Considering this fact, after Great demise of the Buddha, the first Great Council was held under the leadership of Ven. Mahakassapa Thera in the Sattlapanni cave of Rajgir. At that time, the Dhamma-Vinaya were compiled by the prominent Theras from oral tradition. Vinaya means rules, ethics or discipline. Every worldly thing is regulated by the discipline, planets, stars etc. are rotated by laws. In our daily life discipline is most necessary. In family life also, either for the rich or the poor, there are disciplines. Unrestrained and undisciplined manner obstruct the prosperity. On the other hand, law, order, control, character, observance of precepts, right concentration, right effort, right livelihood are the main keys of one's prosperity. The rules of Vinaya are essential for daily life as well as non-worldly happiness. It is said that if a monk studies the Tripitaka for hundred years and does not observe the Vinaya rules, he is bound to go to hell. Therefore, one should Study Vinaya and learn from it. A society which does not adhere to discipline and teaching of Vinaya is bound to lack cohesion. The monk who honours Vinaya, the door of Nibbana is open for him. The monks who observe Vinaya are the bright lights of the Buddhist world. They made known the Buddhasasana to the whole world. There are five books in Vinaya Pitakti, These are: Parajika, Pacitteya, Mahavagga, Cullavagga and Parivam. The scholars have divided Vinaya Pitaka into three parts. These are: Suttavibhanga (Parajika, Pacitteya), Khandaka (Mahavagga, Cullavagga) and Parivara. Suttavibhanga Patimokkha (law book) belongs to Suttavibhanga. There are 227 rules for the monks to be observed. In it, there is mention how and where these rules were prescribed. Again, there is mention of who was the first defaulter in Vinaya and how the offences are to be determined. Further, there are elaborate explanations how to give punishment for atonement. Not only in Pali literature, the place of this book is on the top of all law books or ethics. The offences of the monks have been divided into 8 sections according to their gravity or importance. These are : Parajika, Sanghadisesa, Aniyata, Nissoggiya, Pacitteya, Patidesaniya, Sekhiya and Adhikarana Sarnatha. These rules have more or less been written in two books viz. Bhikkhu Vibhanga and Bhikkhuni Vibhanga. The book where Parajika and Sanghadisesa are written is called Parajika. The book in which the remaining rules are written is called Pacitteya. Tripitaka 21

Mahavagga Mahavagga is a big volume. The place of it is next to Suttavibhanga. It is rich with the historical events of the time of the Buddha. In it, more or less, the life of the Buddha from attainment of Buddhahood to establishment of order has been narrated. Therefore this book is most necessary to know the life-history of the Buddha or to write. There are ten chapters in it. Cullavagga is an expansion copy of Mahavagga. Because the chronology of Mahavagga to some extent has been kept in it. That is why, Mahavagga and Cullavagga combinely is called Khandaka. In the last portion of Cullavagga there have been included two chapters namely First Great Council and Second Council. There are twelve chapters in Cullavagga. The life story of the Buddha has been perfectly discussed. Parivara Many lengthy, critical and vast subjects have been described here in an easy method. This book is very essential for the newly ordained monks. There are twenty-one chapters in this hook. Some are long and some are small in size. Some opine that this book had been compiled by the Ceylonese monks. But the usefulness of this book cannot be denied at all. Sutta Pitaka Sutta Pitaka is the greatest and most famous book. This Pitaka records the mundane behaviour, teachings of the Buddha and description of refuting false views. It is divided into five sections or Nikayas. These are : (1) Digha Nikaya, (2) Majjhima Nikaya, (3) Samyatta Nikaya, (4) Anguttara Nikaya and (5) Khuddaka Nikaya. Digha Nikaya Digha Nikaya means a book of long- discourses preached by the Buddha. It is divided into three Vaggas or sections. There are 13 suttas in 1st vagga, l0 suttas in 2nd Vagga, 11 suttas in 3rd Vagga, in total 34 suttas. These books describe charity, observance of precepts, meditation, wisdom, concentration, salvation, impermanence, sorrow, non- substance, mind, psychic factors and emancipation i.e. Nibbana. Also included are subjects like Indian History, Philosophy, Politics, Sociology, Economics etc. Emphasis has been given much more on Ethics than Philosophy. Majjhima Nikaya There are three Vaggas or volumes in Majjhima Nikaya. It is called a middle length discourses. There are 50 suttas in 1st volume, 50 suttas in 2nd volume, 52 suttas in 3rd volume, in total 152 suttas therein. Its main themes are ethics and Buddha-philosophy. According to Acariya Buddhaghose and Dr. B.M. Barua, it is the greatest collection of 22 Buddhist Religious Studies the Tripitaka. Ethical teachings have been provided through instructions and stories in this volume. Samyatta Nikaya Samyatta Nikaya has been divided into five volumes. It contains altogether 2889 suttas. Spritual, ethical and philosophical issues have been discussed through these suttas. There are many poetries in these discourses. Anguttara Nikaya There are 2038 suttas in Anguttara Nikaya. These are divided into eleven chapters. These suttas are compiled in prose and poetry. There are 950400 words in number. It is called the essence of Sutta Pitaka. There are nice discussions about the Buddha and His teachings in this Nikaya. Khuddaka Nikaya Khuddaka Nikaya is the fifth section of Sutta Pitaka. Though its title is khuddaka or small, it is a big volume. This Nikaya is very old. It is the totalarization of the contemporary books. This section is compiled in prose and poetry. Poetry is written in old style of writing and some proses in contemporary style of writing. According to Acariya Buddhaghose this Nikaya consisted of fifteen books. These are : 1. Khuddaka Patha 2. 3. Udana 4. 5. ; 6. 7. Vimanavatthu 8. Thera-gatha 9. Theri-gatha 10. 11. Jatak 12. Patisambhida Magga 13. Apadana 14. Buddhavamsa 15. Cariya Pitaka. Among these books, Dhammapada, Jataka and Thera-Theri Gatha are well known. It is noted here that Jataka commentary has six volumes which has been translated in Bengali by Shree Ishan Chandra Ghosh. Pali Dhammapada has been translated in many languages. Ven. Dhammadhar Mahathera, Shree Ramprasad Sen, Shree Mihir Sen, Shree Girish Chandra Barua etc. have translated Pali Dhammapada into Bengali. We find the answers of many querries regarding Dhammavinaya and Philosophy. In fine, we may say that in studying Dhammapada we may acquire knowledge of Tripitaka. Abhidhamma Pitaka Abhidhamma Pitaka is the third Division of Tripitaka. It consisted of seven books. These books are known as Sattappakarana. They are : 1. Dhammasangani 2. Vibhanga 3. Dhatukatha 4. Puggala Pannatti 5. Kathavatthu 6. 7. Patthana. The real Abhidhamma Pitaka consists of consciousness, psychic factors, material qualities and Nibbana. It means, Philosophical scrutiny has been shown in the Abhidhamma Pitaka. Dhamma sangani The meaning of Dhamma sangani is collection of 4 reals. It is the essence of Abhidhamma Pitaka. There are introductions of Consciousness, Psychic factors and material qualities in it. Tripitaka 23

Vibhanga This book has not yet been translated in Bengali. Khandha, Dhatu, Ayatana, Paceaya etc. are the subject matters of this pakarana. Dhatu katha Discussion on mental factors of the meditating monks has been made in this book. Puggala Pannatti It is a small book. Classification of the individuals has been described in the book. Kathavatthu It is the fifth book of Abhidhamma. It is a logic book of the doctrine of the Buddha. Yamaka It is the sixth book of Abhidhamma. Morality, immorality and their roots have been discussed in this book. It has two volumes. Patthana This is the seventh book of Abhidhamma. It can be explained as a book of cause and effect. The above cited three divisions i.e. Vinaya, Sutta and Abhidhamma Pitakas are collectively called Tripitaka. But Pali canonical literatures mainly are divided into two sections, viz. Dhamma and Vinaya. It is said that only Dhamma and Vinaya were collected in the first Great Council held in Rajgir. One hundred years after Great demise of the Buddha, the second Council was held at Vesali under the leadership of Thera Yasa. In this Council also, the Dhamma and Vinaya were collected. Again at 300 B.C. at the time of king Asoka, the third Council was held in Patna (old Patliputta). In that Council Pali canonical literatures have been divided into three Pitakas or sections, viz. Vinaya, Sutta and Abhidhamma. It is already stated that the Tripitaka was brought to Ceylon by Thera Mahendra, son of king Asoka in the 3rd century B.C. But in the first century B.C. at the time of king Vattagamini, the Tripitaka was written in a form of books which we study now. The Buddha has explained His main teachings in the Sutta Pitaka. The rules to be followed by the Bhikkhu and Bhikkhunis for moral lives are described in the Vinaya Pitaka. The is depicted in the Abhidhamma Pitaka. These rules and admonitions are the main teachings and objectives of the Tripitaka. There three Pitakas are collectively known as Tripitaka. 24 Buddhist Religious Studies

Navanga Satthusasana We find mention of nine factors or classification sections or of the Pali canonical Text in many places of Tripitaka. The nine factors are collectively called Navanga Satthusasana. These classifications does not mean the entire volume of Tripitaka or any part of it. These divisions are done according to subjects. These divisions are as follows : 1. Sutta 2. Geyya 3. Veyyakarana 4. Gatha 5. Udana 6. Itivuttaka 7. Jataka 8. Abbhutadhamma 9. Vedalla. Besides these, there are so many non canonical Texts written by the scholars.

Exercises Multiple Choice Questions 1. The Tripitaka is a. the Buddhists. b . the Hindus. c. the Christians. d. the Muslims. 2. V inaya means i. rules and principles. ii. Sila, . iii. Dana, Sila. Which one is corr ect? a. i b . ii c. iii d. i and ii Read the passage below and answer questions 3 and 4. Ms Shyamaboti Chakma reads the Tripitaka everyday early in the morning very attentively. As she follows the real learning of the Trpitaka, she is known to all in her school as dutiful, enthusiastic, and self restrained. Tripitaka 25

3. To follow Ms Shyamaboti Chakma we should a. read the Tripitaka regularly. b . read the school te xtbooks. c. obe y the religious instructions. d. serv e the Vikkhus. 4. Ms Sh yamaboti Chakma will obey a. the original advice of Sutta Pitaka. b . the instructions of the Vinaya Pitaka. c. the instructions of the Avidhamma Pitaka. d. all the advice and the instructions of three Pitakas.

Part 2 Creative Questions Sanjib has come to know from the discussion by his teacher that the three pitakas of the Tripitaka are Vinaya Pitaka, Sutta Pitaka, and Avidhamma Pitaka.The Tripitaka is not yet translated completely. Every Buddhist needs to absorb the leaning of the Tripitaka with a pure heart. a. What do you understand by the w ord ‘Tripitaka’? b . What is the Tripitaka? c. Ho w will Sanjib be purified by following the Vinaya Pitaka? Explain. d. Ev ery Buddhist needs to absorb the main leaning of the Tripitaka.’Analyze the statement. 26 Buddhist Religious Studies

CHAPTER FOUR PRECEPTS (SILA)

Gautama Buddha prescribed some rules to be observed by the disciples to enable them to lead a disciplined honest life. This kind of prescribed rules are called Sila or precept. The precept has so many meanings. The principal meaning of the precept is character or conduct. The word 'Sila' has also been used for rules, discipline, foundation etc. There are ten kinds of precepts mentioned in , a non- canonical literature. Only three kinds of precepts have been taken here for our study which are most essential to our daily life. They are : 1. or house-holder discipline 2. or Sabbath precepts 3. Ten precepts or ordination precepts. Householders or general men or women observe five precepts in their daily lives. Again devotees observe Eight precepts on full-moon day, new-moon day and quarter day of the month. Abandoning the household life, one who is ordained is called a Sramana or novice. He observes ten precepts or ordination precepts. Either a householder or an ordained one should observe precepts. Because precept is the first step to build good character. Sila is the door to acquire right knowledge and great merits. Those who observe precepts rightly are called Virtuous. Virtuous are praised by all. They are free from defilements. Evil tendencies do not touch them. They are compassionate to all beings. So, they are happy in this life as well as in the next life. Above all, they realize lst stage of sainthood (Sotapatti), 2nd stage of sainthood (Sakkadagami), 3rd stage of sainthood (Anagami) and finally becoming an Arhant (last stage of Sainthood) are emancipated. Precepts can neither be taken nor observed according to or one's sweet will. There are particular systems to receive the precepts. One who will receive the precepts should know these systems and follow them. First of all, mental preparation is necessary to accept precepts. After washing hands and face one should go to the monastery with clean clothes. First, one should praise the Triple Gem with folded hands after having knelt down. Secondly, respecting or paying homage to the Ven. monk, the individual will ask, for which Sila he wants to have. In the same manner Silas may be taken collectively. The formal means of requesting the aforesaid three kinds of Silas from a monk are narrated below in a serial order : Precepts (Sila) 27

Pancasilam yacana Okasa, Ahanl , Tisaranenasaha pancasilam dhammam yacami, anuggaham katva silam detha me bhante. Dutyampi Aham bhante, Tisaranenasaha pancasilam dhammam yacami, anuggaham katva silam detha me bhante. Tatiyampi Aham bhante, Tisaranenasaha pancasilam dhammam yacami, anuggaham katva silam detha me bhante. Request five precepts Please give me permission, Venerable sir, may I request you to initiate me into the Three Refuges and the five precepts. For the second time …….9 ………… For the third time ………9 ………… The Bhikkhu will then recite the following three times, after which the layman or lay devotee should repeat three times. Nama Tassa Bhagavato Arahato Samnia Sambuddhassa. Homage to the Blessed One, the Noble One and perfectly Enlightened One. Buddham Saranam gacchami To the Buddha I go for . Dhammam Saranam gacchami To the Dharma I go for refuge. Sangham Saranam gacchami To the I go for refuge. Dutiyampi Buddham …………… For the second time …………… Dutiyampi Dhammam …………… For the second time …………… Dutiyampi Sangham …………… For the second time …………… Tatiyampi Buddham …………… For the third time …………… Tatiyampi Dhammam …………… For the third time …………… Tatiyampi Sangham …………… For the third time …………… 28 Buddhist Religious Studies

The Bhikkhu then says : Tisarana Gamanam Nitthitam. This completes the going to the three refuges. The lay person responds : Ama bhante. Yes, Venerable Sir. The Bhikkhu then recites the precepts singly and the lay person repeats line by line. 1. Panatipata Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from destroying living beings. 2. Adinnadana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from taking that which is not given. 3. Kamesu Micchacara Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from sexual misconduct. 4. Musavada Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from incorrect speech. 5. Sura-Meraya- Majja- Pamadatthana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from intoxicating liquors and drugs which lead to carelessness. After taking the precepts, the lay person then bows three times to the Bhikkhu. Atthasilam yacana Okasa, Aham bhante, Tisaranenasaha Atthanga Samannagatam silam dhammam yacami, anuggaham katva silam detha me bhante. Dutiyampi Aham bhante, Tisaranenasaha Atthanga Samannagatam uposatha silam dhammam yacami, anuggaham katva siiam detha me bhante. Tatiyampi Aham bhante, Tisaranenasaha Atthanga Samannagatam uposatha silam dhammam yacami, anuggaham katva silam detha me bhante. Request Eight Precepts Please give me permission, Venerable Sir, may I request you to initiate me into the three refuges and eightfold Sabbath Precepts. For the second time ……..9…… For the third time ……….9…… The Bhikkhu will then recite ……………repeats line by line (as before). Precepts (Sila) 29

1. Panatipata Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from destroying living creatures. 2. Adinnadana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from taking that which is not given. 3. Abrahamacariya Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from adultery. 4. Musavada Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from incorrect speech. 5. Sura-Meraya-Majja- Pamadatthana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from intoxicating liquors and drugs which lead to carelessness. 6. Vikala-bhojana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from untimely eating. 7. Nacca - Gita - Vadita - Visukadassana malagandha vilepana – dharana mandana - Vibhusanatthana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from dancing, singing, music, seeing festivals, wearing garlands, using scented materials for decorations. 8. Uccasayana - Mahasayana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from using high beds and coaches. After taking the precepts, the lay person then bows three times to the monk. Dasasilam yacana Okasa, Aham bhante, Tisaranenasaha pabbajja -dasasilam dhammam yacami, anuggaham katva silam detha me bhante. Dutiyampi Aham bhante, Tisaranenasaha pabbajja Samanera-dasasilam dhammam yacami, anuggaham katva silam detha me bhante. Tatiyampi Aham bhante, Tisaranenasaha pabbajja Samanera-dasasilam dhammam yacami, anuggaham katva silam detha me bhante. Request Ten Precepts Please give me permission, Venerable Sir, may I request you to initiate me into the Three Refuges and the Ten ordination Precepts. For the second time ………9 …… 30 Buddhist Religious Studies

For the third time …… ...... 9……. The monk will then recite ……………repeats line by line (as before). 1. Panatipata Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from destroying living creatures. 2. Adinnadana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from taking that which is not given. 3. Abrahmacariya Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from adultery. 4. Musavada Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from incorrect speech. 5. Sura-Meraya Majja Pamadatthana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from intoxicating liquors and drugs which lead to carelessness. 6. Vikala-bhojana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from untimely eating. 7. Nacca-Gita-Vadita-Visukadassana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from dancing, singing, music and seeing festivals. 8. Mala-gandha-vilepana-dharana-mandana-Vibhusanatthana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from wearing garland, using scented materials for decoration. 9. Uccasayana-Mahasayana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from using high beds and coaches. 10. Jatarupa-rajata Patiggahana Veramani Sikkhapadam Samadiyami. I undertake the precept to refrain from taking gold and silver. In this chapter we knew, how to request for different kinds of precepts. It is of no use getting by heart the precepts unless these are strictly observed in one's life. Going to the monastery you will receive the five precepts. If possible, you will also receive the eight precepts from a monk residing in your monastery on special days. Good results of observing precepts We will discuss now about the good results of observing precepts. Once the Buddha Precepts (Sila) 31 with His disciples was wandering to preach His new doctrine to the inhabitants of cities and villages. When He reached Patligam (modern Patna) near the villagers paid homage, offered food and took great care. The Buddha then expressed them the five good results of observing precepts. These are: 1. Without being engaged in evil deeds, the virtuous men by their own good deeds earn much wealth. 2. The good f ame of the virtuous men are spread everywhere equally. 3. Virtuous men and women are always free from fears and doubts. 4. The virtuous die with consciousness. 5. After death, the virtuous go to the hea ven and enjoy bliss. Besides these good results mentioned above, Acariya Buddhaghosh described the merits of observing precepts in his book Visuddhimaggo. Out of those prescribed stanzas a few of them are quoted here with translations : Buddhist Religious Studies 1. Sasane kulaputtanam patittha natthi yam Vina, Anisamsa paricchedam tassa silassa k o vade. Noble men cannot be established in the Buddhasasana without observing precepts. How can I describe the virtues of Sila in full? 2. No g anga Yamuna capi Sarabhu Va Sarassati, Ninnag a Vaciravati Mahi capi Mahanadi, Sakkunanti Visodhetum tammalarti idha paninam, V isodhayati sattanam yam Ve silajalam malam. The sacred water of the flowing great rivers namely Ganga, Jamuna, Sarabhu, Sarassati, Aciravati, Mahi etc. cannot clean the defilements of the human beings but water like precepts can only clean the defilements of, wrong deeds done by the human beings. 3. Na tam sajalada v ata na capi haricandanam Ne va hara na manayo na canda kiranartkura; Samayantidha sattanam parilaham Surakkhitam yam Sameti idam ariyam silam accanta sitalam. The cool air, sandal wood, necklace, diamond and rays of the moon cannot pacify the pains of heart but Ariyasila (Noble precept) can do it. 32 Buddhist Religious Studies

4. Silagandho samagandho kuto nama bhavissati, Yo Samam anuvate ca pativate ca vayati. There is no other better perfume like precept (scent) but the scent of the precept goes / flows to the favour able and reverse wind. 5. Sagg arohana sopanam annam Silasamam Kuto? Dv aram kho pana nibbana nagarassa pavesanam. There is no other step to enter into the hea ven. It is the only door to enter into the Nibbana.

6. Sobhente'va na rajano muttamani Vibhusita, yatha Sobhanti yatino silabhusana bhusita. The kings adorned with jewellery ornanents are not as respected as are the monks decorated with precepts.

7. Attanuvadadi bhayam Viddhamsayati Sabbaso, Janeti kittim hasanca silam sila vatam sada. The precepts destroy the fears of self-hatred of the virtuous men completely. These enhance their fame and happiness.

8. Gunanam mulabhutassa dosanam v alaghatino, Iti silassa Vinneyyam anisamsam kathamukham. The precepts are the roots of all kinds of merits. It destroys the offences. You will learn that these are the principal merits of observing precepts.

9. Silena Sug atim yanti silena bhogasampada, Silena nibb utim yanti tasma silam Visodhaye. By observing precepts, one goes to the planes of happiness, earns much and finally attains Nibbana. That is why, the precepts should be observed with purity. The merits of observing precepts are beyond description. It is not possible to achieve any great thing without observing precepts. Without observing the five precepts one cannot expect to be a real Buddhist. That means, without precepts we cannont lead honest lives. The first precept of the five precepts (Pancasila) is to undertake the precept to refrain from destroying living beings i.e. to show compassion to the beings. It is easily understood that only one precept may make the beings so high. The rest four precepts ; the eight precepts and the ten precepts are to be treated accordingly. Precepts (Sila) 33

If a man observes these precepts, he will definitely be respected by all. His name and fame will spread everywhere. But these words are not sufficient to describe the good merits of observing precepts. It is endless. One may prepare himself by observing precepts to realize Nibbana through understanding Four Noble Truths presented by the Buddha. According to Buddhism the precepts are the means for extinction of desire and provide the stepping stone on the way to Nibbana.

Exercises

 Multiple Choice Questions 1. Ashta Sila should be obser ved by a. the donors. b . the adorers. c. the sramon. d. the vikkhus. 2. A man always kills animals. He also perf orms charity. By this charity. a. no virtues will be g ained. b . less virtues will be g ained. c. man y virtues will be gained. Which one is corr ect? a. i b . ii c. iii d. i and iii Read the passage below and answer questions 3-5. Mr. Saikat Sinha understood in the Buddhist Religious Studies class that it is impossible to obtain anything without observing Sila. That’s why he prayed for the Panchasila. Thus he understood, ‘sileno voga sampada’. 34 Buddhist Religious Studies

3. In P anchasila prayers first one has to a. do Metta Vabona. b . do Vabona. c. adore Buddha. d. tak e shelter of . 4. By obser ving Sila one can a. get rid of Jealousy . b . get rid of greed. c. control desire. d. acquire self restraint. 5. What do y ou understand by ‘Sileno voga sampada’? a. to obtain good consequences by Sila b . to obtain hea venly treasure by Sila c. to obtain Nirv ana by Sila d. to obtain w orldly materials

Part 2

Creative Questions It is compulsory for every Buddhist to take and observe Sila. One should not violate. Sila in any circumstances. Those who observe Sila accurately are called Silaban or the Righteous. The righteous persons are praiseworthy. They enjoy happiness in the present life as well as in the life after death. a. What is the meaning of the w ord Sila? b . Wh y shouldn’t one violate Sila? Explain. c. Sho w in a chart which Sila- Pancha Sila, Ashta Sila, Dasa Sila - is oblig atory for whom. d. The Silaban or the righteous persons are praiseworthy to all’. Explain the signif icance of the statement. Buddhist Religious Studies 35

CHAPTER FIVE CHARITY

According to Canonical literature ‘diyatiti danam' i.e. whichever is given, is called charity. But giving up ownership is closely connected with it. So it may be said that those things which are given to others without selfishness is called charity. It is to be remembered that all things are not good for charity.In Pali there is mention of ten kinds of items which can be given as charity. Annam Panam Vattham Yanam Mala gandha Vilepanam, Seyya Vasatha Padepeyyam Danavatthu ime dasa. Food, drinking water, cloth, vehicle (conveyance), garland of flowers (only flowers), scented materials (incense), washing powder/washing soap, beds, house (monastery), candles/lights-these are the best ten items for charity. So the donors should give these items for their happiness. Again, we see in Vessantara Jataka that king Vessantara offered his son and daughter at last his wife also to the disguised Brahmana . Thus he completed the perfection of charity. In other Jatakas, we see that Bodhisattva offered his body and eyes. In Kunal Jataka a beautiful woman named Pancapapa offered a heap of soil to the Samana. We find the merits of giving in those Jatakas. In the Law of the Buddha, the importance of charity is countless. Charity is a great deed. Human mind becomes pure as a result of charity and also frees man from delusion. Charity begets pleasure of mind. As a result there arises inspiration to do good: Intention of giving, encourages man to be compassionate to the poor and the invalid one. It even inspires a man to serve distressed people in the other part of the world, that is why, we go forward to offer unselfishly to the distressed people affected by natural or unnatural calamities. Again, we offer gifts to the dead ancestors born in the short world. Actually speaking, we do not give them food. We send them our merits only. It is one of ten moral deeds. The man who does not give, is called a miser. He is hated by the society. He does not enjoy respect anywhere. On the other hand, the man imbued with spirit of charity is praised in the society and respected by all. The man who offers different kinds of goods without selfishness is called a donor. 36 Buddhist Religious Studies

Again only when anything is given in a spirit of unselfishness, it becomes charity. Charity should always remember the following with honest consciousness. We should remember the following three points before giving: 1. The quality of goods 2. The state of mind 3. The proper receiver The quality of goods : First, it is necessary to judge and analyse properly about the gifts to be given. The gifts earned by evil source, if given, the owner earns less . On the other hand, if the gift earned by honest way is given, the donor receives more merits. If charity is made in an immoral state of mind the result does not become so fruitful. It is called a mixed charity. This kind of gift should not be given. On the other hand, the gift earned by honest way, if given with pleasant mind, is called the best gift. This kind of giving should be done. The state of mind : Secondly, at the time of charity, mind should be in the state of morality. In this regard a quotation is given here from the Buddha : Cetanaham bhikkhave Kammam Vadami--O monks, I say action arising out of good consciousness is charity. Hence the state of mind before making charity, during charity and after charity determines merit to occur from charity. So, at the time of giving, the mind should be free from greed, antipathy and delusion, These kinds of states of mind are the properties of mind. So, we may conclude here that the gifts which are given without greed, antipathy and delusion are called best gift among all. The proper receiver : If the receiver becomes virtuous, it is called the property of the receiver. Good fruit depends on the good character of a receiver of the gifts. Thus, if gifts are given to a virtuous receiver, it is called the quality of a receiver. This means that when a gift is given to a proper receiver it is called the best gift. It is not the fact that all donors donate donations knowing the best quality of goods, good state of mind and best receiver. That is why, all donors are not the best donors. A best donor should be careful on the following points : l. One should have profound faith towards gift and its results. He should not be unfaithful to it and its good fruits. 2. One should not neglect the gifts and its receiver. The gifts should not be given through the servants. He should give it respectfully by his own hands. 3. One should not give unwillingly and with unpleasant mind. He should make gifts by giving up miseries and attachments. Charity 37

4. One should not give gifts in wrong time. Gifts should be given in proper time to the qualified receiver. 5. While making gift he should not think himself high. On the other hand, he should not think the receiver low. Considering the above facts, the donors have been classified in Canonical literature as under : 1. Slave donor 2. Helper donor 3. Best donor Slave donor : The donor who gives to the receiver the lesser quality of gifts than what he takes is called a slave donor. Helper donor : The donor who gives the same quality of gifts as he takes is called a helper donor. Best donor : The donor who lives moderate life but gives rich items to the receiver as gifts is called a best donor. The Buddhists give different items of goods in different functions. Among those, Sanghadana (offering to the Order); Atthaparikkhara-dana (offering of eight requisite items) and Kathinacivara-dana (offering of yellow robes) are to be mentioned. Sanghadana Sangha means an order. Literally Sangha means monks collectively. It is possible to offer Sanghadana at any time by monk, Samanera, lay persons-men or women. There is a procedure of performing Sanghadana. First, the donor invites at least 5 monks to attend the function. The donor arranges all items of goods or offerings in front of the monks constituting the Sangha. The selected monk after giving five precepts or eight precepts (which is applicable) says the following Pali version three times: Nama Tassa Bhagavato Arhato Samma Sambuddhassa. Imam bhikkham Saparikharam bhikkhusanghassa dema pujema. Dutiampi …………… Tatiyampi …………… We are offering the prepared food items and other requisite items; and paying homage to the Order (three times). Then the donor with the members of his family and invited guests repeat it for three times. 38 Buddhist Religious Studies

The monks recite the suttas for their welfare. After that the merits earned by them offer to the dead ancestors for deliverance. Atthaparikkhara-dana It means the offering of eight requisite items of the monks. They are : 1. Upper-robe (Sanghati), 2. Outer-robe (Uttarasangha) 3. Under robe (antarvasaka), 4. Alms bowl 5. Razor 6. Thread-needle 7. Belt (of cloth) 8. a piece of cloth for straining. It is more or less as like Sanghadana (offering to the Sangha). Any devotee may like to collect the materials and offer them at house or in the monastery. The householder along with his family members and relations will take seat before the Bhikkhu Sangha and say as follows : Imam bhikkham saha atthaparikharam bhikkhusanghassa dema pujema. Dutiyampi … Tatiyampi… We are offering and eight requisite items … The rest are the same (as before). It is the best offering. By this, the lay-devotees acquire much merits. In this connection, merits acquired by such offering, are explained in the following manner : a. The lay-devotee who gives the eight items to the Order with pleasure, becomes rich, strong, beautiful in this very life as well as in the next life. He/she never faces poverty. b. Moreover, he/she becomes wise, rich, intelligent, courageous, scholar, free from illness and long-lived in this life and the lives to come. Kathinacivara-dana It means offering of yellow robes to the monks on special function. This function is held once a year from the next day of the full-moon day of the Bengali month named Ashina to full-moon day of Kattika. This kind of offering is made in every monastery. But there is no provision to perform it at any other day of the year. It is to be noted here that yellow robe offering ceremony cannot be held in a monastery where at least one monk has not observed three months of rainy-retreat (Vassavasa). The monks use three kinds of yellow robes namely, 1. Sanghati or Doyajika (upper robe), 2. Uttarasangha (outer robe) and 3. Antarvasa (inner robes). Among these three robes, only one may be offered to the monk who observes the rainy-retreat. Weaving, cutting, sewing and colouring of the cloth have to be done within 24 hours from the rising of the sun till next day sunrise in which monastery the festival is held. Charity 39

This is the one system to offer. According to another system, after either buying yellow robes or buying white clothes from the market, this kind of offering may be done. There is a point why this kind of offering is called a Kathinacivara dana. Because this kind of offering is very rare. It happens once a year in a monastery where the monks reside. Moreover, it is done through ecclesiastical system. Many monks are invited on the day when it is performed. A large number of lay- devotees congregate to attend the robe offering ceremony.The lay devotees go to the monastery with rich food and other commodities. They take refuge under the three Gems, pray to Triratna, pay respect to the monks and pray for five precepts. After receiving the precepts, they say three times the following: Imam Kathinacivaram bhikkhusanghassa dema, kathinam attharitum : We are offering this Kathinacivara to the monks to make it through ecclesiastical rule. The devotees, after reciting the above Pali extract, pay it to the Sangha. After this the monks recite the suttas for the welfare of the beings. The senior monks preach on the subject. The learned people also deliver speeches on the subject. But it is not essential. On conclusion of this ceremony, the monks sit together in the boundary hall and read the ecclesiastical rules as laid down in the disciplinary book. After that the monks give the yellow robes to the monk who resided in that monastery during three months of rainy-retreat. Thus the function of Kathinacivar festival concludes. The merits of it is too vast. It is beyond description. It is called the best gift in our society. It is said that once the Buddha went to Anovatatta lake of the Himalayas with five hundred disciples who were all Arhant (full saint). There He ordered Nagita, the disciple, to preach the merits of offering yellow robes. After him, the Buddha added some more merits to it. He expressed that the offering of yellow robes bestows such merits as cannot be described. It is the best gift. As a result, the donor is born in the plane of happiness. He is born in this world as a Chakravarty (most Superior) king of the world. He does not go to the hell to suffer. The offering of yellow robe is on the top list of all worldly gifts. If the most valuable materials such as gold and silver are offered or 84 thousand memorials are built yet that does not earn even one sixteenth of merits that can be achieved by offering this yellow robe. Again if numerous elephants and horses or a daughter adorned with jewels and diamonds are offered, the merits achieving from this are not equal to one sixteenth of merits resulting from offering of a yellow robe. By this kind of offering, one enjoys much pleasure in this life and attains heavenly 40 Buddhist Religious Studies bliss after death. He attains 1st stage, 2nd stage, 3rd stage and 4th stage of sainthood and finally is liberated from all shackles of sorrows by attaining Nibbana. That is why, the Pacceka Buddha, the Samma Sambuddha and Savaka Buddha have accepted the fact that the merits of it cannot be measured. Thus the advice of the Buddhas is that all should be inspired to realize these facts to donate and make gift of yellow robes to the monks every year. Different kinds of gifts and their merits have so far been discussed separately as cited above. But we have to know further about merits. Merits differ from donors according to qualifications of the donors and receivers. In this regard four things are to be noted here. They are : 1. Virtuous donor earns a lot of merits due to his own virtue, if the gift is given to the non-virtuous one. 2. If the non-virtuous gives to the virtuous one, he earns a lot of merits due to the virtue of the receiver. 3. If both the donor and the receiver are virtuous, virtues of both there begets a lot of merits. 4. If the donor and the receiver both are not virtuous, it does not bring good fruits. But the gift does not bring suffering: Donation should always be made with pleasant mind. Donation done with faith brings happiness. By its influence the donor is born in a Buddhist country where he gets good and honest friends. He is able to lead an honest life in this world as well as in the next world. He becomes beautiful, healthy, strong and earns affection of his parents and other relatives. He becomes dear to all and enjoys happiness everywhere.

Exercise

Multiple Choice Questions 1. The festi val of Kathina Chibor Dana is observed from a. Beshak to that of Jestha. b . Ashar to that of Srabon. c. Ashbin to that of Kartik. d. Magh to that of F algun. 2. The meaning of ‘Annang, panang, bathang, yanang’ is- 1. food, w ater, dress 2. food, g arland, ointment 3. food, home, la vender 4. food, bed, dress Charity 41

Read the text below and answer questions 3 and 4. The follower Mr. Sinha often performs various charitable functions by inviting the Vikkhu Sangha at his home. He usually offers daily necessities of improved quality to the Vikkhu Sangha 3. The f ollower Mr. Sinha is a great donor, because he a. of fers worse things than what he uses for himself. b . of fers things equal to what he use for himself. c. of fers better things than what he uses for himself. Which one is corr ect? a. i b . ii c. iii d. ii and iii 4. By performing good charitable functions i. the recei vers should have respect. ii. the recei vers should have confidence. iii. the donor should have respect. Which one is corr ect? a. i b . ii c. iii d. i,ii and iii

Part 2 Creative Questions Saikat Chakma was listening about various types of charity from the religious teacher. He said that it was possible for any Vikkhu, Sraman, follower or worshipper to perform Sangha Dana whenever he or she wished. It is also possible to perform Ashta Porishkar Dana at any time. Ashta porishkar Dana is also like Sangha Dana. It is a very good charitable function.One can obtain Great virtues by both charities. a. What is Shangha Dana? b . Wh y should one perform Shangha Dana? Explain. c. Ho w can Saikat inspire a Buddhist domestic to perform Shangha Dana who has ne ver done this before? d. “Ashta Porishker Dana is a very good Dana”. Explain the statement. 42 Buddhist Religious Studies

CHAPTER SIX SUTTAS AND THE ETHICAL STANZA

The Sutta is very valuable as an amulet of life. The Sutta comprises the words of Gautama Buddha. It is to be remembered that if the Sutta is either recited or heard, all kinds of calamities, fear and sorrows disappear. Diseases and griefs are driven away. So it is necessary to recite. The Sutta should be recited with rhythmical voice. Sutta recited thus brings concentration of mind. The strength of mind inspires to do it. The inspiration destroys fears and obstructions. It is to be noted here that man can prosper by his own deed. But deeds should be done honestly. If done so, one may obtain higher life and at last may realize Nibbana. Knowing the above facts, one should recite Suttas. One should understand the meaning of the Sutta while reciting, without knowing it or omiting some paragraphs or lines, it is less useful. Again when Sutta is recited for ulterior gain; the recitation does not bear fruit upto the expectation. The recitation brings good if recited with free and compassionate mind. Mind should be kept pure while reciting. One should bear friendliness towards all beings in his mind. Under no circumstances there should be any feeling of animosity towards anyone. Towards enemy also, there should be feeling of amity. Thus he becomes free from so many calamities and sorrows. The Buddha preached Suttas on many reasons. Now we recite and get by heart the Ratanasutta and Mettasutta. After learning these Suttas we will be able to recite and get by heart other Suttas afterwards. At this, we may acquire merits. It increases memory. After death, higher life is obtained. Background of Ratanasutta Gautama Buddha was then alive. Then Vesali was a very prosperous city. Once there was a draught. As a result, cultivation and growing of food had been stopped. Crisis appeared in many villages with epidemics. At this many people died. The inhabitants of Vesali (Vesaliyan) informed their distresses to the king. The king decided to invite the Buddha to Vesali. At this the inhabitants will get strength in their minds. They will be saved in life. All fears of the king and unauspicious situation will disappear. Then the Buddha was in Rajgir. The king sent two Licchavi princes with soldiers to invite the Buddha to go to Vesali. The Buddha accepted the invitation and decided to go there. When the Buddha reached the border area of Vesali, it was raining cats and dogs. As a result, the diseases and epidemic disappeared. When the Buddha reached Suttas And The Ethical Stanza 43 the city, all were calm and quiet. The people of the city became glad. All were praising the Buddha. The king of heaven, Indra with other gods was present there. Then the Buddha called Ananda Thera and advised him to learn and to recite the Ratanasutta with Licchavis around Vesali. The Buddha further told him that by the influence of this Sutta crisis, epidemics, disease and fear will disappear. Then the gods also obeyed the order. Ananda Thera then recited the Sutta. Ratanasutta 1. Y anidha bhutani samagatani. Bhummani v a yani va antalikhe Sabbe va bhuta Sumana bhavantu. Athopi sakkacca Sunantu bhasitam. Whatever spirits have come together here, either belonging to the earth or living in the air, may all spirits be happy and then listen attentively to what is recited. 2. T asma hi bhuta nisametha sabbe. Mettam karotha manusiya pajaya Di va ca ratto ca haranti ye valim T asma hi ne rakkhatha appamatta. Therefore, O spirits, do ye all pay attention, show kindness to the human race who both day and night bring their offerings ; therefore protect them strenuously. 3. Y am kinci vittam idha va huram va Saggesu v a yam ratanam panitam Nano Somamatthi Tathagatena Idampi Buddhe ratanam panitam Etena saccena Suv atthi hotu. Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathagata. This excellent jewel (is found) in, Buddha, by this truth may there be salvation. 4. Khayam virag am amatam panitam Y adajjhaga Sakyamuni sanlahito Na tena dhammena samatthi kinci Idampi dhamme ratanam panitam Etena saccena Suv atthi hotu. The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attainted, there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. 44 Buddhist Religious Studies

5. Y am Buddhasettho parivannayi sucim Samadhi manantarikannamahu Samadina tena samo na vijjati Idampi Dhamme ratanam pantam Etena saccena suv atthi hotu. The purity which the best of Euddhas praised, the meditation which they call uninterrupted, there is no meditation like this. The excellent jewel (is found) in the Dhamma by this truth may there be salvation. 6. Y e Puggala atthasatam pasattha Cattari etani yug ani honti T e dakkhineyya sugatassa savaka Etesu dinnani mahapphalani Idampi Sanghe Ratanam panitam Etena saccena suv atthi hotu. The eight persons who are praised by the righteous and make these four pairs, are worthy of offerings, (being) Sugata's disciples. What is given to these will bear great fruit. This excellent jewel (is found) in the Sangha (assembly), by this truth may there be salvation. 7. Y e Suppayutta manasa dalhena Nikkamino gotamasasanamhi T e pattipatta amatam viggaya Laddha mudha nibb utim bhunjamana Idampi Sanghe ratanam panitam Etena saccena suv atthi hotu. Those who have applied themselves studiously with a firm mind and free from desire to the doctrine of Gautama, have obtained the highest gain, having merged into immorality and enjoying happiness after getting it for nothing. This excellent jewel (is found) in the Sangha, by this truth may there be salvation. 8. Y athindakhilo pathavim situ siya Catubbhi v atebhi asampakampiyo T athupamam sappurisam vadami Y o ariyasaccani avecca passati ldampi sanghe ratanam panitam Eteni saccena Suv atthi hotu. Suttas And The Ethical Stanza 45

As a post in the front of a city gate is firm in the earth and cannot be shaken by the strong winds, like that I declare the righteous man to be who, having penetrated the Noble Truths, sees (them clearly). This excellent jewel (is found) in the Sangha, by this truth may there be salvation. 9. Y e ariyasaccani Vibhavayanti Gombhira pannayena sudesitani kincapi te honti bhusappamatta Na te bha vam atthamam adivanti Idampi sanghe ratanam panitam, Etena saccena suv atthi hotu. Those who understand the Noble Truths well taught by the profoundly wise (i.e. Buddha), though they be greatly distracted, will not (have to) take the eighth birth. This excellent jewel (is found) in the Sangha, by this truth may there be salvation. 10. Saha dassana sampadaya T ayassu dhamma Jahita bhavanti Sakkayaditthi vicikicchitanca Silabbatam Vapi yadatthi kinci Catuha payehi ca vippamutto Chacabhitthani abhabbo katum Idampi sanghe ratantm panitam Elena saccena suv atthi hotu. On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him). Conceit and doubt and whatever he has got of virtue and (holy) works. He is released also -from the four hells and he is incapable of committing the six deadly sins. This excellent jewel (is found) in the Sangha, by this truth may there be salvation. 11. Kincapi so kammam karoti papakam Kayena Vaca uda cetasa V a Abhabbo so tassa paticchadaya Abhabbata ditthapadassa Vutta ldampi Sanghe ratanam panitam Elena saccena suv atthi hotu Even if he commits a sinful deed by his body or in word or in thought, He is incapable of concealing it, (for) to conceal is to be impossible for one that has seen the state (of Nibbana). This excellent jewel (is found) in the Sangha, by this truth may there be salvation. 46 Buddhist Religious Studies

12. V anappagumbe Yatha phussitagge Gimhanamase pathamasmim gimhe T athupamam Dhammavaram adesayi Nibbanag amim paramam hitaya Idampi Buddhe ratanam panitam Elena saccena suv atthi hotu. As in a clump of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to Nibbana to the greatest benefit (for all). This excellent jewel (is found) in Buddlia, by this truth may there be salvation. 13. V aro varannu Varado Varaharo Anuttara Dhamma varam adesayi Idampi Buddhe ratanam panitam Etena Saccena suv atthi hotu. The Excellent one who knows what is excellent, who gives what is excellent and who brings what is excellent, the incomparable One taught the excellent Dhamma. This excellent jewel (is found) in Buddha, by this truth may there be salvation. 14. Khinam puranam na vam natthi Sambha vam Virattacitta ayatike bhavasmim T e khinavija avirulhi Chanda Nibbanti dhira yathayam padipo Idampi Sanghe ratanam panitam Etena Saccena Suv atthi hotu. The old is destroyed, the new has not arisen, those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence), whose desires do not increase, go out like this lamp. This excellent jewel (is found) in the Sangha, by this truth may there be salvation. 15. Y anidha bhutani samagatani Bhummani Va yani Va antalikkhe T athagatam devamanussa pujitam Buddham namassama suv atthi hotu. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (Tathagata) Dhamma, revered by gods and men ; may there be salvation. 16. Y anidha bhutani samagatani Bhummani Va yani va antalikkhe T athagatam devamanussa pujitam Dhammam namassama suv atthi hotu. Suttas And The Ethical Stanza 47

Whatever spirits have come together here, either belonging to the earch or living in the air, let us worship the perfect (Tathagata) Dhamma, revered by gods and men; may there be salvation. 17. Y anidha bhutani Samagatani Bhummani Va yani Va antalikkhe T athagatam devamanussa pujitam Sangham namassama suv atthi hotu. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (Tathagata) Sangha, revered by gods and men may there be salvation. Substance We will learn Ratanasutta for the welfare of men and gods. By its influence all evils disappear. The Buddha, Dhamma and Sangha are called together Three Jewels (Tiratana). There are no such evils that do not disappear by the influences of Three Jewels. By it, immortality like Nibbana may be obtained. So, greed, delusion, desire, anger etc. should be subdued. This fact has been hidden in Ratanasutta. Morever, it is said that the Three Jewels are best among all the available properties. The greatness of the Buddha, Dhamma and Sangha have been expressed in this Sutta. By the order of the Buddha, Ananda Thera recited this Sutta to remove draught, crisis, diseases and epidemic of Vesali. On hearing this Sutta, the gods became glad and returned to their abodes. Meanings of some words : Samagatani - ha ve come together Bhummani - belonging to the earth Antalikkhe - li ving in the air Sumana - be happ y Nisametha - to listen attenti vely, to pay attention Manusiya Pajaya - for the haman race Huram - in the other w orld Nano samam - certainly not equal Amatam - The highest g ain Parivannayi - praised Samadhi manantarikannamahu - the meditation which the y call uninterrupted 48 Buddhist Religious Studies

Pasattha - praised Dakkhineyya - w orthy of praising Suppayutta - applied Dalhena - with f irmness Nikkamino - free from desire Pattipatta - ha ve attained Yathindakhilo - as a post in the front of a city g ate Ariyasaccani - the Noble Truths Bhusappamatta - be greatly distracted Adiyanti - to tak e Dassana-Sampadaya - bliss of vie w Vicikicchitanca - and doubt Vippamutto - Released Ditthapadassa - has seen the state (of Nibbana) Varannu - The e xcellent One who knows what is excellent Varado - who gi ves what is excellent Varaharo - who brings what is e xcellent Introduction to Mettasutta A peaceful mind and good will towards all beings are praised in this Sutta. On hearing the disturbance created by the gods, the Buddha advised the monks to show friendliness to them. In that connection the Buddha preached Mettasutta and advised the monks to learn this Sutta to recite. From this point of view it is understood that how deep was compassion of Buddha to the beings. The Buddha then was living at Savatthi. The rainy season was nearing. At the time of rainy retreat, generally, the monks, used to select the places as suited to them-in the cave of the mountain or in the forest. Thus selecting a suitable place near the Himalayas, 500 hundred monks were observing rainy retreat. They used to beg alms in nearby villages and thereby they were going on well. Suitable climate and nutritious food given by the villagers helped them to maintain health. With great zeal they started to lead their lives in meditation. There were many tree-gods in that forest. They became anxious due to the influence of the precepts observed by the monks. Being incapable to bear it, the tree-gods with their wives and children were wandering hither and thither. They thought, if the monks leave the place, they would return to their abodes. But they thought out that Suttas And The Ethical Stanza 49 they (monks) would not go away without observing the rainy-retreat. The tree-gods started to shout at night with terrible appearance. They caused fear to the monks. At this they were afraid. They left the place and went to the Buddha at Savatthi without observing the rainy-retreat. The Buddha said them, "O monks, have I not proclaimed rules not to wander during the rainy-retreat?" They then explained every thing to the Buddha. The Buddha advised them to go there again. He preached them Mettasutta as to how they would be free from fear created by them. He (Buddha) further advised to show friendliness to them. Moreover they should be patient and exert to eradicate desires. In this way the Buddha taught them Mettasutta. From this Sutta we may learn to show good will towards all beings. You (students) also do it, this is the teaching of the Buddha. If done so, there would not be hatred in this world. There would be no hatred in our country also. So we would be able to live together happily. According to this advice, the monks went there again. They completed their three months' rainy-retreat and attained third state of sainthood. Here the Sutta is given below: Mettasutta 1. Karaniyamattha kusalena yantam santam padam abhisamecca, Sakko uju ca suvaco cassa mudu anatimani. Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tranquil state (of Nibbana) Let him be able and upright and conscientious and of soft speech, gentle, not proud. 2. Santussako ca subharo ca appakicco ca sallahukavutti, Santindriyo ca nipako ca appagabbho kulesu ananugiddho. And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. 3. Na ca khuddam Samacare kinci yena Vinnu pare upavadeyyum, Sukhino va khemino hontu sabbe satta bhavantu sukhitatta. And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happy minded. 4. Ye keci panabhutatthi tasa va thavara va anavasesa, Digha va ye mahanta va majjhima rassaka anukathula. 50 Buddhist Religious Studies

Whatever living beings there are, either feeble or stong, all either long or great middle sized, short, small or large. 5. Dittha va ye ca adittha ye ca dure vasanti avidure, Bhuta va sambhavesi va sabbe satta bhavantu sukhitatta Either seen or not seen and which live far (or) near, either born or seeking birth, may all creatures be happy minded. 6. Na paro param nikubbetha, natimannetha katthaci nam kinci, Vyarosena patighasanna nanna mannassa dukkhamiccheya. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. 7. Mata yatha niyam puttam ayusa ekaputtamanurakkhe, Evampi sabbabhutesu manasam bhavaye aparimanam. As a mother at the risk of her life protects over her own child, her only child, so also let every one cultivate boundless (friendly) mind towards all beings. 8. Mettanca sabbalokasmim manasam bhavaye aparimanam, Uddham adho ca tiriyanca, asamvadharn averamasapattam. And let him cultivate good will towards all the world, a boundless (friendly) mind above and below and across unobstructed, without hatred, without enmity. 9. Titthancaram nisinno va sayana va yavatassa vigatamiddho, Etam satim adhittheyam brahmametam viharamidhamahu. Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind ; this (way of) living they say is the best in this world. 10. Ditthinca anupagamma silava dassanena sompanno, kamesu Vineyya gedham nahi jatu gabbhaseyyam punareti ti. He who, not having embraced (Philosophical) views, is virtuous, endowed with (Perfect) Vision, after subduing greed for sensual pleasures, will never again, go to a mother's womb.

Meanings of some words : Abhisamecca - Desirous/ in seeking Santussake - Contented Subharo - Easily supported Appagabbho - Not arrog ant Ananugiddho - W ithout greed Suttas And The Ethical Stanza 51

Upavadeyyum - Repro ve Panabhutatthi - Li ving beings Sambhavesi - Seeking birth Nikubbetha - Decei ve Substance Man is subject to death or man is mortal. This is the nature of all beings. Nobody can be escaped from this. Knowing this fact, one should sacrifice oneslf. One should not neglect other beings: One should show friendliness to each being and should not harm others. Standing, walking or sitting or lying, as long as one be awake, let one devote oneself to this state of mind. This way of living is the path to lead oneself to subdue greed for sensual pleasures; and to attain the third state of salvation i.e. Anagami. Thus one will never again go to mother's womb. It is noted here that the monks who were observing rainy-retreat, were saved by this Sutta from the disturbance created by the beings (tree-gods).

Exercise Multiple Choice Questions 1. is an oral speech of a. Sthabira Ananda. b . Goutam Buddha. c. King of Baishali. d. God Indra. 2. ‘Sabbe satba’ means a. All the li ving beings b . All the gods c. All the hellish beings Which one is corr ect? a. i b . ii c. iii d. ii and iii Read the passage below and answer questions 3-5: There was a great disaster at Bagerhat and Pirozpur during the devastating SIDR. In the 14th of December 2007. So Praggyajyoti Sthabira with a few members of his, sangha on his side decided to help the afflicted people and for success in all conditions he told the others to recite the ‘Ratan Sutra’. 52 Buddhist Religious Studies

3. The duty of Sthabira and his companions on the basis of priority to the afflicted people is a) To remove famine, disaster and fear from the SIDR infected area b) To express joy and happiness from the SIDR infected area c) To remove violence from the SIDR infected area d) To regenerate the team members of the SIDR infected area 4. The substance of the Ratana Sutra is to drive away all the bad omens by the influence of i. Gods. ii. Bramhas. iii. Triratana. Which one is corr ect? a. i b . ii c. iii d. i, ii and iii

Part 2 Creative Questions Mr. Amiya Chowdhury was listening to the principles and explanations of from his religious guide. The guide was saying that we should be kind towards all living beings. If anybody behaves bad with us and does harms some times we should be kind to them also. Rather, he said that we should never wish sorrow for anybody out of jealousy or anger. a. What is a sutra? b . It is needed to be kind and friendly to wards all the living beings. Explain. c. Ho w does Mr. Amiya Chowdhury inspire a Buddhist to nourish good will for all? d. ‘Never wish sorrow for any body out of jealousy or anger’ analyze the statement. Buddhist Religious Studies 53

CHAPTER SEVEN THEORY OF KAMMA

The theory of Kamma is the Principal foundation of Buddhism. Man gets result according to his own deed. Kamma begets good or bad results accordingly i.e. good deed brings good result and bad deed bad result. Man is not equal in this world. Some are of less longevity, some of long longevity, some strong, some weak, some rich, some poor, some foolish, some scholar etc. The Buddha preached that man gets long longevity by dint of good deeds and less longevity by bad deeds. Accordingly, man becomes patient, healthy, beautiful, ugly, weak, strong, rich, poor etc. That is why, it is said that man is influenced by his own deeds. Not only human beings but all beings of the world are bound by their own deeds. Beings are born due to the force of their previous deeds. So, we may say here that deeds determine births, friends and the shelters. Moreover, deeds make the beings great and low and help them to lead either higher or lower life. Once millionaire Subha by name, questioned the Buddha as to why there are so much differences in longevity, colour, worldly enjoyment, wealth, knowledge and fame. Thus the Buddha replied : Beings are responsible for their own deeds. They inherit their deeds; it takes from one plane of existence to another. One becomes high or low on account of his deeds. So, there are so much differences from one another. The theory of Kamma laid down by the Buddha is different from others. The Buddha never said that He would save others. He said that the good deeds are the main elements to destroy the chains of existences and to save others. Of course, the Buddha had shown the path of salvation which is stated before. The Buddha preached four kinds (classifications) of deeds which are as under : 1. The evil deed (immoral deed) which begets sorrow. 2. The good deed (moral deed) which begets happiness. 3. The mixed deeds (good and bad) which beget mixed results of happiness and sorro w. 4. The deed which destroys all kinds of deeds i.e. it destroys good, bad and neither good nor bad deeds. It is possible to attain salvation after destruction of these three kinds of deeds. The world of living beings is guided by the Law of Kainllla. All human beings, whether high or low, king or subject, strong or weak are bound by the law of Kamma. 54 Buddhist Religious Studies

Buddha said that consciousness of mind is itself Kamma. The intention itself is called a deed. Here intention means accumulation. The accumulation forms into an action. When a man thinks about greed, then there arises desire. When greed and delusion arises in the mind, there desire takes birth. This desire in mind is fate. This unseen action creates result. Man has to suffer the consequency of unseen action. If one thinks about good deeds then greed and delusion are eliminated . This is the fourth law of Kamma. Generally, there arise greed, antipathy and delusion in the mind of the people. They always hanker after them. It requires right efforts to get rid of them. Salvation is possible after destruction of immoral roots. There is a question as to how the deed is to be performed for man to become happy. It requires good consciousness. Good deeds are performed through observance of precepts, meditation, servitude, offering of merits, hearing of discourses etc. Moral deeds are done with moral mind or consciousness. Thus, moral deeds beget good fruit. That is why, more stress has been given on good deeds by the Buddha. Donation or giving is a superior good deed or moral deed, by act of which we may lead a happy life. We may get its result in this life as well as in the future life (lives). Bodhisattva becomes a Buddha having done good deeds in this life as well as during so many previous lives. It is to be known that good deeds as accumulated follow the next lives and benefit accordingly. Knowing this fact one should do always good deeds and not evil deeds. Moreover, good deeds lead to the path of salvation and thus help in emancipation. Here salvation does not mean rebirth in any plane of existences or to be reborn in a heaven to have pleasure or to have birth with the higher gods to live for so many aeons of years. It is to note here that when the merits are exhausted, the beings then are thrown into any plane of existences to be reborn. Nobody knows where the beings will be reborn. According to deeds only, his birth will be determined. So, according to Buddha, salvation means not to be born anywhere of the worldly existences. Here salvation indicates Nibbana which is the highest bilss. We find a story of Dighayukumara in Jataka. It is said that the king of Benares murdered kumara's parents. Once Dighayukumara got a chance to kill the king. But he did not do so. He told the king that he would not do any harm to him. Nevertheless, he requested the king to kill him. If not done so, his (king's) enemy will remain alive in this world. Instead of killing kumara the king promised that he would neither kill him nor harm him in any way. In this way they made friendship with each other. It is Theory Of Kamma 55 understood that due to good or moral intention bad or immoral deeds could not be performed. In brief, we may call it as the theory of Kamma. This will have beneficial influence on both. Moral deed begets good fruit. But we hear some one to say that in doing good works for the society one suffers. Actually it is not true. There are someother causes behind it. Sometimes an honest man also might be harassed by the bad elements of the society. The Buddha also sometimes faced the ill-fame. He had to hear the false complaint from Cinca Manavika. But this did not last. Thera Moggallayana also had to bear physical oppression during last days of his life. He was an Arhant, but he had to suffer because he gave troubles to his mother in his previous birth. From this statement it is clear that everyone has to face the consequences of his immoral deed done either in this life or done in any life of his previous lives. Nobody can escape from it. Once again, Devadatta tried to kill the Buddha throwing a stone from the hill. The Buddha got a little pain in the finger of His foot. For this reason, Devadatta had to go to hell named Avici. got opportunity to meet with some Buddhas born in this world for her good deeds. It is mentioned elaborately in her life-story. It is said that she offered three sweet cakes, due to which she could meet the Buddhas. Accordingly, Visakha also became a beautiful rich lady. Therefore, we may say here that good deeds give good fruits in this life as well as in the future lives. All beings are subject to death. At the time of death nothing goes with a person. Only deeds either moral or immoral accompany him. No earthly property accompanies him (dead). The deeds either of moral or immoral act accompany accordingly. Human beings are born into higher or lower plane of existence in accordance with their moral or immoral deeds. Hence Kamma or Deed is called friend, foe and Dhamma. Cullakamma Vibhanga Sutta With reference to the context we are expressing here the Cullakamma Vibhanga Sutta in which the Buddha elaborately preached about the deeds. Thus I heard the Buddha then was residing in the monastery built by in . Subhamanava, the son of brahmin Todeyya, then appeared to the Buddha. Exchanging greetings, he sat in the corner. He then asked the Buddha thus. O Gautama, what is the cause ? What is the effect? It is seen among the people that some are low, some high, some of long longevity, some of less longevity, some patient, some healthy, some ugly, some beautiful, some poor, some rich, some of low family, some of high family, some ignorant, some wise and so on. What is the cause of 'becoming so? 56 Buddhist Religious Studies

The Buddha replied thus : O Manava, it is the Kamma which is the controlling factor for all beings; Kamma (deed) is the friend of beings and saviour of beings. Therefore, this is the Kamma (deed) which makes the beings different from one other. i.e. makes low and high. Again Manava said thus! O Gautama, I could not understand properly what you mean to say. You are omniscient. Please preach me so that I may understand it very clearly. The Buddha said : O Manava, listen attentively. I am preaching you. Manava replied : Yes, O my lord. The Buddha then preached thus : O Manava, in this world, some males and some females kill the beings. They become greedy. They always kill. They treat them mercilessly. As a result, they go to the hells after death. By birth, if they come to this world, they become of less longevity. Killing is the main cause for less longevity. Again O Manava in this world there are some males and females who do not kill the beings. They do not use weapons to kill the beings. They feel ashamed of killing. Being compassionate they live. They always do good. They live with right livelihood. As a result they go to heaven. If they are born in this world, they live long. Being compassionate and beneficial to the beings they live, so they live long. Again O Manava, in this world some males and some females oppress the beings. They throw stones on the beings or attack the beings with weapons and sticks. This kind of oppression should not be done. As a result, they go to the hell. If they are born in this world, they become patients. This is the cause to become a patient. Again O Manava, in this world, some males and females become angry. They become angry with a trifling matter, become blind with anger, abuse and shout. They nourish anger and antipathy in their minds for a long period. When the opportunity comes they express their anger and`antipathy again. Never these are suppressed. As a result, they go to hell. If they are born in this world, they become ugly. This is the cause to become an ugly. Again O Manava, in this world, some males and females are without anger. They do not become angry at any cost. They do not shout. As a result, after death they go to heaven. If they are born in this world, they live long here and become beautiful. This is the cause of becoming beautiful. Theory Of Kamma 57

Again O Manava, there are some males and females who suffer from jealous. They become jealous to the individuals who receive gains, honour and respect from others. They do grudge and make them guilty. As a result, they go to hell. If they are born in this world, they are born in the poor family. This is the cause for birth in the poor family. Again O Manava, in this world, some males and females do not become jealous. They do not become jealous to the individuals who receive gains, honour and respect from others. They do not make them guilty due to jealousy. They do not bear jealousy. As a result, they go to heaven. If they are born in this world, they are born in the rich family. Again O Manava in this world, some males and females do not make gift. They do not give foods, drinks, yellow robes, flowers, bedding, monastery etc. to the Samanas or Brahmanas. As a result they go to hell. If they are born in this world, they become very poor. This is the cause to become poor. Again O Manava, in this world, some males and famales become very proud. They do not pay homage to one who is worthy to receive it. They do not stand to show honour, offer seat, give way; pay respect and worship those who are worthy to receive. As a result, they suffer and go to hell. If they are born into the world, they are reborn in a low family. Again O Manava, in this world, some males and females do not become proud. They do pay respect to one who is worthy to receive it. They stand up to do honour, give seat, give way, pay respect and worship those who are worthy to receive it. If they are born in this world, they are reborn in a high family. This is the cause to be reborn in a high family. Again O Manava, in this world, some males and females do not approach the Samanas and Brahmanas to ask their querries. What is moral? What is immoral? What is neither moral nor immoral? What is faulty? What is not faulty? What is to serve? What is not to serve? Which work harms and is painful for a long time? Which work brings happiness for a long period? As they do not ask these questions, they are born into the hell. If they are reborn in this world, they become unwise. This is the cause to become an unwise. Again O Manava, in this world, some males and females approach the Samanas and Brahmanas to ask their querries as above. As they do ask these querries, they are born into the heaven: If they are reborn in this world, they become great wise. Again O Manava, we see different categories of men or beings such as of less longevity, long longevity, patients, healthy, ugly, beautiful, rich, poor, high, low, wise, unwise etc. In this connection the Buddha further says that the deed is the friend of the beings; the beings are the owners of their own deeds. The deeds are responsible to take the beings to different briths i.e. either to hell or to human world. Again deeds lead the man to the either low family or high family. 58 Buddhist Religious Studies

On hearing the discourses, Subhamanava told the Buddha ; O My Lord, you did preach me in a way that I could understand it very easily. You did show the path to the misguided one. Thus I heard much from you. Now I am taking shelter of your Doctrine (Dhamma) and the Order (Sangha). O my Lord, I am also taking your shelter so that you would count me as a permanent devotee from this day onward. Under the influence of Kamma Bodhisattva attained Buddhahood after many births. That is why man is subject to Kamma.

Exercises

Multiple Choice Questions 1. The ultimate target of Buddhist religion is to obtain a. Happiness. b . long life. c. Hea ven. d. Nirv ana. 2. The uni verse is directed by a. its o wn law. b . the religious la w. c. Karma. d. Buddha ’s law. Read the text below and answer questions 3 and 4. A deer was walking along a path through the woods. Ajay Marma threw a stone from the hill to kill it. The deer died by the hit of the stone. 3. The action of Ajay Marma according to the religious point of view is a. right, because the meat of the deer is delicious. b . right, because it ’s a pleasure in hunting deer. c. not right, because to kill deer is a sin. d. not right, because it ’s a sin to kill any living being. 4. The intention of killing the deer is i. greed. ii. jealousy. iii. sensitiveness. Theory Of Kamma 59

Which one is corr ect? a. i b . ii c. i and ii d. ii and iii

Part 2 Creative Questions 1. Purnima and Rani were listening to Buddhist Karmabad in the religious studies class. The teacher said, “All the living beings are under the Karma”. The happiness and peace of living beings are ruled by Karma. There are three types of Karma described in the book-they are good deeds, bad deeds, and neutral deeds. It is Karma that brings happiness and peace for a human being, brings him to beyond birth. As ideal students, you will always advise all the Buddhists to perform good deeds.” a. What is religion? b . Explain ho w one gets happiness and peace. c. Ho w can Purnima inspire her friends to perform good deeds? Explain. d. “All the living beings are under the Karma”-Do you agree with this? Justify your comments. 60 Buddhist Religious Studies

CHAPTER EIGHT NIBBANA

The main aim of the religion preached by great compassionate Gautama Buddha is Nibbana or Emancipation. The general meaning of the word 'Nibbana' is extinction. Here 'Ni' is a negative, 'Vana' means bondage or craving. So Nibbana is derived from the word 'Vana' with the prefix 'Ni ' in the beginning. 'Ni' is used to denote 'Want' or 'Destructon' and 'Vana' means to understand the edge of an arrow. According to Buddhist Scriptures, 'Vana' means desire or bond. Hence, though the meaning of the Nibbana is extinction, yet its theological meaning is the cessation of desires or bond. For this, Nibbana is called the highest bliss. Now we will try to understand what is Nibbana. Man is encircling repeatedly from one birth to another existence for enhancement of craving (tanha) or attachment (Bandhana). For it is called 'Bhavacakka' or the wheel of life; that means, one has to take births from one to another after death. For this, man has to undergo immense sufferings in every existence. Buddha has said, 'Birth, old age and death are the sufferings'. When man is born, he is destined to death. But death is not the end of suffering. Because, man is born again and again for the cause of desires. It is necessary to have cessation of the desire fully if one is to escape births permanently. The cessation of desire means the end of birth and death. The full cessation of birth and death is Nibbana. Whatever we mean to explain Nibbana, its definition is not easy to understand. For this reason, Gautama Buddha has not directly explained Nibbana to His disciples. 'But He has shown the way and the method of attaining Nibbana in various forms. Once at the time. of exposition of the sermon He has given a significant conception to His disciples. He has uttered it in the following gatha : Vinnanassa nirodhena tanhanam Vimuttino, Pajjotasseva nibbanam Vimokkho hoti cetaso. It means- Just as the burning fire ceased to an end, so the desire is perished. The mind of the emancipated person is calm with the cessation of consciousness. So the rebirth of the liberated person is completely ceased. The Buddha has further said in the Mahaparinibbana sutta : Yo imasmim dhamma Vinaye appamatto vihessati, Pahaya jati samsaram dukkhassantam Karissati'ti. Nibbana 61

The English rendering of the gatha is- He who will wander with heedfulness following the Disciplinary code and the Discourses admonished by the Buddha, will be able to seek the end of suffering by passing beyond the wheel of life and existence. The precis of the two gathas are that the liberated person ceases the desire or the suffering and reaches the door of the path to Nibbana. Distinguished scholars, philosophers and authors of the scriptures have defined and explained Nibbana in various ways. Asvaghosa, the author of the Buddhacarita kavya has said that Nibbana is the cessation of rebirth. It means that if the volitional formations are ceased, the transmigration is resisted. has mentioned in the --Madhyamika sutra that the annihilation of Bhavasantati, that is, the Cessation of the continuity of existence is Nibbana. That is the end of birth (Bhavasanskara) is Nibbana. According to Santideva's opinion, all renouncements are Nirvan or the cessation of happiness and sorrow (Sukhadukha), Five aggregates (pancakkhandhas) and Ahambodha (I-ness) is Nibbana. There are many illustrations about Nibbana. If these illustrations are reviewed and explained, it is seen that Nibbana is the ultimate state of pure knowledge. The restraint of evil inclinations like egoism, lust, anger, delusion etc. and the freedom from all covetousness are Nibbana. So Nibbana is the highest bliss. Nibbana is of two kinds, namely 1. Sopadisesa Nibbana (Substratum) 2. Anupadisesa Nibbana (without Substratum). Sopadisesa Nibbana Rupa (Form), Vedana (Feeling), Sanna (Sense), Sankhara (Volitional formations) and Vinnana (Consciousness)-these five clingings are, according to terminology, called pancakkhandhas (Five aggregates). When Nibbana is realized in the body, that is, with these Five aggregates, it is called Sopadisesa Nibbana. It is to be mentioned here as an example that when the Buddha attained the fruition of Nibbana meditating six years of asceticism at the foot of the Bo-tree with the cessation of suffering and desire, it is called Sopadisesa Nibbana. Anupadisesa Nibbana When an Arhant attains Parinibbana after the dissolution of the body (pancakkhandhas), without any remainder of any physical existence, it is termed as Anupadisesa Nibbana. 62 Buddhist Religious Studies

It is noted here that when the Buddha, after His Enlightenment, preached His doctrine for forty five years and after that, He finally entered into Parinibbana is the illustration of Anupadisesa Nibbana. To understand the nature of Nibbana, it is necessary to have the conception about living beings and material things in the entire universe. Because, every living being and material thing display different qualities. Again, these qualities are not motionless or external. They are continually changing. The vicissitude is never blissful. For this, everlasting soul is not confessed. Hence, the Buddha has said, 'The earthly life-is temporary, sorrowful and soulless'. He has also advised His disciples to control the fickle and diverted mind from all outlooks for the destruction of the wheel of rebirth. How is it possible'? The main path for controlling the mind is the practice of Jhana (meditation), Brahmacariya (chastity) and Ariya Atthangika Magga (Noble Eightfold path). It is explained and mentioned in the that Nibbana is unexpressable and matchless. It is not identified with similes of location, time, object, argument, evidence or example. Nibbana is calm and blissful. It is also mentioned in the Dhammapada Arogya parama labha, santutthi paramam dhanam, Vissasa parama nati, Nibbanam paramam sukham. The meaning of the gatha is- Health is the highest gain, contentment is the greatest wealth, confidence is the best kinsman, Nibbana is the supreme bliss. All the followers pray for attaining such supreme bliss as described in the gatha quoted above. But suffering must be uprooted to gain the bliss. Ariya Atthangika Magga or The Noble Eightfold path is the only way to attain Nibbana. By following and practising this path, the suffering fully ceases and Nibbana is attained. The devotee is fully enlightened and emancipated. Siddhartha Gautama had.practised austere meditation for this emancipation. After meditation got the fruition and attained Nibbana. Now we shall try to understand the meaning of the extract, Nibbanam paramam sukham-Nibbana is the highest bliss. The Buddha has told His disciples in the Ariyapa Tiyesana sutta, I have understood the bad consequences of birth, old age, disease and lamentation etc. Nibbana is realised as birthless, decayless, deathless, griefless and painless. So I have ceased all the sufferings. So to speak, Nibbana is the supreme bliss. All matters of the world are of two kinds, namely, Sankhata (conditioned) and Asankhata (unconditioned). The matters (mental and physical) conditioned by causality and subject Nibbana 63 to change, are Sankhata (conditioned). Those which are not conditioned by causality and have no change are Asankhata (unconditioned). Nibbana is calm and eternal. Nibbana is causeless. It has no origin and extinction. Nibbana is the supreme bliss. It is the best of what are visible or invisible or imaginary. There is no other excellent desirable thing besides this attainment. Fot this, the meditative and wise man concentrate in untiring meditation to attain Nibbana. Buddhism is the religion of wisdom; it is the religion of the wise;. So can be attained by the wise. Merits and demerits have to be fully right thinking. Sankharas (Volitional formations) are to be destroyed by meditation following the Buddha's teaching. Attainment of Nibbana is possible after doing all these. Wisdom and meditation are necessary for the attainment of Nibbana. Bhammapada says- Natthi jhanam apannassa panna natthi ajhayato; Yamhi jhananca pannanca, Sa ve nibbanasantike. The meaning of the verse is : There is no concentration to him who lacks wisdom, nor there is wisdom to him who lacks concentration. He who has both concentration and wisdom is indeed, in the presence of Nibbana. The virtuous and wise Bhikkhu or the learned man have to be free from lust, hatred and ignorance by concentrating in meditaion. After that, he will be unattached, fearless and benevolent. As a result, he attains Nibbana. Though it is difficult to understand Nibbana and to explain it to others, yet it is not impossible for man to attain it. Man has to endeavour entirely in this existence or from one to other. So it becomes necessary to acquire knowledge about Cattari Ariya Saccani or Four Noble Truths and to cultivate Ariya Atthangika Magga or Eightfold Noble Path. Thereafter, it is possible for one to attain Nibbana by the fruition of good deeds done by him. On the other hand, it is impossible to attain Nibbana by doing evil deeds. He has take so many births by the adverse result of bad deeds done by him in the wheel of life. As a result, he has to suffer the consequences of misdeeds for aeons instead of attaining Nibbana. In the fulfilment of emancipation, Nibbana stands without any distinction. The untiring aspiration of the wise man takes him to the path of Nibbana. As the followers of the Buddhist faith, we should affirm Nibbana. All of us endeavour to attain Nibbana by following the way directed by the Buddha. This should be daily duties of all of us. 64 Buddhist Religious Studies

Exercises

Multiple Choice Questions 1. “Bissasa parama aynti” means faith is a. the best wealth. b . the best relati ve. c. the best prof it. d. the ultimate happiness. 2. Nir vana is of- a. tw o types b . four types c. six types. d. eight types Read the text below and answer questions 3 and 4. According to the religious text ‘Nibbanong poromong shukha’. Although Palash understands this he never behaves accordingly. Realizing the significance of these words Vikkhu Dharmaratna is practicing good deeds to achieve Nirvana continuously. 3. T o achieve Nirvana Palash should i. realize the four precepts of truth. ii. practise eight paths of truth. iii. worship for the happiness of heaven. Which one is corr ect? a. i b . ii c. i and ii d. ii and iii 4. If Vikkhu Dharmaratna achieves Nirvana, he never faces a. the sorro w of losing dear ones. b . old age. c. the connection with the person he dislik es. d. rebirth. Part 2 Creative Questions 1. The ultimate and supreme goal of practising Buddhism is the Nirvana. Mr. Kamalesh Barua knew this from the religious studies book. It is also said in the book that the man who achieved Nirvana would never be born again. One can get salvation through nirvana. Lord Buddha attained both the Sopadiseso and Anupadiseso Nirvana. It is necessary for all of us to try to achieve Nirvana, following the way guided by Buddha. a. What do you understand by the w ord ‘Nirvana’? b . Wh y will the Person who achieved Nirvana be never born again? Explain. c. Describe the initiati ves Kamalesh Barua has to take to achieve Nirvana. d. “The person who achieved Nirvana will never be born again.” Justify the statement. Buddhist Religious Studies 65

CHAPTER NINE BUDDHIST ETHICAL CODE

Man is a social being. Society came into existence to beautify the life of man. Society is for the man. Because, man cannot live without society. In ancient times, our forefathers have made rules and regulation for the society. It is necessary for man to follow some social obligations in order to live unitedly. If they live as they wish, there arises disorders in the society. Hence, the members of the family began to abide by the rules in the family as prescribed for them. First education begins in the family. We have to honour the orders and advice of the Head of the family. So many members live in the joint family. Generally, the eldest becomes the Head in the family. Father is the Head in the single family. Mother is the Head if father is not alive. We have to honour both the mother and the father. We respect their words, we are grown up with their affection and love. They earn money for maintaining the family. There are also the chiefs or the leaders in the society. The aged and the learned become the chiefs of the society, they protect the rules and discipline in the society. They punish the wrong doers. They abuse the guilty for minor faults and give serious punishment to those who are accused for unpardonable crime. If the accused are beyond the control, they are handed over to the authority maintaining laws and orders. There are two kinds of rules in the society. One in general ; the other is religious. Discipline, maintenance of peace, marriage etc. are included in the general rule. The religious rules include religious rituals, treatises or jurisprudence. Each believer of his religious faith has to abide by his own religious regulations. If one does not observe code, disorderly situation arises. The same occurs in the society also if the social rules are not abided by. Panca Silas or five precepts are to be observed first as the Buddhist faith. Panca Silas are called as the main structure and power in the Buddhist thought. There are so many rules to be observed by the , and the laymen. These religious rules are called 'Vinaya': The Vinaya code for the Samaneras and the Bhikkhus are codified in the Vinaya Pitaka and the social and disciplinary rules are mentioned scattered in the Nikaya books. Here we are discussing briefly the rules codified for the Bhikkhu Samaneras and the laities. Daily duties of the Bhikkhus (Monks) The Buddha had codified some modes of livelihood for the Buddhist Sangha. He has given stress on the very simple livelihood of the Bhikkhus. Entrance to the Buddhist 66 Buddhist Religious Studies

Sangha is open to all. At the very beginning, the rules for the ordination in the Sangha was not rigid. During Buddha's lifetime, the entrance to the Sangha was on probation for four months. But His last disciple, Subhadra was ordained in one day. Like this, so many cases are there in the Vinaya texts. Because, the Buddha Himself gave them ordination, who were fit for the fruition. Later some rules for taking the ordination were introduced. A boy less than twelve years cannot take ordination as a Samanera (novice). There is no provision to become a Bhikkhu (monk), if he is less than twenty years. To become a Samanera, one has to take refuge in the Three Gems (Tisarana). Secondly, he has to take ten Precepts (Dasa Silas). The ten precepts coincide with Panca Silas except third one. The ordination ceremony from the Samanera to the Bhikkhu is called Upasampada (Higher ordination). Self control is the first observance for the Samaneras and the Bhikkhus. The Dasa Sikkhapadas or the ten precepts are 1. Abstaining from killing 2. Abstaining from stealing ; 3. Abstaining from sex ; 4. Abstaining from Lying ; 5. Abstaining from taking liquor that causes intoxication and heedlessness ; 6. Abstaining from taking food at an unreasonable time (afternoon} ; 7. Abstaining from dancing, singing and unseemly shows ; 8. Abstaining from the use of garlands, perfumes, unguents and from things that tend to beautify and adorn; 9. Abstaining from use of high and luxurious seats ; 10. Abstaining from accepting gold and silver. The above mentioned ten prohibitions are prescribed for both the Samaneras and the Bhikkhus: These are elaborately discussed in the chapter Sila. The Acariya (Preceptor) gives the following advices to the Nava Pabbajita (Newly ordained) after the completion of ordination. 1. He will take meal by begging. 2. He will wear robe from collecting the rags. 3. He will dwell under the tree or forest or in Villara. 4. He will take medicine according to need. Duties of the Bhikkhus The four injunctions for the Bhikkhus are 1. He will abstain from sexual intercourse. Buddhist Ethical Code 67

2. He will abstain from stealing. 3. He will abstain from the murder. 4. He will abstain from exaggeration of one's supernatural power of performing miracles etc. The fourth rule for offence was introduced at Vaisali at the time of famine. Then some Bhikkhus preached them as capable of performing miracles to the public to attract the laymen for alms: For that reason, the Buddha prohibited the Bhikkhus to show miracles. Food The Bhikkhus live on begging. They beg for alms from door to door. During Buddha's time, most of the Bhikkhus would take their meal under the tree after begging. Whatever meal they take, it is to be finished before midday (Twelve O'clock). If the laymen wish to invite them, it is necessary to observe the time. The Upasaka-Upasikas also offer alms to the Bhikkhus at the monastery during the Uposatha-days. Use of articles The Samaneras or Bllikkhus have to cut off hair and moustache. The necessaries or requisites are called Atthaparikkharas (The Eight articles). These are the three robes (Ticivara), an alms bowl, a razor, a needle, a girdle and a water straineer, In addition to those, the Samaneras and the Bhikkhus are authorised to keep with them the minor necessaries, such as umbrella, stick etc. The Buddha has prescribed the above eight articles (Atthaparikkhara) as daily necessaries for the Samaneras and the Bhikkhus. It seems from the above fact that the Buddha has authorised the Samaneras and the Bhikkhus to lead simple and easy life for which these minimum requirements are sufficient for them. Self-Control Poverty and restraint are the two cardinal principles for the Bhikkhus. The Bhikkhus have to practise self control. They have to abstain from taking gold and silver. If any laity offers gold and silver, they cannot possess them. They have to spend these for the benefit of the monastery or the Sangha. They may exchange these with the laymen to meet the need of travelling expenses. Land, monastery and other valuable things are not the personal properties of a Bhikkhu. The ownership of these properties automatically goes to the Sangha. Worship There is no worship to the deities in Buddhism. Hence, there exists no temple of the gods. In place of it, or are built for religious performances. In ancient times the Buddhist monasteries provided residence of the Sangha and Buddha's 68 Buddhist Religious Studies

Philosophy and doctrine were taught there. Later, the big monasteries were converted into the best seats of education and knowledge. At present, we understand the Viharas as the Buddhist monasteries or prayer halls. Previously, the Cetiyas were constructed for worship. After the Parinibbana (Great Decease) of the Buddha, adoration to Him is practised. Adoration to Boddhisattva, Arhant, Sivali are also prevalent besides the Buddha puja. The Pilgrimages and memorial places of the Buddha are also visited and worshipped by the Bhikkhus. At least twice a day in the morning and in the evening Bhikkhus are to adore. Five Meditation of the Bhikkhus The Samaneras and the Bhikkhus have to meditate and to acquire dormant virtues, such as Metta (Loving kindness), Karuna (compassion), (Sympathetic joy), Asubha (Meditation on corpse) and Upekkha (Equanimity). Metta (Loving Kindness) Whatever living beings there be, deities or men or foes or animals, seen or unseen, long or short, be free from enmity, disease and grief and may they take care of themselves happily. This benefactory thinking is termed as Metta Bhavna or meditation on loving kindness. Karuna (Compassion) Feelings sympathy in the sorrows of others is Karuna or compassions. To meditate how to eradicate the sufferings of the living beings and improve their happiness is Karuna Bhavna. Mudita (Sympathetic joy) Mudita or Sympathetic joy is that who thinks happiness to others for their prosperity and to meditate for everlasting is defined as Mudita Bhavana or meditation on the sympathy. In this sense, the meditator is internally happy. It discards jealousy. Asubha Bhavana (Meditation on corpse) Impermanence of the body is associated with suffering. Insubstantiality in the body is illusion. Movements of the body are impermanent and purely temporary. Asubha Bhavana or Meditation on corpse liberates ourselves from delusion and thereby puts an end both to ignorance and craving. Upekkha (Equanimity) All living beings are equal. Upekkha or Equanimity embraces the weak and the strong, the poor and the rich, the young and the decay, the good and the bad, the pleasant and the unpleasant, the loved and the unloved equally. The representation of detachment from all worldly nature and undisturbed mind is called Upekkha. It discards clinging and aversion. Buddhist Ethical Code 69

The above Brahma Vihara meditation is declared as the higest life. Bhikkhus and Samaneras practised these Five Meditaion in the morning and evening in a solitary place. Jhana (Meditation) According to Buddhism, Jhana or meditation is the supreme wealth. Jhana (Meditation) is needed to fulfil the aim of glorious life. It is the best which concentrates the mind. It is the first stage to discard the desire. There are four stages of Jhana : Pathama Jhana (first stage of meditation), Dutiya Jhana (second stage of meditation), Tatiya Jhana (third stage of meditation) and Atutta Jhana (fourth stage of meditation). These stages are to be passed one by one. The purpose of Buddhist meditaion is to gain intellectual understanding and to liberate oneself from the bondage. Development of concentration enables the meditator to gain the ultimate goal-the Nibbana. The highest stage of meditation is the cessation of all sufferings. The Buddha was plunged into this great Meditation and attained Nibbana. Samadhi (Concentration) Samadhi is one pointedness of mind. It is the concentration of mind or one object to the entire exclusion of all else. It is defined as the four meditative absorptions (Jhana) of which the second one is linked. It is associated with all wholesome consciousness (Kusala Sanna). Anicca (Impermanence), Dukkha (Suffering) and (Non-self) are to be cultivated. Wisdom is earned by Samadhi. Six experiences are attained by meditaion. They are Dibbacakkhu (the Divine eye) ; Dibbasota (the Divine ear) ; Paracitta Vijanana (knowledge of knowing other's attitude) ; Pubbanussati (Recollection of former births) ; Power to control passions and iddhi (psychic power). Visit to the Pilgrimages In ancient times, it was also prevalent to make pilgrimage. Buddhist Scriptures mention the four great centres of Pilgrimage, namely- 1. Lumbini, the birth place of Gautama Buddha ; 2. Buddhag aya, the place of His Buddhahood ; 3. Sarnath, the place of preaching the Wheel of Doctrine ; 4. K usinara, the place of Mahaparinibbana (Great Decease). The Buddhist monks and lay devotees visit these great places of pilgirmages with honour. Besides, there are other places of pilgrimages, such as Savatthi, Vesali, Nalanda, Rajagaha, Kosambi etc. Such places for pilgrimage in Bangladesh are viharas at Maynamati, Mahastangarh, Paharpur, Sitakunda and Sahore of Dhaka. Outside India and Bangladesh, there are also centres of pilgrrmage in Srilanka, Myanmar, Tibet, China, Thailand and Japan. 70 Buddhist Religious Studies

Vinaya rules for the Bhikkhus Patiomokkha assembly in which the Bhikkhus gather together in a special manner at fortnight the dark fortnight and the bright fortnight, religious discourses and discussion are held. The assemblage encourages unity among its members and maintain the purity. Any offence that has been committed by a Bhikkhu within the period of this time following the last meeting of the Sangha is disclosed at this meeting. After this, amendment has to be made by confession. The Buddha, after preaching His first sermon at Sarnath, came to Rajagaha where He introduced most of the Patimokkha rules. Offences of the Bhikkhus are of various kinds of which the four Parajikas (Four serious transgressions) are fatal for which the accused Bhikkhu is expelled from the Sangha. These are murder of human being, sexual intercourse etc. Minor offences are those which require only to, express regret. These are regarded against the moral rules. Of them, telling a lie, rough use to any Bhikkhu, greed, abusing any one, travelling alone with the nun (Bhikkhuni) etc. are to be mentioned. The Pacittiya (offence) rules, as depicted in the Patimokkha also mention the general instructions with regard to bed, seats, robes and other requisites of daily life of the Bhikkhu. Unlike other, the Bhikkhus have to follow the Sekhiya ( to be trained) rules which are less grave. These orders are introduced to control the moral conduct for the learners. These are the instructions how to dress, how to take meal, how to sit, how to walk, how to take bath etc. So to say, these are moral codes of the Bhikkhus who are needed to be self restrained, modest and calm. The Buddha also advised them to preach the doctrine in their own mother tongue, if necessary. The classification of the serious and minor Vinaya's rules are given below : 1. Parajikas (Defeat) : Sexual intercourse, theft, murder of a human being or abetment to murder and exaggeration of one's supernatural power; these are the four serious offences for which the accused Bhikkhu is expelled from the Sanaha. 2. Sanghadisesas (Requirement of the Sangha in the beginning, the middle and the end) : There are altogether thirteen Sanghadisesa offencess in the Bhikkhu Patimokkha. These are related to sex, speaking bad words, the schism in the Sangha etc. 3. Aniyata (Uncertain) : This section consists of two offences relating to the conduct of a Bhikkhu towards a woman. The nature of these offences is uncertain whether it is Parajika, Sanghadisesa or Pacittiya. Buddhist Ethical Code 71

4. Nissaggiya Pacittiya (To be given up) : A kind of offences which requires a Bhikkhu to abandon the robes or bowls etc. that arise in question considering the size, preparation as directed in the Vinaya. The number of the Nissagoiya pacittiya is thirty. 5. Pacittiya (Expiation) : Falsehood, harsh words, slander, quarrels, deceits, oppression, wrong behaviour among Bhikkhus and Bhikkhunis, untimely eating etc. and such other 92 offences. 6. Patideseniya (Confessional) Four light offences these are lifting ally food by his own from a Bhikkhuni; taking food from a person who has not invited him etc. 7. Sekhiya (to be trained) : Besides there are certain other rules for maintaining good habits and regulating good behaviour. Panchayet (Settlement of dispute) Despite specific rules, there would have been difference of opinion or problems arising out of disputes. Cullavagga has provided many rules for Panchayet arbitration and the settlement of disputes. Senior monks to arbitrate must have some qualities, such as, they should be free from attachment, hatred and delusion. They should give impartial judgement. The procedure of taking opinion is of three kinds: Secret, Private and Open. If the subject matter could be ascertained beyond doubt there is no necessity of taking opinion secretly. Arrangement of votes among judges is only necessary in case of doubt and controversy. The process- secrecy means to whisper to each other. All the disputes are settled in this way. Immediately after the settlement of dispute, they get together in the Sima (Boundary) or elsewhere as provided to confess the offences. The monk asking for penitence would address the Bhikkhu Sangha and call upon to state any allegation, for which he will be prepared to ask for pardon. Development of Self power and Unity of the Sangha The Buddha has given much emphasis on spiritual development of mankind. Unity growing out of strength of weapons does not last long. True unity grows from the courtesy and sell-'- sacrifice. The Buddha advised the Sangha to develop morality by which men in the society are careful. For this, the Sangha develop self reliance and dutifulness and at last proceed towards the goal. As a result of their self sacrifice- Nalanda, Ajanta, Flora, Vikramsila, Taxila, Paharpur and Maynamati came into existence. Hence, they have contributed much in the development and progress of education, culture and knowledge. 72 Buddhist Religious Studies

All rules framed by the Buddha for the Sangha are written in the Vinaya Pitaka. The Buddha has given stress on inner development of the Sangha so that after His Parinibbana, they would reflect themselves more self reliance. When Ajatasattu, the king of Magadha was about to attack the Vajjians, then the Buddha said, 'As long as the Vajjians had followed the Satta Aparihaniya Dhamma or the Seven Conditions for welfare given to them, nobody could defeat them. He also framed Seven Conditions for the Sangha by which they are able to acquire matchless strength. In this context, the Buddha said. 'I expound to you the Seven Conditions necessary for the welfare of Sangha community.' These Seven Conditions are quoted : 1. Assemble at one place frequently and continue the habitual gathering. 2. Perform the prescribed duties together as the members of the Sangha. 3. Adhere to rules prescribed by the state and observe discipline. 4. Respect, honour and make offering to the elders and listen to them. 5. Protect the dignity of women. 6. Observe the national code of Ethics. 7. Ensure respect to religious teachers and look after their comfort. The Buddha has described the Sangha as the highest and best. Before Parinibbana He told Ananda that the Doctrine preached by Him will be the guiding force of the Sangha. Not individuals but the Dhamma and finally the Sangha constitute the highest authority. Daily duties of the laities Besides the rules of the Bhikkhus, the Buddha has prescribed certain duties and practices for His lay devotees and these are their guidance. The lay devotees must take refuge in Tisarana (Buddha, Dhamma and Sangha). The other course of training for the laities are refraining from killing living beings, from stealing, from leading an unchaste life, from speaking falsehood and from indulging in drinks and merry makings. These five precepts are called Pancasilas. These are the main code of the laities. Householders' Vinaya 1. One is to abstain from killing, theft, lying, sexual indiscipline and intoxication as the principle of Pancasila. The Buddha combined all these rules to be followed by householders or laities in the Pancasila. For example, abstinence from intoxication means that one should refrain from taking all kinds of harmful intoxication, such as liquor, opium, ganza etc. When one is intoxicated to these, normal healthy life is hampered. Intoxicated persons do great harm to the society. They do not hesitate to do wrong deeds by losing sense of balance through intoxication. The Buddha therefore asked for refraining from all kinds of intoxication. Buddhist Ethical Code 73

2. Do not use harsh, abusive and sarcastic words. Do not support those who have wrong views. Do not be guided by revenge. Do not cause harm to anyone under influence by anybody. 3. Do not roam about in the streets at night. Renounce all kinds of gambling and avoid the company of those who are intoxicated, given to gambling and adventurous sinners. Read good books during leisure time. Rise early in the morning. Do not sleep more.than half an hour in the noon. 4. Be temperate in spending than be a miser. Always keep company of those who are wiser than you. It is sinful to make friendship with thief, flatterer, boastful person and wrong doer. Never indulge in unnecessary talks. Keep away frorn enemies in the guise of friends. Listen to good words on religious discourse. Feel happy at the prosperity of friends. Protest wrong words against friends, superiors and praise if words are spoken in their reputation. 5. Always try to do good to others. Be happy in the happiness of all beings and sorrowful in their sorrows. Provide shelter to one who is fearful. Do not forsake friends in times of their danger or misfortune. Divide your incorne into four parts-the first one for livelihood, the second and third for the activities of self and the family and the fourth as savings for bad days in future. 6. Support parents in old age. Uphold the dignity of your clan and make gift in memory of ancestors. Protect children from evil acts and involve them in good deeds. Help them to learn income-generating education. Give marriage with suitable persons. 7. Show respect to teachers and superiors. Stand up when you meet them. Obey their orders. Teachers will teach courtesies and tell them what to read and what not to read. Teachers will praise praiseworthy deeds of students to their relations and save them frorn danger. 8. Use dignified and courteous words with the wife and provide her with clothes and ornaments to the best of capacity. The wife will also look after household affairs properly and be respectful to the husband. She will not waste husband's property and be free from laziness. Both will lead disciplined life. 9. Help relations in times of needs and treat them well. Protect the propertyof relations. Give courage if they feel afraid. Never renounce them in times of danger. Invite them in festivals and blissful ceremonies. 74 Buddhist Religious Studies

10. Give adequate food and salary to employees. Nurse them well during illness and give them share of good food. Allow them leisure from time to time. Employees will rise before the master. They will not misappropriate anything from the master, will work well and speak high of him. 11. Show respect to the Bhikkhu Sangha and offer services and food. During leisure time listen to religious discourses and discussions. The Bhikkhu Sangha will keep the Dayakas and Dayikas away from sinful acts, offer them advice to remain engaged in good work and wish them well. They will propagate those words of religion which were not heard before. The Bhikkhu Sangha will correct them. 12. People will visit temples on the full moon, half moon and dark moonless days for observance of Sila and Uposatha. They will make salutations to Triratna at least twice a day in the morning and the evening. If any doubt arises, they will ask advice of the Bhikkhu Sangha. Never deceive any body and be happy with what you will earn. Do not be engaged in any business involving harm to beings, poison, intoxicating objects, arms and meat. Make offering of food during full- moon and other Sabbath days. Be engaged in meditation during leisure. Always take refuge of Triratna. Do not heed to wrong views. Make gift of medicines. The Buddha asked for observance of these 12 rules for householders or laity. These words have been uttered by the Buddha. If these principles and rules are followed, one can lead peaceful life and attain prosperity. Observance of these rules will be helpful in the advancement towards Nibbana. Moral instructions given to the householders Good conduct helps to develop humanity. Good conduct and self reliance bring the man to high station of life day by day. To live in the society, these two are urgently needed. Venerable of Srilanka (Ceylon) has written a book. 'Gihidina cariya' for the laities. It has immense value for the learners. Some rules as mentioned in the book are quoted here : Duties to be done in the morning The householder has to do the following duties : Rise up early in the morning, wash your face and make adoration to the Buddha with the citation of the Tiratana Vandana. Buddhist Ethical Code 75

If the vihara stands at the nearest distance, it is better to pray there. If not so, perform the duties at home. After having done the adoration, meditate Metta 'Bhavana. Thereafter, take breakfast and be attentive to usual work. Taking meal of the householder Should clearly wash hand and face before taking meal. Should not take food and curry with hand in cooked food. Should not eat with absent mind. Should chew food properly. Should leave the seat with the permission of the parents and the elders if necessary. Should not take meal talking with or walking at. Should ask for the meal if he is hungry. Should not take meal making a sound. Should wash hand and mouth after taking meal. Should take meal everyday timely. Rules for bathing and wearing Should not wear dirty clothes. Should cleanse the dress when necessary. Should not wear the perspirated clothes. Should not take bath nakedly. Should cleanse the nose, dirty hair and body at the time of bathing. Should reduce the nails by cutter. Rules for walking on the road He should walk to the left on the road and street. Keep eyes not to touch the person if there is an umbrella in hand, not walk with absent mind. Cross the road giving views to the right and left, not take any food walking on the road. Help the blind, the old and the infant during the time of crossing the road. Rules for attending the meeting He should attend the meeting with clean dress. Take seat after salutation to the elders, not speak any thing without the permission of the president, be courteous and carry out the orders of the president, not to talk to side man, not break the silence of the meeting, not to chew the batel-leaf and smoke a cigarette in the meeting, not flog the body and graze legs on the ground. Listen to everybody in the meeting with patience. Leave silently if necessary during the meeting. 76 Buddhist Religious Studies

Duties of the boys and girls Rise early in the morning and brush your teeth with brush or branch of Neem tree. It is not courteous to brush teeth in front of people and spit anywhere. It is good to take bath in the morning after washing face, hand and feet. Then make salutation to the Buddha with clean dress. Take refuge in Paricasila by yourself. Then without wasting time, you should sit for studies. If the school is open, go to school after paying respect to parents. Show respect to teachers and superiors. Do not spit in the classroom and do not indulge in talks. Do not waste time if you come across the killing of animal and quarrels on way to the school. Do not tell lie and use harsh words or quarrel with anyone. Take physical exercise some time in the morning. Visit nearby temple at least once a week. If you use cycle, then get down from it if you see Bhikkhu, teacher or superior to show respect in silence. Be kind to all living beings high or low. Do not kill animals and hit serpent, froo; insect, butter fly, bird, dog, cat etc. If you see any in danger, try to help. Avoid serpent, mad dog, bull etc. Take refuge of Sila on Uposatha days. Duties of the Villagers The people should form association like Rural Development, Village Defence Party, Village Welfare or Buddhist Society in every village or Mahalla. All elders and young of the village may be members of the Association. There must be certain rules and regulations for the Association. Everybody should abide by the rules and orders of the Executive Committee. You should also obey the rules. There should be a library under the supervision of the Association. The Association should make arrangements for imparting training in handicrafts and establish cottage industries. Night schools for the adults and Nursery for the children may be established to eradicate illiteracy. Other games may be arranged in place of playing cards and dic. There should be provision of punishment for those members who violate the rules of the Association. Visit to patients You should accompany your parents to visit your sick relatives and the neighbours. If possible you should take sap, barley, suger, fruit, milk etc. according to your capacity. If the patient is poor you should help him with medicine, diet and money. It is good to encourage him by good talk. Do not take food in the room of the patient. Don't spend much time there beyond necessary. You should not go there if disease is contaminous. Besides, put off your clothes after visiting a patient. You should wash your face, hands and legs before going to do other works. Buddhist Ethical Code 77

Looking at the dead body It is a social duty to see the dead body of the relatives and the neighbours. It is necessary to wear clean dress at the time of seeing dead body and after returning, the dress should be put off and washed. Express sympathy to the bereaved. Ask the fellow mate to come to you and give him consolation so that he is not mentally weakened. Advise him to realize that man is mortal. Join and participate in the religious performances done for the dead. Help in that performances if necessary. Duties of the cultivator's children Besides the learning and the educaton of the children of cultivator's family, they have to do the work in the agricultural field. They have to help their fathers other than learning. The cow and the buffalo are the main vehicles to plough the land. The children may have sometimes to take care of them. They have to understand whether the cattles are hungry and arrange to have their hunger fully satisfied. They have to take care of the cow, goat, duck and hen. They have to help their fathers and brothers in the cultivation and in the drying of paddy and seeds. Duties of the children of the Industrial worker They have to help their father and mother irrespective of their occupation. If the father works in the mill and factory or the workshop attached to residence, the children have look after the business within the capacity. They have to ask the father for help; Inspite of father's silence. For this, they will acquire experience in the field of such work. Nomenclature of the children The children should be named according to the Buddhist faith. They should think over the matter and discuss the same with their father and mother. Parents, generally give the name to their children as their forefathers had given them. Festival and ritual Buddhist festivals are held in different full-moon days which are Buddha Purnima, Asahri Purnima, Kathinacivara dana, Chaitra Sankranti and Bengali New Years day. All should do all the religious and social duties, rejoice by taking part in all the functions such as, birth day, marriage ceremony, offering to the dead relatives, Buddha kirtan and National festivals and Independance day. The Buddhist students are to be proud for taking birth in a Buddhist family. Do not bow down to injustice. If you realize your mistake confess them at once. Satta Aparihaniya Dhamma (The Seven Conditions for welfare) At that time there occured a famine and epidemic at Vesali. The Buddha went there at 78 Buddhist Religious Studies the request of Licchavi king. It rained heavily after the drought for a long time as soon as He reached there. At this, the epidemic, dead body and garbages were flooded away. There after, the Buddha ordered Ananda to recite the Ratanasutta. Peace and prosperity came again at Vesali. The inhabitants of Vesali had erected so many cetlyas at the honour of the Buddha. Once the Buddha summoned the Vajjis to attend and advised them at Sarandada , the Satta Aparihaniya Dhamma. Satta Aparihaniya Dhamma mean the seven inevitable duties or the Seven Conditions for welfare. In ancient India, the Vajji proved themselves unconquerable and prosperous nation by following the Seven Conditions for welfare. The Vajjis constituted united nation. They would hold meetings when the problem had arisen to them. According to procedure, they would elect the President in the meeting. After then, they would discuss the problems one by one with the order of the President. Later, they would review the matter. They would give consent after the review. The President would then try to know the views for and acainst. After that they would discuss both the views. When everybody would agree, the President would give consent. All the members would take decision after the procedure and work unitedly. In this way, they would leave the seat of the meeting after taking decision. As a result, there was no opportunity of giving note of dissent. So the Vajjis were renowned for this unity. The Buddha preached the Satta Aparihaniya Dhamma or the Seven conditions for national welfare. These are 1. Those who attend the meetings regularly and unite themselves prosper. 2. Those who attend the meeting unitedly, live in unity and when the reason for taking decision for new agenda arises they sit themselves and are able to acquire matchless strength and are never defeated. 3. Those who do not introduce mal-practices in the society or in the state, do not discard the rules made by the forefathers and abide by those rules properly, are able to acquire matchless strength and never suffer defeat. 4. Those who respect, venerate, honour and make offerings to the elders, prosper. And those who deem it fit to obey the orders of the elders, certainly prosper in the family life. 5. Those who do not seize the wives and the unmarried girls of others, do not catch them in their houses and do not misbehave with them, are able to acquire matchless strength and never suffer defeat. Buddhist Ethical Code 79

6. Those who protect the cetiyas made by their forefathers inside or outside the village and adore regularly, will find their prosperity as inevitable. And those who spend all the wealth reserved for the same, must prosper and never defeat. 7. Those who are properly generous and give charity to the Arhants and virtuous Bhikkhus, protect them and arrange everything for their happiness and means, acquire matchless strength and never suffer defeat. And those who serve the Arhants that would not come to them, arrange to bring them and give food to them prosper. Again, those who inquire about the safety of the Arhants and virtuous Bhikkhus residing at their own villages, acquire matchless strength, in the family and society. It ceases downfall.

Exercises Multiple Choice Questions 1. According to the principles of Buddhism the age of being sramoner o is a. 6 years. b . 7 years. c. 8 years. d. 10 years. 2. “All the living beings should not be deprived of any of their acquired assets.”- which one of the following vabonas is includes this? a. Metta b . Karuna c. Mudita d. Upeksha Read the text below and answer questions 3 and 4. Sumon Mutsuddi, the religion teacher, was teaching about Buddhist regulations. He was discussing the daily duties, the Pancha Vabona and atonement rules of the Vikkhu-sramonero.

3. As a sramoner o, your duty is to i. stay inside of temple or forest. ii. wear yello w robe. iii. eat self-cooked food. Which is corr ect? a. i b . ii c. iii d. i and iii 80 Buddhist Religious Studies

4. The atonement rules of the Vikkhusangha is to confess a. guilt to others. b . not to lea ve the holy practice of the Vikkhus. c. not to touch mone y. d. not to do religious counseling.

Part 2 Creative Questions A religious council was being held at the Mojlishpur Dharmankur . Maitryrani Sinha got to know from the council’s president Vante that the Pancha Vabona can be done at any age. For this, there is no need to think of the right time. The Pancha Vabona can be done even without wealth. At last he said, May all the gods, humans, enemies and friends be happy.” a. What is the P ancha Vabona? b . What are the necessities of doing the P ancha Vabona? Explain. c. Ho w can you advise someone who is always engagest in sinful acts? to do the P ancha Vabona d. ‘May all the gods, humans, enemies and friends be happy.’ Explain. Buddhist Religious Studies 81

CHAPTER TEN

JATAKA

The Jataka is the former birth stories of Gautama Buddha. One cannot become Buddha at one birth. For this, he has to meditate for many births. He has to pass many aeons having been born as Bodhisattva. In this way, he has to purify, himself. At last, he becomes Enlightendar the Buddha. When he becomes the Buddha, he acquires the knowledge of former births. Gautama Buddha became possessed of that power. He would tell His disciples the Jataka stories with reference to admonition. With this, He would show the path to Nibbana. He converted His father, king Suddhodana after delivering the Dhammapala Jataka. He also settled the dispute caused between the Sakiyas and in delivering the Phandana, Daddabha, Latukika and Rukkhadhamma Jatakas. Jataka is composed in Pali. It is said that the regions of Magadha is the origin of Pali. Oriya, Bengali and Asami languages have conformity with Pali. This Pali language is extended upto the South-East Asia, namely, Sriianka (Ceylon), Myanmar, Thailand etc. It generally indicates that the number of Jataka stories is 547. These stories are valuable assets of the Buddhist literature. The influence of the Jataka is discernible not only in Buddhist literature but also in the world literature. There stands no evidence of written literature in the world before the existence of Jataka. These were prevalent in ancient India to give moral advice at the time of conversation. Some deem it creditable that such kind of tales and episodes were prevalent and such description may bear virtuousness and filial piety but elaborate stories existed in the Jataka only. At first, the Buddha tried to bring the chain of discipline by delivering Jataka stories. He endeavoured to subdue the mischievous and protect the honest on the basis of Jatakas. He preached the Jataka stories to eradicate the defilements of mankind. Lastly, the concept of the Jataka goes far away to Africa and Europe through Central Asia. On the other side Srilanka, Java, Mongolia, Korea, Japan etc. were influenced by the Jataka through India. So, the influence of the Jataka reflects on all languages of the world. When Ishap and Dekameran were writing the tales, they borrowed a good deal of materials from the Jataska. It also reflects its influence on the Arabian Nights. In this way, it influences the modern literature also. Brihatkatha, Pancatantra, Kathasaritsagar are also influenced by the Jataka. The fact remains that Jataka remains that Jataka enriches the ancient literature of the world. 82 Buddhist Religious Studies

Jataka bears moral. So many examples of kindness to living beings exist there. Rataka supplies so many morals of fraternity and universal brotherhood for all men without distinction. It focuses discovery of ancient geographical sites, politics and social rules carrying historical background. It described the stories againt slavery. These stories gave rise to . So many Jataka stories are described in the paintings of Ajanta. Jataka stands against superstition. So many Bengali words originated from it. Besides, amusement, recreation, various kinds of games and sports, sea-business, description of food, sceneries of the villages, conditions of the mass are depicted in the Jataka. The morals of the Jataka bring the well-beings of the mankind. It bears thorough analysis for the Judgement. Social indiscrepancies are sketched and solutions are also indicated there, It narrates the various frauds of the moral of each Jataka is precious as jewel. The beauties of these morals will be bright at all times. The mind of the reader, after reading the Jataka, is full of calmness. The story is finished we feel contentment. The whole story is reflected in one or two sentences with its moral. We inspiration to read again and again. The morals of the Jatakas are not only counsels but they are utterances of the Buddha. For this fact, all the followers and readers follow the morals with delight. It appears to us that when Jataka is described, as it were, the Buddha was telling some of them. Some Jatakas, it seems, are alive. The Bodhisattva is supposed to appear. He sacrificed a lot and went through immense sufferings for the benefit of the mankind. He delivered the different doctrines with easy style in the model of speaking. So many problems are solved if we keep in memory the morals. We get inspiration to do well for the friend. We remember the moral of the Kalakanni Jataka , 'A friend is in need is a friend indeed'. Kalakanni Jataka Onece upon a time when Brahmadatta was reigning in Benares, the Bodhisattva was a treasurer of great renown. He had a friend whose name was Kalakanni. He had played together with the Bodhisattva during childhood and had gone to the same school. As years passed, Kalakanni sank into great distress. From that time, he took shelter in Bodhisattva's house, The Bodhisattva employed him with pay as a care-taker of his property. Kalakanni stayed with Bodhisattva and did all the business. It was a common thing to hear in the house, 'stand up, curse' or 'sit down, curse ' or 'Have your dinner, curse'. Jataka 83

Kalakanni means 'curse'. One day the treasurer's other friends called on him alone and said, 'Name Kalakanni is not good to hear, as such ill name would even scare the . It is also an observation with ill omen. The man is not your social equal. You are showing more honour to the miserable wretch, dogged by misfortune. Why should you have anything to do with him.' 'Not so', replied Bodhisattva, ' a name only serves to denote a man and the wise do not measure a man by his name nor is it proper 'to have superstitous about mere sounds. How can I throw him for his mere names sake, the friend with whom I made friendship?' One day, the Bodhisattva departed to visit a village for some business. He would have to spend there one night. So he left Kalakanni in charge of the house. Hearing of his departure, certain robbers made up their mind to break into the house. Arming themselves, they surrounded the house in the night time. But Kalakanni had a suspicion that the burglars might be expect When he knew that they had come, he ran about as if to rouse the servants and the followers, biding one sound in the conch, another beat in the drum, till he had the whole house full of noise. The robbers thought that the treasurer, had come and the house was full of servants and followers. If not, why there was so very loud up roar? Perhaps, the master had returned. Flinging away their stones, clubs and weapons, they fled away. The followers of Bodhisattva had praised Kalakanni for his intelligence at the sight of all the discarded weapons lying round the house. If the house had not been patrolled by one so wise, the 'robbers would have plundered the house. When the Bodhisattva came from the village, they hastend to tell him the whole story. The Bodhisattva said the members of his family and the friends, 'You wanted me to get rid of him. If I had taken your advice and got rid of him, I would lose everything and would be beggar. It is not the name but the heart within that makes the man.' So saying he raised his wages. In this regard, the Bodhisattva uttered the following verses : A friend is he that seven steps will go. To help us, twelve attest the comrade true, A fortnight or a month's tried loyalty Makes kindred, longer time a second self. Then how shall I, who all these years have known My friend, be wise in driving curse away? 84 Buddhist Religious Studies

Moral : A friend in need is friend indeed. Gijjha Jataka Once upon a time when Brahmadatta was reigning in Benares, the Bodhisattva was born of a vulture. When he grew up he put his parents, now old and dim of eye, in a vulture's cave on the mountain and fed them by bringing flesh of dead cow and the like. At that time a certain hunter laid snares for vultures all about a Benares cemetery. One day the Bodhisattva seeking for flesh came to the cemetery and caught his foot in the snares. He did not think of himself but remembered his old parents. How will my parents live now? I think they will die, ignorant that I am caught helpless and destitute, wasting away in that hill cave. So lamenting he spoke the first stanza : How will the old folks manage now within the mountain cave? Who will save them? For I am fastened in a snare, cruel Nilaya's slave ; no chance to get rid of it. The hunter, hearing him lament, spoke the second stanza : Vulture, what strange lament of yours are these my ears that reach? I never heard or saw a bird that uttered human speech. The Bodhisattva spoke the third stanza : I tend my aged parents within a mountain cave. How will the old folks manage now that I've become your slave? The hunter spoke the fourth stanza : Carrion a vulture sights across a hundred leagues of land ; Why do you fail to.see a snare and net so close at hand? The Bodhisattva spoke the fifth stanza ; When ruin comes upon a man and fates his death demand, He fails to see a snare or net although so close at hand. The hunter spoke the sixth stanza : I am impressed that you have thought about your parents but not for yourself. Go, tend your aged parents within their mountain-cave, go, visit them in peace, you have from me the leave you crave. Jataka 85

The Bodhisattva, on hearing the kindheartedness of the hunter uttered the seventh stanza : You are kind being a hunter, so happiness be thine, with all thy kith and kin. I am too going back to my old parents. Then the Bodhisattva; freed from the fear of death, joyfully gave thanks to the hunter, took his mouthful of meat from the cemetery and went away. Moral : Those who are respectful to parents and truthful are saved even from worst danger. SiIamimamsa Jataka Once upon a time when Brahmadatta was reigning in Benares, the Bodhisattva was his priest a man given to charity, good works and the five precepts. The king honoured him beyond the other brahmins. One day the Bodhisattva thought the king shows honour to me beyond other brahmins and has manifested his great regard by making me his spiritual director. But is favour due to my goodness or only due to , family, education and accomplishment? One day he was leaving the palace, after meeting the king, then the treasurer was distributing money to the public. Accordingly, he took unbidden a coin from the treasure's counter and went away. Such was the treasurer's veneration for the brahmin that he sat perfectly still and said not a word. The next day, the Bodhisattva took two coins. But still the treasurer made no remonstrance. The next third day the Bodhisattva took a whole handful ` coins. The treasurer cried, 'Lord, that you have robbed his Majesty' and he shouted out three times, 'I have caught the thief who robs the Treasury'. A crowd of people rushed from every side and catching Bodhisattva said, 'Ah, you have long been passing as a model of goodness. Now you have stolen. Let us take him to the king for justice. But as the Bodhisattva was being brought in bonds before the king, he came where a snake charmer was exhibiting a snake which he had caught by the tail and the throat and tied round his neck. Seeing this, the Bodhisattva begged the man to desist for the snake might bite him and cut his life short. 'Brahmin' replied the snake-charmer, this is a good and well behaved cobra. He is not wicked 86 Buddhist Religious Studies like you, who for your wickedness and misconduct are - being hauled off in custody. The Bodhisattva thought to himself, even cobra, if he does not bite is called 'good'; how much more must this be the case with a man who has observed precepts. So precepts are the best of all. There is nothing superior to precepts. Then the Bodhisattva was brought before the king. ' Is he a thief who has been robbing Majsty's treasury' said the king. The officials said, 'Your Majesty, this brahmin has robbed the Majesty's treasury'. The king ordered, 'Away with him to execution'. The Bodhisattva then said, 'Sir, I am not a thief.' The king said, 'Then why did you take the money? What is your want?' Then the Bodhisattva replied, 'I think precepts is the highest and most excellent thing in the -world. Even the cobra, when it does not bite is simply called, 'good'. So precepts are the most excellent virtues.' Then in praise of gooness the Bodhisattva. uttered the stanza which means thus: Precepts lead to the highest merits. Nothing can be equal with precepts in heaven, earth or hell. The cobra does not bite because of influence of precepts. So precepts is the best virtue. The Bodhisattva pacified the king with the truth of precepts. The king also understood the fact that the brahmin was perfectly righteous. The Bodhisattva also experimented himself saying the' goodness is the highest. He, abjuring all lusts and renouncing the world for the hermit's life, went to the Himalayas, where he earned the five knowledges (PancaAbhinna) and the Eight Attainments (Attha. Samapatthi) by.Cultivating goodness and concentration. The Bodhisattva passed away in the oblige and thereafter was born in the Brahma realm. Moral : Goodness is the highest among the birth, lineage and family. Sujata Jataka Once upon a time, while Brahmadatta reigned in Benares, the Bodhisattva was born as his son. After the death of his father, the Bodhisattva became king and ruled in righteousness. His mother was a passionate woman, cruel and ill tongued. The son wished to admonish his mother but he felt, he must not do anything so disrespectful. So he kept on the look out for a chance of dropping a hint. One day he went down into the grounds and his mother went with him. A blue jay Jataka 87 screeched on the road. The bird is very beautiful but its voice is very harsh. At this all his companions stopped their ears, crying, 'What a harsh; voice, what a dangerous voice! Don't make that noise. While the Bodhisattva was walking through the park with his mother and a company of players, a cuckoo, perched amid the thick leaves of Sala tree, saying with a sweet note. All the bystanders were delighted at her voice, clasping their hands and stretching them out, they besought her, 'Oh, what a nice song! what a sweet voice! sing away bird, sing away!' The Bodhisattva noting these two things, thought that here was a chance to drop a hint to the mother, 'Mother', said he, 'when they heard jay's cry on the road, everybody stopped their ears, when the cuckoo sang with a sweet note, all were delighted and praised. Then the Bodhisattva uttered the following verses; The cuckoo is black and not beautiful. But all like it for sweet voice. Seeing the difference between voices of the jay and cuckoo, man likes to be sweet tongued. Because everybody likes sweet voice and wants to live as dear person in the world. When the Bodhisattva had admonished his mother with these verses, he won her over to his way of thinking. Ever afterwards she followed the right course of living. Afterwards the Bodhisattva passed away according to his deeds. Moral : Quality is more precious than appearance. Khantivadi Jataka Once upon a time a king named Kalabu reigned at Benares. At that time the Bodhisattva was born in a brahmin family. The Bodhisattva was named Kundalakumara. When he was of age, he went to Taxila for learning and he acquired there knowledge of all subjects. He returned honie and settled down as a householder. On the death of his parents, he was the owner of vast treasure. Looking at his pile of treasure he thought, my kinsmen who amassed this treasure are all gone without taking it with them. Now it is for me to own it and in my turn to depart. He gave all his wealth to the virtuous persons that deserved alms giving and entered the Himalayas. He adopted there the ascetic life. There he dwelt living on wild fruits. In the forest, no salt is found. Hence, the ascetic has to come in the inhabited parts. Kundalakumara also descended to the inhabitance for the sake of procuring salt and made his way to Benares. He took up his abode in the royal park and the next day he 88 Buddhist Religious Studies came to the door of the commander -in-chief. He being pleased with the ascetic for the propriety of the Bodhisattva's department, brought him into the house and fed him with better food. Then the commander-in-chief arranged to take up his abode in the royal park. Now one day king Kalabu came to the park surrounded by a company of dancers. The nautch girls were dancing and singing. The king laid his head on the lap of a favourite of the harem and fell asleep. On seeing the king fall asleep, the nautch girls cast aside their lutes and stopped their singing. They began to walk in the park. They in wandering about came upon the Bodhisattva seated under the Sala tree. Then they went to him and wished to hear something doctrine. The Bodhisattva preached the doctrine to them. The king woke up and not seeing them asked, 'Where are those nautch girls?' The reply was that they have gone away and are sitting in attendance on Bodhisattva. The king in a rage seized his sword and went off in haste to the Bodhisattva. The nautch girls saw the king coming in haste. They pacified him and rescued the Bodhisattva from the death. The king came and stood by the Bodhisattva and asked, What doctrine are you preaching?' 'The doctrine of patience, your Majesty', replied the Bodhisattva. The king said, 'What is this patience?' The Bodhisattva said, ' He who is not angry, when men abuse him and strike him and revile him'. The king said, " I will see now the reality of your patience,' Saying this, the king summoned the executioner. He in the way of his office took an axe and a scourge of thorns and attended. The king ordered the executioner, 'Give him two thousand stripes'. He began to give the Bodhisattva stripe. The Bodhisattva's outer and inner skins were cut through to the flesh and the blood flowed. Then the king asked again, 'What doctrine do you preach monk?' 'The doctrine of patience your Highness,' replied the Bodhisattva. ' Your fancy that my patience is only skin deep. It is not skin deep, but is fixed deep with my heart, where it cannot be seen by you, Sir. The king then ordered the executioner to cut off both the hands. This was done. The king ordered to cut his feet and his feet were chopped off. Again the king asked the Bodhisattva, 'Where does the doctrine of patience exist?' He replied, ' It is not there, but it is deep seated somewhere else'. Jataka 89

The king said, 'Cut off his nose and ears.' The executioner carried out the order. His whole body was covered with blood. Again the king asked of his doctrine. The reply was the same that the patience is not seated in the tips of his nose and ears. It is deep seated within his heart. The king said, ' Lie down, false monk, and then exalt your patience'. And so saying, he struck the Bodhisattva above the heart with his foot and be took himself off. When the king was gone, the commander-in chief wiped off the blood from the body of the Bodhisattva, putting bandages on the extremities of his hands, feet, ears and nose. He uttered the verse gently addressing the Bodhisattva. Who so cut off thy nose and ear, and chopped off foot and hand, With him be wrath, heroic soul, but spare, we pray, this land. The Bodhisattva on hearing this uttered the second stanza : Long live the king whose cruel hand my body thus has maried, Pure souls like mine such deeds as these with anger never regard. And just as the king was leaving the garden and at the very moment when he passed out, of the range of the Bodhisattava's vision, the mighty earth split into two and Avici seized upon the king. He burnt into ashes in the Avici. The Bodhisattva died on that same day. The commander-in-chief, other royal personages andthe country men performed the Bodhisattva's obsequies. After the death, the Bodhisattva went straight to the heaven. Moral : The Bodhisattvas sacrificed their lives for the benefit of others without having anger and hatred.

Exercise Multiple Choice Questions 1. “Character is greater than the family” is the moral of which Jataka? a. Kalk orni b . Shil mimangsha c. Khantibadi d. Sujat 2. The necessities of r eading Jatakas is to i. pass in the e xamination. ii. acquire religious kno wledge. iii. now the stories of the Bodhisatba.

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Which one is corr ect? a. i b . i and ii c. i and iii d. ii and iii Read the passage below and answer questions 3 and 4: From a sanghadana at a farmer’s house, Pintu Barua got to know that merit is more important than beauty. It is not right to comment on someone only by his outer looks. Everyone likes him who is truthful and does not use any harsh words. 3. What should Pintu Barua do if somebody is harsh-v oiced? i. He should mak e him understand by giving example of the cuckoo. ii. He should mak e him understand by giving example of the bird, Nilakantha. iii. He should leave him to his Karma instead of making him understand an ything. Which one is corr ect? a. i b . ii c. i and ii d. ii and iii 4. What Pintu Barua needs to be honey-v oiced is i. ph ysical beauty. ii. mental control. iii. religious cansciousness. Which one is corr ect? a. i b . ii c. iii d. ii and iii Part 2 Creative Questions Shamol’s religious teacher taught him about the 547 Jatakas of Buddhist literature in the class. He explained the story of the kalkorni Jataka very clearly. The moral of the Jataka is- a friend in need is a friend indeed. In this respect he remembers his friend, Falaram. One day Falaram saved Shamol from the robber by his intelligence. a. What do you understand by Jataka? b . ‘A person is not good by name but by heart. What does it mean? c. One day F alaram saved Shamol from the robbers. This is an example of what? Explain. d. ‘A friend in need is a friend indeed’. Justify the proverb. Buddhist Religious Studies 91

CHAPTER ELEVEN BIOGRAPHIES

'Thera' is a Pali term. Its Bengali meaning is Sthavir. There are three kinds of Theras, namely. Jati Thera, Dhamma Thera and Sammati Thera. 1. He who becomes Thera automatically by old age is Jati Thera, 2. He who is proficient in the knowledge of Dhamma is Dhamma Thera, 3. He who spent 10 years after Upasampada or ordination as monk is Sammati Thera. The Bhikkhus constitute these three designations. The Bhikkhunis are also treated as Theris in the same way. During the life time of the .Buddha, most of the eminent Theras are also Arhants. Ananda Thera become Arhant during the first Great Buddhist Council after the Great Passing away of the Buddha. Before that, he was a Dhamma Thera. An Arhant means that he has vanquished the enemies. These Theras and Theris have expressed their views in the gattias attributed to them. These gathas are called Thera-Theri gathas. These gathas are composed in Pali language. Thera-Theri gathas are included in the Khuddaka Nikaya of the Sutta Pitaka. These two Scriptures contain the fruits and happiness of religious lives of the Thera-Theris. Some Theras and Theris have uttered the gathas about the Jhana and Samadhi. Sometimes they have expressed their rejoice of religious lives with questions and answers. Apart from this, there are descriptions of the future of the Buddhasasana and the method to the Nibbana. The gathas of the Theras and Theris are solemn and poetical. Happiness and sorrows of their lives have been reflected in the gathas (Verses). These gathas constitute timeless poetical utterances in Buddhist literature. Gathas reflect the social, religious and cultural lives of the then ancient India. The usefulness for the study of biographies of the Thera-Theris is of great importance to us. The gathas of the Thera-Theris are divided into different Nipatas (canto). Some Theras have written only one gatha. This is called Ekakanipata. Some others have composed two or three gathas. These are called Dukanipata or Tikanipata. In this way, the numbers of Nipatas have gradually increased upto twenty six or more Vangisa Thera has composed seventy gathas. The Thera-gatha describes the biographies of 264 Theras where as 1360 total gathas are included in it. Theri gatha also narrates the biographies of 78 Theris who have composed 522 gathas. The gathas of Upali, Sariputta, Moggallayana, Kassapa, Ananda, Sivali Thera etc. are 92 Buddhist Religious Studies seen in the Thera-gatha. Similarly, among the Theris eminent ones like, Ambapali, , Khema, Mahapajapad Gotami, Anopanla, , Sujata etc. have composed the Theri-gatha. If we go through these gathas, we come to know about Buddhism and feel overwhelmed with stories of their sorrows and griefs. We also get inspiration from them to follow the truth path of salvation. We find stories of many kings in the Buddhist literature as narrated by Thera, Theris. These kings, emperors and nobles have contributed much for the propagation of Buddhism. They have dedicated monasteries to the Buddha and the Bhikkhusangha. They sent missioneries home and abroad to preach the fundamental teachings of Buddhism. King Bimbisara and Ajatasattu helped to propagate Buddhism during the life time of the Buddha. King Binibisara wanted to offer high position to Gautama Siddhartha at royal palace when He had visited Rajagaha, the captial of Magadha as an ascetic after His . He dedicated Venuvana vihara to the Buddha and the Bhikkhu Sangha. The first Buddhist Council was held at Sattapanni cave of Rajagaha under the patronage of king Ajatasattu. The second Buddhist Council was also convened at Vesali financed by king Kalasoka, the son of Sisunaga as He was a follower of the Buddha. It took place one hundred years after the Parinibbana of the Great Teacher. Thereafter, the emperors of Maurya dynasty contributed much for the development of Buddhism. We have heard the name of emperor Asoka. He was called 'Mahamati' for his kindness to all living beings and also for his contribution to Buddhism. The religious principles of Asoka constituted the main basis of Buddha's teachings. He sent Buddhist missioneries to Egypt, Syria, Greece etc, in the west and Ceylon (Srilanka), Burma (Myanmar) and also in the Far East. Milinda; the king of Afganistan was also a patron of Buddhism. Kaniska, the greatest emperor of Kushandynasty was devoted to Buddhism. Apart from these, the great kings, Kumaragupta, Harshavardhan and others have done much for spreading Buddha's teachings. Buddhism also flourished in the age of Pala kings. Gopala, Dharmapala, Devapala, Mahipala, Rampala, Nayapala etc. the kings of Pala dynasty were the primordial devotees of the Buddha. Among the lay-devotees, Anathapindika, Visakha, Jeta etc. sacrificed their lives for the benefit of Buddhism. We are also familiar with , Santarakkhita, , Atish Dipankar, Abhayankar, Kamalasila, the eminent Bhikkhus of ancient Bengal. All these kings, emperors, Bhikkhus and lay-devotees dedicated their Biographies 93 lives for the upliftment of Buddhism. We get inspiration by reading biographies of the Thera-Theris, kings and lay-devotees who made outstanding contribution to Buddhism.You will find their bioghaphies in other books also. Sariputta and Moggallayana Thera Sariputta and Moggallayana are the two most outstanding monks. Both of them were the two presiding Theras among the disciples of the Buddha. Sariputta would sit by the right hand and Moggallayana by the left hand of the Buddha. Hence, they are as the right hand and left hand disciples of the Great master. Sariputta by knowledge and Moggallayana by psychic power were the best of all the Theras. Again, Aggasavaka Sariputta was called; Dhammasenapati and Moggallayana was popular as Aggasavaka. Sariputta was born not far from Rajagaha near the township of Upatissa.of Rupasari brahmani and on the same day Moggallayana was born near Rajagaha at the township of Kolita, of Moggali brahmani. Both were sons of the head of his family. The first one was named Upatissa, the second one Kolita. As the first one was the son of Rupasari, he was called Sariputta and as the second one was the son of Moggali, he was addressed as Moggallayana. Both the boys were, reared in luxury and excelled in all accomplishments. They had immense wealth. One day they went to witness a drama near a place in Rajagaha and they had the feeling of renunciation. They left the chariot and went to wonderer Sanjaya Velatthiputta. They took Ordination before him. Within a short time, they learnt all the teachings of Sanjaya. They asked the Guru whether he had known the way to ultimate salvation. They wanted to know the path of emancipation so that they would not have to undergo birth, sorrow and death. Sanjaya kept silent about this question. Then the two friends took permission of the Guru and went out to seek the path of salvation. At that time, the Buddha after preaching the Dhammacakra Pavattana at Sarnath, were residing in theVenuvana vihara of Rajagriha. One day Assajit, a disciple of the Buddha went out for alms. Sariputta was highly attracted on seeing him and he went before Assajit and asked him, 'Venerable Sir, who is your preceptor? What is his norm?' Assajit replied : The Sammasambuddha Mahasamana of the Sakya clan is my preceptor. In relation to the norm, he quoted Buddha as having said, 'There is cause behind everything in the world. Nothing originates without cause. There is cessation to the cause. This is to say, there is the Truth of suffering, the Origin of suffering, the Extinction of suffering, the Path leading to suffering. So the Buddha is Nibbanavadi (Preacher of Emancipation). 94 Buddhist Religious Studies

Sariputta attained the fruition of Sotapatti (stream of path) after hearing the gist of Buddha's teaching. He uttered the same verse to his friend Moggallayana. At this Moggallayana also attained the fruition of Sotapatti. Then Moggallayana said to Sariputta, 'Friend, 'let us go to the Buddha.' Before leaving both of them went to their previous teacher Sanjaya. Because they decided to go to the Buddha with their previous teacher. But Sanjaya said to them, ''You go to the Tathagata, I shall not go''. Sanjaya did not agree to go to the Buddha. Seeing this most of the disciples of Sanjaya left him and left to meet the Buddha. Sanjaya could not tolerate the situation. He was overwhelmed with sorrow, vomitted blood and died. Sariputta and Moggallayana with their retinue s proceeded towards Rajagaha at Venuvana vihara. The Buddha understood the fact seeing Sariputta and Moggallayana at distance. He addressed them,' Ahi Bhikkhu' and ordained them. Afterwards all other wanderers became ordained and attained the fruition of Arhatship except Sariputta and Moggallayana. Sariputta and Moggallayana were the best of all the disciples of the Buddha. But yet why did they attain the fruition of Arhatship at delay? Suppose, if the public wish to go elsewhere they can easily be ready. In case of the kings, it takes time for readiness. Same illustration is applicable to Sariputta and Moggallayana. There by the Venerable Moggallaiyana on the seventh day and Sariputta on the 15th day attained the highest sanctification of Arhatship after their Ordination. The wisdom of Sariputta was extraordinary. He would explain the summarized teachings of the Buddha elaborately in simple and lucid language. His main thinking is that, Man is mortal. Man can die at any moment. For, it is good to be always ready for death. It is improper to meet extinction amidst limitless sufferings. It is wise to utilize the opportunity. For it is hard to regain an opportunity when it is lost. Moggallayana Thera was in possession of extra-ordinary psychic power. He would preach the doctrine by flying all over heaven, earth and hell. He would describe the painful condition of the hell when he had come back from it. In the same way, he would praise the beauties of the heaven when he had descended from the heaven. Hence his instructions were always attractive. One day the two disciples went to the Avici Hell to see the condition of Devadatta. When they returned from the Avici and had narrated the painful condition of Devadatta, his followers were angry and conspired to murder Sariputta and Moggallayana. King Ajatasattu hearing the news, imprisoned the conspirators. Afterwards, the king Biographies 95 raised the question to Moggallayana, 'You are an influential . Why are you not able to protect your life'?' In reply to the question, Moggallayana said' O king I can protect my life easily from the grip of the foe but I have to give up my life within a week for the consequence of previous ill deeds. I have given troubles to my parents in the former birth for which I have to suffer.' Saying this he had shown psychic power. In the seventh day of this incident, he passed away to Nibbana while staying at the Kalasela forest. The Buddha ordered His disciples to preserve, the remains of Moggllayana to the east of Venuvana vihara. Sariputta went to the complete extinction, that is, Nibbana at his own native villages house in the full-moon day of Kattika when the sun was rising. There are six gathas of his own in the Thera-gatha. Their cremation was done in a befitting manner. Anathapindika, the treasurer built a at Savatthi on the remains of Sariputta with the permission of the Buddha. These two foremost disciples are in preaching the Buddha's doctrine for a long time. Theri Khema Khema was the first wife of king Bimbisara. She was exquisitely beautiful with skin as bright as gold. She was born at Sagala of Magadha. Known as Khema, she was proud of her physical beauty. Once the Buddha was living in the Venuvana vihara of Rajagriha. At that time all went to meet the Buddha and pay homage to Him. But Khema did not go because of pride of her beauty. Khema thought that Buddha would look down upon her pride of beauty and she would then be unable to stand her denunciation by the Buddha. With this thought she did not want to meet the Buddha. The king then asked all to go to the Garden and eloquently praise beauty of Khema. The order of the king was obeyed and all praised the beauty of Khema. Only then Khema agreed to visit the Buddha. When Khema went to the Buddha, He understood everything and created a supernatural scene. The Buddha by mystic potency, conjured up a woman like a celestial nymph, who stood fanning Him with a palm-leaf. Khema, seeing her, thought : Verily the Exalted One has around Him a woman as lovely as goddess, I am not fit even to wait upon such. I am undone by base and mistaken notions. Then as she looked, at that woman stead fast then according to wishes of the Master that nymph passed from youth to middle age and old age, till with broken teeth, gray hair and wrinkled skin. She fell to earth with her palm-leaf. Then Khema, thought; Has such a body come to be a wreck like that? Then so will my body be also ! And the Master, knowing her thoughts said, They who are slaves to lust drift down the stream, 96 Buddhist Religious Studies

Like to a spider gliding down the web, They who are released from all bondage and attain best virtue Forsake the world, and refrain from Pleasure of enjoyment. Just as the Buddha had finished the verse, Khema attained Arhatship, together with thorough grasp of the norm in form and meaning. She understood the impermanence of the body and was determined to renounce the world. With the consent of king Bimbisara, she entered as a member of the Order of Nun (Bhikkhunisangha). There after she became known for her great insight and ranked foremost here in by the Exalted One, seat in the conclave of at the Jetavana vihara. She acquired admiration from all the members about the Dhamma-Vinaya. The Buddha ranked her Aggasavika. As she sat one day in siesta under a tree, Mara the Evil one, in youthful shape, drew near, tempting her with sensuous ideas. Theri-Khema composed verses about this incident. These verses were known as the gathas of Theri Khema. These gathas are described in six verses. The first verse was uttered by Mara-in the following sense - 1. Thou are fair and life is young, beautious Khema! I am young, even. I, too-come, O fairest lady! While in our ear five fold harmonies murmur melodious, seek we our pleasure. The following verses were uttered and composed by Theri Khema in the following sense : 2. Through this body vile, foul seat of disease and corruption, Loathing I feel, and oppression. Cravings of lust are uprooted. 3. Lust of the body and sense mind cut like daggers and javelins. Speak not to me of delighting in aught of sensuous and pleasure! Verily all such vanities now no more may delight me. 4. Slain on all sides is the love of the world, the flesh and the devil. Rent asunder the gloom of ignorance once that beset me. Know this, O Evil one! Destroyer, know thyself worsted. 5. Lo! ye who blindly worship constellations of heaven, ye who fostering fire in cool grove, wait upon Agni lgnorant are ye all, ye foolish and young of the real, deeming ye thus might find purification from evil. 6. Lo I as for me, I worship the Enlightened, the uttermost Human, utterly free from all sorrow, doer of Buddha's commandment. At this Mara returned to his destination duly defeated by Theri Khema. Khema practised ardously during the lives of previous births. Her practices of worship for Arhatship may be described briefly here : Biographies 97

She, when Padumuttara was Buddha, became a slave to others, dependent for her livelihood on the others at Hansavati. One day seeing Sujata seeking alms, she gave him three sweet cakes respectfully and prayed saying; 'May I in the future life become a disciple of a Buddha? ' After many fortunate rebirths as both gods and men, she became a human when Vipassi was Buddha. Renouncing the world, she became a learned preacher of the Norm. Reborn, when Kakusandhst was Buddhah, in a wealthy family. She made a great park for the order and delivered it over to the order of monks with the Buddha at their head. She did this again when Konagamana was Buddha. When Kassapa was Buddha she became the eldest daughter of king Kikir, named Samoni lived a pious life and gave a cell to the order. Finally, at the time of Gautama Buddha she was born in the royal family of Magadha. The chronicles of former births of Their Khema attracts us. Visakha At the time of the present Buddha, there lived a treasurer named Mendaka in the city of Vaddiya. He had a son named Dhananjaya and the name of his son's wife was Sumanadevi. They had a daughter whose name was Visakha. When Visakha was seven years old, one day the Buddha came to the Vaddiya city. Treasurer Mendak ordered Visakha with her five hundred companies to serve the Buddha. The Enlightened One was highly pleased at this. The Master gave her some meaningful admonitions. Visakha was attracted to the Buddha on hearing the counsels. There lived at Savatthi a treasurer Migara, who had a grown up son named Punna Vaddhana. Vistjkha was married to Punna Vaddhana. Visakha's father sent her bridegroom's house accompanied by slaves, cows, chariots, invaluable gems and jewels. When it was time for Visakha to depart, her father enjoined upon her the observance of ten injunctions. These are still recited in the marriage ceremony. Some of the injunctions are as follows : 1. The indoor fire is not to be carried outside. It means that a wife must say nothing about the faults of her father-in- law or husband. 2. The outdoor fire is not to be carried inside. It means that a wife must not tell her father-in-law or husband anything ill she hears of them. 3. Give only to him that gives. It means that one should give only to those that return borrowed articles. 4. Give not to him that gives not. It means that one should not give to those that do not return borrowed money. 98 Buddhist Religious Studies

5. Give both to him that give and to him that gives not. It means that when poor folk seek assistance, one should give to them, whether they are able to repay or not.

6. Eat happily. It means that a wife must not eat until she has served her husband and his parents.

Treasurer Migara observed his son's wedding ceremony for seven days. Then Visakha was fifteen years old. Emperor. Kosala wits present in marriage ceremony with his armed forces.

Treasurer Migara was the worshipper of the heretical teachers (Nigganthas). One day he brought Visakha before his preceptor at the time of worship. Visakha was ashamed of the fact when she saw the naked ascetic. The heretical teacher understood the thought of Visakha and said, 'This woman is the follower of Gautama Buddha and let her be out of the house. If it is not done you will be destroyed.

One day an Arhat came to treasurer Migara's house for alms. Visakha said to him :`Reverend Sir, please go to other house, my father-in-law has been taking washed rneal.' Migara became angry with Visakha and said to her, 'Go away from this house'. Visakha said in reply, 'I am not a bond-maid servant so that you may easily drive me out. My father had engaged eight respectful persons to protect me in case of any problem. I shall go away to my father's house if they found me guilty.' Thiss was duly informed to them and when they reached, Visakha said to them,' My father- in law- has been taking washed meal; it means that he has been endowed with the previous merit for which it happens so'. Visakha was in favour of the judgernent.

Another incident had taken place. One day at night Visakha went out with the lamp to nurse the delivery of a mare. Then Migara on recollecting the first injunction given toVisakha by her father, said to her: 'Did your father not tell you to carry the indoor fire outside? 'Visakha replied, 'Yes, my father did so. According to his advice, I have said nothing about the fault of my father-in-law or husband outside'. In this connection, she explained all the injunctions to her father-in-law. Treasurer Migara understood his faults.

As Migara was disposed to favour the naked ascetics and in his house Visakha missed the Buddhist atmosphere to which she had been accustomed in her house, was ready to go away to her father's house. Treasurer Migara confessed his faults and requested her to stay in his house. Then Visakha said, "You are devoted to the naked ascetic, I am the worshipper of Triratna. If you give me permission to donate and hear the Biographies 99

Buddha's doctrine, I can stay here''. Migara agreed to it. After a few days, the Buddha came to stay at Jetavana vihara of Savatthi. Visakha asked permision to invite Him and His fraternity to the house. Punna Vaddhana, her husband, did not refuse her request. She accordingly received them the next day and sent word twice to her father-in-law to come and hear the Buddha's exposition of the Norm, Migara consented. 'the naked ascetics, whose doctrine he also had hitherto believed in asked him to hear exposition of the Dhamma from behind the curtain. The naked ascetics thought that the Buddha had magical power and under the spell of the magic He would impress treasurer Migara and convert him as His disciple. So the Treasurer Migara sat behind the curtain. Buddha then addressed the Treasurer and said, 'Wherever you may sit whether behind the curtain or behind the wall or hill or even behind the horizon , my words will reach there'. Saying this the Buddha began His exposition of the Dhamma. Hearing the exposition he attained the fruition of Sotapatti. Migara was delighted with joy and said to Visakha in front of the Buddha ; 'Mother, you has rescued me as a son and from this day forth you are my rnother'. For this Visakha is referred to as 'Migara's mother' as she converted her father-in-law to Buddhism. Treasurer Migara spent forty crores coins for the dissemination of Buddhism. Doors were hence forth kept open at their house for the Buddha and His disciples. Visakha would go to Jetavana vihara thrice daily.with food, garland and incense for the Buddha. She was granted eight boons by the Buddha. These are – 1. To inform her when guest Bhikkhus come to the Buddha. She would arrange their food and lodge: 2. To feed five hundred Bhikkhus daily as long as she lives. 3. To arrange the treatment of the sick Bhikkhus. 4. To provide food, clothes and shelter to the Bhikkhus staying at the Jetavana vihara. 5. To supply medicine to the Bhikkhus at Jetavana vihara. 6. To donate five hundred robes to the Bhikkhus during rainy season. 7. To take share of her supplied food by the Buddha Himself. 8. To give Kandupaticchadana (Coverage to the affected Bhikkhus with itch) to 500 hundred Bhikkhus. Visakha had ten sons and ten daughters. Each of them had ten children. All of them were happy with strength and resources. It is said that Visakha was strong so as to 100 Buddhist Religious Studies defeat the drunken elephant. She set up a monastery called Pubbarama at her ripe age after selling all her ornaments. She dedicated the monastery to the Buddha and His disciples. She became famous as Mahaupasika the chief of the female lay devotees. Bimbisara Bimbisara was the famous king of Magadha. At the time of the Buddha, Magadha was the best kingdom among the sixteen Mahajanapadas. It was a prosperous kingdom. Rajagriha was the capital. Bimbisara became king at the age of 16. He became Upasaka of the Buddha at his age of 29 and made efforts for progress and development of Buddhism in various ways for 36 years. He attained the fruition of Arhathood after hearing the discourses of the Buddha. He lost his kingdom to his son Ajatasattu when Buddha was 72. After sometime, he attained Nirbana at the age of 65. The Buddha after His Enlightenment preached His first sermon at Sarnath and afterwards, He went to Bimbisara, the king of Magadha. The king received Him with honour. The Master delivered to him the discourses of Dana (Charity), Sila JPrecept) and Saggakatha (The topic of Heaven). He also explained the four Noble Truths and the Eightfold path ; Bimbisara was converted into Buddha's Faith with his retinue. He became the chief lay-devotee of the Buddha. At his request, the Buddha introduced so many Vinaya's rules when He was staying at Venuvana vihara. The wayfarers of other religions would generally observe the Uposatha day in the week and the Fortnight. At this, the king requested the Buddha to make Uposatha day compulsory for His disciples. The Buddha accepted his request and framed the rules for the same. Famous physician Jivaka.was physician of Bimbisara. He treated the Buddha and the Bhikkhu Sangha at the order of the king. Bimbisara's father was Bhattiya or Mahapadma. King Mahapadma was defeated in a battle by Brahmadatta, the king of Anga. Bimbisara ascended the throne after his father's death. He defeated the king of Anga and restored the lost territory. The foundation of Magadha Empire was laid by this victory. Present day East Bihar was the then Anga kingdom. Bimbisara established marital relationship with the royal dynasties of Madra, Kosala and Vaisali. This helped in the extension of his empire. He sent Emissary to the kingdoms of Gandhara. This led to establishment of friendly relations between the two countries. He established friendship with Pradyot, the king of Avanti. He attained a village in Kashi through his wife belonging to Kosala dynasty. He earned a lot of revenue from that village. His kingdom of Magadha extended upto north-western Nepal as a result of his marital relationship with royal family of Vaisali. He built up Biographies 101 the ancient city of Rajagriha whose remains still exist. Nalanda is situated not far from Rajagriha. He was an able administrator and alwavs thought of the welfare of his subjects. Capital Rajagriha was surrounded by five hills. Stone walls surrounded his palace and the ruins are still existing. The land of this kingdom was very fertile. The river Shona mingled with the Ganga near Patna flowed through this kingdom. His army had great experience in the art of warfare. He used elephants in battles and so winning was quite easy for him. From his time, small kingdoms were led into big kingdom, slowly monarchy emerged in place of a previous system when king was elected by the puple. After Bimbisara his son became king. Ajatasattu imprisoned his father and kept him under starvation. Only his queen, could see him and she used to carry food stealthily to the prison every day and kept him alive. Ajatasattu stopped taking the food to prison stealthily by the queen. At last, Bimbisara attained Nibbana inside the prison. He erected and donated the Venuvana vihara to the Buddha and His Sangha. In that place, at present a new vihara has been constructed which is also named the same. Prasenjit Prasenjit was the king of Kosala and son of Mahakosala. 'Pasenadi' is the Pali translation. He was the famous king of Kosala kingdom and contemporary of Buddha. Bimbisara, the king of Magadha, Chandra Pradyut, the ruler of Ujjayani and the Buddha Himself were of the same age. When Prasenjit went to meet the Master at Jetavana of Savatthi, He preached him the exposition of the Norm about the bad and good effects of action. The king was pleased on hearing the religious doctrine and became a follower of the Buddha. He helped in the propagation of Buddhism. From time to time he took advice from the Buddha to maintain his family and religious life. He gave an offering of vihara to the Sangha at Savatthi. Bimbisara, the king of Magadha married the sister of Prasenjit. He got Savatthi as a token of dowry. Later, when Bimbisara was imprisoned by his son Ajatasattu and died there,; Savatti was taken back. In this connection there arose a war between Prasenjit and his nephew Ajatasattu. In this war Prasenjit was defeated. On his return to his capital, he got married with Mallika, a beautiful daughter of a gardener. Prasenjit placed her as the chief queen. She was known in the Buddhist literature as Kosala Mallikadevi. King Prasenjit wanted to marry a daughter of Sakya clan and sent an envoy there. never establish marital relationship with any one other than their own clan. 102 Buddhist Religious Studies

They however understood that the Sakyas may face danger if they do not accept proposal of a powerful king like Prasenjit. Hence Sakyas sought to tackle the situation through trickery. At that time king Suddhodana already died. His nephew Mahanam was then the king of Sakyas. Vasabhakshatriya, daughter of Mahanam was born in the womb of slave Nagmunda. He gave her in marriage to Prasenjit. A son was born to Vasabhakshatriya, who was named Vidudabha. At that point the trickery of Sakya was found out. The Sakya insulted, Vidudabha as the son of slave. Vidudabha then was seeking opportunity to take revenge of this insult. He dethroned Prasenjit with the help of commander-in-chief of Kosala. Prasenjit fled to Sravasti and died within a short time. Then Vidudabha attacked Kapilavastu and exterminated the Sakyas. But on conclusion of the battle while returning home he was killed along with his army in a deluge of water. Kosala was a very prosperous kingdom during the time of king Prasenjit. Sravasti was the capital of Kosala. This was a main centre of pilgrimage for the Buddhists. Prasenjit built the Rajakarani vihara in Jetavana of Sravasti. He built a guest house here at the request of Mallika Devi, the principal queen. 'This is known as Maltikaram. Buddha used to preach His sermon here. There was deep forest named Anjan forest not far from Sravasti. King Prasenjit used to go on hunting there. A disciple of the Buddha, Gabampati used to live here. Theri Sujata heard the discoursed the Buddha here and attained Arhatship. Prasenjit was a charitable king. One day he invited the Buddha along with His five hundred discipies at Jetavana. Then he invited the citizens and told them, 'Look here at my Dana'. The citizens witnessed the king having made Dana. Then the citizens also invited the Buddha with His disciples and invited the king to witness their Dana. Having witnessed this, the king thought my subjects have made greater Dana than me. Then the king decided to arrange Maha Dana. In this way the king and the subjects were engaged in a competition for Dana. Every time the king was defeated and thought he could never make Dana like his subjects. Having learnt this, queen Mallika organised a big Dana. the king distributed the materials of Dana in his own hand. He made salutation to the Buddha and said, ' I have made gift of all objects for your use during this Dana? A total amount of fourteen crore currency was spent for this from the royal treasury. King Prasenjit was engaged in war with Ajatasatru for the village Kashi. Prasenjit was defeated thrice in the face-to-face battle. Then he thought, 'I have been defeated thrice in my battle with a young person. These words of shame spread in all directions. Hearing this the Buddha said, ‘The person who wins makes more-enemies. He who is defeated suffer more. But he wins more than victory and defeat can enjoy peace! Biographies 103

King Prasenjit once went to the Buddha and said, ‘Reverend, I used to suffer earlier for over eating. I am happy now with moderate eating. Earlier I was engaged in battle with my nephew Ajatasatru. Now I have given my daughter Vajira in marriage with him. I have presented him the village Kashi as dowry. Now I have no quarrel with Ajatasatru. I lost my gem symbolic of glory of my kingdom. Now I have regained it. For these reasons I am very happy'. Saying this the king of Kosala recited a verse of the Buddha, Arogya parama labha, santutthi paramam Dhanam, Vissasa parama nati, Nibbanam paramam sukham. Which means, the greatest gain is recovery, the greatest wealth is contentment, confidence is the greatest kinsman and Nibbana is the highest bliss.

Exercise  Multiple Choice Questions 1. Who was the chief disciple of Lord Buddha? a. Shariputra b . Moudg allyan c. Upali d. Ananda 2. Bisakha said, “My father-in-law is having stale meals”. The reason why she said this is a. not to donate an ything to the vikkhus. b . she tried to mak e the father in law religious. c. to let the vikkhu go a way. d. to hurt the f ather in law. Read the text below and answer questions 3 and 4. Mr. Samar Sinha discussed many beautiful life stories in the religious classes of Bipradas. Thus Bipradas understood Khema’s being proud of her false youthful beauty. 3. Bipradas can achie ve Arhat i. by controlling enemy . ii. by being excited with the five types of the sound of the trumpet. iii. by meditation. 104 Buddhist Religious Studies

Which one is corr ect? a. i b . ii c. i and ii d. ii and iii 4. What do y ou learn from Khema’s of being a nun? a. the temporariness of life. b . life is enjo yable. c. life is painful. d. life is to achieve God.

Part 2 Creative Questions Bisakha was given pieces by her father at the him of her going to her father-in-law’s house. Bisakha reminded Mollika Rani of those pieces of advice before the letter’s marriage. She also asked Mollika to obey all those. These are obligatory for every housewife to achieve happiness, peace and compliments. For example, ‘Worship elderly persons as gods’.

a. What is the name of the husband of Bisakha? b . Explain the first advice of the father of Bisakha. c. How can Mollika Rani use the principles and ideology of Bisakha in her life? d. ‘Worship the elderly persons as gods’. Do you agree with it? Justify your opinion. Buddhist Religious Studies 105

CHAPTER TWELVE ATTAKATHA

Commentaries on the Tripitaka written in Pali language are called Attakatha. You know that Tripitaka is divided, into three parts which are a collection of many books. The Tripitaka has not yet been translated into Bengali entirely. The London Pali Text Society has published only 31 volumes. The book is vast and so many issues are included there that it is difficult to complete its reading. Explanations and interpretations of many suttas of Tripitaka are also essential. After compilation of the Tripitaka, many Buddhist philosophers, scholars and saints were born in different ages. They have made studies of the Tripitaka in all its depth and have discovered many aspects of the suttas. They were conversant with various complicated issues of Dhamma, Vinaya and Philosophy. They felt that those issues call for further detailed analysis in a new way. Books written on explanation and analysis of these issues are called Attakatha. It is a Pali word meaning Arthakatha in Bengali. No new philosophy is written in Attakatha but it explains meaningfully various subjects or issues contained in the Tripitaka. The main purpose of Attakatha is to explain complicated subjects of the Tripitaka. Many issues are cleraly understood after reading Attakatha or its interpretations. Among persons who became famous by writing Attakatha, the names of Buddhaghosh, and Dharmapal should first be mentioned. Buddhadatta is the oldest among them and most celebrated commentator. His works are as follows : 1. Uttara viniccaya, 2.Vinaya viniccaya, 3. Abhidhammavatara, 4. Ruparupa Vibhaga and 5. Madhurattha Vilasini. The Vinaya viniccaya has explained Vinaya in lucid and brief manner. Abhidhammavatara has made simple and brief interpretations of Abhidhamma. He has collected materials of his books from the Mahavamsa of Ceylon. For this reason Visuddhimagga written in Ceylon and Buddhadatta's Abhidhammavatara are almost similar. But Buddhadatta has made outstanding contribution to the teaching as well as study of Abhidhamma. That is why he enjoys high esteem among the Buddhists following school. He was born in South India and was a poet. The name of Buddhaghose is memorable for ever in Pali literature. His dexterity in interpreting the complicated subjects of the Abhidhamma has made them easy to 106 Buddhist Religious Studies understand readers are not tired of reading his books. Buddhaghose was born somewhere in a village near Buddhagaya. He was an extraordinary scholar. He has written an analytical book named 'Attasalini', based on Dharmasanghini. He went to Ceylon or present-day Srilanka where he studied Tripitaka and Attakatha. He rendered in Pali the entire Attakathas written in Sinhalese. He wrote a vast book named ‘Visuddhimagga’ based on interpretation of a single sloka or verse. After writing this book, he was permitted to translate books written in Sinhalese. Buddhadatta and Buddhaghose were contemporary and both went to Ceylon during the reign of king Accutavikkanta. They wrote a number of other books besides Attakatha. Both were poets and made outstanding contribution in the development of Buddhist literature. The Attakathas include life of the Buddha, preaching of His religion, various events of Buddha's contemporary time, historical events and story of kings and monarchs. For this Attakatha occupies a very important place in Buddhism and Buddhist literature. There are many Attakathas known as Dhammapada Attakatha, Udana Attakatha, Vimana Vatthu Attakatha, Yamakappakarana Attakatha etc. Attakatha attracts attention of readers more for their simple and lucid interpretation than even Tripitaka. The stories are pleasant and easy reading. They are composed in easy, simple and attractive language like Jatakas. Here some of the stories of Attakatha are narrated. Buddha and Nanda was the son of , the step mother of Siddhartha Gautama. King Suddhodana was his father. Nanda was beautiful and energetic. So he was called Sundarnanda. It is said that after the expiry of queen Mahamaya, mother of Siddhartha, Mahapajapati Gotami took the responsibility of bringing up Siddhartha after handing her son Nanda to the foster mother. Tathagata Buddha was staying at Venuvana vihara of Rajgir. King Suddhodana hearing the news sent ten envoys to Buddha to take Him to Kapilavastu. Each envoy had thousand inmates, all of them took ordination to the Buddha. At last the king deputed his chief priest's son Kaludaye. Kaludaye and his companions went to the Buddha and after listening to His teachings, developed faith and in due course with proper exertion, attained Arhathood. Kaludaye communicated to Him (Buddha) the wishes of the king. The invitation was accepted by the Buddha. He went to Kapilavastu with twenty thousand . After reaching there he initiated king Suddhodana into Saddharma. Attakatha 107

At that time Prince Nanda, the son of queen Mahapajapati Gotami, was celebrating his consecration, marriage and house-warming ceremonies. On the occasion of these three festivals when congratulations were being offered to the prince, the Buddha visited the palace. The Buddha delivered religious discourses and handed over begging bowl to Nanda. The prince followed Him thinking that the Buddha would take the bowl from him at any moment. But the Buddha would not take it and Nanda out of reverence for Him followed the Master. Janapada Kalyani, to whom he was betrothed, hearing that the prince Nanda was following the Buddha with bowl in hand, with dishevelled hair ran after Nanda and said to him, 'Return quickly, O noble lord'. These affectionate words touched him and he was deeply moved. But Nanda could not return the bowl to the Buddha. So he accompanied the Great teacher to the park. On arrival there the Buddha questioned Nanda whether he would become a Bhikkhu. So great was his reverence to the Buddha that with reluctance, he agreed to be admitted into the Sangha. But Nanda enjoyed no spiritual happiness. He was constantly thinking of his bride. He with his mental troubles said to the Bhikkhus : 'Brethren, I am not satisfied. I am now living religious life but I can not continue any longer. I intend to abandon the higher ordination and return to the household life'. Hearing this the Buddha thought that Nanda was worried about his bride. The used psychic powers Buddha devised a means to set him on the true path. With the object of showing him celestial nymphs, the Buddha and took him to the Tavatimsa Heaven. On the way Nanda was shown.a single she-monkey who had lost her ears, nose and tail in a fire, climbing to a burntupstump in a scorched field. Reaching heaven, the Buddha showed him celestial nymph, and asked him, 'Nanda, which do you prefer as being the more beautiful and fair to look upon and handsome your wife Janapada Kalyani or the celestial nymphs'' 'Reverend Sir, Janapada Kalyani is like the single monkey when compared to those celestial nymphs, who are definitely more beautiful and fair'. The Buddha said :'If you wish to enjoy the exquisitely beautiful celestial nymphs, then observe the precepts with diligence. Practise abstinence. Observe the Dhamma'. Trusting words of the Buddha, Nanda said he would strictly observe abstinence in order to attain the nymphs. Then the Buddha took him to Jetavana. Monks came to know that Nanda was observing abstinence in order to attain the nymphs. They began to ridicule him. Ashamed of ridicules, Nanda engaged himself in more austere meditation. Sthavir Ananda came to know the real matter and told Nanda, 'Your mind 108 Buddhist Religious Studies is burning with lust. You are physically observing abstinence but in the heart of your heart, You are not a Brahmachari. With cravings in the mind one cannot succeed in meditation. You will face death with unfulfilled cravings. If you want to observe real abstinence, then you will have to free your mind from cravings. Nanda was charmed to hear this advice. Nanda woke up in real consciousness. He could know himself and a great change occured in him. He plunged himself in deep meditation. Slowly his cravings came to an end. His mind was filled with tranquility. As a Kshatriya king returns to the capital with exceeding joy in heart after defeating thousand enemies, so the first morning of Arhanthood was shown in the life of Nanada. He emerged from his seat of meditation with it tranquil mind. A celestial halo surrounded his entire body. That very morning he stood before the Tathagata. Sthavir Nanda made salutation to the Buddha and said, 'Reverend Sir, all my attachments have vanished. I have realised the futility of the world, I have attained Arhanthood, My cravings have been destroyed. I am now free from sorrow'. The Buddha found that as the sun illuminates morning sky by dispelling darkness of the night, so the darkness of Nanda’s mind has vanished. With a calm voice He told Nanda : ‘You are a victor now. You have controlled your senses with great care'. The Buddha then uttered the following gathas to inform Nanda's attainment of Arhatship to the Bhikkhus : 1. Yathagaram ducchannam Vutthi samativijjhati, evam abhavitam cittam rago samativijjhati 2. Yathagaram succhannam Vutthi na samativijjhati, evam subhavitam cittam rago na samativijjhati. English rendering : 1. Even as rain penetrates an ill-thatched house, so does lust penetrate an undeveloped mind. 2. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind. As soon as the Buddha completed recitations of the gatha, many Bhikkhus and lay disciples attained the fruition of Sotapatti. Then the Bhikkhus said that the Buddha's have miraculous power. The Master made him forget Janapada Kalyani turning him to for celestial nymphs. Attakatha 109

Moral : To attain the Nibbana, one has to destroy craving. Annihilation of Sakyas Treasurer Anathapindika of Sravasti would arrange meal every day for hundred monks. Same arrangement took place in the houses of Visakha, the great female devotee and king Pasenadi Kosala (kailg Praserljit): As there was no faithful devotee in the palace of king Prasenjit, so the monks did not take meal in the king's palace. They begged alms from his palace and eat meal in the Vihara of Anathapindika or in the Arama of Visakha. One day nutritious and delicious food was cooked in the palace. King Prasenjit ordered the servants to offer the best food to the Sangha. But the servants informed the king that there was no monk in the dinning hall. The king was informed of the fact that the monks had taken the meal from the palace and finished them in the faithful devotee's houses or in some other monasteries. Hearing this the king went to the Buddha at Jetavana and saluted him saying, 'Venerable Sir, how does the feeding earn the best virtue?' The Buddha replied, 'O king, the feeding becomes the best by virtue of faith, whatever the faithful devotee offers the gift, he is worthy of admiration. King Prasenjit said, 'To whom the Bhikkhus have confidence'?' The Buddha said, 'O king, the Bhikkhus have confidence on their relatives or to the Sakya clan'. The king thought he would marry a Sakyakumari and place her as the chief queen. Then the Bhikkhus will consider him as a relation. Thinking so, he saluted the Buddha and returned to the palace. He sent an envoy to Kapilavastu with the message that he would like to marry a Sakyakumari and make her the Chief queen. The Sakyas after hearing message from the envoy sat for consultation. One Sakya said, 'We are subservient to the order of Prasenjit, the king of Kosala. If we do not give a daughter in marriage with him, then we shall have great enmity with him. But if we agree to the marriage, our pride of clan will be adversely affected. `Then Mahanam, the king of Sakyas said, 'Do not have worries. My daughter Vasabhakshatriya was born to slave Nagmunda. She is now a beautiful girl of sixteen. From my side she is the daughter of Kshatriya. I shall hand her over to Kosala king as a Kshatriya daughter'. The Sakyas agreed with him and approved his proposal. Calling the envoy, the king said, 'I shall hand over my daughter. Please take her today.' The envoys thought, the Sakyas are very proud 'of superiority of their clan. They do 110 Buddhist Religious Studies not establish marital relationship with others. They may hand over some one else calling her a Sakya daughter. We shall take one who eats with them in the same row. They do not eat with anyone who does not belong to their clan. The envoys told them, 'We shall take such daughter who eats with you together in same row'. Then the Sakyas hatched a conspiracy and sat for another secret consultation among themselves. Mahanam Sakya said: There is nothing for you to worry, I have devised a plan. When I shall sit for eating, you will bring to me Vasabhakshatriya adorned with the best dress. When I shall take one morsel of food, you will bring a letter a false one and teIl me, 'Please look at this letter from such and such king'. Then you will hand over the letter in my hand'. While eating infront of the envoys Mahanam said, 'Please bring my daughter and she will have food with me'. They made a little delay to bring Vasabhakshatriya. She sat down with her father to eat. Mahanam took a morsel of rice and put in his mouth. Before he could take the second morsel, a Sakya brought a letter and said, 'Such and such king has addressed you a letter. Please have look'. Saying this he gave the letter. Then Mahanam saying, 'Mother, please go on eating' placed his right hand on the plate and started reading the letter placing it on left hand. Having read this letter, he was planning to write answers. Meanwhile Vasabhakshatriya finished her eating. Then Mahanam pretended that he has also finished eating and get up for washing. At this the envoys thought she must be the daughter of Mahanam. But they could not understand the inside plan. The king sent away his daughter to the kingdom in great pomp and splendour. King Prasenjit was delighted to marry her and made her the chief queen. Vasabhakshatriya became very favourite to the king. Once she gave birth to a beautiful son. To name the child, the king sent a minister to his grandmother asking her to give him a suitable name. The Minister who went to her was somewhat short of' hearing. The grandmother of the king said, Vasabhakshatriya, won the hearts of all before the birth of the child and she would now be more favourite to the king. The Minister misunderstood the word 'Ballava' (dear') and took it as Vidudabna. Returning to the king, he mentioned this name. The prince was named Vidudabha thinking that this is the name of an ancient king of his dynasty. Vidudabha began to grow. When he was seven years old, one day he asked his mother the name of his maternal uncle's house. Many of his friends receive gifts but Vidudabha never got such presentations. Replied the mother, “Son, your maternal grandparents belong to Sakya clan. They live very far and connot sent presents". At the age of sixteen he again insisted her mother on going to maternal uncle's house. Attakatha 111

Vasabhakshatriya sent her son to her father's house. But before, secretly she wrote a letter to his father Mahanam Sakya expressing that the trick had never been discovered. On haring the news of Vidudabha’s arrival at Sakya territory, all the Sakyan sent their sons and daughters outside the capital so that the younger ones could not bow down their heads. Mahanam Sakya arranged all the facilities except this one. Vidudabha was introduced with all the elder ones. He was restless paying respect to them but he found none to pay him respect. Being annoyed he said, 'Nobody is here to show me respect?' The Sakyas replied that all the youngers went to their village. He returned to the kingdom of Kosala after he had been there for some days. At the time of departure, Vidudabha's attendant kept his sword unmindfully at the roorn where he stayed. The maid servant was cleaning the room after their departure and abusing him as, the son of female slave. All on a sudden the companion of Vidudabha entered the room for the sword and heard the abuses. The companion went away hearing the happenings and conveyed to prince Vidudabha. The trick was afterward discovered. King Prasenjit was annoyed with the concealed matter and deprived Vasabhakshatriya and her son Vidudabha of all the royal facilities given to them. One day he went to the Buddha and said, 'Venerable Sir, the Sakyns have done an odious act. I have out off all the relations with them. They would have to marry me the same descendant'. Buddha replied, 'The Sakyns have done so; but O king Vasabhakshatriya is a princess and she was born in the womb of royal family no doubt. She is not introduced by her mother's family'. The Master told him 'Katthahari' Jataka whose hero was a king who placed his wife the wood cutter's aughter as the chief queen. Their sons became the rulers of Varanas of 12 Yojanas length and used the title 'kastavaharia'. King Prasenjit was satisfied on hearing the admonition of the Buddha and he again gave them all the facilities of the royal family. In due time Vidudahha became the ruler of Kosala but he did not forget the trick slighted by the Sakyas. He took vengeance by attempting to destroy the Sakya race and marched against Kapilavastu with vast army. The Buddha early in the morning came to know this. He was thinking of the Sakyas, his nearest relatives. He went to Kapilavastu by virtue of psychic power and took rest under a tree of few shadow. Nearby was the boundary of Vidudabha’s kingdom. There was also a vast tree with cold shadow. On way to Kapilavastu with his army, Vidudhaba saw the Buddha sitting under that tree and asked, 'Reverend Sir, why are you taking rest under the tree without shadow in the summer?' The Buddha uttered the most touching words. 112 Buddhist Religious Studies

The shadow of the relatives is so cold. Vidudabha understood the meaning that the Buddha had come to protect His relatives. He paid homage to the Buddha and returned to Sravasti, the capital of Kosala. The Buddha also went back to Jetavana by His psychic power. The second time Vidudabha saw that the Buddha was present in the same way and place. The third time also happened the occurrence. The Master did not protect the Sakyas fourth time. Once in the former birth, the Sakyas, destroyed so many fishes giving poison to the water of the river. So they had to suffer the consequences . King Vidudabha indiscriminately killed all the Sakyas from children to old people and thus the whole Sakya clan was exterminated. After washing that seat by their blood he then left for his capital. Moral : Suffering from consequences of one's action is unavoidable. Mallika and the General Bandhula Devoted Mallika was born at Kusinagar when she was grown up she was married with the General Bandhula. Bandhula was the commander-in-chief of king Prasenjit of Kosala kingdom. Mallikadevi got opportunity to hear the admonition of the Buddha. Devoted Mallikadevi went to the Buddha at Jetavana two times daily and paid adoration to Triratna (Triple gem). She would offer food to the Sangha in the morning. She would give drinking liquids in the evening when she went to listen to the Mamma. But she had no issue for a long time. One day Bandhula, the General said to Mallika, 'You are childless. Go away to your father's house. I have no need of you. I will not lead family life with you'. Mallikadevi did not expect such kind of strict order from her husband. She listened to her husband's, order silently and went to her room. She thought, Sravasti is the holy place of' my life. I have the opportunity to have virtuous deeds in closeness to the Buddha and His disciples but I have to go to Kusinagar for ever. So before my departure I have to pay homage to the Buddha. With permission of her husband, she went to the Jetavana to meet the Buddha on way of Kusinagar. He paid homage to the Buddha and sit by the side. The Buddha said, ''Where are you going Mallika?'' Mallika said to the Buddha, 'Venerable Sir, my husband has divorced me and I am leaving for Kusinagar'. The Buddha said, ''Why?'' Mallika replied, ''I am childless’. The Buddha said, "Is this only reason? Mallika replied, 'Yes, Sir'. Then the Buddha said, 'Mallika,'' go back to your husband. Attakatha 113

Mallika came back to her husband on hearing the assurance of the Buddha, Bandhula the General said to her. 'Why did you come back here?' Mallika replied, 'The Buddha has told me to return?' Bandhula thought, the Buddha is the predictor. His blessings must he fulfilled. Bandhula received her again as his wife. Mallika was pregnant. She had a wish to drink water and take bath in the auspicious pond (Mangala Udakathanam) of Licchavi. The auspicious pond was covered with iron net. The soldiers of Licchavi would always guard this pond. There was no provision to use the pond without permission. Bandhula, the General promised her to fulfil her desire. One day both of them Bandhula and Mallika went out for Vaisali. Mahali kumar, the great warrior of Vaisali was afraid on hearing the news. In the mean time Bandhula, the General reached there with his wife. He defeated the guard and made her wife drink and take bath with full satisfaction. The guards informed the matter to their warrior Mahalikumar. Mahalikumar said to them, 'Don't fight with the mighty hero Barndhula. He is the best of all warriors. He can alone kill all the Licchavis. Don't proceed behind him. Inspite of his interdiction, the warriors of Licchavi prepared to fight against Bandhula. Mahalikurmar thought that the soldiers of' his platoon would not carry his orders. Then he said to them, 'When you will see wheel of the chariot is going under the ground, you come back. If you do not come, when you will hear the sound of the thunderbolt, you must come back, if not so, if you see only one hole in the wheel of the chariot, you must take a back.' The soldiers of Licchavi without caring him proceeded towards the chariot of Bandhula. Mallikadevi is aware of their advancement and said to husband, 'Five hundred soldiers are following us. They are equipped with war materials' The soldiers of Licchavi shouted 'Bandhula, don't flee away and be ready for war with us'. Then Bandhul said to Mallika, ''When you will see all the chariot in one place and in rows and see the front wheel only, you will tell me'.'' The chariots of Licchavi were in rows and seemed to be only one chariot. Mallika informed the situation as directed by her husband. Bandhula told Mallika to keep the bridle tied with the horse. He handed over the bridle of the horse to his wife and fixed the arrow with the bow. Afterwards he gave the twang of a bow string in such a way that, all the five hundred soldiers were killed at a time but they seemed to be alive. The Licchavis could not understand the battle strategy. They were still running after him. Then General Bandhula said, 'Sir, all of you are killed by me, If you do not believe it, then take off the dress of the last warrior among you. On hearing this all the warriors were astonished but yet they did so. The last warrior fell down to the ground and died. Then Bandhula said, ''All of you will meet 114 Buddhist Religious Studies same fate. So go back to your home,'' After giving last advice to your family take off your dress'. They went back to their capital. When they took off their dress, all of them fell down to the ground and expired. By this way Bandhula defeated the Licchavis and returned to destination with his wife. Mallika gave birth to twin sons sixteen times. All of them were strong and stout. They had married in due time. One day Bandhula was going to king Prasenjit of official purpose and on the way he saw that justice had given the judgement against a poor man who was innocent. Then he asked the justice about his injustice and arbitrated as a jury. He gave the true judgement and gave the property to the owner, All the people praised him. As a result, king Prasenjit appointed him as the Chief Justice. Within a short period he acquired the fame and name from all corners. Other ministers being jealous filed a petition against him, The king himself was also afraid of their sons whose attendance was suspective so that one day they would dethrone him, So king Prasenjit organised an artificial mutiny in the frontier province. The king sent Bandhula with his thirty two sons to the frontier province to suppress the mutiny. Bandhula and his sons pacified the mutiny and were returning to the capital. The king appointed assassins to murder them on the way. Bandhula with his thirty two sons were murdered by the assassins engaged by the king. On that day Mallikadevi invited five hundred Bhikkhus in her house and was serving them with food. Sariputta and Moggallayana were also present there. When Mallikadevi was busy to serve the Bhikkhus, the bearer gave her a letter bringing the news of her husband and sons death. She kept it in her waist. At that moment the vessel full of ghee broke down to the ground from her hand. Sariputta Thera said to her, Upasika, don't think, these are transitory'. Then Mallika took the letter from her waist and read it. Afterwards she said to Sariputta Thera, 'Reverend Sir, I have done all the duties to you inspite of knowing the death of my husband and 32 sons with courage and attention. Then what is the use of repenting for a mere vessel?' Sariputta Thera consoled Mallikadevi in the following way: Nobody knows how a man expires. Life is suffering and temporary. Decay, illness and suffering are the formation of the body. These are the natural form to vanity. Ripe fruit may fall down at any moment, so also the case of death is comparable. The young, the old, the wise, the illiterate-all men are destined to death. The relatives, the well wishers cannot protect man from death. It is useless to mourn for the relatives. The dead is not benefited by this. Mallikadevi called her daughters-in-law and said, 'All of you are innocent. Your husband suffered the bad consequences of their actions done in the former births. So you need not mourn. Never be envious of the king'. The attendants of the king Attakatha 115 reported it to the king and he also repented. The king came to the house of Mallika and begged pardon. He said, 'Now I have understood my mistake, I want to give you a boon. What ever you will demand I shall give it.' Mallikadevi said, 'Lord, we have no need of anything, please give us permission to go to our Parent house'. The king agreed to her proposal. She sent all the daughters-in- law to their's respective father house. Mallikadevi worshipped the Buddha and His disciples as long as she lived. When the Buddha attained Mahaparinibbana at Kusinagar, Mallika Devi sold her precious gold ornament (Mahalata pasadhana) and made a stupa on the site of the Buddha's Mahaparinibbana as a token of regards. Moral: Forgiveness is the great virtue. Readiness of Kundalakesi Kundalakesi was the very beautiful daughter of a treasurer at Rajgir. When she was sixteen years old, she was kept in a room at the seven stairs of a palace . At this age the girl sometimes do mistake on their choice. They can not understand the right and the wrong deeds. The treasurer engaged maid servants for her. No male member was allowed to go there. One day a very beautiful young man was caught at the time of stealing. The police guards were taking him to the place of execution. The daughter of the treasurer saw him and was attracted to him. She could not believe that the very young and beautiful man might steal. After having seen him, she did not take the meal and was thinking about him. She sent the news to her father to have him as a husband. If the father could not permit, she would commit suicide. The parents tried to make her understood that she lacked foresight and she would meet the result in near future. Moreover, he was born in the womb of low caste. But the daughter of the treasurer was determined and would not marry any other person. If she cannot marry him, then death was her choice. Having no other alternative the treasurer went to the chief of the guards and gave him one thousand rupees bribe. The chief murdered another person and took the dead body to the king. Afterwards the beautiful girl of the treasurer was married to the thief. The thief husband conspired to steal her ornaments. He thought that he would fly away with the ornaments after murdering her. One day he made a trick and went to sleep. He did not take meal. The daughter of the treasurer began to think over the matter. She said to her husband, 'What happens to you'? Have you any fever'? Have my parents abused you? The thief said, 'No there happened no such event. I had a promise to offer a sacrifice to the deity 116 Buddhist Religious Studies of the ' Chora Prapat' (The waterfall of the thieves) when I was taken to the place of execution so that I am rescued from the death-sentence. Now I am alive with the blessing of the deity. I have married you. All these remind me to offer the sacrifice'. The daughter of the treasurer said, Don't worry about this. I am taking all the measures'. The thief said, 'we need sweet rice-gruel, parched rice and four kinds of flowers for the sacrifice'. The daughter of the treasurer collected all these. Her husband said to her, 'Be ready and wear the dress with all your ornaments. Take all the articles for the sacrifice. Only both of us will go to the place of sacrifice and nobody will accompany'. The daughter of the treasurer consented to the proposal and both of them went out for the Chora- Prapat situated in the dense forest. They climbed up the top of the forest. At one side of the forest there is a way for the passers by and at other side a straight deep hole. Here the accused ones are sentenced to death throwing them from the top of the hill. For this, the hole was called Chora Prapat. Climbing up the top of the forest the thief said to his wife, 'I did not come here to offer the sacrifice. I have taken you here to murder and to take all the ornaments. So be ready for your death. The daughter of the treasurer was astonished to hear his words. At first she was afraid and prayed to give her life back. She said, 'You take all my ornaments and go away. In exchange of all, you save my life.' The thief said again,' You will disclose all the events held here to your parents and they will file a case against me. Then the guards of the king will catch me and give sentence to death. If I murder you, there will be no foe against me and none will know the event.' The daughter of the treasurer began to weep. I have done so great deed for you. But today you are determined to murder me for the ornaments? What a misdeed I have done. Now she began to think to save herself. She once more added, ' My beloved husband, you are my honoured person. One day I have rescued you from the sentence to death and have got you to marry me. Today before my death I want to pay my honour to you, you give me an opportunity to touch your feet in obeisance. I hope, you will accept my last prayer'. The thief permitted her to fulfil her last desire. He stood there and the daughter of the treasurer moved round three times encircling him. She embraced her husband deeply and touched his feet with regard and said, 'This is my last meeting with you and never I shall see you again in my life.' Saying this, she encircled her once again and pushed him forcefully and he fell down into the hole. At the twinkling of moment he breathed his last. The deity of the forest observed all the incidents and said : 'Not only the men are learned and intellectual, the women are, sometimes advanced in the faculty of understanding and intellect. In some cases the man is defeated by the Attakatha 117 woman. The case of the daughter of the treasurer is the best example of it'. The daughter of the treasurer did not go back to his father's house. She threw the ornaments to the Chora-Prapat and went to the hermitage of an ascetic in the forest. She took ordination there. She began to learn all the doctrines prevalent at that time. She finished the study of all the doctrines within a short period. The preceptor gave farewell to her and advised her to travel all over the Jambudvipa, (ancient India) to enquire of the questionnaires to defeat her in conversation with the doctrines. Her preceptor gave her a branch of the Jambu tree (rose apple tree) and said, 'if any layman is able to answer all your questions, then you select him as your husband and if any mendicant Sraniana gives answers to all your questions, then you, take, ordination before him'. The daughter of the treasurer began to travel from village to village with the branch of Jambu tree and henceforth she was called Jambu Paribrajika (lady wandering ascetic). Afterwards she went to the township but none was able in answering her questions. One day she put the branch of the Jambu tree under the sand at the entrance of the Jetavana vihara of Sravasti and went out for alms. Sariputta was returning to the Jetavana vihara after begging alms and saw the sign of the branch. Then a group of boys were playing round the branch. He heard all the news from the boys and ordered them to hand it down. Jambu Paribrajika, after having alms, came to that place and asked Sariputta Thera who have handed the branch down? Sariputta Thera replied, 'Yes sister, I have picked up the branch'. A meeting was held on that day for the religious conversation between Sariputta Thera and Jambu Paribrajika. Jambu Paribrajikaa questioned Sariputta Thera one by one and Sariputta Thera answered all the questions. Sariputta Thera said to her, 'You have asked so many questions, I will ask you only one question. What do you mean by 'eko' or one? Jambu Paribrajika was not able to answer the question. She again said to Sariputta Thera, 'What is the answer to the question?' Sariputta Thera in reply to the question said,' This is the question of acquiring wisdom'. Paribrajika said, 'Reverend Sir, please show me the way to wisdom'. Paribrajika took ordination before Sariputta and became converted to the Buddhist faith. Sariputta Thera sent her to the vihara of the Bhikkhunisangha (Monastery of the Sisters). She began to meditate with deep concentration and afterwards attained Arhatship. She was named 'Kundalakesi Theri'. One day a discussion was held among the Bhikkhusangha (Congregation of the Elders): How did Theri Kundalakesi attain Arhatship within a short time? The Buddha heard their discussion and said, 118 Buddhist Religious Studies

1. Should one recite hundred useless stanzas, better is a single stanza hearing which, one is pacified. 2. Though he should conquer thousands of men in the battle field, yet he indeed, the noblest victor who would conquer himself. Hearing the gathas (Verses), so many Bhikkhus attained the fruition of the eye of wisdom (Dhammacakkhu)'. Moral Wisdom is attained after long waiting.

Exercises

Multiple Choice Questions 1. Who wr ote the named ‘Atthashalini’ on Dharmasangini? a. Buddhadatta b . Shantaraksit c. Atish Dipankar d. Buddha Ghoshe 2. Buddha offer ed Nando the order of mendicant i. practice chastity accurately . ii. sho w the goddesses of heaven. iii. destro y addiction. Which one is corr ect? a. i b . i and ii c. i and iii d. ii and iii Read the passage below and answer questions 3 and 4. The story of Mallika and the Commander Bandhul is a fine example of the ethic ‘to forgive is divine’. Mallika forgives the King Posenodi of Koshola even after losing everything. 3. Our r eaction to any death-news while taking care of some relative should be a. to be v ery anxious losing all sub-control. b. to be fainted repeatedly by extreme grief. c. not to be sad by thinking that the person died according to the Karma. d. to be very repented for the person who died. Attakatha 119

4. The moral teaching of this story is : a. It is necessary for one to tak e revenge on injustice done to him/her. b. One should persuaded be by other’s bad counseling. c. One should not repent for one’s unfair deed. d. One should forgive the repenting person for his unfair deed

Part 2 Creative Questions A saint must practise chastity to be successful in his adoration. There are simple descriptions of many complicated issues on this in Attakatha. Sajal Chakma listened attentively to this from his teacher in the class. Therefore he could realize the story of Nanda very well. a. What w as the domestic relationship between Buddha and Nanda? b . Explain the cause of sho wing Opsara to Nanda by Lord Buddha. c. Describe as a saint ho w you would practice real chastity? d. ‘Buddha said, “Nanda, you are a winner now. Evaluate the statement. 120 Buddhist Religious Studies

CHAPTER THIRTEEN SACRED AND HISTORICAL PLACES

From very ancient time spiritual thinkers had preached their doctrines. They preached the religions for the benefit of mankind. They visited different places at the time of preaching the doctrines. They left many memorials and reminiscences in those places. Those places later on became the holy sites for the followers and the visitors. Buddhism is also a very ancient religion. The preacher of this religion is Gautama Buddha. He travelled to many places during His preaching the Dhamma. The names of those places are mentioned in the Tripitaka. Those places became famous during the lifetime of the Buddha. Most of them have been treated as the holy places. Buddhist holy places, are divided into two parts: One is the places of great pilgrimage and the other is the places of pilgrimage. So many events are connected with these pilgrimages. The places of great pilgrimage of four events are Lumbini the birth place of Tathagata; Buddhabaya, the place of Supreme Enlightenment; Sarnath, the place of delivering the First Sermon and Kusinaraer Kusinagar, the place of Great Demise. Besides, the Buddha visited many places for delivering the Dhamma. His disciples also travelled different places for preaching the Buddah's doctrine directed by the Buddha Himself or on certain occasions. Many monasteries, and pillars were built there. Being connected with memoirs of Great disciples, these are also treated as the places of pilgrimage. Kapilavastu, Rajagaha, Vesali, Sankula forest, Kosambi etc. are noteworthy. Apart from these, there are also some places where the Buddha Himself did not visit but Stupas, Pillars, Vihartts, Buddhist colleges and Universities were built in course of time. These historical sites are also important in the cultural heritage of Buddhism. Of them Ajanta, Ellora, Vikramsila, Taxila, Purushpur, Sitakat Vihara, Maynamati, Kutilti Mura, Ananda Vihara, Salvan Vihara, Tiratana Stupa, Paharpur, Mahastangarh and Vasu Vlhara are famous. If the seekers travel these places they become acquaintance with the signs of past greatness. As a result, they acquire practical knowledge of the Buddhist heritage. The seekers look back to the past and think of contribution of kings and nobles for Buddhism. The pilgrims are imbued with piety and sanctity. They try to acquire merit or virtue. So it is helpful for him to attain Nibbana by doing good deeds. Direct Sacred And Historical Places 121 knowledge through on the spot visit is better than knowledge acquired from books. Therefore all Buddhists should pay visit the sacred and historical sites. Lumbini Lumbini is situated at Bhagawanpur Tahsil in the district of present Butal in the southern region of Nepal. The surrounding place is now called Rummindei. If one has to visit this place, first of all he has to go to India from Bangladesh. Therefor he has to proceed Nowgarh by train from Gorakshapur of United Province. It is easy to travel by air direct to Ksrthmunda of Nepal. There is a high way from Kathmunda to Lumbini. There are two preaching Halls (Dharmasala) and three guest houses of Myanmar including the Japanese one. The Government of Nepal has also built a guest house. Foreign visitors have to take visa for Vairaba or Kapilavastu. Siddhartha was born in the Lumbini garden on the full-moon day of Vesakha at 623 B.C. The worth-seeing sites of this place is Asokan pillar and Rummindei temple. Emperor Asoka visited Lumbini second time at twenty years of his coronation. He erected a pillar at 250 B.C. in commemoration of Siddhartha's birth-place as well as symbol. It is called Asokan pillar. As a result, the birth-place of Siddhartha is marked for ever. The pillar is situated in the western side of the old temple. It is made of one stone. A horse image at its top would have a beautiful look as the symbol of the renunciation of Siddhartha. We can get the source from Huen Stang's travels. The top of the pillar is now broken. It was not discovered till so many years passed. Dr. Fuller discovered the pillar and installed again at its own place. It is still here. Lumbini temple is situated by the side of Asokan pillar. It is known to the public as Rummindei. This temple stands on a small hillock. The visitors climb there by the flight of stairs. The Government of Nepal built it again on the foundation of old temple. The old one is equal to the floor of a room in the north of the temple. It has a door in the north. It has an undivided stone slab bearing the name Siddhartha's birth place. The slab still continues to stay. But the painted pictures on the slab are slightly destroyed. In it Mayadevi, the mother of Siddhartha was catching the branches of the Sala tree with her right hand. The other lady is treated as the picture of Gautami. At other side some statues are standing with folded hand. The statues are treated as the Brahmas and the gods. A child of the god is in the backside. Siddhartha, the newly born baby is standing on the lotus a little ahead below. Lumbini the historical site was covered with the mud for many years. When the site is 122 Buddhist Religious Studies identified and excavated, the painted birth-picture of' Siddhartha is found. Later, it was constructed on the same spot. The visitors can go there. There are stairs to go to the Asokan pillar from the compound of the monastery. Similar to that, there are stairs to go in the east. There is also an old Bo-tree in that side. The pilgrims worship here. There is a pond in the south. Its margins are tied with. It is said that soon after Siddhartha was born, Nanda-Upanada, the king of the snakes would cause him to take bath with the stream of water. Later, the site was changed into a well. Just a little distance to the south there was another stupa. The four presiding deities took Siddhartha in their laps. The ancient tribes would live surrounded by the ruins. In course of time the ruins are mixed with the mud. These have been preserved. The names of three archaeologists as pioneers in the excavation and discovery are mentionable. They are Cunningham, Karlail and Dr. Fuller who gave proper information about the discovery. It is known from the inscription written on the pillar that this site was the real birth-place of Siddhartha. The truth is revealed on the basis of this fact. A vast garden has been made within the four sides of Lumbini. Different types of trees have increased the natural beauty. There is no dwelling house except the Government offices and guest house inside it. UNESCO has contributive funds for its preservation. Kapilavastu, , Sarnath, Rajagriha Nalanda, Vaisali and Buddha Gaya can be travelled by road from Lumbini, You must go to this pilgrimage if opportunity occurs. Buddha Gaya Sakyasirtha Siddhartha attained Buddhahood here. For this Buddha Gaya is the mosts acred and auspicious place of the Buddhist world. Buddha-Gaya is situated in the Bihar province in India and eleven kilometers south west to the Gaya Railway station. There is a broad road to run the vehicles. The road runs through the side of the ancient Neranjana river. At present this river is called Phalgu. Government buses, ekka, tam tam and rickshaws are the main transports to go there. Buddha-Gaya is the best of all the four great sacred places of the Buddhists. Sakya Prince Siddhartha attained supreme Knowledge here at 588. B.C. Since then He was famous in the world as Buddha or Gautama Buddha and this place was named Buddha-Gaya. This peepul-tree under which He became enlightened is considered as Bo-tree. So the virtuous people come to this great holy place from home and abroad to pay homage. Besides the Buddhists, so many travelers come to visit Buddha-Gaya. In Sacred And Historical Places 123 ancient times Buddha-Gaya was called Uruvela. As this place is situated on the bank of river Neranjana, it is very beautiful. Buddha-Gaya is now a city. The main attraction of Buddha-Gaya is the large hightened four angled Buddha Temple. Bo-tree and Vajrasana (Diamond throne) are close to the western surface of the temple. This Bo-tree is a historical one. Siddhartha defeated Mara (Evil spirit) and gained supreme Knowledge taking the seat under this tree. There is a description of this tree in the Lalitavistara. The picture of Asoka's visit to the Mahabodhi is engraved on the gate of Sanchi built at 2nd century B.C. Huen Tsang came to India on travel at 7th century A.D. and he saw the Bo-tree and the Vajrasana. Siddhartha attained Buddhahood seated on the Vajrasana. From the very early time this Bo-tree has preserved its sanctity all over the Buddhist world. The old Vajrasana is still preserved under the Bo-tree. It is said that this Vajrasana is made of one undivided stone. Inside the main temple there is a large Buddha-statue standing on the ground sealed. The wearing robe of the statue has been shown with sharp lines. The statue is founded on 1.65 metres high from the floor. The statue is 2 metres in length and 66 metre in breadth. The Buddhasana (The seat of the Buddha) is 46 metre and is engraved with the statues of lion, elephant and woman. There is an inscription written in 'Kutila alphabets'. The Bo-tree is attached to the back side of the . So to say, the Bo-tree is to the western side of the Mahabodhi Temple. Ananda Thera planted one of its branches at the Jetavana vihara. That Bo-tree is now called 'Anandabodhi'. Bhikkhuni Sanghamitra, the daughter of emperor Asoka went to Srilanka with the southern branch of the Bo-tree and sowed it at . Its plant is carried to all over the Buddhist world. Even its plants came to Bangladesh. Big and small stupas, pillars, monuments, high gates and footsteps of the Buddha have increased the beauty of the temple. The painted footsteps of the Buddha have been kept to the north-west of the Bo-tree. There is a stonewall surrounding the temple. At first there were 124 pillars in the wall, 90 pillars have been found out of them. So many events and Jataka stories are painted in the wall. There is a Mucalinda lake near the temple of Buddha-Gaya. There would live Mucalinda, the king of snakes and he saved, the Buddha for seven days from the stress of storm. At the time of entrance to the main temple of Buddha-Gaya there are five rooms to the left in the over space. There are five Buddha-statues of the same pattern in these rooms. There are many advantages for the pilgrims to stay in Buddha-Gaya. All the Buddhist 124 Buddhist Religious Studies countries have their own temples here. In addition, there is a Government guest house of India. The temples of Srilanka, Japan, China, Tibet, Thailand, Myanmar, Taiwan and Cambodia are built in attractive styles. Here is a Buddha-statue made by Japan. The statue seated on the Padmasana in the open air is seen from a long distance. At present a temple of Bangladesh is being made. The ruin of Sujatadevi's house on the other bank of Neranjana river near Buddha- Gaya existed. Rajagriha and Nalanda can be visited in a day by motor car and bus. The Buddhist pilgirms come to Buddha-Gaya and give offering to the Sangha (Sanghadana) in the name of their deceased parents and forefathers. Some of the Buddhist pilgrims come here and take ordination in the novicehood (Samanera pabbajja). Here is an International meditation centre. It is known from the Asokan stone pillar that emperor Asoka came here at the 10th year of his reign. Huen Tsang came here on travel at 7th century A.D. Then he saw the Vajrasana under the Bo-tree. Cunningham, the famous archaeologist discovered the 12 lower parts of it. There is a museum near the Mahabodhi Temple. The archaeological materials found in Buddha-Gaya are preserved here. Sarnath Sarnath or Isipatana is a very important place in the . It is situated on the bank of the river Varuna, 7 kilometres from Varanasi in the United Province (U.P.). There is a brick-built wide road from Varanasi to Sarnath. There is a railway station near Sarnath. Here are guest houses and Government dormatory for the pilgrims. It is here that on the Asarhi Purnima Day, after His attainment of Bodhi (Enlightenment) the Buddha delivered his First Sermon: The five disciples to whom He delivered the Sermon are called Pancavaggiya Sissa (Group of five disciples). Their names are Kondenya, Bhaddiya , Vappa, Mahanama and Assajit. They were first converted to Buddhism. First of all the Buddha explained them the Dhammacakrapavattana Sutta (Foundation of the Wheel of the Doctrine). That day was the full-moon day of Asarhi. He preached the Middle Path (Majjhima Patipada) that avoids the two extremes : Self mortification and self-indulgence. This is called Noble Eightfold Path (Ariya Atthangika Magga). Another name of Sarnath is Isipatana or Migadava. It is mentioned in the Buddhist literature- 'Lalitavistara' that five hundred Pacceka Buddha or sanctified bodies of the ascetics had come down here. This story of the Buddhist literature is connected with Sacred And Historical Places 125 the name of Migadava. It is said that Gautama Buddha, in one of His former births, was born here as the leader of the deer. Then His name was Subarna Mriga (golden- coloured deer). King's attendants of Varanasi would hunt here as their own choice. The Bodhisattva in the form of Subarna Mriga saved the king from the consequences of sin caused by killing the deer. Besides the king gave him assurance of safety of lives for all the deer. From that time all the deer living there would freely roam with joy. For this, it is named Migadava or Mrigadava. Here the Buddha ordained the treasurer's son Yasa of Varanasi and his fifty friends. These fifty one, Pancavargiya disciples and another four disciples consisting of total 60 were the first formal Sangha. They are the codified Sangha in the history of religion. Gautama Buddha sent these 60 Bhikkhus to preach the Dhamma. Sarnath was the main center of Buddhism. Hundreds of Bhikkhus would live here together. Later, the great disciples (Mahasavakas) such as Sariputta, Moggallayana etc. would live here. It is known from the Huen Tsang's travels that during his stay here the Bhikkhus, the of Sarnath were divided into eight sections. Perhaps, after the Mahaparinibhana of the Buddha, Sarnath gradually became the large Sangharama ( Residence of monks). Emperor Asoka came to visit Sarnath soon after his conversion to Buddhism. He first identified the place of Buddha's First Sermon and then he built a large pillar on that place. The pillar is 21 metres high and at the top there was a bright pinnacle. The architectural design of the main temple of Sarnath is very beautiful. There is a deer park near the place identified as Migadava. Here the deer move round without fear. Ten acres of land are enclosed with iron wires for the deer. The ruins of ancient memorials have been discovered nearby. Very close to it, there is famous Dhameka Stupa. Its height is about 46 metre. The four sides of the Stupa has courtyard with tied region. The pilgrims recollect the name of Tiratana by rambling. It may be that emperor Asoka had built this. It is supposed that here is Buddha's relics. At present there are Buddha's relics in the main temple at Sarnath. An opportunity is given to the pilgrims once in a year to see these relics in the ceremony. Some other memorials have been found in the ruins surrounded by Sarnath. The Caukhandi Stupa is a eight-angled old cetiya. The Buddha met the pancavaggiya Bhikkhus here in the way when he was going to Sarnath from Buddha Gaya. Asokan Inscription has also been found at Sarnath. This Inscription was written mentioning the punishment for dissension in the Order (Sanghabheda) with a view to giving stress 126 Buddhist Religious Studies on the unity of the Sangha. In addition to this, the ruins of the monasteries of the Kushana and Gupta period have been found. A Buddha-image standing as the Dharmacakramudra. (Signs made with fingers in the wheel of the Norme) made at 5th century A.D. The place of Buddha's deliberation of First Sermon has been identified with this Dharmacakramudra. In the year 1913 N. Mun Sing, a lay devotee of Srilanka built the Mulagandhakuti vihara with the top. The Buddha-statue standing as the Dharmacakrarnudra has been preserved in it. There is a big museum at Sarnath where the precious articles and Buddha-images, Bodhisattva, gods and goddesses of different ages are preserved. Kusinagar Kusinagar (Pali Kusinara), the scene of Gautama Buddha's Parinibbana (Great decease) is the another holy place of Buddhism. It is situated at Kasiya in the district of Gorakshapur of Uttar Pradesh. Kusinagar had other names too, viz. Kusinara, Kusigrama, Kusavati etc. There is a high way running through Gorakshapur and Kusinagar connecting the Gorakshapur Railway station. There is also a guest house at Deuria for the facility of the pilgrims. The tourists can also go to Kusinagar from Buddha-Gaya and Sarnath by bus. Kusinagar is one of four great places of Buddhist pilgrimage. It was situated, along an important trade route, on the western bank of Hiranyavati. The present name of this river is Choto Gandaka. Nearby was the great Sala forest, a part of which was known as Salavana Upavattana where the great Master passed away (Mahaparinibbana). After His Parinibbana the Mallas made arrangements for the funeral paying homage to the remains of the Lord. They carried the body to the Mukutabandha cetiya and cremated it with full honour. Now the site is known as ‘Ramabhara’ of the present district Gondaka. The Mallas erected a stupa over the relics at Kusinara. Kusinagar became one of the most important centres of Buddhist pilgrimage. The Emperor Asoka undertook pilgrimage to the site of Parinibbana at Kusinagar and erected a stupa and a pillar at the place. Huen Tsang visited Kusinagar. Fa- Hien witnessed the utter ruins and desolation of the city and the district but the monasteries were still extant. He also noticed stupas and pillars. A Buddhist donor Haribal by name built a Buddha image of 22 hand- long during the reign of Kumargupta of Gupta dynasty. It was an image in Parinibbana style. Nearby is a big stupa. During excavation a copper plate of Parinibbana cetiya was found which identifies the place as Kusinagar. Sacred And Historical Places 127

Here is an other temple Mathakaur by name. A Buddha image is kept in this temple, which testifies to the reign of Kalcuri dynasty. Ajatasattu was alive eight years, after the Buddha had attained Parinibbana. He took the portion of relics of the Buddha and erected two stupas at Kusinagar and Rajgir ( Pali Rajagaha). The works were done under his direct supervision. One can go by road Kusinagar, Kapilavastu and Lumbini from Sarnath. Rajagriha Rajagriha is situated at Patna district in the Bihar province of India. The present name of Rajagriha is Rajagir. Railway communication is connected with Baktiarpur station. There is also broad way from Buddha-Gaya to Rajgir. Gautama Buddha spent Vassavasa three times in Rajgir. Rajgir had other names too viz. Vasumati, Vaidratpur, Girivraja, Kusagrapur, Rajagriha and Rajgir. Rajgir is encircled with hills. Those hills are Vaibhara, Veplulla, Ratna, Chattasaila, Udaya and Sona. Rajgir was the capital of king Bimbisara of Magadha. Bimbisara was Contemporary to Buddha and His great devotee. He did much for development of Buddhism. Bimbisara made offering of Venubana garden to the Buddha and His disciples. Later its name was Venuvana vihara. Venuvana vihara is situated to the south of Rajagriha. It is mentioned in the account of Huen Tsang's travel. Nearby is a hot spring. Bimbisara's son Ajatasattu was at first-against the Buddha. But afterwards he was converted into a great devotee. Under his patronage the first Buddhist Council was held to collect the messages of the Buddha. This Council was held in front of Saptaparni cave of Vaibhara hill. There is a ruin of king Bimbisara's prison. Here he died being arrested by his son. On way to Chatta hill is also seen the site of physician Jivaka's mango grove. The Pali literature mentions the architectural development of Rajagaha. Though it is encircled with five hills, the city is surrounded by two big and strong boundary walls. The city plan also presents a beautiful architectural design. There are ruins of situated not far from Rajagriha. The ruins of cultural heritage of ancient time are preserved at museum. 128 Buddhist Religious Studies

There are Saptaparni cave, Gridrakut hill, Venuvana vihara, the ruins of king Bimbisara's palace, Jivaka's Mango grove, Jaina pilgrimage, Hindu sacred place and Hot spring. Besides, the Japanese Buddhists have erected a Peace at the top of the hill. One can reach the Peace Pagoda on hill-top on foot or by electrically- operated rope-way. Rajgir hill and roads below are very beautiful. Afforestation is being done in the Rajgir hill. That is why beauty of Rajgir is increasing day by day. Vaisali Vaisali (Pali Vesali) is situated in the district of Mozaffarpur under Bihar province. Vesara is the present name of Vaisali. There is a. road passing through Rajagriha and Buddha-Gaya. The pilgrims have to go there by road. During the Buddha's time Vaisali was the capital of the Vajjian confederacy. It was one of the six chief cities of India. Vaisali owes to its name being the capital of the king Visala whose date is unknown. This-confederacy was constituted with eight clans who represented all the matters done by the king. Of them, Licchavis were majority in the formation of Government and supreme power was vested on them. Hence, this confederacy was called 'Licchavi constituency'. The Mahavagga, an original text of the Tripitaka mentions that there were 7707 palaces, Kutagaras (Privy councils), pleasure gardens and ponds. The Buddha visited Vaisali several times during His missionary life and gained a large number of converts and devotees. He passed there Vassavasa also (Rainy retreat). He with His disciples accepted the invitation of Ambapali (), a royal prostitute. The Buddha proclaimed the day of His Parinibbana here. After the Parnibbana of the Buddha, the Licchavis built a stupa on the relics of the Master. There is a place named 'Raja Visalaka garh' at Vaisali. Aarchaeologists think that it is the wall of the royal palace in the city. Fa-Hien and Huen Tsang visited Vaisali. They noticed the place in more or less the same condition of ruins. To the north of Visalaka garh at a place called Kolau, there is a pillar with lion statue. Nearby stand the Asokan rock pillars. Huen Tsang found it. The Asokan pillars are also seen at Rampurba, Lauria, Avaraj, Nandangarh and Kolau. During the time of pilgrimage, emperor Asoka erected these pillars. This is considered to be path way of Dharmajatra from Pataliputra to Lunahini, Vaisali is also the place of pilgrimage of the Jainas. Because, the founder of Jainisni-Mahavira was born here. Ajanta Ajanta is situated in the northern frontier of Hyderabad under the Nizam territory. The have been excavated at a distance of 101 kilometres north to Aurangabad Sacred And Historical Places 129 district under present Maharastra territory and 7 kilometres far from the village Phadarpur. Its distance is only 54 kilometres from Jalgaon. Ajanta has a link-road of motor communication with both of Aurangabad and Jalgaon. Though there is no arrangement to stay near the Ajanta caves, yet there are Government guest house and Bancylo at a distance of 7 kilometres at Phadarpur. There was no direct connection of life of Gautama Buddha with Ajanta. But the pictures painted in the caves are closely related to the life of the Buddha. The sculptures of Ajanta and the pictures painted on the wall in the caves have highly attracted the people of the world. The hills of Ajanta are signified with the natural beauty. Buddhist monks have painted the Jataka stories, full of artistic taste in the lonely caves. They have carved the hills that are painstaking for access and have painted the present and former lives of the Buddha on the walls. There are 32 caves at Ajanta. Of them, there are 28 monasteries and 4 cetiyas. The caves of Ajanta were not engraved by the same artists at the same time. It has so many pictures. To judge the art it may be seen that the time of engraving the caves is probably from 200 B.C. to 7th century A.D. Those painting works are called Ajanta Frescos. The paintings of Ajanta were not done only with the help of the kings, but the Buddhist monks had contributed financial assistance and made untiring efforts in the completion. It is known from engraved inscription that the expenditures of painting for the cave no. 26 was donated by Sraman Buddhabhadra and his disciples Bhadrabamdhu and Dharmadatta. But nothing is known about their lives and career. It is roughly estimated that the painting of 6 caves were done from 2 years before the Christ to 4oo years A.D. Then the Buddha-images were not engraved. In the above six caves there is no Buddha-image. After that, at the time of flourishing Buddhism, Philosoper would live here. At that time the picture of the Buddha was first introduced here. During 9th and 10th centuries Ajanta Was abandoned. About one thousand years later, in 1817 a group of soldiers made a temporary cantonment on the other bank of the river. They saw arches in rows and climbed up the hills. They were astonished in discovering Ajanta and hence-forth the people of the world came to know it. So many Jataka stories have been painted at Ajanta, such as, Jataka, Mriga Jataka, Mahajanakai Jataka, , Champeya Jataka, Khantivadi Jataka, Vidhurapandita Jataka, Saradanta Jataka, Shyama Jataka etc. Besides Jatakas, there are other paintings, such as Avalokitesvara Padmapani, Buddha and Mara, the birth- 130 Buddhist Religious Studies episode of Gautama, Sariputra, the expedition of Bijoy Singh to Ceylon, Rakshasi and Nalagiri suppressed by Buddha etc. There are so many paintings of stories like these. The ceilings of the caves of Ajanta are plain. Some of them are semi-round. Besides, there are pillars also. The engraved statues in the floor under the ceilings and in front of the entrance to the gate are very fine. The paintings on the walls are also mentionable. These paintings are excellent in the world. So many Albums have been published at home and abroad. Sravasti Sravasti is situated on the bank of the river Aciravati between the boards of Gonda and Bairach districts of Uttar Pradesh (U.P.). It has been identified with Sahet-Mahet. It is reached by a Pucca motorable road from Balarampur Railway station on the North- Eastern Railway. There are guest house and the rest house for the pilgrims. Sravasti (Pali Savatthi) was the capital of ancient Kosala. During the time of the Buddha, Kosala was one of the sixteen great kingdoms (Mahajanapadas) of Northern India. Here the Buddha spent Vassavasa many times. Being situated on the main trade routes, Sravasti had become a large centre of imports and exports. Many rich men lived here. During the Buddha's time, Prasenjit was the king of Kosala. There were three viharas in Sravasti namely-Jetavana, Purbarama and Rajakarama. The garden (Jetavana) was very nice place. At that time a very rich merchant (Mahasetthi) Sudatta, also called Anathapindika was living in Sravasti. He had become a Buddhist. Agrasravaka Sariputra selected the garden owned by prince Jeta, the son of Prasenjit, as the best place for vihara. Sudatta made a request to the prince for the land. The prince however, agreed to sell his garden on the condition that the merchant should cover the required land with gold gems. Sudatta was prepared for this. Gold coins were spread on the ground. Sudatta constructed a big monastery called Jetavana vihara. It is known from the Tibetan source that there were 60 big halls and 60 small rooms in the Jetavana vihara: The main gate of the vihara was built by prince Jeta. Within it, there existed Mahagandhakuti, Karorimandalamala, Kosambakuti and Candanamala etc. There were so many trees here, that it looked like forest from distance. The relics of Sariputta and Moggallayana were kept here. Later the emperor Asoka transferred it to another place and created Stupas. The Purbarama vihara was built by Visakha, the rich lady disciple of the Buddha. She was the daughter of Dhanan.jaya banker and wife of Punnavaddana. One day Visakha Sacred And Historical Places 131 went to Jetavana to hear the Dhamma. There she kept away her valuable necklace. Ananda Thera picked it up and returned to Visakha. She was highly pleased and wanted to build a vihara after selling the ornament. But she did not find any purchaser for the valuable necklace and kept it herself paying the equal price. So she constructed the Purbarama vihara with the money. This monstery was double storeyed and had several rooms. It was built in accordance with a design given by Moggallayana Thera. The third monastery called Rajakarama was constructed under the orders of king Prasenjit. It was built at the request of her chief queen Mallikadevi. Later on, it was named Mallikararma. Saketa was situated near by Sravasti. Here was a dense forest. King Prasenjit would go there for hunting. Gabampati, the disciple of the Buddha lived here. On hearing the Ordination of the Buddha Theri Sujata attained Arhant here. Asoka made pilgrimage to Sravasti. He made construction of two high pillars of 21 metre high to the south of Jetavana vihara. The western pillar was surmounted by a cakra (wheel) and the eastern one by the figure of a bull. Fa-Hien and Huen Tsang visited the place and had also described several damaged Stupas. Jetavana was repaired during the reign of Gupta dynasty. In the year 1863 General Cunningham excavated some mounds of Sahet- Mahet (Sravasti). In the year 1876 he resumed excavation and identified Gandhakuti. The Archaeological Department of the Government of India made a thorough excavation in the years 1907-08 and 1910-11 and preserved all the valuable signs of antiquities. Vikramsila Vikramsila was a famous Buddhist monastery as well as a University. This monastery was built by Dharmapala, the great king of Pala dynasty. The Bengalees reached the peak in national welfare and glory. The site is still unknown. Some think that it was situated at Vikrampur near Dhaka. Other scholars are of opinion that it was situated on the Pathorghat mountain by the side of the Ganges, near Bhagalpur of Bihar province. Then this ancient region was called Anga, that is, Bhagalpur including Munger. India was then divided into sixteen Janapadas (Settlement). The king Dhrarmapala founded the Vikramsila monastery. Another name or title of Dhrmapala was 'Vikramsil'. Nalanda, Vikramsila and Odantapur viharas were situated side by side. Students for higher education used to come from home and abroad. Even the learners from China, Japan, Tibet, Turkistan, Gandhara and other Asian countries 132 Buddhist Religious Studies used to study there. The number of teachers was 108. They taught the Prajna-paramita, Kriya (rituals), grammar and Nyayasastra. The Head of this University was called Vajracarya. The first Vajracarya was Buddhajnanapada. Taranath's history mentions that there were twelve Vajracaryas after him. There were 108 rooms in the main building surrounded by six entrances with the four walls. Six Dvarapanditas made admission of the students. Debates were held among the scholars of different communities. Most of the Pala kings patronized the monastery and during their reign it flourished. In the 10th century A.D. its fame spread all over the world. Its place was next to Nalanda University. Atish Dipankar, a renowned scholar was the Vice-Chancellor of this University. During his stay in the position, He gained world wide recognition for scholarship. During his time three thousand Bhikkhus resided in the monastery. Then a war between king Karna of Kanauj and king Nayapal had taken place. Sometimes Nayapal and sometimes Karna won the battle. Atish Dipankar himself made arbitration between them and settled the dispute. Both the kings compromised with honour bestowed on him. At the invitation of the king of Tibet, Atish Dipankar went to Tibet from Vikramsila. At that time the Buddhist religion was distorted by various malpractices in Tibet. Acarya Ratnakar was then the High priest of the monastery who was also the preceptor of Atish Dipankar. With his permission Atish Dipankar started for Tibet to reform Buddhism. Prasantamitra, Rahulbhadra, Padmakarghosa, Kamalsila, Jinarakshit, Kalyanarakshit and Dharmankurdatta were the other scholars who stayed and taught there. In addition to prescribed syllabuses, the. learned scholars of this institute explained the fundamentals of the Dhamma and basic principles of education. Maynamati The Maynamati-Lalmai is a light red plateau, eight kilometres west of . Lalmai range is situated by the side of Dhaka- road. At the time of excavation in 1943, a copper-plate inscription was discovered. It describes the history of preaching of Sahajyana Buddhism, account of flourishing Pattika suite and relation with Samatat and Arakan. Excavations in the year 1955-56 brought to light a picturesque Buddhist establishment locally known as Salvan vihara. During excavation, a numbers of terracatta art, sculptures, silver coins, gold coins, images of Sacred And Historical Places 133

Buddha and Bodhisattva and other architectural designs were found. The Archaeological finds reveal a clear picture of the Buddhist civilization and culture which is believed to have flourished under powerful ruling Buddhist dynasties- the Devas, the Chandras, the Khargas and other Vaisnab Dharma dynasty. The establishment of Salvan vihara is enclosed by a series of 115 well--arranged monastic cells which originally must have accommodation for large number of monks and students. It faces only one door to the north of the monastery. The design of the monastery is in harmony with Paharpur vihara. The architecture of Kalsan vihara of Java and Ananda temple of Myanmar (Burma) is similar to this. There exists Kanaka Stupa vihara, Ananda Raja's palace, Rupban-Kannya's palace, Adunapaduna Mura, Bhoja Raja's palace, Kotbari, Kutila Mura, Charpatra Mura, Ananda vihara, Pakash Mura surrounding Maynamati. Some of them have ruins and the others are uncertain to locate. In the Burmese chronicles of 11th and 12th centuries, it is mentioned that the site was accidentally discovered during the years of World War II while digging trenches for defence (1943-44). A military contractor cut through a few mounds and extracted a large mount of bricks from well-planned structure. Salvan vihara was built, by the Buddhist king Bhavadeba of Deva dynasty. He donated it to the Bhikkhus. It was built at 8th century and existed upto 400 years. Kutila Mura is situated five kilometres north to Salvan, Its name is Tiratana Stupas. The three stupas are the synibol of Buddha, Dhamma and Sangha. There is another vihara at Charpatra Mura. Ananda vihara is three kilometres north to Salvan vihara. It is bigger than Salvan vihara. One can easily go from Comilla town with baby taxi, jeep and private car to Maynamati. There is a museum to the south of the Saivall vihara where the testimonies to the ruins of cultural heritage found during excavation are preserved. The office and training centre for BARD (Bangladesh Academy of Rural Development) existed here. You may make it trip to visit Lumbini, Buddha-Gaya, Kusinaggar, Rajgir, Vaisali, Ajanta, Sravasti. Vikramsila, Mynamati, Paharpur etc. when you get chance. These sacred and historical places are very attractive and help to acquire knowledge and wisdom.  134 Buddhist Religious Studies

Exercises Multiple Choice Questions 1. Buddhagaya is in- a. the north of India. b . the Bihar of India . c. Assam of India. d. Kashmir of India. 2. The r eason for visiting the places of great pilgrimages is i. to attain great virtues. ii. to g ain praises from all. iii. to acquire religious knowledge. Which one is corr ect? a. i b . ii c. i and ii d. ii and iii Read the passage below and answer questions 3 and 4. It is a sacred duty for every Buddhist to visit the places of great pilgrimages, pilgrimages and the great historical places. Mainamoti is a famous historical in Comilla. Many books on Buddhism are preserved in the Mainamoti Museum as valuable evidence.

3. The r eason for visiting the Buddhist historical places by a Buddhist student is a. to be a ware of Buddhist history and culture. b . to enjo y great pleasure in travel. c. to de velop interest in ancient heritage. d. to see the land and people of different places. 4. The Shalbon of Mainamoti is i. a f amous historical place. ii. ancient e vidence of Buddhist religion and culture. iii. sacred place of the remembrance of Lord Buddha. Which one is corr ect? a. i b . i and ii c. i and iii d. ii and iii Sacred And Historical Places 135

Part 2 Creative Questions The Buddhist students organized a seminar with the Vikkhu sangha and the Buddhist teachers. The topic of this seminar was the places of great pilgrimages, pilgrimages, and the historical places. The importance of, and the beautiful things worth seeing in Rajgriha and Srabosti were discussed there. Thus Bikash realized the importance of the historical places together with the relationship between Buddha and Srabosti. a. Where is Rajgriha? b . Explain only one reason for visiting Rajgriha. c. Wh y is the discussion of the places of great pilgrimages, pilgrimages and historical places important in Bikash ’s life? d. Explain ‘The relation between Srabosti and Buddha is very deep.’ 136 Buddhist Religious Studies

CHAPTER FOURTEEN BUDDHIST COUNCILS

The history of Buddhism is closely related with the history of Buddhist Councils (Sangiti). Because the words of the Buddha were correctly recorded and preserved through these Councils. Gautama Buddha preached His doctrine for 45 years in different places of India. During this period, He delivered sermons and advice to the Bhikkhu Sangha and ordinary people. He recited many suttas and introduced rules for the Dhamma and the Bhikkhu Sangha. His disciples committed these discourses and sermons to memory. At that time many of His disciples were Arhats. All of them were wise and had capacity of retention in memory. Sthavir Ananda used to extend personal service to the Buddha. Ananda used to commit to memory all the suttas recited by the Buddha. Then he narrated them to others. The Bhikkhu Sangha used to learn the sermons and words of the Buddha and then transmit them to all. At that time there was no system of writing those suttas and messages. Even, if there were scripts, the prevailing system was to commit them to memory. That was the system which people felt proud about. During His last days, the Buddha allowed freedom to the Bhikkhus to make changes in small and minor teachings. It is learnt that Ananda did not thoroughly acquire what these minor teachings were. Hence there was accusation against Ananda in the first Council. Besides after the Mahaparinibbana (Great Passing Away) of the Buddha, some Bhikkhu refused to adhere to the Sangha rules strictly. When various questions arose on these rules, necessity was felt for all to sit together to arrive at unanimity about Dhamma and Vinaya. For this reason Sangiti or Council was held. There are differences of opinions among scholars regarding the number of Councils held since the Mahaparinibbana of the Buddha until now. But all Buddhists of South East Asia unanimously agree that six Councils were held. Of these three Councils were held in ancient India, fourth Council in Sinhal, fifth and sixth Council in Burma (presentday Myanmar). According to Sinhalese tradition, the fifth, sixth and seventh Councils were held during the reign of king Tissa, Battagamini and Duttagamini respectively. The entire Tripitaka was compiled and written in these Councils. Again according to Burmese view, the fifth Council was held in Mandalay of Burma with the patronage of king Mindanamin. Both Burma and Ceylon agree that the fourth Council was held in Ceylon. At that time Battagamini was the king of Ceylon. Under his direction the entire Tripitaka was written in palm-leaves. After the fifth Council, the volumes of the Buddhist Councils 137

Tripitaka were engraved in 729 marble stones. The sixth Council was held in Burma in 1954-56 when the entire text of Tripitaka was recited and tape-recorded. According to legends of Siam (present-day Thailand), a total of nine Councils were held. Out of these three Councils were held in India, four councils from the fourth to the seventh in Ceylon and eighth and ninth Council in Siam. According to Mahavamsa of Ceylon, the fourth and the fifth Councils were held in Ceylon. First Buddhist Council All sections of Buddhists are of the same opinion about the cause of holding the first Council. Mahakassapa was not present at Kusinagar while the Buddha attained Mahaparinibbana (Great Passing Away). He was going to Kusinagar from Pava with a large number of Bhikkhus. On the way he heard the news of the Buddha's Great Demise. He also knew that a Bhikkhu named Subhadra had advised the Bhikkhus who are lamenting for the Great Master, to refrain from the grief because the Buddha was no more to admonish them to observe so many Vinaya rules. Now they were free to do whatever they liked. Mahakassapa and many other senior monks became very anxious for preserving the Buddha's Dhamma. Mahakassapa was determined to fulfil the Master's mission by recording the teachings of the Buddha. Realising the fact, the learned Theras felt the urgency of holding the first Buddhist Council in order to preserve the moral and philosophical thoughts of the Buddha. With that hope, the leading Theras approached Ajatasattu, the ruler of Magadha and discussed to convene Council at Rajagaha. The king, firm believer of Buddhism readily agreed to provide them with food, lodge and everything. The Council took place at Rajagaha during the reign of king Ajatasattu. The Sattapanni Guha (Cave) was selected for holding the Convocation. Ajatasattu, the patron constructed a pandal in front of the Sattapanni cave. Mahakassapa Thera was the President of the Council. All the members of the Councils consisted of Arhats. The members of the main Council and the executive committee were limited to five hundred. Ananda and Upali Theras were elected for reciting the Dhamma (Doctrine) and Vinaya (Discipline) respectively. Mahakassapa Thera himself was unanimously elected for putting questions to both of them. At first Ananda was not included in the Council, as he was not then an Arhat, but a place was vacant for him. Ananda occupied that place immediately after attaining the same title. The proceedings of the Council are mainly divided into three sections, (a) The recitation of the Tripitaka ; (b) The charges against Ananda and (c) The trial of . The settlement of Vanaya laws was done by the leadership of Upali who was 138 Buddhist Religious Studies entitled by the Master as Vinayadhara (skilled in the Discipline). The Vinaya was first recited because it has been called the life of the Buddhist faith (Vinaya n`ama Buddhasasanassa ayu). Mahakassapa put questions to Upali as to the inroduction of four Parajikas (the gravest transgression of the rules for the Bhikkhus), its main theme, occasion and the individual concerned, the amendment and the different categories of its infliction and extermination of the convicted persons. In this way the Sanghadisesa (where takes the Bhikkhus in the first, in the middle and in the end to settle the offender), Aniyata (uncertainity of having an offence), Patidesaniya (confession), Nissaggiya (abandonment), Pacittiya (expiation) etc. The Dhamma (Doctrine) was recited by Ananda who was given the special title of the Vahussutikas (who heard more from the Buddha). The questions by Mahakassapa Thera to Ananda included the occasion of the sermons, individual persons, the occasions of the Brahmajala Sutta, Samannaphala Sutta, Ambattha Sutta etc. In the same procedure Ananda Thera recited the Digha Nikaya, Majjhima Nikaya, Anguttara Nikaya, Samyutta Nikaya etc. It should be noted that there is no mention of Abhidhamma Pitaka recited in the first Buddhist Council. It might have included in the Dhamma. In later days it was separated from the Dhamma. At the conclusion of the conclave, Anada Thera was charged with Seven offences. First of them was about the lesser and his minor precepts (Kuddanukuda Sikkhapadani). At the time of the Parinibbana, the Buddha told the Bhikkhus to abolish the lesser and minor precepts. Ananda could not explain clearly what were these for which the Assembly of the Bhikkhus faced a lot of troubles in later days. None of these charges seem to have any logical validity, because Ananda had not done it with evil intention. However, Ananda accepted these charges as proper and confessed the same. The Assembly was satisfied by his modesty. At the end of the Council Bhikkhu Channa, faced the highest penalty (Brahamadanda). He was a charioteer of prince Siddhartha. As a Bhikkhu he was not only arrogant, but also had slighted the Sangha by his ill behaviour. The penalty means a complete social boycott. When this severe punishment was imposed on him he was much repentent. As a result the punishment was automatically withdrawn. Afterwards he attained Arhatship. The Council took four months time to complete the all sessions. The first Council is called 'Pancasatika' Council, as it was participated by five hundred Arhats. It is also called Sthavirbad as it was completed by Sthavirs. Buddhist Councils 139

Second Buddhist Council The second Buddhist Council was held at Vaisali during the reign of King Kalasoka, hundred years after the Mahaparinibbana of the Buddha. Seven hundred Arhat Bhikkhus were selected to hold the meeting. All of them were learned and well-versed in the Tripitaka. The main reason for convening the second Council was the negligence of the Vinaya rules by the Vajjian monks (the Bhikkhu of the Vajji territory). They were in the habit of ten indulgences which are called Dasavatthuni. These are the following : 1. The carrying of salt can be preserved in the horn for the future. 2. The taking of food after the shadow goes up two fingers broad. 3. The taking of second meal in the villages on the same day. 4. The performance of Uposatha (Sabbath day) ceremony in various places of the monastery. 5. The taking of sanction of the Sangha to an act after it is done provisionally. 6. The act of following a customary tradition. 7. The drinking of butter-milk in the afternoon. 8. The drinking of toddy. 9. The using of rugs which have no fringe. 10. The accepting of gold or silver or money of any kind. All these indulgences are illegal according to Cullavagga of the Vinaya Pitaka. Yasa, the son of Kakandaka regarded these practices as illegal. He preached it to the public and asked them to forbid the Vajjian monks to carry out these practices. Thereby the Vajjian monks opposed him to do it and pronounced on him a penalty of Patisaraniya Kamma (Confessional action), which requires to apologise to the laity for his insolent behaviour. Yasa, defended his view by giving an eloquent advocacy of it to the laity and became successful in winning them over to his side. He gradually gathered large number of supporters. He sent messengers to all directions. Venerable Sambhuta who was a distinguished scholar supported Yasa, Venerable Revata Sthavir of great fame joined them. Revata Sthavir discussed with Sabbakami Sthavir, the disciple of Ananda Sthavir who was then living at Vaisali. Accordingly seven hundred learned Theras met at the Valukarama monastery of Vaisali. Eight leading Theras formed the Arbitration Committee to settle the dispute. Venerable Sabbakami was selected President of the Committee and also of the General Council. Revata Sthavir presided the Council. The question was also discussed in the full assembly. The unanimous decision was that the Ten indulgences (Dasavatthuni) were unlawful and were against the Vinaya rules. 140 Buddhist Religious Studies

A big number of opposite party avoided this Council and they held another Council at other side of Vaisali which was attended by ten thousand monks. So they called it a Great Council (Mahasangiti) and the members of the Bhikkhus were treated as Mahasanghikas who are the origin followers, of Mahayana Buddhism. The seven hundred Theras including Sabbakami, Revata, Yasa etc. compiled the Dhamma and the Vinaya just as in the first Great Buddhist Council. The monks, after the second Council were divided into two groups, the Theravadis and the Mahasanghikas or so to say, the conservatives and the liberals. This Council continued eight months. It is known as 'Saptashatica Sangiti' as it was participated by seven hundred Arhats. In this Council also Tripitaka was not written. The third Buddhist Council is very important from the historical point of view. It is one of the most important events in the career of Asoka. He was converted to Buddhism by a tragic event during the time of Kalinga war. This was the turning point in the history of Maurya dynasty . Since then Asoka, employed his vast resources for propagation of Buddhism. He gave more donation to the Buddhist Sangha and made so many monasteries and stupas. The liberal donations and generous contribution not only encouraged the religious persons to lead a homeless life (Anagarika) but also helped many unreligious and unscrupulous elements to enter the Buddhist Sangha. Many heretics losing their income were attracted by the prospects of the Bhikkhus. They continued to stay in the monastery in the disguise of the Buddhist monks and began to preach their false doctrine. The number of heretics became larger. The regular monks refused to hold Uposatha with the false monks. The ecclesiastical ceremonies like Uposatha, Pravarana etc. remained suspended. Hearing this, Asoka gave genuine order to hold the Uposatha. But the order was misunderstood by a minister. He influenced by the heretics, commanded the soldiers to behead the monks who disobeyed the order of the king. As a result several hundred.Bhikkhus in the Buddhist faith were killed as they were unwilling to hold the Uposatha with the heretics and corrupt Bhikkhus. When this sad news was reported to emperor Asoka, he became very much perplexed. He could not find the way to remove his doubt. So he sent a messenger to bring Moggalliputta Thera, the leading monk. The Thera was first reluctant to come, but at last he agreed to come. The Thera advised the emperor and persuaded him to convene a Council in order to decide the true teachings of the Buddha. The Thera interviewed Buddhist Councils 141 all the heretical monks and ditected their false interpretation and expelled them from the Sangha. The false monks and heretics were disrobed by the Emperor. Thus the Buddhist Sangha was purified and the true Bhikkhus performed the Uposatha in order to purify the entire Sangha from the evil elements. Moggalliputtatissa Thera selected one thousand learned Theras for convening the Council to compile the Tripitaka. The Theras admitted the authenticity of the first two Councils held at Rajagaha and Vaisali. They compiled the Tripitaka according to the method adopted in those Councils. In all the sessions Moggalliputtatissa Thera presided. Subjects approved by the Council were as follows : 1. All monks who participated in this Council unanimously agreed that the Rules of Dhamma and Vinaya adopted by the first and second Councils were the utterings made by the Buddha and advice given by Him. 2. The Dhamma and Vinaya recited and compiled in the first and second Councils, were again approved in the third Council. 3. In the third Council Dhamma was divided into two sections called Sutta and Abhidhamma based on compilation by Ananda in the first Council. As a result the teachings of the Buddha were divided into three section Vinaya, Sutta and Abhidhamma which together constitute the Tripitaka. 4. One of the developments in the third Council was the compilation of ‘Kathavatthu’ which was incorporated into Abhidhamma. The author was Moggalliputtatissa, Thera himself. It is the only book in the Tripitaka ascribed to a definite author. Soon after the third Buddhist Council, emperor Asoka sent missionaries to different parts of Asia, Africa and Europe. The son and daughter of emperor Asoka- Thera and Theri respectively were sent to Ceylon (Srilanaka) where they preached Buddhism. Theri Sanghamitta also planted a branch of Mahabodhi tree of Buddhagaya and it is still worshipped by the Ceylonese and Buddhist pilgrims from the Buddhist world. The name of Great Emperor Asoka has become ever lasting for his contribution in the expansion and development of Buddhism. 142 Buddhist Religious Studies

Exercise

Multiple Choice Questions

1. Ho w many Arhata vikkhus were selected in the third council? a. 500 b . 1000 c. 1500 d. 2000

2. Wh y was the first council called? i. because some vikkhushanghas did not practise the rules properly ii. to cry in jo y after the of Buddhas iii. to be unanimous about religion and vinaya by the all he vikkhus

Which one is corr ect? a. i b . i and ii c. ii and iii d. i and iii

Read the passage below and answer questions 3 and 4. Prkash Barua lives in Ramu, an upazila. There are a couple of Buddhist temples in this area. Once there was a controversy about the religious instructions among four temples. Then the Sangha Raj and the deputy Sangha Raj called an assembly together.

3. If a situation lik e that arises in your area what do you hope to be the solution? a. to e xpel the defendant from the sangha b . to e xpel both the opponents c. to reach a in consensus an assembly d. to pray help from the Court

4. The main aim of an assembly is a. to tak e decision according to the instruction of Lord Buddha as described in T ripitaka b . to enjo y together c. to endea vour together to achieve virtues d. to endea vor together to attain Nirvana Buddhist Religious Studies 143

Part 2 Creative Questions: Komol Marma, astudent of class 9 learned from his teacher that Sthabir Ananda was not accepted in the First Sangeeti. A seat was reserved for him, because he was the closest follower of Buddha and could retain what had been heard. Sthabir Ananda took his seat supernaturally just at the time of the starting of the Sangeeti. a. Where w as the first Sangeeti held? b . Wh y was Ananda not accepted in the first Sangeeti? Explain. c. What is your function if there is an y misconduct according to the Sangeeti? Write in detail. d. ‘Ananda was the closest follower of Lord Buddha and could retain what had been heard. ’Justify the statement. 144 Buddhist Religious Studies

CHAPTER FIFTEEN HISTORY OF BUDDHISM

Social and religious conditions in Pre-Buddba Age India was under the dominant influence of Vedic Brahmanic religion before the advent of the Buddha. At that time India was divided into a number of small kingdoms. Kings used to collect paddy, domestic animals etc. as tax. There were kings, priests or Brahmans, respectable persons and cultivators in the society. Priests or Brahmans used to hold sacrificial rites to worship Brahma and other gods. The general belief was that one can go to heaven with the blessings of Brahma. They believed that Brahma was the creator of earth and men. Brahmans used to preach that Brahma has created human beings from his different limbs. Brahman was created from his mouth, Kshatriya from his hand, Vaisya from his thigh and Sudra from the dust of his feet. Brahman therefore speak on behalf of gods, Kshatriya are warriors, Vaisyas are traders and Sudras belong to servant class. Besides sacrificial rituals, various kinds of incantations and mystical trivialities were prevailing among the common masses. This kind of religion could not satisfy the educated. thoughtful persons of the society. Hence they were in quest for different path to seek truth. Kshatriya were pioneers in this respect. They could not feel happy by following the path of traditional religion. Besides Vedas and Upanishads were limited within rituals and sacrifices. In this way Vedic political activities engulfed the society. The entire country was inundated with the blood of animal slaughter for sacrificial rituals. The Brahmins used to preach that wealth can be attained through Vedic sacrificial rituals. This will also lead to sound health. Such rituals will bring good result in this World and also hereinafter. Men did not realize that lasting benefit cannot be achieved through rituals. Men became discontented against this and there arose the concept of Four stages such as Brahmacariya (asceticism), householder life, renunciation and Sannyas. Next came the concept of emancipation. There was a consciousness of revolt against sacrificial rites. Men began to think how to attain correct knowledge. Some thought insects, trees etc. must have souls. Again controversy arose whether God existed or did not exist. Beyond the Vedic religion, anti-Vedic thoughts also prevailed. Travelling ascetics used to preach these views. Among them, those to be specially mentioned are Jain preachers. Parsanath of Kashi preached this doctrine about two hundred fifty years before the advent of the Buddha. Mahavir of Jain religion was born 24 years before History Of Buddhism 145 the Buddha. Besides saints, used to live in hermitage. They used to study Vedas and earn livelihood by teaching students. They had greater influence than the Brahmins among the common masses. Gautama was born in the content of this situation. Conditions during the time of the Buddha India was then divided into sixteen Mahajanapadas or the sixteen great territories, viz. Anga, Magadha, Kashi, Kosala, Vajji, Malla, Cedi, Vatsa, Kuru, pancala, Maccha (Matsya), Surasena, Assaka, Avanti, Gandhara, and Kamboja. Each of the territory was named after the tribe who colonized it. There was no mention of Sakya territory in the sixteen Mahajanapadas. It was under Kosala Kingdom. It was treated as as a tributary state. Suddhodana, the father of Siddhartha Gautama was the king of this state. The rulers of the sixteen Mahajanapadas was called Emperors. Bimbisara was the emperor of Magadha, whereas Prasenjit was the sovereign of Kosala. At that time there were 63 Sramana doctrines including Buddhist religion. There were Gurus of Ajivaka community. Among Ajivaka Guru Mokkhali Gosat, Ajit Keshakarrrbal, Sanjay, Kachayan were famous. Before attainment of Buddhahood Gautama learnt doctrine under one of them. Among 63 doctrines, Buddhist religion was included. But Buddhist religion attracted the world within a short time. Mahavir was the founder of Jainism. Rajagriha was the main place of his preaching. There is no mention of his meeting with ‘Gautama’. There were also the worshipper of Agni (Fire). Another community was Jalabasi. Here is referred to religious groups which practised many strange rituals. Then India was called jambudvipa. The administrative policy was city centred like Greeks. Monarchy was about to be introduced. Ajatasattu, the king of Magadha, Prasenjit, the king of Kosala were extending their Kingdoms accordingly. Lokayat philosophy of Carvak was also prevalent. Of all the founders of the religious the Buddha was popular. He advised people to avoid the two extremes, austerity and earthly pleasure. The Four Noble Truths are the principle Theory of His doctrine. This Theory is related to Sufferings and the cessation of Sufferings. The cessation is called Nibbana or Emancipation. The Noble Truth is the Atthangika Magga or the way to cessation of Sufferings. Compassion to all beings was the essence of new religion which attracted the common masses. Thus the Buddha became prominent. All other Philosophical thoughts besides Carvak and Jaina philosophies belong to later ages. Only Rig Veda was composed before the Tripitaka. Brahman Samhita, Samhita 146 Buddhist Religious Studies and Samkha philosophy were written after the Buddha. Caste discrimination was part of Brahrninic religion.There were elements of caste system even in Jaina religion. The Buddha shattered the barriers of caste system. Barbers, low caste Sudras and Vaisyas could be ordained as monks to become part of the Bhikkhu Sangha. The Buddha preached His doctrine in Jambudvipa, as India was then known. Its boundaries lay in the north near the Himalayas with Kapilavastu, Sravasti and Buddha Gaya and in the south to the Vindya mountains. From Sankasya in the west to Anga and Vaisali in the east, Buddha preached His religion. According to Ceylonese, the Buddha visited their country while the Burmese thought that He had visited Burma also. Magadha became a strong kingdom before the Mahaparinibbana of the Buddha. Ajatasattu and his son Udaya were powerful kings. Then Sisunag ascended the throne of Magadha. The second Council was held during the reign of Kalasoka, son of Sisunag. The first Council was held at the time of Ajatasattu. Then Alexander invaded India. Much is not known about propagation of Buddhism during this period. King Menander of Afganistan had extensive dialogues on Buddhism with Bhikkhu which formed the basis of the famous book 'Milinda prasna'. The king was a devotee of Buddhism. Buddhism during Maurya Period Chandragupta was the first king of Maurya dynasty. A war took place between him and the king of Nanda dynasty. Chandragupta defeated the king. His son was Bindusara. Little is known of Bindusara's reign. His son was Asoka. Asoka became the king of Maurya empire after Bindusara. His name was 'Devanam piya piyadasi' as found in his inscription. The Kalinga war was turning point in the Emperor's life. The country was conquered eight years after his coronation. Here more than one lac people were killed. At this his mind was plunged into sorrow. He was converted to Buddhism by Nigrodha Sramana. The Sramana produced on the Emperor a deep psychological effect and the cumulative result was his turning of mind towards Buddhism in quest of inner peace. Being a follower of Buddhism he took the initiative of taking 'Dharmayatra'. He appointed officers to preach the religion among the public. They were called Dharmamahamatra. He made many edicts and pillars where he wrote the Buddha's instructions. Teachings of the Buddha were inscribed in the slopes of mountains, pillars in hills and even in caves. It disseminated Buddha's teachings throughout his empire. Of them 34 have been discovered. These edicts inscribed messages of respect to elders, compassoin to living beings, donation to Bhikkhus, Sramanas and poor, to History Of Buddhism 147 behave well with relatives, friends and servants, kindness to all, purity of life, truthfulness and charity. All people lived happily in his empire. He was liberal to all religions. Asoka identified the sacred places related to the Buddhism and erected pillars there. In the Buddhist tradition he is credited with the construction of 84, 000 stupas throughout India on the sacred relics of the Buddha. The object of it was to attract all people of the country towards Buddhist religion. The religious tour (Dharmayatra) of Asoka is significant. He paid visit to important Buddhist religious places. During these tours the Emperor made religious gifts, erected monuments at sacred places and also had discourse with the people. Asoka organised at Pataliputra the third Buddhist Council. During, this Sangiti, differences of opinion between pious and unpious monks were resolved through his efforts. Asoka sent his son Mahendra and daughter Sanghamitra for propagation of Buddhism in Ceylon. King Tissa of Ceylon also used the title ‘Devanam Piya’ in honour of Asoka. An inscription records that he sent missionaries to central Asia, Europe and African continent. His messages were translated in Greek language for propagation. His Empire extended upto Kandahar of Afginistan. Inscriptions discovered there support expansion of Buddhism there. The Iranian- speaking Combose tribes lived near Kandahar and embraced Buddhism. The entire south India also came under the influence of Buddhism. The Dharmadutas travelled at Java, Sumatra and Tibet. The Maurya reigned for a total of 137 years in Magadha. After annihilation of the Maurya, the Sungas ascended the throne land did not patronize Buddhism. An inscription of Asoka in Brahmi scripts was discovered in Mahastan of . Pundravardhana region of the ancient Bengal developed as an important centre of Buddhism. Lalita Vistara, a biography of the Buddha composed in the second century has made mention of Bengal. Buddhism spread of Bangladesh even before Asoka's reion. Chinese pilgrim Huen Tsang has recorded in his travel account of having witnessed stupa constructed by Asoka in ancient Bangladesh. Buddhism in Kushana period The Kushana dynasty reigned in the first century A.D. This Empire was formed with a vast region from Magadha (or Bihar) to north-western India and same area of middle Asia and Afganistan. Kaniska was the greatest of all kings of this dynasty. At first he was not a Buddhist. He came close to philosopher Pasava, a renowned Buddhist scholar. Like Asoka also he turned his new Indian Empire into a Buddhist Empire. He was very careful for the development of Buddhist religion. 148 Buddhist Religious Studies

During his time Bhikkhus started developing difference of views on various issues. Kaniska tried to bring harmony among the monks. With the advice of 'his preceptor Pasava, he convened a Council for the collection and modification of Buddha's teaching. He invited all the monks representing different Buddhist sects at Jalandhar. Five hundred senior monks were selected for holding the convocation. The king built a big monastery named Kundalavana vihara for the accommodation of the monks. This is the fourth Buddhist Council. The Council was held at Kundalavana with Pasava in the chair. In the Council the original-Tripilaka was not collected but commentaries were prepared. These commentaries were Vibhasa Sastra and the language was used in Sanskrit in lieu of Pali. This Council is known as Kaniska Council or Sabastibadi Council. Kaniska made many Stupas and Ceteyas for the expansion of Buddhist religion. It is known that he sent missioneries to China and Middle Asia. At the time of Kaniska the distinguished scholars like Asvaghose, etc. wrote many books. Kaniska himself was very learned emperor. He made edicts in different places of his kingdom where he wrote many advices. A large edict as such has been found in Afganistan. Buddhism flourished during the reign of Gupta period. During Gupta period after Kaniska, the Chinese traveller, Fa-Hien once visited India. He had mentioned the flourishing condition of . A Bodhisattva image had been found during the excavation of Mahastangarh at Bogra and a Buddha image at Viharail of . It is proved by these excavations that Buddhism was also popular in Bangladesh. Buddhism in Pala period At that time there was no king. Might was right, during that period. The people of Bengal in desperation called on Gopala and selected him as their king. He was the founder of the Pala dynasty. In 750 A. D. he became the king. Pala dynasty ruled for 400 years. All Pala rulers were Buddhists. During Pala rule cultural and religious ties were established with Sumatra, Java, Bali islands etc. Buddhism spread there earlier. Odantapuri of Magadha, Sompuri vihara at Paharpur, Vikramsila vihara were established during the first century of the Pala rule. During their reign other Buddhist establishments, monasteries and stupas such as Traikutaka of West Bengal, Devikot of North Bengal, Pandit vihara of Chittagong, Phullahari of Bihar, Pattikera of Maynamati, Sannagar and Vikrampuri vihara of Vikrampur and Jagaddal vihara of History Of Buddhism 149

Rajshahi are mentionahle. King Mahipal repaired many viharas of Sarnath and Buddha-Gaya and established new viharas. , Sahajyana and Kalacakrayana-the main divisions of Mahayana Buddhism were also prevalent at that time. During this period Dipankar Srigann, a renowned Bengalee Buddhist scholar went to Tibet to preach Buddhism. Dharmapala established viharas and gave donation to shape the Nalanda as new one. He established Sompur vihara and also offered fund for the maintenance of the monastery and the Nalanda University. Many scholars and learners from Tibet, Mongolia, China etc. would come to those Viharas to have higher education. The Tibetan and Indian Scholars translated many books and carried it to Tibet, Kashmir, Nepal and China. owes origin in Pala age. Buddhist Caryapada and Doha-specimen of original Bengali. language were written during this period. From 8th to 11th century A.D. these were composed. Buddhist sculptures and arts rapidly developed. At this time Shakta, Vaisnab and Brahman religion prospered. Though the Pala rulers were Buddhists by faith and ardent patrons of Buddhism, yet they offered gifts to the Brahmans. Such religious toleration was in evidence during the entire period of administration of the Palas of Bengal. Pre-Modern Age It is very difficult to trace the history of Buddhists of Bangladesh from 1700 to 1800 A.D. But at that time Buddhists lived in Chittagong, , Noakhali, Comilla and Patuakhali. Besides there were some Buddhists in regions around Rashahi and Dinajpur. During that period Chakma, Barua, Marma and Rakhaine used to live in Chittagong. It is gathered from history that Buddhists with title 'Barua' migrated from Magadha and settled in Chittagong journeying through Assam, Comilla and Noakhali. In 1201 A.D. Bakhtear Khilji attacked Magadha (present day Bihar). At that time Lakshmana Sen was ruler of Magadha and Bengal. Lakshmand Sen was defeated by Bakhtiar Khilji. During this period, a group of Buddhists, migrated eastward. It is learnt that they were the ancestors of present-day Buddhist of Chittagong, Comilla and Noakhali. Comilla region was then ruled by Pattikera kings. The king Ranabanka Malla was Buddhist and reigned from 1204 A.D. to 1220 A.D. Lalmai- Maynamati of Comilla was then a prosperous area of Samatata. Salavan vihara and pattikera vihara were glorious seats of Buddhism in Maynamati. The Buddhists of Comilla used as their title 'Singha' which means the most superior. The word 'Singha' is associated with Sakyas. Grand father of Gautama was Sinhahanu 150 Buddhist Religious Studies and another name of Gautama is Sakya Sinha. The Buddhists of Comilla believe that they are the descendants of Sakyasingha. The Buddhists of Arakan were rulers of Chittagong in the Eighteenth century. Chakma king Shermusta Khan ruled Chittagong at that time under the Arakanese ruler. Chakmas believe that they came to Chittagong from Champak nagar which is somewhere near Comilla. Some others believe it to be somewhere east of Burma. Shermusta Khan reigned from 1737 A.D. to 1758 A.D. In 1757 the English defeated Sirajaddoulah in the battle of Plassey and occcupied Bengal, Bihar and Orissa. The Chakma king was engaged in battle with the English upto 1787. His kingdom had as boundary Lushai hill to the north, Dhaka Trunk Road to the south, the Sangu river to the east and the Feni river to the west. During this period Chakma, Chak, Khiyang, Tanchanga and Barua Buddhists lived in this area. All were Budhists and lived with Hindus, Muslims and Christians of Chittagong. Chittagong and Chittagong Hill Tracts constituted one single district or region at that time. Around 1774 Marmas settled in Ramu and Matamuhuri area. After 30 years they established Bandarban town. Around 1784, Rakhaine Buddhists started settling in Patuakhali region of Barisal. As Chittagong region was under the influence of Buddhists, some Marma or Magh came to Dhaka. Bara Maghbazar and Maghbazar still bear the memory of their settlement. The Dhamrai region of Dhaka district is the changed name of Dharmarajika. Ancient name of Savar was Sahor. Ruins of an ancient Buddhist monastery have been discovered at Sahor. Atish Dipankar studied in this monastery. In the Eighteenth century, Baruas settled in the regions of Rangunia, Rauzan, Fatikchari, Sitakundu, Boalkhali, Patiya, Satkania, Bashkhali of Chittagong district. Barua, Marma and Rakhaine together had dominance in Cox's Bazar and Tekhnaf. Barua means Bara Ariya or Great Ariya. Barua Buddhists also used titles such as Talukder, Mutsuddi, Chowdhury etc. Capital of Chakma kingdom was first somewhere near Satkania or Ranlu. The word ' Satkania' derived from 'seven daughters' or-Chakma princesses. There is still a place named 'Chakma kul' in Ramu police station. The name of the village Shakpura is believed to have derived from 'Chakmapur': In 1785 A.D. capital of Chakma kingdom was established in Rajanagar village of Rangunia police station. In 1869 the Chakma capital was shifted to Rangamati, because the headquarters of Chittagong Hill Tracts was shifted from Chandraghona to Rangamati. History Of Buddhism 151

Religious high priest of Buddhist is called Bhikkhu and all religious activities are carried through him. The Bhikkhus together constitute Bhikkhu Sangha. Buddhism was under the influence of Tantric rituals during Eighteenth century. The entire North Indian region came under Tantric Buddhism under the influence of Mahayana. The songs of 'Caryapada' the original specimen of Bengali Language bear this influence. These influences prevailed among the Buddhists of Chittagong region also. Those Buddhists who had migrated from Magadha and settled in Chittagong did not have any religious book. They were unable to carry manuscripts in palm-leaves while migrating. This was a period of great crisis for the Buddhists. On the other side Chakmas lost their kingdom and took shelter in Chittagong hill Tracts. In North Bengal, there were still some Buddhists in Rangpur, Rajshahi, Bogra among the Rajavamshis. Besides some other Buddhists were withdrawing themselves into shells. Flickering light of Buddhism burnt for long in and around Mahastangarh. There are still some Buddhists in North Bengal. The Eighteenth century is called the period of decline of the Buddhists of Chittagong, Noakhali, Comilla, Patuakhali and North Bengal. Buddhism in Modern Age The Twentieth century begins from 1901 and now we are in the last phase of this century. The combined history of Chakma, Marma and Barua Buddhists is relevant to study the history of Bangladesh. Chakmas, Marmas and Tanchangas live in three hill distircts of Rangamati, Bandarban and Khagrachari. Barua, Chowdhury and Singha Buddhists live in Chittagong, Noakhali and Comilla respectively. Their combined history is the history of Buddhists of Bangladesh. The history of Buddhists in the Nineteenth and Twentieth centuries is one of transitions from darkness to light. The Buddhists were plunged during the entire Nineteenth century. Superstitions and Tantric practices strongly influenced Buddhism during this period. Many gods and goddesses alien to Buddhism exercised strong influence in Buddhism. Chakma king Gyanbaksha died in 1800 A.D. He fought against the British throughout his life. Commander Runu Khan was his companion. In 1787 he surrendered to the British by payment of revenues. After his death Dharambaksh Khan became king. He was succeeded by Rani Kalindi after his death. The British did not acknowledge her as Queen for a long time. In 1844 the British officially acknowledged her as the 152 Buddhist Religious Studies

Queen. She reigned until 1873. In1860 the British formed the District of Chittagong Hill Tracts comprising the entire hilly region of the Chittagong District. Chakma queen Kalindi occupies an important place in the history of Buddhists for many reasons. She made life-long endeavours for the upliftment of subjects. In 1804 Bomang Kingdom was established in Bandarban known as the king of Marmas. She made a lot of contribution for the upliftment of Marmas. In 1856 Sangharaj Saramedha, a famous monk of Burma (Myanmar) visited Chittagong. He made significant contribution to the religious history of Buddhists. It has been mentioned earlier that Tantric Practices exercised dominant influence on the Buddhists of Chittagong. Monks could neither understand nor explain the fundamental teachings of Buddhism, as no books were available. Despite Tantric influence, Buddhists could not forget Gautama Buddha. They worshipped the Buddha, Dharma and Sangha but many used to worship Tantric gods and godesses also. Sangharaj Saramedha visited Chittagong along with some disciples and accepted hospitality of Radharam Mahasthavir at Sitakundu. From there he went to village Mahamuni Pahartali which is a famous centre of Buddhism. A big fair is held there every year on the occasion of Chaitra Sankranti (Year-end) and the New year. When the fair begins, Chakmas and Marmas visit the fair and famous Mahamuni Temple. Sangharaj Saramedha stayed here for two years and propagated Theravada Buddhism. He made endeavours to reform existing ill practices and eliminate superstitions among both monks and laity. He succeeded in bringing about a new rejuvenation in the social and religious lives of the Buddhists. It created a new wave of reawakening to Chakma, Marma and Barua community. Queen Kalindi invited Sangharaj to her palace at Rajanagar. Superstitions pervaded the royal family also. The queen was indoctrinated to Theravada Buddhism under Sangharaj in a new way. This event vastly influenced the Chakma Buddhists. In 1857 the queen invested Sangharaj with a royal title during the royal revenue collection ceremony. After sometime Sangharaj returned to Burma. In 1864 he again visited Chittagong with another batch of monks. At that time differences of opinion arose among the monks of Chittagong. The monks got divided into two sects. One is known as ‘Sangharaj Nikaya’ and the other as 'Mahasthavir Nikaya'. Chakma, Marma and Rakhaine monks joined the Sangharaj Nikaya. The lay followers were also divided into the two sects but social rituals and mutual marital relationship among all continued as before. But the monks of the two sects refrained from performing religious rituals together. The lay followers respected monks of both sects. History Of Buddhism 153

During this period English education began to spread among Buddhists. They started visiting Calcutta for higher studies. Monks started visiting Burma and Srilanka for religious education. Buddhists left for Arakan, Burma, Calcutta, Tipperah and Assam in quest of business and jobs. Though Buddhists are mainly agriculturists, professional groups such as doctors, engineers, lawyers, teachers etc. began to emerge. They also turned to non- government jobs and business side by side with looking for Government jobs. The principal religious festivals of Buddhists are Buddha Purnima, Asari Purnima, Aswini Purnima, Kathinacivar festival, Madhu Purnima and Maghi Purnima. Besides these, Biju festival is held on the occasion of Bengali year ending and New year. This festival continues for seven days on the occasion of the New year. Fairs are held in Pahartali Mahamuni, Rajanagar Mahamuni, Rangamati Rajvihara, Chakrasala etc. Jhum fire is ablaze when overgrowth in the hills are burnt. Chakmas and Marmas complete Jhum fire in the month of Chaitra. Then they celebrate Biju festival. When rains start in the month of Vaisakha they cultivate in Jhum lands and start plantation of seeds. This is called Jhum cultivation. Public holiday is observed on the occasion of Buddha Purnima. Special programmes are broadcast on this day from Radio and Television. Besides verses from the Tripitaka are recited throughout the year. Every Buddhist has to be ordained as Samanera at once in life. It is virtuous to lead religious life for at least seven days in the temple as a Samanera. Besides Buddhists go on pilgrimage, normally in the months of Aswin and Kartik. The Bangladesh Government has constituted ‘Buddhist Welfare Trust’ in 1984. Besides certificates are given in Pali by the Pali and Sanskrit Board which has under it about 30 Tols. Besides M.A. Degree is awarded in Pali by the University. There are Departments of Pali and Sanskrit in Dhaka and Chittagong Universities. Pali is taught in various colleges. The Buddhist population in Bangladesh according to 1991 Census is 6,23,000. The number of Buddhist viharas and temple will be around 1000 with 2000 Bhikkhus and Samaneras. Literacy among Buddhist is higher than followers of other religions. No beggar is found among the Buddhists. There are many religious and cultural organisations among the Buddhists. The oldest organisation is Chittagong Buddhist Association established in 1895. In 1950 the Bouddh Kristi Prachar Sangha was established. Besides there are other Buddhists organisations such as Parbatya Buddha Sangha, Bangladesh Sangharaj Bhikkhu Mahamandal, Bangladesh Bhikkhu Mahasabha, Parbatya Chattagram 154 Buddhist Religious Studies

Bhikkhu Samity, Rangunia Bhikkhu Samity, Rakhaine Marma Sangha Council, Bangladesh Bouddha Yuba Parishad. Among the famous and ancient viharas mention may be made of Pahartali Mahamuni Vihara, Cox's Bazar Mahathindagri Vihara, Chitmaram Vihara, Bandarban Vihara, Ramkot Vihara of Ramu, Rauzan Sudarshana Vihara, Raj Vihara of Manikchari, Rajanagar Raj Vihara, Saidbari Vihara and Ichamati Dhatu Chaitya Vihara. Every year a number of fairs are held in Buddhist vihara. Religious functions, religious dramas, songs and kirtans are held in these fairs. Among famous Buddhist fairs are Chakrasala fair, Rajvihara mela of Rangamati, Manikpur Parinirvana fair, Machadia Chaitya fair, Ramkot fair, Satbaria Mahamuni fair, Chedir Pukur fair, Binajuri Parinirvana fair, lchamati Dhatu Chaitya fair and Lathichari Buddha fair. Dharmarajika Buddhist Temple, a famous Temple in Dhaka was established m` 1960. Sacred ashes of Atish Dipankar and Hawakawya, a Japanese Buddhist leader have been preserved here. The ashes of Atish Dipankar was brought from China. There are some Buddhist religious and cultural monthly and miscellaneas. A mouthpiece of Bouddha Kristi Prachar Sangha is Kristi. The journal of Pali Book Society is 'Jyoti' while 'Anoma' is the mouthpiece of Anoma group. 'Maitri Bani' is the journal of Parbatya Bouddha Sanglia, 'Sambodhi' is the name of the journal, of Mttrma Buddhist Association. Among Buddhist scholars and reformers, Mahastbavir Rani Kalindi, Raja Bhuvanmohan Roy, Javana Tissa Mahathera, Shilalankar Mahathera, Visuddhananda Mahathera, Umesh Chandra Mutsuddi. Dr. Benimadhav Barua, Professor Surendralal Barua, Writer Birajmohan Roy; Professor Manindralal Barua, Girish Chanrdra Barua, Prof. Pramode Ranjan Barua, Raja Aung Shwe, Prue and Asoka Barua are well- known. Archaeological excavations have lead to the discovery of many ancient Buddhist Viharas in Paharpur, Mahastangarh and Maynamati of Bangladesh. They stand as monuments of pride to people belonging to all, religions. There are some ancient Buddhist monuments in Sitakunda hill, Adinath hill of Maheshkhali, area south of Rangunia college and Deyang hill. If excavation is carried out, many valuable archaeological treasures will be found out. You need to study a lot to know ancient heritage. You should visit the places mentioned here. It is necessary to know the people of the country side by side with acquiring knowledge about religion. Though the places of pilgrims are located outside the country, you will have opportunity to visit them and know the people of that History Of Buddhism 155 country. It is necessary to know people of different religions. This helps in the development of friendship among nations. Buddhism has been perished from this sub-continent for many reasons. But the glorious history is scattered in different regions of India and Bangladesh. Archaeological excavations have led to their discovery. The number of people following Buddhism in Bangladesh is very few. The Government has taken responsibility to preserve archaeological sites in Rajshahi., Rangpur, Bogra, Comilla and Chittagong. We should visit those places to know our history. The Buddha said, ''Knowledge is the vehicle for advancement.''

Exercises Multiple Choice Questions 1. Which country the Sangha Raj Saramedha Mahasthabir was fr ? a. Thailand b . Tibet c. Myanmar d. Sinhalese 2. Dipankar Srigyan went to Tibet- i. to practise literature ii. to disseminate the religion of Nirv ana. iii. to visit the country Which one is corr ect? a. i b . ii c. i and ii d. i and iii Read the passage below and answer questions 3 and 4. The teacher Debojyoti Chakma discussed in detail the history and tradition of Buddhism in the class of Avijit Mutsuddi. According to him, one needs to study a lot to know about the ancient tradition of Buddhism. It is also possible to achieve knowledge by travelling to various countries. 156 Buddhist Religious Studies

3. Mutsuddi can kno w by travelling the religious places. i. local information. ii. about the people of v arious religions. iii. the importance of seeing natural beauty. Which one is corr ect? a. i b . ii c. i and ii d. ii and iii 4. It is necessary to pr eserve Buddhist history and tradition. a. to compose the history of the w orld. b . to impro ve Buddhism as the best religion. c. to b uild an enriched world. d. to nourish the Buddhist ci vilization and culture.

Part 2 Creative Questions Debasish Chakma was listening to the discussion about the history and tradition of Buddhism from Silananda Sthabir before evening prayers. He gave wonderful descriptions of the period of Goutom Buddha, Mourya Dynasty, Kushan Dynasty, Pal Dynasty together with the modern Buddhist civilization and culture in brief. He asked all to study properly the tradition of Buddhism of the subcontinent, which was almost lost. In this respect he quoted the message of Lord Buddha, ‘Knowledge is the boat to move forward’. a. Write the name of a place of the time of Buddha. b. Explain in brief the religious condition of the ordinary people of the period of Buddha. c. Discuss the necessity of nourishing the tradition of Buddhism in the life of Debasish Chakma. d. ‘Knowledge is the boat to move forward’.- write the underlying significance of this statement.