UNICODE

 

[UNICODE]

මුල් පිටුව | බොදු පුවත් | කතුවැකිය | බෞද්ධ දර්ශනය | විශේෂාංග | වෙහෙර විහාර | ඉංග්‍රිසි ලිපි | පෙර කලාප | දායකත්ව මුදල් |

 

This one-fathom long body

unreal and are fascinated by mere appearances. The Buddha says: “I do not value life for a moment.” He is speaking through knowledge, through what he had really seen. Whosoever that realises this self-evident truth that life is Dukkha turns away from life in disgust; gets an aversion for existence; understands its misery, its voidness and insubstantiality. This knowledge of life as it really is, pulsates his entire personality with the Will for Deliverance from this sorrow-fraught process of being born, of ageing and of dying.

“In this very one-fathom long body, along with its perceptions and thoughts, I proclaim to the world, the origin of the world, the cessation of the world, and the Path leading to the cessation of the world.”
- Rohitassa Sutta-Samyutta Nikaya

It was Vesak Full Moon eve, on the bank of the river Neranjana, an ascetic was seen wending his way with measured steps to this pleasant spot. Who could this ascetic be? He was Siddhattha Gotama the Buddha-to-be. Having come to the foot of a pipal tree, which thenceforward came to be called the Bodhi Tree, the ascetic spread out on the ground a handful of kusa leaves in the likeness of a circular carpet, and sat on it with legs crossed, uttering these words pregnant with the fire of determination: “In this very seat let my sinews and bones waste away, let all the blood and flesh in my body dry up, but never from this seat will I stir until I have attained Supreme Buddhahood.”

The ascetic Siddhattha sat through the night developing his mind (bhavana), and detached from sensual objects and unwholesome things, he gained the four Absorptions (jhanas) leading to mental tranquillity. He developed his mind further and gained Insight-Wisdom. He employed the powerful energy of this extra-sensory Wisdom to penetrate this one-fathom long body. In doing so he analysed this fathom-long body into aggregates, sense-bases, elements and atoms. Thereafter, he examined each of these components, we may say, `microscopically’, and found that each of them was a flux of efficient energy, of arising and passing away from moment to moment, and nothing remaining constant even for a moment. This thorough and comprehensive analysis of this one-fathom long body revealed to him the evanascent and insubstantial nature of phenomenal existence as it really is - Dukkha.
Creator of Dukkha

The ascetic Siddhattha did not stop with this stupendous discovery. With thoughts tranquillised, stabilised and purified, he directed his mind to discover the creator of Dukkha. The time was when Venus sent forth her virgin rays through the rustling leaves of the pipal tree, dispelling the darkness of the physical world. Simultaneously, light arose in his mind (aloko udapadi) dispelling the darkness (avijja) that veiled his mind from immeasurable lengths of time. Then the ascetic Siddhattha arose, his entire personality radiant with this luminous light (bodhi) - a personally that had become identified with the Truth he discovered - arose as the Supremely Enlightened One. Then in the hearing of gods and men he expressed his great joy over the conquest he had made for all, joy over the unshakable deliverance of his mind, in these words for all Times and Worlds:

Anekajati samsaram; Sandhavissam anibbisam; Gahakarakam gavesanto; Dukkha jati punappunam; Gahakaraka ditthosi; Punageham nakahasi; Sabba te phasuka bhagga; Gahakutam visamkhitam; Visamkharagatam cittam; Tanhanam khayamajjhaga

- Dhammapada vv 153, 154

Below is a translation of these two gathas by the Venerable Narada Maha Thera taken from his book. The Buddha-Dhamma (new edition):

“Thro’ many a birth in existence wandered I,
Seeking, but not finding, the builder of this house.
Sorrowful is repeated birth.
O householder, thou art seen. Thou shalt build no house again.
All thy rafters are broken. Thy ridge-pole is shattered.
Mind attains the Unconditioned.
Achieved is the end of Craving.”

Thus did the Buddha by penetrative Wisdom directed on this one-fathom long body discovered by his own relentless efforts, unaided and unguided by any external agency, human or divine, the Four Noble Truths. It was the self-realisation of the Four Noble Truths which made him ipso facto attain the Unconditioned, the End of Craving. It should be noted here that none of us can hope to achieve the End of Craving, which is Nibbana, without realising each one for himself the Four Noble Truths.

In our quotation from the Rohitassa Suttas the word `world’ is used by the Buddha to mean Dukkha. This one-fathom long body is being worn away (lujjati); is being broken. Therefore, it is Dukkha. These very important events in this one-fathom body which occur uninterrupted from moment to moment, and which are not visible to the untrained eye gives us a false picture of life. We take delight in the unreal and are fascinated by mere appearances. The Buddha says: “I do not value life for a moment.” He is speaking through knowledge, through what he had really seen. Whosoever that realises this self-evident truth that life is Dukkha turns away from life in disgust; gets an aversion for existence; understands its misery, its voidness and insubstantiality. This knowledge of life as it really is, pulsates his entire personality with the Will for Deliverance from this sorrow-fraught process of being born, of ageing and of dying.

The Dukkha contemplated in the word `world’ is not the Dukkha that we feel. While religion says that there is suffering in life the Buddha-Dhamma alone states that life is Dukkha. Wherever life manifests itself, be it in the highest Brahma realm or in the lowest hell, life is Dukkha. Dukkha is inherent in life. The Dukkha of the present life is merely a repeat performance of the Dukkha of our past lives, and the present Dukkha will be continued in lives yet to come. It is because of ignorance that we cling convulsively to life at the moment of death. The fivefold Group of Clinging which we let go at the moment of death is repeated immediately in a new birth either here or elsewhere. Wherefore says the Buddha: “In short the fivefold Group of Clinging is Dukkha.” (samkhittena pancupadanak khanda dukkha).

There are three forces ever present in the worldling. The first force is the Ego or the Self, the most wonderful fata morgana in nature. The second is craving, the most powerful force in the cosmos. The Ego is attracted towards the more powerful force Craving. The third force is Grasping, like the leech it lets go to grasp firmly at another object. Grasping or Clinging is Craving in its intensified form. Through grasping results kamma formations or life-affirming volitions, which conditions fresh rebirth. Thus, the worldling a combination of self plus craving plus grasping, plays, his part of the world’s stage - may be a greater role or a lesser role - according to the content, degree and strength of these dynamic forces residing in him, till death takes him away, which may occur suddenly or at the expiration of his Karmmic energy.

බක් අව අටවක පෝය

අප්‍රේල් 17 වන දා සිකුරාදා පූර්ව භාග 05.51 ට ලබයි.18 වන දා සෙනසුරාදා පූර්ව භාග 08.20 දක්වා පෝය පවතී.සිල් සමාදන්වීම අප්‍රේල් 17 වනදා සිකුරාදාය.

මීළඟ පෝය අප්‍රේල් 24 වනදා සිකුරාදා.


පොහෝ දින දර්ශනය

Second Quarterඅව අටවක

අප්‍රේල් 17

New Moonඅමාවක

අප්‍රේල් 24

First Quarterපුර අටවක

මැයි 01

Full Moonපසෙලාස්වක

මැයි 08

2009 පෝය ලබන ගෙවෙන වේලා සහ සිල් සමාදන් විය යුතු දවස


මුල් පිටුව | බොදු පුවත් | කතුවැකිය | බෞද්ධ දර්ශනය | විශේෂාංග | වෙහෙර විහාර | ඉංග්‍රිසි ලිපි | පෙර කලාප | දායකත්ව මුදල් |

© 2000 - 2009 ලංකාවේ සීමාසහිත එක්සත් ප‍්‍රවෘත්ති පත්‍ර සමාගම
සියළුම හිමිකම් ඇවිරිණි.

අදහස් හා යෝජනා: [email protected]