The Light of Dhamma Vol VI No. 1
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Vol. VI No. 1 2 Electronic Publishers Notice: This work has been republished by Pariyatti as an electronic publication. All of the addresses and contact information provided in this online edition of The Light of the Dhamma are no longer valid. They have been included here for historical purposes. Questions or comments regarding this electronic publication can be addressed to [email protected] For other issues in this series please visit www.pariyatti.org/treasures PARIYATTI 867 Larmon Road Onalaska, Washington 98570 USA 360.978.4998 www.pariyatti.org Pariyatti is a nonprofit organization dedicated to enriching the world by - disseminating the words of the Buddha, - providing sustenance for the seeker’s journey, and - illuminating the meditator’s path. 3 The LIGHT of the DHAMMA VOL. VI No. 1 2502 B.E. January 1959 C.E. 4 THE LIGHT OF THE DHAMMA 1. Please regard this not just as a quarterly magazine but as a continuing service for Buddhism. Your frank criticism will be welcomed in a Buddhist spirit and if there are any questions pertaining to Buddhism that we can answer or help to answer, we are yours to command. 2. Any articles herein may be quoted, copied, reprinted and translated free of charge without further reference to us. Should you care to acknowledge the source we would be highly appreciative. 3 Foreign subscription. (including postage to any part of the world) is but the equivalent of sh 9/- (Nine Shillings) sterling per annum. HOW TO REMIT In any country subscribing to the International Postal Union, International Postal Certificates are obtainable from the post office. TRADING BANKS can usually advise, in other cases, how small remittances may be made. THE EDITOR, “THE LIGHT OF THE DHAMMA” Union Buddha Sasana Council 16, Hermitage Road, Kokine Rangoon, Union 0f Burma 5 Vol. VI 2502 B.E. January 1959 C.E. No. 1 CONTENTS ARTICLE PAGE Introduction To The Two Hundred And Twenty-Seven Rules Of Vinaya..............6 The Two Hundred And Twenty-Seven Rules Of Vinaya........................................9 The Seven Factors Of Enlightenment….by Piyadassi Thera.................................30 Sacca Vibhanga — Abhidhamma Piṭaka…by editors, LoD..................................42 Book Reviews ........................................................................................................49 Also in the original issue: Catusacca Dīpanī …by Ven’ble Ledi Sayadaw Discourse on the Wandering ascetic Susima Dhammapada Commentary.. by the Pāḷi Dept. of the University of Rangoon 6 INTRODUCTION TO THE TWO HUNDRED AND TWENTY SEVEN RULES OF VINAYA “PĀTIMOKKHA” He is not a monk indeed who injures others. Two kinds of Pātimokkha: — One is not a monk who hurts another. “Pātimokkha” meaning “excellent”, 185. Anūpavādo, anūpaghāto, “foremost”, “chief” is the code of discipline pātimokkhe ca saṃvaro, for the bhikkhus. There are really two kinds mattaññutā ca bhattasmiṃ, of Pātimokkha. pantañ ca sayanāsanaṃ, adhicitte ca āyogo, (1) Sīla Pātimokkha etaṃ Buddhāna sāsanaṃ. (2) Gantha Pātimokkha Non-abusing, non-injuring, restraint (1) Sīla Pātimokkha: — according to the Pātimokkha rules, moderation in food, staying in a remote place, devotion to It protects (Pāḷi, rekkhati) one who guards higher thought, this is the Teaching of the or observes sīla from pain and suffering and Buddhas. prevents him from falling to lower states or existences (mokkheti, mocayati). So it is Āṇā Pātimokkha — The 227 Rules of training known as Sīla Pātimokkha. for monks contained in Bhikkhu Vibhaṅga Pāḷi is known as Āṇā Pātimokkha. (2) Gantha Pātimokkha: — Gantha Pātimokkha — is the separate text The Text (gantha) which points out sīla is formed by collecting the 227 Rules of training called Gantha Pātimokkha. from the Saṅgāyanā Canonical texts in order to Sīla Pātimokkha is the root cause for all make it easy in reciting them on Uposatha mundane and supramundane benefits, and days. Gantha Pātimokkha points out Sīla which is How the Religion cannot last long without to be practised. the Āṇā Pātimokkha. Sīla Pātimokkha is of two kinds. While the Buddha was residing at Verañja, (a) Ovāda Pātimokkha to the Venerable Sāriputta, who lived alone in seclusion, occurred the idea, ‘Whose religious (b) Āṇā Pātimokkha Teachings last long and whose Teachings do not long endure?’ With this thought he rose Ovāda Pātimokkha is set forth in three from his seat, went to the Buddha, paid respects gāthās. to Him, sat at one side and enquired, ‘O These Gāthās are — Revered Sir, whose religious Teachings last long and whose do not endure?’ 183. Sabhapāpassa akaranaṃ, kusalassa upasampadā, The Buddha replied, ‘The Teachings of sacitta-paryodapanaṃ, Vipassī Buddha, Sikhī Buddha and Vessabhū etaṃ Buddhāna sāsanaṃ. Buddha did not last long but those of Not to do any evil, to cultivate good, to Kakusandha Buddha, Konāgamana Buddha and purify one’s mind, — this is the Teaching of Kassapa Buddha did exist for a long time. the Buddhas. Again, the Venerable Sāriputta asked, 184. Khantīparamaṃ tapo-titikkhā, ‘Revered Sir, why is it that the Teachings of nibbānaṃ paramaṃ vadanti Buddhā. Vipassī, Sikhī and Vessabhū Buddhas did not Na hi pabbijito parūpaghāti last long?’ samaṇo hoti paraṃ viheṭhayanto. ‘O Sāriputta, these Enlightened Buddhas — Forbearance is the highest patience, Vipassī, Sikhī and Vessabhū had not put forth Nibbāna is supreme, so declared the Buddhas. 7 effort to propound the doctrine in detail to the them after the passing away of the Buddhas and people.1 There were only a few Suttas, their noble disciples.’ Geyyas, Veyyākaranas, Gāthas, Udānas, When the Rules should be laid down Itivuttakas, Jātakas, Abbhutas and Vedallas. They did not promulgate the Āṇā When the Buddha explained this to Pātimokkha.2 When those Omniscient Sāriputta, the Venerable Sāriputta rose from his Buddhas passed away and when their chief seat, placed the robe on his left shoulder, paid disciples also breathed their last, the successor respects to Him and requested the Buddha, ‘For monks of different classes caused the long endurance of this Teaching, may the disappearance of the religious teachings in no Revered Buddha prescribe the Rules to the long time. monks. It is time, Revered Sir, to make known the Pātimokkha Rules.’ ‘O Sāriputta, just as various flowers which are kept on a board without being threaded, ‘Wait, O Sāriputta, wait. Only the Buddha are scattered, whirled and destroyed by the knows the proper time for promulgation of the wind, in the same way the religious Teachings Pātimokkha Rules. O Sāriputta, so long as, in were destroyed by the monks of various this Teaching, there appear no offences classes after the passing away of the committed due to defilements, the Buddhas Omniscient Buddhas and their true disciples.’ never point out the Āṇā Pātimokkha Rules to the disciples. Only when there appear offences Then the Venerable Sāriputta raised a in the Order due to defilements do the Buddhas further question. ‘Revered Sir, what is the lay down the Āṇā Pātimokkha Rules to ward reason for the long endurance of the off these offences. Teachings of Kakusandha, Konāgamana and Kassapa Buddhas?’ ‘O Sāriputta, so long as the number of monks of long standing does not increase, the ‘O Sāriputta, Kakusandha, Konāgamana Order has not developed and so long as the and Kassapa Buddhas preached the Dhamma Order has not received great gain and offerings, in detail and their discourse of Suttas, Geyyas, there occur no offences in the order due to Veyyākaranas, Gāthas, Udānas, Itivuttakas, defilements. Jātakas, Abbhutas and Vedallas were numerous. They pointed out the Āṇā ‘When the number of monks of long Pātimokkha to their disciples. After the standing increases, when the Order develops disappearance of these Buddhas and their and when to the monks accrue great gains and chief disciples, the successor monks of offerings, then occur in the order some various classes preserved the Teachings and breaches due to the existence of defilements. protected them for long endurance. Then in order to ward off these offences, the Buddhas lay down the Āṇā Pātimokkha Rules Just as, O Sāriputta, various flowers kept for the disciples. on a board but well threaded are not scattered, not whirled, not destroyed by the wind, so ‘Now, O Sāriputta, the order is free from also the Teachings lasted long, because the vice, danger and defilement; it is pure and has successor monks of various classes preserved the essence of Sīla. O Sāriputta, among these 500 disciples, a monk of the lowest stage is a Sotāpanna, who will not be born in hell but is 1 During the time of Vipassī, Sikhī and Vessabhū destined to rise to higher stages (i.e., Buddhas, beings had little dust of kilesas and when Sakadāgāmi, Anāgāmi and Arahatta).” they came to hear even a stanza of the four noble Truths, insight arose in them. It was not necessary to Pārāsika Pāḷ i, 11-6th Syn Edn.) expound the Dhamma to them in detail. So the Thus the Pātimokkha Rules were not laid Suttas, Geyyas, Veyyākaranas etc., given in brief by these Buddhas were short and few. down when the disciples were of good conduct 2 As the disciples of these Buddhas were of good conduct and committed no breaches. Only when they and as they committed no breaches, there arose no became corrupted and committed offences, occasion on which the rules had to be laid down. So were these Rules laid down from time to time. Āṇā Pātimokkha was not promulgated by the Buddhas. 8 Ten Points for the Promulgation of performance of Uposatha, he does not commit Pātimokkha Rules. an offence. He who does not take part in it without giving his consent and without The Buddha pointed out the rules for these declaring his purity, commits a Dukkata ten objects. offence. 1. To be practised by the Order. By pointing out the Pātimokkha Rules, the 2. For the welfare of the Order. following 18 assertions will not appear.