Journal of the Sri Sambodhi Buddhist Meditation Centre SAMBODHI 2017 - October -Issue No. 2 - ISSN 2514-3549 TAKING THE PATH OF DHAMMA TO BE A ‘PROTECTED’ PERSON IN SOCIETY Venarable Daranagama Kusaladhamma Nayaka Thero Nātakarana Sutta of the Anguttara As expounded by the Buddha, the Nikāya (The Discourse of Protector, possession of houses, land and AN 10.17). money or wealth will not give a person protection in the community. Sanatho bhikkave viharathi ma To be cherished and protected in anatha anatho bhikkave dukkena society, one must develop a great viharathi. Dasa ime bhikkave deal of internal noble qualities. nathakarana Dhammathi The possession of houses, land kathame silava bahussuno kalyana and money or wealth can generate mittho suvacho kovido analso dangers, even escalating to one’s Dhammakamo araddha viriyo death instead of security, as we see here are many features in the santhussako sathimathi from events in society even today. Teachings of the Buddha that T That is why the Buddha expounded can be adopted by us, to make our Therein the Buddha said, “O! ten ways to avoid being a dissolute lives better. The most compassionate Bhikkhus, live with protection, the person but to be a protected person Buddha constantly came to the dissolute always lives with sorrow. in the community. These are: aid of spiritually impoverished O! Bhikkhus, there are ten features people. He came to the salvation which help us. They are, virtuous 1. Virtuous conduct. This is the of the helpless. He taught the path. conduct, being erudite (learned practice of restraint in actions But it must be understood that he – bahussruta), associating those both by body and word. Killing, was not a saviour. He was only a with noble qualities (kalyanamitta), stealing, and sexual misconduct teacher of the path. Therefore he accepts instructions respectfully, are unwholesome acts committed repeatedly preached for people to proficient and diligent, attracted to with the body. False speech, slander, be a lamp unto themselves and that the Dhamma, having a high level of harsh speech, and frivolous speech one's illumination and salvation lies effort, being content with available are unwholesome acts committed within oneself. Hence, in society, resources, being mindful and alert by word of mouth. Refraining from one must strive not to be a dissolute and having wisdom” all of them is virtuous conduct. This person, but a protected one as type of conduct helps to develop the expounded by the Buddha in the Continued on page 2 Sri Sambodhi Buddhist Meditation Centre ARTICLES IN THIS ISSUE No 84, Dacre Road, Plaistow London VIHARA NEWS E13 0PR, England. Tel: 02085481628 COME AND SEE (Ehi Passiko) PROMINENT Email : [email protected] THE FOUR NOBLE TRUTHS Web: www.srisambodhi.org.uk BHIKKHUS’ VISIT HAPPINESS AND WEALTH 2 Journal of Sri Sambodhi Buddhist Meditation Centre Swan, Jatakatta Katha) is a simile character and gain recognition in factors. In the “Karaneeyametta on this subject. The ability to be society. Such a person will also be Sutta” (The Discourse on Loving satisfied with what you have has also protected from all harm. Therefore Kindness - Khuddakapāha, SN 1.8) been listed as an auspicious factor being virtuous will be a prime “suvaco” has been expounded as in Karaneeyametta Sutta. Therefore contributor in ensuring security of one of the qualities that establishes being satisfied with what you have a person. security of a person. is a helping factor for development. 2. Being erudite. It means having 5. Being proficient and diligent. All 9. Mindfulness (sati). This is an great knowledge by reading, listening living beings must be proficient in essential quality for a successful life. and any other manner in which whatever they do. It has been further Attending to your task with good you can accumulate knowledge. expanded with the words skilful and mindfulness gives swift results. Having a wide knowledge helps to efficient. To gain happiness and Focusing your attention with clear avoid all problems. Most people development in one’s life one has to comprehension on your activity, face problems due to ignorance. be efficient to one's own trade. Such provides you with protection. These Being erudite has been listed as an efficiency will ensure self-security. are qualities of a Bodhisatta. auspicious factor “Mangala Karuna”. Living beings face most problems 6. Being attracted to the Dhamma. 10. Wisdom. When one is wise and extend their life span in the Here Dhamma refers to ethical and see arising and passing away (Samsaric) rebirth cycle due to morals. The attraction to such moral which is noble and penetrative, ignorance. Therefore it is clear that mannerisms can be shown as a it will lead to the destruction of the erudite factor is helpful in the factor helping the protection of a suffering. Thus being wise is a wellbeing of an individual. person’s life. As said in the Buddha quality that serves as a protector. Dhamma “Dhammō Havē Rakhathi 3. Associating those with noble Dhammacaree” – If a person lives Thus one should live under a qualities. The “Sigalovada Sutta” according to the Dhamma he is protector, not without a protector. (The Discourse on the Advice to protected by the Dhamma. Persons One without a protector lives in Sigala; The Layperson's Code of who get attracted to the Dhamma suffering. The possession of the Discipline - Digha Nikaya, DN 31) are essentially noble persons. above ten qualities will result in us refers to four noble friends and four The protection and progressive acquiring protection. The above are bad friends. Association with noble development of such persons are the ten qualities which serve as a friends has shown to be beneficial ensured by the Dhamma. protector. in the present life as well as in the future life. The noble friend will 7. Having a high level of effort. Translated by, help in difficult situations even at The Emancipation referred to Jaliya Ekanayake, the risk of losing his own life. In the in Buddhist teachings can only Nugegoda, Sri Lanka. “Mittanisansa Sutta” (The Discourse be obtained by conscientious on the Advantages of Friendship – dedication to the practice of the Muga-Pakka Jataka, Jatakatta Katha) Dhamma with unsurpassed effort. the benefits of having noble friends Even to gain high levels of success Pemato jāyati soko, are described. Therefore it is also a in the mundane life, unsurpassed pemato jāyati bhayaṁ, pemato vippamuttassa factor that helps in the wellbeing of effort is required. Thus such persons natthi soko, kuto bhayaṁ? a person. are well protected in society. From affection springs grief, 4. Accepting instructions 8. Being content with available from affection springs fear; For him who is wholly free respectfully (suvaco). Listening and resources. The Buddha has expressed from affection accepting advice of the elders and concern over people who may rise to there is no grief, whence teachers, and following advice, helps the leadership of the world but cause fear? both in protecting this life and the disaster due to being unsatisfied. The Dhammapada 213 next. It is also one of the auspicious Jataka story “Swarnahansa” (Golden Journal of Sri Sambodhi Buddhist Meditation Centre 3 COME AND SEE (Ehi Passiko) By Venerable Dr Henepola Gunaratana uppose you receive an invitation to “come and see.” We come face- within us is “come and see.” When Sto “come and see,” you should to-face with this very nature and we “come and see,” what do we ask three questions: become one with it, to see it as it is. see? We see all of them change. We 1. “Who invites me?” Becoming intimate with these three experience very pleasant emotions. 2. “Where should I go?” aspects—impermanence, suffering, We are very happy to see somebody 3. “And what should I see?” and selflessness. we like very much. We are very The three answers to these questions happy to hear something we like are: Also, when senses and sensory very much. We are very happy to eat 1. “Nobody.” objects come in contact there arises the most delicious food or have our 2. “Nowhere.” a series of thought moments. Some favorite drinks. We are very happy 3. “See nothing material.” of them turn out to be lustful, to smell things that we like to smell. hateful, jealous or thoughts full We are very happy to touch the This “come and see” of fear, of cruelty. We know these things or the persons we like very invitation, in ordinary sense, doesn’t thoughts at the very moment they much. We are very happy to think make any sense. But in Dhamma arise. We can feel them at that very of the things or persons we like very sense it makes complete sense. It moment. The meeting of senses much. We are very happy to be with is because of not understanding and sensory objects is Dhamma. those whom we like very much. how to answer these questions we Feeling arising from this contact is The very thought of separation is all linger in the Samsāric cycle, Dhamma. Thoughts arising through very painful. Even the mere dream suffering again and again. this contact are Dhamma. Reaction of separation from our loved ones to the thoughts is Dhamma. We makes us anxious. We will do How and where can we see can see them happening right everything possible to protect our Dhamma? We do not see Dhamma within ourselves. We should be loved ones and ourselves. out in the world. If it does not come fully engaged in knowing them. We from somebody else, if we do not should be intimately involved in Dhamma asks us to “come and go somewhere and if we do not see knowing them.