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Buddhist Studies For Young Students Secondary Level
Buddhist Studies For Young Students Secondary Level
Secondary Level
Danuse Murty
2
Preface to Second Edition
3
Introduction for Parents and Teachers
The main aims of this workbook are to help students: 1.develop basic
knowledge of the Buddhist religious tradition and realise the true
value of the Buddha’s teachings to themselves and others, 2. by
applying the teachings in their daily lives, become well established in
a peaceful way of living - the Middle Way of life.
4
Teachers are welcome to use contents of this workbook as their wish,
to construct their own lessons. However, they should acknowledge
this material using the commonly accepted education standard.
5
Contents
Preface 3
Introduction for parents and teachers 4
Contents 6
Lesson 1. Introduction to Buddhism 7
Lesson 2. Life Story of the Buddha – Childhood 12
Lesson 3. Life Story of the Buddha - Married Life 15
Lesson 4. Life Story for the Buddha – In Search of Truth 17
Lesson 5. Life Story of the Buddha – The First Discourse 20
Lesson 6. Good and Bad, and Five Precepts 24
Lesson 7. Three Characteristics of Life 28
Lesson 8. The Four Noble Truths 34
Lesson 9: The Noble Eightfold Path, and Meditation 39
Lesson 10: Pure States of Mind and Loving-kindness 46
Lesson 11: Law of Kamma 50
Lesson 12: Triple Gem 53
Lesson 13: History of the Dhamma and Sangha 58
Lesson 14: Buddhist Holy Sites, Festivals and Rituals 69
Lesson 15: Buddhist Architecture and Art 74
References 78
Appendix 80
Scriptures 85
6
Lesson 1: Introduction to Buddhism
What is Buddhism?
Who is Buddha?
7
is one who has attained the Supreme Enlightenment, not known to him
before. This means he has attained the three highest or supreme
realisations, and by himself. According to the scriptures, he: 1)
remembered his previous lives; 2) with divine vision he saw others
dying and being reborn according to the Law of Kamma (Law of
volitional actions) and 3) fully realised the 4 Noble Truths: truth of
suffering, origin of suffering, cessation of suffering and the way
leading to the cessation of suffering – The Noble Eightfold Path.
Who is a Buddhist?
8
In spite of various differences, both Theravada and Mahayana
traditions treasure the Triple Gem. Both traditions accept Gotama
Buddha as the founder of Buddhism, and 4 Noble Truths and the law
of Kamma, as the core teachings. Both have a monastic Sangha, but
their robes and some rules of conduct slightly vary.
9
Why learn about Buddhism?
"?
1.
a) Use a dictionary, encyclopedia or other reference to discuss the
difference between a religion and a way of life. Look up at least two
different dictionary or encyclopedic definitions of ‘religion’, ‘Buddha’
and ‘awakening’ and discuss them with others in your class.
b) Why is it not sufficient just to believe in the Buddha’s teachings
and not practice it, to find peace and happiness?
c) Use your school atlas or Internet resources to find out how many
people in the world are classified as Buddhists, and what proportion of
the world population it is.
10
2. Use your school atlas or other resources to discuss the current
global situation – wars, poverty, extinction of many species and
pollution. Why do you think we have such big global problems?
!?
Do you think we need ancient religious teachings to stop all wars, the
global scale poverty, and pollution, or are modern science and
technology sufficient for that?
11
Lesson 2: Life Story of the Buddha – Childhood
"?
1. Who was Siddhattha? Where was he born, where did he live, and
who were his parents?
2. What was he like? Why did he sometimes feel unhappy?
3. Briefly tell or read to others the story about a wounded swan, and
then discuss it.
4. Describe what happened during the farming ceremony, which
Siddhattha attended with his father.
5. What subjects did Siddhattha have to study at school, and what did
he like doing in his free time?
6. Use an encyclopedia, or other sources, to find out about children
education in Ancient India. What did the boys and girls in different
social groups had to learn, and who were their teachers?
☺?
1.
a) Describe your early childhood. Where were you born, where did
you live and what did you like to do?
b) Describe your family and neighbors.
2. Name and describe the subjects you have to study at school. What
are your favorite subjects and why? What do you like doing during
your free time?
3. What things make you feel happy and what things make you feel
unhappy?
12
Indian History
During the Buddha’s days Indian society was divided into 5 main
groups (or social classes). Each group had traditional occupations and
a person’s social status depended on the group to which he or she
belonged. These groups in the order of rank were:
The first 4 classes were called castes and formed a closed caste
system. Untouchables were outside of this caste system, and so they
were also called outcastes. Membership in each class was established
at birth and was almost impossible to change. Friendships and
marriages between members of different castes rarely occurred.
Although these days untouchables have legally equal rights to all the
other Indian citizens, caste system still continues, but is less strict than
during the Buddha’s days (World Encyclopedia of People and Places,
1995, World Book Inc.).
13
☺?
1. What group was Siddhattha born into? Do you think it was a fair
society to live in? Discuss.
2. If you were an Indian politician, priest or a teacher what would you
do to eliminate the prejudice among the existing caste groups?
!?
Use your school atlas to find some statistics on India, your country,
and several other countries you would like to know about. Compare
the countries populations, standard of living, and other human
statistics. Discuss some possible reasons for such large differences.
14
Lesson 3: Life Story of the Buddha – Married Life
"?
1.
a) Why and whom did Siddhattha marry?
b) Describe the ancient Sakya marriage customs.
2. Why was Siddhattha not content with comfortable life in the
palace?
3. What 4 sights did he see on his travels outside the palace, and how
did they affect him?
4. Why did he decide to leave his family? Do you think he loved his
family?
☺?
1. What do all living creatures (beings) have in common?
2. What do you do when you get sick?
3. What do you feel when you see sick or very old people?
15
4. Has anyone you know recently died? If so, how did you feel about
that?
☺?
1. What do you value most in your life and why? What do your
parents and friends value most?
2. How long does each of the creatures pictured below live? Describe
their lifecycles.
16
Lesson 4: Life Story of the Buddha –
In Search of Truth
"?
1. Where did Siddhattha go after he left the palace?
2. Discuss the story of the wounded lamb and fire ceremony. What did
Siddhattha tell the king Bimbisara and why?
3. Who were Siddhattha’s meditation teachers, what did they teach
him, and why did he leave them?
4. What is asceticism and why did people practice it?
5. Describe Siddhattha’s life as an ascetic. What happened to him at
the end?
6. What very important qualities did Siddhattha show before he
became Buddha?
17
"?
1. What did Siddhattha discover while sitting under the Bodhi tree,
and how did he discover it?
!
3. Why is the Buddha pictured with a circle around his head?
☺?
1. Have you ever saved an animal from dying or harm? If so, what
animal and why was it in trouble? Write a short story or draw a picture
about it. When finished, share it with others.
18
2.
a) Do you sometimes overeat, eat unhealthy food, or skip meals? Do
you sometimes get very tired from your schoolwork?
b) Do you think it is good to go to extremes, and overdo things? If not,
why not?
3. Do you like natural science at school? What are your favorite topics
and why?
4. What is meditation? Try a short meditation on breathing (ask your
teacher, or use the Appendix of this book for instructions).
!?
1. Why did the prehistoric people begin using fire, and how did they
make it?
2. Use your library or Internet resources to find out about lives of
several famous scientists (e.g. Galileo, Newton, Darwin and others).
What did all those scientists have in common? How do we benefit
from their discoveries?
3. How can we benefit from the Buddha’s discoveries?
19
Lesson 5: Life Story of the Buddha –
The First Discourse
"?
1. What did the Buddha do after he attained the Supreme
Enlightenment?
2. Why did he decide to teach others? Who did he decide to teach first
and why?
3. Describe what happened when he met his old ascetic friends.
4. What was the Buddha’s first discourse called and why?
20
The Noble Truth of the Way Leading to the End of Suffering
The Buddha taught that the way leading to the end of suffering is a
middle way between the two extremes of self-indulgence and self-
injury. It is the Noble Eightfold Path, and it consists of right
understanding, right thought, right speech, right action, right
livelihood, right effort, right mindfulness and right concentration.
The Buddha was like a scientist or a medical doctor, who not only
recognised the suffering in the world, but discovered the deep causes
of it, freed or cured himself, and taught others the way to free
themselves. His teaching is like a medicine, that when used properly
can bring peace and freedom.
☺?
1.
Do you think it is important to think about the 4 Noble Truths? Why?
2.
What are some things in your life that made you suffer or unhappy?
Name and discuss some.
21
3.
a) List some words that have similar meaning as ‘craving’.
b) Why do some people kill or hurt other people or animals?
c) Discuss why some people create violent stories, games and movies.
4.
a) Name a few things that make you feel happy.
b) Draw a picture of a happy person or of a happy place.
c) What is peace? What does peace mean to you?
d) Write a poem about peace or draw a picture of a peaceful place.
5.
a) Why is the way out of suffering called the Noble Eightfold Path?
b) What does right and wrong mean to you? Give examples.
c) How do we get started on the Noble Eightfold Path?
d) A gardener cultivates (grows) flowers, fruits and vegetables. How
does (s)he do it?
e) How do we cultivate understanding? Give some ideas.
22
QUIZ on the best way
" What is the best way to keep your room and house tidy?
# What is the best way to keep healthy until you are very old?
% What is the best way to keep the oceans free from pollution?
! What is the best way to stop and prevent the global warming?
23
Lesson 6: Good and Bad, and Five Precepts
"?
1. Describe the famous Buddhist meeting held at Venuvana
monastery, near Rajagaha. In which ways did it differ from modern
meetings?
2. What 3 things did the Buddha tell his students to practice and teach
others?
☺?
1. What does good and bad mean to you?
2. What are defilements and how do we purify our minds?
3. List and describe some good actions and bad actions. Give reasons
for your choice.
24
"?
1.
a) Read the story about Sigala and 5 precepts. Describe the ritual
young Sigala was performing, when the Buddha saw him. What did
the Buddha say about that ritual to Sigala?
b) What 5 things did the Buddha advise Sigala not to do? What are
they collectively called?
c) Why did Sigala kneel and bow to the Buddha?
2.
a) Read the story about Devadatta, Siddhattha and the wounded swan.
How did Siddhattha treat the swan, and why?
b) Read the story about Siddhattha, the wounded lamb and fire-
worshipers. What did Siddhattha tell the king Bimbissara and other
fire-worshipers, and why?
c) Read the story about the Buddha and Devadatta. How did the
Buddha respond to Devadatta’s attempts to kill him, to introduce
stricter rules of conduct, and to divide the Sangha?
# The 5 Precepts:
To get started on the Path of peace, the Noble Eightfold Path, the
Buddha gave people 5 rules of conduct. They are called 5 precepts.
While translators vary in translating these rules, for you I interpret
them to mean:
25
or injure animals, so that we or other people may live in health.
Whether we harm the animals, or someone else does it for us, we are
equally responsible.
So how can we then apply these rules in our lives? We can apply them
unconditionally to all people. And we draw personal boundaries, that
we feel comfortable or at peace with, towards other species. Because
most people have broken these rules towards other people when in
crisis or difficult situations, the global cycles of violence and lying
have continued. There is much we can learn about how to treat others
from the life of the Buddha, his noble students, and from lives of other
great spiritual teachers – what they taught and what they did.
☺?
1.
a) Do you think it is important to have rules of behaviour? Do you
have rules at home and at school? Describe them. Are they good rules
and why?
b) Discuss the rules you had at home when you were little, and how
they have changed since then. Why did they change?
2. Discuss each precept:
a) What does each precept mean to you? Give examples and their
opposites.
b) Describe how you benefit from living by those five rules of
conduct.
26
4. Learn some yoga exercises (yoga asanas). Ask your parents to buy
you a book on yoga and then help you do the exercises, or ask your
Buddhist teacher for help. Especially learn the “Salutation to the Sun”
(Surya namaskar), and try to practice it every morning.
!?
1. How do you like being treated by others? And how do you think we
should treat other people and animals?
2. Discuss how living by the 5 precepts can make your school, your
country and the whole world a safer and nicer place to be.
3. Describe what this world would be like without any wars, crime,
fighting, theft, sexual misconduct, lying and harsh speech, and illegal
drugs. Use words, draw it, or both.
27
Lesson 7: Three characteristics of life
"?
1. What did the little Siddhattha see during the Farming ceremony he
attended with his father, and what did he think about?
2. Years later, what 4 sights did Siddhatha see on his visits outside the
palace, and how did it affect him? When he thought about those 4
sights, what do you think he realised?
☺?
1.
a) Describe the 4 main stages in peoples lives (childhood,
adolescence, maturity and old age) and what people do and learn
during each stage. Discuss how his or her body form, ability to move,
ability to speak and do various things, and understanding of life
changes.
b) What is the maximum human lifespan and what does it depend on?
2. Describe how you have changed since you were a baby. Do you
sometimes wonder what it will be like when you are very old?
3. One day your grandparents, and then much later also your parents
will pass away. What do you feel about that?
28
# Three characteristics of life
The Buddha taught that all living beings have 3 characteristics:
impermanence (anicca), not-self (anatta) and suffering (dukkha).
The third characteristic is very important to us, and the Buddha called
it The First Noble Truth. We shall discuss it in the next lesson together
with the other 3 Noble Truths.
☺?
If you find the questions below too difficult, then just answer what
you can and ask others to help you.
1. Describe what each of the non-living things listed below is made of,
how it changes and how long it can last:
a) Earth
b) Sun
c) rocks, water, air, fire, wood
c) molecules
d) atoms
e) subatomic particles (e.g. protons, electrons)
f) light energy (describe the colour spectrum, and its characteristics)
g) a colour photo in a magazine, and a picture on a TV screen
(describe the component colours, and how is the picture made).
2. Describe the following animals (their body parts, how they change
through life, and how long do they live): a snail, crab, butterfly, fish,
frog, lizard, bird, dog, monkey.
29
3. Describe yourself (your body, mind and consciousness). Do you
know how long will each part of you last? Can you find any part of
you that is not changing, is permanent, may last forever?
Modern scientists teach that not only visible objects, but also their
component parts are compounds and impermanent, all made of
energy. In a similar way, the Buddha taught that the whole individual
and its parts (body, mind and consciousness) are just compounds, and
do not last forever. He also taught a theory of individual evolution –
individual development that continues over a long series of lives,
according to the Law of Kamma, and until the Supreme
Enlightenment. So he neither taught that an individual being lives
forever, nor that an individual ceases entirely when the body dies, as
some modern scientists do.
☺?
1. Can you find a lasting part of you, your permanent self (atta)?
a) Examine your body form, feelings, sense-perceptions, and mental
formations. Is any of these your lasting self (atta), that will last
forever?
b) What is consciousness? You may use a dictionary or other
resources to discuss this phenomenon.
c) Describe what happens from the time you go to sleep until the time
you wake up. Describe the wakeful state, dreaming and deep sleep. Is
consciousness a lasting self (atta)?
30
d) Have you found any part of you that may continue after the body
dies?
2.
a) What is light and what is darkness? What is the electromagnetic
(EM) radiation or energy? Name the main parts of the EM spectrum.
What range of the EM energy do radios and TV sets receive? Which
part of the spectrum is a visible radiation or light?
b) What EM range can animals perceive? What EM range can people
perceive and how?
3.
a) In what ways is consciousness similar to visible EM energy (light)?
b) The Buddha taught that living beings are reborn and can recollect
their previous lives. But what part of the being did he teach is reborn?
Use the Buddhist resources listed in the References, and ask your
parents or a Buddhist teacher to help you.
Many scientists teach that our Universe began with Big Bang (or big
explosion of energy) several billion years ago. Following that,
subatomic particles, atoms, elements and molecules were formed, and
stars and planets were born. One of those stars was Sun and one of
those planets was Earth. Then as the Earth cooled, solid earth, oceans
31
and atmosphere formed, all made of many different atoms and
molecules.
Scientists also study how galaxies, stars and planets are born and die.
Based on that, they predict that many millions of years from now, the
Sun will grow bigger, become very red and then slowly die, turning
into a ball of hot ash. They call such a ball of ash White Dwarf. When
that happens, all life on Earth will also gradually die and Earth will
become a frozen planet.
? ?
32
!?
Can possibly any thing or any person be unchanging and last forever
in the Universe that is constantly changing, and has a beginning and
an end?
33
Lesson 8: The Four Noble Truths
"?
1. Review the Buddha’s life story, and then describe what he did, what
he abandoned (gave up) and why, during the following stages of his
life: childhood, married life, when he searched for truth and freedom,
after the Supreme Enlightenment, last days of his life.
34
# The Noble Truth of Suffering
☺?
1. Discuss birth, sickness, injury, aging, not getting what we want, or
getting what we do not want. Do they bring only suffering? What does
it depend on?
2. Describe how your interests, desires and experience of suffering
have changed since you were a baby.
3. What do you like doing in your free time, and what would you like
to do when you leave school, and why?
35
☺?
1. Discuss why some people:
a) start wars, kill or deliberately injure other people; b) steal; c) lie or
hide truth; d) sexually abuse other people, or are unfaithful to their
partners; e) make and use illegal drugs and other intoxicants, or make
unhealthy foods; f) are greedy, hate or get angry with others; g) follow
false beliefs.
2.
a) Name and discuss selfish (bad) and unselfish (good) desires.
b) Can even good desires bring suffering, and why?
c) Is it possible to feel always happy?
3.
a) Review what you did today. Did you feel happy, unhappy and why?
b) Recall the food you ate today and desires for food you experienced.
Were they in harmony with what you learnt is a good way of eating?
☺?
1.
a) Discuss what inner peace and a peaceful world mean to you.
36
b) Describe your vision of a future Earth, where people are not greedy,
do not hate others, and do not hold onto delusions (false beliefs). Do
you think it is possible, and how?
2. What would you like to be freed from, and what would you like to
accomplish in your life? Discuss, giving reasons. Then describe the
way to your goals.
37
☺?
1.
a) Give examples of some extremes to avoid.
b) Describe what is a right path. What does it depend on?
c) Give examples from the history of the right and wrong paths and
where they have lead to.
2. In what ways is the traditional division of the N8FP into 3 trainings
similar to primary, secondary and tertiary education training? What
qualities and skills are students developing during these three levels of
education?
3.
a) Describe your training at school. What subjects you study, how you
do it, what you do during the weekends and holidays.
b) Describe a sport, and an artistic training: the prerequisites, stages
and what people do and learn at each stage. Use examples to illustrate
your answers.
c) Describe a scientific and a medical training, and how they are
similar to a Buddhist training.
!?
1. Use your school atlas or other resources to review the current world
situation: pollution, endangered species, poverty, health care and
education. Share your findings with others and discuss why we have
such big global problems.
2. Discuss how understanding of the 4 Noble Truths, and application
of that understanding in your daily life, can help to make your home,
school, country and the whole world a better place for everyone.
38
Lesson 9: The Noble Eightfold Path
"?
1. Review the life story of the Buddha.
a) Describe how Siddhattha lived, and how he treated others before he
became the Buddha. Was he following a spiritual path – did he live by
the precepts, and cultivate understanding and love?
b) Describe how the Buddha lived and treated others. Was he
practicing what he taught, was he teaching by his personal example as
well as by words?
c) What was the Buddha’s daily routine and what meditations did he
practice?
2. Describe lives of some of the Buddha’s students. How did they treat
others?
3. Review the Buddha’s First Discourse and Analysis of the 4 Noble
Truths, and read the 10 precepts in the Appendix. Then use them to
discuss the spiritual path, in this lesson.
39
right view and clear comprehension. In the context of the spiritual
training and realisation of the Nibbana, right understanding means
understanding of the 4 Noble Truths. This does not mean that we
should not learn about life around us, as we do at school or work. But
our understanding is never complete, or full (samma), without
understanding these 4 Noble Truths. Like ecology students, whose
understanding of an ecosystem is never complete without including
themselves and other people in the picture.
40
# Right livelihood (samma ajiva)
Right livelihood does not harm others, and is beneficial to both
ourselves and others as well. This means it doesn’t go against the 5
precepts. It also means no trading in weapons, endangered animals,
illegal drugs and unhealthy food. For students like you, going to
school and doing your schoolwork is the right livelihood. It is a
preparation for your adult life of independence and self-reliance. Your
learning at school and your activities outside of school all contribute
to your future.
41
inner or outer phenomena clearly as they are. Like water or air that is
full of sediments, and agitated or restless, so is the impure and
untrained mind.
☺?
1. Use the discourse Analysis of the 4 Noble Truths, and other
Buddha’s teachings to briefly discuss each factor of the N8FP, what it
means to you, and how it relates to your life.
2. Describe what you do and what factors of the path you are
developing naturally when:
a) playing a sport, playing music, drawing, reading.
b) studying science, exploring nature.
3. Discuss concentration and peaceful meditation states:
a) Describe what mental states you experience when studying,
drawing, observing nature, or resting in bed.
b) Why is it very important to develop equanimity? Give examples of
some critical situations, when equanimity is very important. How do
we develop equanimity?
4. Reflect on your life:
a) Are your actions, speech and thinking always good for you and
others? Discuss how you may improve them.
b) Describe your daily routine during the weekdays and weekends.
How do you spend your free time, what are you hobbies and why do
you like them?
c) Do you like science, and observing and thinking about life around
you? If so, what do you like best and why?
!?
1 Discuss how you and others can benefit at home, at school or at
work from practicing the N8FP.
2. Describe what this world would be like if all people practiced the
Noble Eight-fold Path:
a) What things, activities and production systems would disappear?
42
b) What could the money and resources, now spent on weapons,
fighting crime and violence, combating pollution and diseases due to
wrong lifestyle, be used for instead?
c) What occupations could people have instead, that would be more
beneficial for everyone?
d) What would the cities and countryside look like?
e) How would people spend their weekends and holidays?
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. / 0
!?
The Buddhist Middle Way of life is part of our global cultural
heritage. If practiced world-wide, can it bring about a healthier and
more peaceful world for everyone? Write an essay on that.
43
Meditation
44
☺?
1. Try the meditations described in the Appendix. You may ask your
parents or a Buddhist teacher to help you. After you have finished,
review your experience and share it with others. What did you
experience, and where did it lead to?
2. Try meditating in daily life:
a) Mindfulness of eating - At breakfast, or other mealtime, sit down,
and do not talk or do any other activities, like listening to music or
watching TV. Now reflect on and silently give thanks to all who
created (or contributed to) your food. Then let go of all thinking, and
just eat slowly, chewing properly every mouthful. When you have
finished, slowly get up and put away your dishes.
b) Mindfulness of walking - when you are walking to school, in a park
or along a beach, let go of all thinking and just walk and observe for a
while.
45
Lesson 10: Pure States of Mind
and Loving-kindness
"?
1.
a) Review the Buddha’s life story, and briefly describe the situations
when Siddhattha showed loving-kindness and compassion towards
animals and people. Tell others the story about the wounded lamb and
fire-worshipers. What qualities did Siddhattha show then?
b) Describe various situations, or incidents, where the Buddha showed
pure mental qualities towards people, and name those qualities.
2. Describe the mental qualities of his students and illustrate this by
examples.
3. Read Metta sutta and other Buddha’s discourses on love and
friendship. If you wish, memorise them, and chant or teach them to
others.
46
Just as the precepts, so the loving-kindness is an absolute basis for the
whole spiritual training, and also for all the other pure states of mind.
When we care about a person, we then naturally feel compassion
towards her or him if (s)he is suffering, and sympathetic joy when
(s)he is succeeding in good things. When (s)he is in difficulty, we
realise that excitement or dejection are hindrances and that we must be
calm to really see clearly what to do, and we make effort to calm our
mind. When we are genuinely interested in, or love, something or
someone, we also realise that we must let go of prejudices and
emotions, and be equanimous, to really see them objectively, or as
they are. We then make effort to do that. Although the Buddha much
emphasised the development of equanimity, it is the most refined and
difficult state to develop. It is not a cold indifference, and it is based
on genuine interest and care.
!
The teachers of other great religious traditions also advised people to
cultivate pure mind. In the Christian tradition, Jesus Christ’s advice to
‘Love others as ourselves’ means all those pure states, towards all and
according to the circumstances.
!?
Discuss how cultivation of pure states of mind towards all beings can
help to make this world a better place to live for everyone.
47
# Loving-kindness (friendliness, good-will, metta)
Buddha advised people to be loving and kind to all living beings.
We are all born with natural kindness towards ourselves, and those
who love us (our parents, siblings, children and grandchildren), and
also with knowing that all people like to be loved. So we begin with
that, and we cultivate this loving-kindness towards everyone. We live
by the 5 precepts and try to be kind to everyone in our daily life, as
situations arise. This means that we cultivate the Noble Eightfold Path
for the benefit of all beings. We can learn much about this from the
Buddha’s life, lives of his students, and also from the spiritual
teachers of other traditions.
48
☺?
1.
a) What does a true friend do and does not do to his friend?
b) How do you like others treating you? How should you then treat
others? Discuss, giving examples.
2. Try the loving-kindness meditations described in the Appendix.
3. Do some of these activities:
a) Make a few gifts for your siblings or friends (cards, pictures, toys),
or save some of your pocket money and buy them little gifts.
b) Offer your parents help with housework and shopping.
c) Invite your friends for lunch and Buddhist discussion. Then offer
them some healthy food, and after share your experiences and help
each other to understand various things from the Buddhist lessons.
4.
a) Read life stories of Jesus Christ, Mohammed and other great
spiritual teachers, and discuss with your friends their lives and advice
to people on how to live in peace.
b) Read about the origins of the Christmas celebrations, Santa Claus
and gifts giving. Use an online encyclopedia (see References, p.79), or
any other resources you find.
5. Ask your teacher or parents to help you find a Buddhist email friend
overseas. Share your email conversations with your parents and
friends.
!?
Discuss how practice of loving-kindness to all beings can help to
make this world a better place to live for everyone.
49
Lesson 11: Law of Kamma
"?
1. What kind of vision did Siddhattha gain while meditating under the
Bodhi tree? What did he see?
2. What did the Buddha teach about life after death and rebirth?
3. Where did the Buddha die? Why did he choose that place?
4. Describe what happened during the Buddha’s last day.
5. What were the Buddha’s last words?
6. Was the Buddha afraid of death? Justify your answer.
7. What is Parinibbana? $
# Law of Kamma
Kamma means volitional (intentional) actions. These actions are
thinking, speech and bodily actions. The Law of Kamma is the law of
the volitional actions. It determines our future lives, be it today,
tomorrow or after death. Basically, the Buddha taught that good
actions lead to freedom from suffering, happiness and Nibbana, and
bad actions lead to more suffering, unhappiness and away from
Nibbana.
50
☺?
1.
a) Name and describe some well-known natural laws (e.g. law of
gravity, laws of electromagnetic energy).
b) Describe some natural non-living cycles (oscillations or vibrations
of energy and crystals, day cycles, moon cycles, annual cycles), and
living cycles (e.g. breathing (in-out), day (day-night), life (birth-
death)).
2. Reflect on and describe how your life depends on others and on
your own actions.
3. Describe the Law of Kamma and discuss the 3 kammas (bodily
actions, speech and thinking):
a) Give examples of intentional and not intentional bodily actions, and
their consequences.
b) Give examples of good speech and bad speech towards others, and
their consequences.
c) Give examples of good thoughts and bad thoughts about yourself
and about others, and their consequences.
!
Use your knowledge of mathematics to work out your chances for a
good rebirth on Earth. Here I define a good rebirth as: no wars + no
poverty + no violence + no drugs. So you have 4 categories (variables)
to use. If you have difficulties, ask your math teacher for help.
a) Assume that the process of rebirth is entirely at random. This means
that everyone has an equal chance for being born in any place to any
parents. Then find out the approximate proportion of the children born
each year into each of the above 4 categories, and then calculate the
probability of the good rebirth.
51
b) Find out how many babies are born each year. Then calculate how
many babies each year will have the good rebirth, and how many will
miss out.
c) Add another category, that you consider important, and recalculate
(a) and (b).
d) Discuss how you can improve your and others chances for a good
rebirth.
!?
1. Can you possibly prove to yourself or others that there is no life
after death? Can you prove there is life after death? If so, how?
2. If we do not really know what happens to us after death, what is a
wise way to live, and why?
3. Investigate what various people believe happens after death. Ask
your parents, friends, and teachers, or use Internet resources, to find
out. Share your findings with others.
a) What do your parents and friends believe, and why?
b) What did ancient Egyptians, Indians, Chinese and others believe?
c) What did some great religious teachers teach about life after death?
4. Why is it good to reflect on the law of Kamma? How can we and
others benefit from that?
52
Lesson 12: Triple Gem –
Buddha, Dhamma and Sangha
# Triple Gem
All Buddhists respect and treasure the Triple Gem, or the Three
Jewels:
53
to Nibbana, a Dhamma to be understood by the wise each
for himself.”
"?
1. Review the Buddha’s biography, and then discuss his teachings,
experiences and qualities:
a) Describe the Buddha’s daily routine and main teachings, to others.
b) What did he meditate on and think about; what emotions did he
experience; was he conceited or proud; did he cling to anything in the
world?
c) What things was the Buddha fully freed from?
d) What are the 2 most important qualities of the Buddha, and why do
you think so? What other words do we use to describe these qualities?
54
# Taking a refuge in the Triple Gem
Commonly, the first two steps in the process of becoming a student of
the Buddha, are taking a refuge in the Triple Gem and taking on the 5
Precepts. Following the ancient tradition, many people take refuge in
the Triple Gem by reciting:
☺?
1.
a) What does taking a refuge in the Buddha, Dhamma and Sangha
mean to you?
b) What are some benefits of taking refuge in the Triple Gem?
2. Which of these three refuges do you think is most important and
why? Who does the Buddha take refuge in?
55
# Sangha
The term Sangha is most commonly used to mean a monastic
community of Buddhist monks and nuns. However, the noble or
spiritual Sangha consists of all spiritual practitioners, who have
realised the 4 Noble Truths. They may be monks or nuns, but also lay
people. While they differ in the depth of their experience and
understanding, they all know that their life is impermanent, and
cultivate understanding and love. To become a part of the spiritual
Sangha, one needs to practice the Dhamma and realise the 4 Noble
Truths. This realisation then shows in one’s actions.
While the Theravada and Mahayana ideals are little different, the
Noble Eightfold Path and helping others to be free from suffering is
emphasised in both traditions. The following extract from the
56
discourse ‘Metta Sutta’ illustrates a spiritual practice and ideal of the
noble living taught by the Buddha and his students:
Just as a mother would protect her only child with her life even
so let one cultivate a boundless love towards all beings.
Let one radiate boundless love towards the entire world - above,
below, and across - unhindered, without ill-will, without enmity.
☺?
1. Visit a local Buddhist center, a temple or a monastery, and ask the
Buddhist practitioners, monks and nuns, about their lives and how
they have benefited from the Buddha’s teaching.
2. From what you have learnt about the Buddha, Dhamma and
Sangha, what do you think about the Buddha and his students?
!?
1. How can everyone, Buddhists and non-Buddhists alike, benefit
from learning about the Triple Gem?
2. How can the Buddhist religious tradition help to stop religious
conflicts, and make this world a better place to live for everyone?
57
Lesson 13: History of the Dhamma and Sangha
# Missionary work
1. India
58
~ 483 – 274 B.C.
About 383 B.C. second Buddhist Council was held at Vesali, where
a division occurred in the Sangha over rules of conduct. 10 000
monks refused to follow some rules given by the Buddha, and made
10 new proposals, which were rejected by the Council. Hence they
formed a new sect or order, calling themselves Mahasanghikas, or
members of the Great Order. From then on the Buddhist Sangha not
only increased in size, but also 18 schools of Buddhism developed.
Three most important were: 1) the original orthodox Theravada, who
used Pali language; 2) the Sarvastivada, which was very similar to
the Theravada, but used Sanskrit language, that was also spoken by
Brahmins; 3) the Mahasanghikas, who used Sanskrit language and
were much looser in interpretation of the Buddha’s teaching than were
the other two schools.
59
Hinayana (‘Lesser vehicle’) group were Sarvastivada elders. They
held strictly to the orthodox tradition, wishing to retain the purity of
the original teachings. From 300 to 100 B.C. they developed
Abhidharma, which is a systematic collection of the Buddha’s
teachings, based on the original discourses and monastic rules.
Mahayana (‘Grater vehicle’) group were freer in interpretation of the
Buddha’s teachings, and made adjustments to the original rules and
discipline. From the 1st to 3rd century A.D. they composed new
discourses and formed their scriptures.
60
century it also became well established in Cambodia and later in Laos,
from the nearby Buddhist countries.
61
monastic Sangha, but their robes and some rules of conduct slightly
vary.
"?
1. Use Internet or other resources to find out more about the division
of the Sangha into Theravada, Sarvastivada and Mahasanghikas; and
about the later division of the Sarvastivada into Hinayana and
Mahayana traditions. What are the main differences between them?
Why did the divisions occur?
2. Read about the King Asokha’s life and his contributions to the
Buddhist tradition.
3. Find out about history of Buddhism in Sri Lanka, China, Tibet or
other countries of your choice. Prepare a short report about one of
them.
62
# Propagation of the Dhamma
For the first 400 years the Buddha’s teachings was recited and
memorised by the monks and nuns. Though writing was known in
India at that time, it was not customary to record sacred teachings in
writing. So for 4 centuries the Dhamma was passed on orally.
The Theravada scriptures were first written down 100 B.C., in Ceylon
(Sri Lanka), on plant leaves. They form the Theravada, or Pali, Canon.
It is written in Pali language. The Mahayana scriptures were written
down between 100 A.D. and 300 A.D., in Sanskrit lanuguage. They
form the Mahayana Canon. So we have Kamma, Dhamma, and
Nibbana, in Pali; and Karma, Dharma and Nirvana, in Sanskrit.
Both Canons contain some teachings and discourses that are very
similar, and also some that are different. Both Canons consist of three
groups of texts called Three Baskets, or Tipitaka:
63
first two collections. It was composed after the first two
sets.)
"?
1. Use Internet or other resources, to obtain more information about
the Buddhist scriptures and complete the following tasks:
a) List names of the books in the Theravada and Mahayana Baskets of
Discourses, and very briefly describe their contents.
b) Name some most well know Buddha’s discourses from the
Theravada and Mahayana traditions. Briefly summarise what is in
each discourse.
c) Read about the disciplinary (monastic) rules in the Vinaya Pitaka,
and discuss why the Buddha gave them to his students.
d) Read a few chapters from the Dhammapada – the chapter on the
Buddha and a few other of your choice, and discuss them with other
students.
64
Buddha or his authorised disciples. This tradition continues to this
day.
1. Monastic ordination
After the ordination, monks and nuns had to leave their families and
live in monasteries. They had to become celibate, keep their heads
shaved and wear robes. This tradition continues to this day. The
aspirant becomes a novice (samanera) first and after a period of
65
novice training, if he or she wishes so, can become a fully ordained
monk or nun (bhikkhu or bhikkhuni). However, he or she must be at
least 20 years old, and pass a general examination on the Dhamma.
"?
1. Use Internet or other resources, to complete the following tasks:
a) Describe lives of some of the Buddha’s early disciples, and their
main contributions to the Buddhist tradition. What qualities did they
all have in common, and how did they differ?
b) Read life stories, of your choice, of now living Buddhist teachers,
and share them with other students.
2.
a) Read the Ten Training Precepts and The Four-fold Reflection of a
Monk (see Appendix) to discuss daily life of novices.
b) Discuss a fifth life requisite, necessary in a literate society -
education and teaching materials. What are the basic materials we
need to study and teach the Dhamma?
3. Visit a local temple or a monastery and ask the novices, monks or
nuns to show you around and tell you about their daily lives. Discuss
your findings with others in your group.
☺?
1. What parts of the Buddhist history and scriptures did you find most
interesting and why?
2. Would you like to live like the Buddhist novices, or monks or nuns,
do? What would you like to do when you leave school, and why?
66
3.
a) What rules of conduct do you live by? What rules do you have at
school and at home?
b) What duties do you have apart from your schoolwork?
c) What is your daily routine: during the school terms; on the
weekends; during school holidays?
4.
a) Go through your things, separate what you don’t really need and
give it away to a charity or friends. Then clean and tidy your room.
b) Make a small bag to hold needles and threads. Then repair some of
your, or your sibling’s, clothing.
c) Make a Buddhist book, using simple materials such as paper, pens,
pencils and threads.
!?
1. Why is it important to know the main history of the humankind?
What can we learn from it, and how can we benefit from this
knowledge in our daily lives?
2. Why is it important to know the main history of the Buddhism and
the oldest scriptures?
How can this knowledge help to bring peace among the Buddhist
communities, and world wide?
HISTORY QUIZ
67
8. How was the Dhamma propagated during the Buddha’s life and
after he passed away?
9. What is the difference between Canon, Scriptures and Baskets?
10. What does Tipitaka consists of?
11. What is Sangha and when and how did it begin?
12. What is the difference between a novice and a monk?
68
Lesson 14: Buddhist Holy Sites, Festivals and Rituals
69
2.
a) Why is it good to visit the Buddhist holy sites?
b) Is it necessary to visit those places to be a good Buddhist?
# Buddhist festivals
Buddhist festivals (pujas) are celebrations held to commemorate
(remember) important events in the Buddha’s life and the lives of his
noble disciples. The two most important celebrations are Visakha and
Dhammacakka pujas.
“They who fulfill the greater and lesser duties, they who are correct in
life, walking according to the precepts – it is they who rightly honour,
reverence and venerate the Tathagata, the Perfect One, with the
worthiest homage. Therefore, Ananda, be steady in the fulfillment of
the greater and lesser duties, and be correct in life, walking according
70
to the precepts. Thus Ananda you should train yourselves.”
(Mahaparinibbana Sutta, Digha Nikaya)
%% $% $ % $ %$ % %
☺?
1. Describe the most important qualities of the Buddha.
2. Make Vesak cards and other gifts, and give or send them to your
friends.
3. Participate in a Vesak celebration in a local Buddhist center, temple
or monastery. Then share your experiences with others. You may like
to take a few photos, write a story or describe your experiences to
others.
4. Have you participated in any other Buddhist festivals? If so,
describe what you saw and did.
# Buddhist rituals
Rituals and observing various rites are a common practice among
people of all countries. For example, giving gifts on special occasions
such as birthdays, Christmas or Mother’s Day, or laying flowers on
the graves of the loved ones.
71
Buddhist rituals commonly consist of giving offerings and chanting in
front of shrines with Buddha’s statues, in gratitude to the Buddha. The
three most common offerings are flowers (especially lotus flowers),
incense, and light (as candles or lanterns).
Apart from the rituals in memory of the Buddha or his noble disciples,
there are Buddhist religious rituals connected with birth, marriage and
death, which vary from country to country. But common to these are
saying prayers suitable for each event, such as wishing well in the
case of death to the departed. Chanting Buddhist stanzas is believed to
give protection to those who recite or listen to them.
☺?
1.
a) Discuss why people put flowers, incense or lights in front of the
Buddha’s statues.
b) What do flowers and lit up candles remind you of?
c) Do you know some Buddhist chants? If so, chant some to others in
your group, and explain their purpose.
2. Describe various rituals you saw during the Vesak celebrations.
3. Discuss what value the Buddhist shrines and rituals had in the past,
and what value do they still have now.
72
!?
1. Compare the Vesak celebration with other world religious festivals.
How does, or can, this celebration benefit all Buddhists and other
cultural groups?
2. Use your library or Internet resources to find out about the lotus
plant-species that the Buddha was familiar with.
a) What is its scientific name and where did this plant originate?
b) Describe the wild species, and the cultivated varieties. How do the
cultivated varieties differ from the wild species? Why were they
developed and how?
c) Prepare a short presentation (pictures, slide show, web-page) about
this plant, and its use, for your friends or class.
3. What tree does the leaf below come from? What is the scientific
name for that tree-species? Use Internet resources or other resources
to find out more about this plant.
73
Lesson 15: Buddhist Architecture and Art
# Buddhist architecture
The most important Buddhist architectural works are mounds, temples
and monasteries.
Mounds
Mounds are called stupas in India, dagobas in Sri Lanka, and pagodas
in Burma, Thailand, China and Tibet. They were built to hold relics of
the Buddha or his chief disciples, and also to mark important events
from life of the Buddha or his students. King Ashoka is believed to
have built 84 000 stupas all over India. The 3 most important stupas
are in India, at Bodhgaya, Sarnath and Kusinara. The first stupa is
made of stone and bricks, and the other two of bricks.
74
Temples and monasteries
☺?
1.
Use the Internet, library, or other resources, to collect some pictures of
Buddhist architecture. Then create a picture album with short
comments on what is on each picture. Make either a traditional paper-
album, a computer album (a slide presentation of computer images,
using MS-PowerPoint or other software), or add a page with pictures
to your website. What value did the temples and stupas have in the
past for the Buddha’s followers?
2. Visit a local temple or a monastery. Ask the monks and nuns for
some information on the history of their monastery and Buddhist
tradition. Then prepare a short report on what you have seen and
learnt, and share your experiences with others in your Buddhist group.
75
an inscription about the king carved on it. Originally, it also had an
image of a horse on the top of it, to commemorate that the Buddha
was born there. Buddha’s images were rare during this early period.
First Buddha’s statues were found in the old Gandhara, on the border
between Pakistan and Afganistan. They are about 2200 years old.
Most common forms of later Buddhist art are Buddha’s statues and
scenes from the Buddha’s life and Jataka tales. These scenes were
carved in stone, or painted on temple walls. The Buddha was most
commonly portrayed seated in a meditation position, meditating or
teaching; standing with one hand raised; and reclining on his right
side.
☺?
1.
a) Make little figurines of the Buddha and his students, using paper or
plasticine. Use these to create scenes from the Buddha’s life.
b) Draw some scenes from the Buddha’s life. Use these to make a
short picture book for little children.
76
2. Use Internet or other resources, to collect some pictures of Buddhist
artworks, from early and later period, and discuss them with other
students. What benefit did such art works have for their authors? How
do other people benefit from them?
3. Visit an exhibition of Buddhist or Asian art. Then discuss it in the
class.
1
1. Create a personal website and add to it a web-page with your
favorite Buddhist things, including your work, and favorite web-links.
Let your friends know about it. To develop your website, you can use
simple tools such as a word-processor or free online software.
2. Create a website for your Buddhist group, and link it with other
Buddhist education websites.
77
REFERENCES
Books
Piyadassi Ven., 1995. The Buddha, His Life and Teachings. The
Wheel Publication No 5 A/B Buddhist Publication Society, Sri Lanka,
Kandy.
78
Graphics
Websites
BodhiTree: http://www.buddhistcouncil.org/bodhitree
BuddhaNet: http://www.buddhanet.net
79
APPENDIX
Meditations
Mindfulness of breathing
80
and mind. Below is a simple practice for you to try, called bare-
mindfulness of breathing. It is called that, because we just observe the
breathing, we do not force the breathing, count or use mantras to rest
our attention on the breath. Some people prefer to observe their
breathing at the abdomen, others at the nose or elsewhere. It is up to
you, wherever you find it easier to observe. But be consistent.
Mindfulness of phenomena
1. Sit down or lie down comfortably, close your eyes, and just observe
your breathing for a while.
2. When your mind has settled, let go of everything, rest in the void
and just observe whatever arises. Just observe the things to arise and
cease by themselves. If your body feels very uncomfortable, you can
gently move and adjust your posture, and then return to observe
whatever arises.
3. Do this practice for at least 5 minutes. Then open your eyes and
slowly return to an active state.
After you have finished, review your experience. What did you
experience, and where did it lead to?
81
Loving-kindness meditation
While there are many ways of practicing this meditation, many are
based on the discourse by the Buddha, called Metta Sutta (see
Appendix). But of cause, you can create your own, related to what you
wish to experience or accomplish in your life. It is like a song, that
you can sing to yourself and others.
%
1. Sit down or lie down comfortably, close your eyes, and let your
body and mind relax.
2. Now turn your attention to yourself and say, in your mind: “May I
be well, may I be happy”.
3. Then turn your attention to your friend and also wish him or her
well: “May you be well, may you be happy”.
4. Finally turn your attention to all beings in the world, and say: “May
all beings be well, may all beings be happy”.
5. Finish by saying: “Peace, peace, peace”.
6. Remain sitting or lying down, resting for a while.
%
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1. Sit down or lie down comfortably, close your eyes, and let your
body and mind relax.
2. Now turn your attention to yourself and say, in your mind: “May I
be well, may I be at peace, may I be liberated, may I attain Nibbana”.
3. Then turn your attention to your friend and also wish him or her
well: “May you be well, may you be at peace, may you be liberated,
may you attain Nibbana”.
4. Finally turn your attention to all beings in the world, and say: “May
all beings be well, may all beings be at peace, may all beings be
liberated, may all beings attain Nibbana”.
5. Finish by saying: “Peace, peace, peace”.
6. Remain sitting or lying down, resting for a while.
Song of Protection
(An adaptation of the discourse Protection of Aggregates,
Khandha Sutta)
83
Song of loving-kindness
(An adaptation of the discourse on loving-kindness, Metta Sutta)
Just as a mother would protect her only child with her life
even so let one cultivate a boundless love towards all
beings.
84
SELECTED BUDDHA’S TEACHINGS -
85
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
Homage to the Blessed One, the Consummate One,
the Supremely Enlightened One
I
Going for Refuge
(Sarana-gamana [1])
Buddham saranam gacchami
Dhammam saranam gacchami
Sangham saranam gacchami
Note
1. Vin. I, 22 (cf. M. i. 24); Khp. No. 1.
86
II
The Ten Training Precepts
(Dasa-sikkhapada [1])
1. I undertake to abide by the precept to abstain from
killing.
2. I undertake to abide by the precept to abstain from
stealing.
3. I undertake to abide by the precept to abstain from
sexual misconduct.
4. I undertake to abide by the precept to abstain from lying.
5. I undertake to abide by the precept to abstain from liquor
that causes intoxication and heedlessness.
6. I undertake to abide by the precept to abstain from
untimely eating.
7. I undertake to abide by the precept to abstain from
dancing, singing, music, and visiting unseemly shows.
8. I undertake to abide by the precept to abstain from the
use of garlands, perfumes, cosmetics, and embellishments.
9. I undertake to abide by the precept to abstain from the
use of high and luxurious beds.
10. I undertake to abide by the precept to abstain from
accepting gold and silver.
Note
1. Khp. No. 2; cf. Vin. I, 83-84; Vbh. 285 ff.
V
The Fourfold Reflection of a Monk
(Paccavekkhana [1])
1. Wisely reflecting do I wear the robe, only in order to
protect myself from cold, heat, gadflies, mosquitoes, wind,
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and sun and from snakes; and also as a constant covering
for my modesty.
Note
1. M. i. p. 10; cf. A. ii. 40; M. 53.
2
Discourse on Blessings
(Maha-mangala Sutta [1])
Thus have I heard:
88
night was far advanced, a certain deity, whose surpassing
radiance illuminated the whole of Jetavana, approached the
Blessed One, respectfully saluted him, and stood beside
him. Standing thus, he addressed the Blessed One in verse:
89
10. “Self-control, chastity, comprehension of the Noble
Truths, and the realization of Nibbana -- this is the highest
blessing.
Notes
1. Khp. No. 5; Sn. 46 under the title Mangala sutta; cf. Mahamangala
Jataka No. 452.
2. The vicissitudes are eight in number: gain and loss, good-repute and
ill-repute, praise and blame, joy and sorrow. This stanza is a reference
to the state of mind of an Arahant, the Consummate One.
3
The Jewel Discourse
(Ratana Sutta [1])
The occasion for this discourse, in brief, according to the commentary,
is as follows: The city of Vesali was afflicted by a famine, causing
death, especially to the poor folk. Due to the presence of decaying
corpses the evil spirits began to haunt the city; this was followed by a
pestilence. Plagued by these three fears of famine, non-human beings
and pestilence, the citizens sought the help of the Buddha who was
then living at Rajagaha.
90
away the putrefying corpses. The atmosphere became purified, the
city was clean.
91
concentration. This precious jewel is the Dhamma. By this
(asseveration of the) truth may there be happiness.
92
11. “Any evil action he may still do by deed, word or
thought, he is incapable of concealing it; since it has been
proclaimed that such concealing is impossible for one who
has seen the Path (of Nibbana).[10] This precious jewel is
the Sangha. By this (asseveration of the) truth may there be
happiness.
93
17. “Whatever beings are assembled here terrestrial or
celestial, come let us salute the perfect Sangha, honored by
gods and men. May there be happiness.”
Notes
1. Khp. No. 6; Sn. 39
3. KhpA. 161.
8. The reason why it is stated that there will be no eighth existence for
a person who has attained the stage of sotapatti or the first stage of
sanctity is that such a being can live at the most for only a period of
seven existences in the realm of sense spheres.
11. The last three stanzas were recited by Sakka, the chief of Devas
(gods), KhpA. 195.
94
4
Discourse on Loving-kindness
(Karaniya Metta Sutta [1])
While the Buddha was staying at Savatthi, a band of monks, having
received subjects of meditation from the master, proceeded to a forest
to spend the rainy season (vassana). The tree deities inhabiting this
forest were worried by their arrival, as they had to descend from tree
abodes and dwell on the ground. They hoped, however, the monks
would leave soon; but finding that the monks would stay the vassana
period of three months, harassed them in diverse ways, during the
night with the intention of scaring them away.
Living under such conditions being impossible, the monks went to the
Master and informed him of their difficulties. Thereon the Buddha
instructed them in the Metta sutta and advised their return equipped
with this sutta for their protection.
The monks went back to the forest, and practicing the instruction
conveyed, permeated the whole atmosphere with their radiant
thoughts of metta or loving-kindness. The deities so affected by this
power of love, henceforth allowed them to meditate in peace.
The discourse gets divided into two parts. The first detailing the
standard of moral conduct required by one who wishes to attain Purity
and Peace, and the second the method of practice of metta. [2]
95
3. “Let him not perform the slightest wrong for which wise
men may rebuke him. (Let him think:) ‘May all beings be
happy and safe. May they have happy minds.’
Notes
1. Khp. No. 9.; Sn. 25, under the title Metta-sutta.
2. KhpA. 232.
96
11
Banner Protection
(Dhajagga Paritta [1])
Thus have I heard:
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“Sakka, the Lord of gods, O monks, is not free from lust,
not free from hate, not free from delusion, and is therefore
liable to fear, terror, fright, and flight. I also say unto you
O monks -- if any fear, terror or hair standing on end
should arise in you when you have gone to the forest or to
the foot of a tree, or to an empty house (lonely place), then
think only of me thus:
“If you fail to think of me, then think of the Dhamma (the
Doctrine) thus: ‘Well expounded is the Dhamma by the
Blessed One, a Dhamma to be realized by oneself and
gives immediate results, a Dhamma which invites
investigation and leads up to Nibbana, a Dhamma to be
understood by the wise each for himself.’ Monks, if you
think of the Dhamma, any fear, terror or hair standing on
end, that may arise in you, will pass away.
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reason for this? The Tathagata, O monks, who is Arahant,
supremely enlightened, is free from lust, free from hate, is
free from delusion, and is not liable to fear, terror, fright or
flight.”
Notes
1. S. i. 218.
2. The four pairs of persons constitute the four kinds of aryan disciples
who have attained the four paths and four fruits of sanctity (magga
and phala), namely, sotapatti ‘Stream Entry’; sakadagami ‘Once-
Return’; anagami ‘Non-return’ and arahattha. ‘Arahantship’, the
fourth and the last stage at which all fetters are severed and taints
rooted out.
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3. The above four pairs become eight when the Paths and Fruits are
regarded separately.
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Setting In Motion the Wheel of Truth
(Dhammacakkappavattana Sutta [1])
(The First Sermon of the Buddha)
For seven weeks immediately following the enlightenment, the
Buddha spent his time in lonely retreat. At the close of this period he
decided to proclaim the doctrine (dhamma), he had realized, to those
five ascetics who were once struggling with him for enlightenment.
Knowing that they were living at Isipatana (modern Sarnath), still
steeped in the unmeaning rigours of extreme asceticism, the master
left Gaya, where he attained enlightenment, for distant Varanasi,
India's holy city. There at the Deer Park he rejoined them.
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and to Nibbana. And what is that Middle Path realized by
the Tathagata...? It is the Noble Eightfold path, and nothing
else, namely: right understanding, right thought, right
speech, right action, right livelihood, right effort, right
mindfulness and right concentration. This is the Middle
Path realized by the Tathagata which gives vision, which
gives knowledge, and leads to calm, to insight, to
enlightenment, and to Nibbana.
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the light that arose in me concerning things not heard
before. ‘This suffering, as a noble truth has been fully
realized’: such was the vision, the knowledge, the wisdom,
the science, the light that arose in me concerning things not
heard before.
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the light that arose in me concerning things not heard
before.
This the Blessed One said. The group of five monks was
glad, and they rejoiced at the words of the Blessed One.
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Wheel of Truth that cannot be set in motion by recluse,
brahmana, deva, Mara, Brahma, or any one in the world, is
set in motion by the Blessed One in the Deer Park at
Isipatana near Varanasi.” These words were heard in the
upper deva realms, and from Catummaharajika it was
proclaimed in Tavatimsa... Yama... Tusita...
Nimmanarati... Paranimmita-vasavatti... and the Brahmas
of Brahma Parisajja... Brahma Purohita... Maha Brahma...
Parittabha... Appamanabha... Abhassara... Parittasubha...
Appamana subha... Subhakinna... Vehapphala... Aviha...
Atappa... Sudassa... Sudassi... and in Akanittha: “The
Matchless Wheel of Truth that cannot be set in motion by
recluse, brahmana, deva, Mara, Brahma, or any one in the
world, is set in motion by the Blessed One in the Deer Park
at Isipatana near Varanasi.”
Thus at that very moment, at that instant, the cry (that the
Wheel of Truth is set in motion) spread as far as Brahma
realm, the system of ten thousand worlds trembled and
quaked and shook. A boundless sublime radiance
surpassing the effulgence (power) of devas appeared in the
world.
With the proclamation of the Dhamma, for the first time, and with the
conversion of the five ascetics, the Deer Park at Isipatana became the
birth place of the Buddha’s Dispensation (Buddha-sasana), and the
Sangha, the community of monks, the ordained disciples.
Emperor Asoka, 281 years after the event, came on pilgrimage to this
holy spot and caused a series of monuments and a commemorative
pillar with the lion capital to be erected. This capital with its four
magnificent lions upholding the “Dhamma Cakka”, the “Wheel of
Dhamma” now stands in the museum of Sarnath, and is today the
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official crest of India. The “Dhamma-Cakka” festival is still
maintained in Sri Lanka (Ceylon).
Jawaharlal Nehru, the late prime Minister of India, writes: “At Sarnath
near Benares, I would almost see the Buddha preaching his first
sermon, and some of his recorded words would come like a distant
echo to me through two-thousand five hundred years. Asoka’s pillars
of stone with their inscriptions would speak to me in their magnificent
language and tell me of a man who, though an emperor, was greater
than any king or emperor.” -- The Discovery of India (The Signet
Press, Calcutta), p. 44.
Notes
1. S. v. 420; Vinaya (Mahavagga, i. 10. No. 17).
2. The Perfect One, one attained to Truth. The Buddha used it when
referring to himself. For details, see The Buddha’s Ancient Path,
Piyadassi Thera, Buddhist Publication Society, Kandy, Sri Lanka, p
17, n.4.
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Discourse on The Analysis of the Truths
(Saccavibhanga Sutta[1])
Thus have I heard:
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Sariputta is like unto a mother, Moggallana is like unto a
foster-mother to a child. Sariputta, monks, trains (beings)
in the path[3] of stream-attainment. Moggallana in the
highest goal (arahantship)[4]. Sariputta, monks, is able to
proclaim, teach, lay down, establish, open up, analyze, and
elucidate the Four Noble Truths.”
This the Blessed One said, and having said so, the
Welcome Being (sugata)[5] rose from his seat and entered
(his) abode. Not long after the Blessed One had departed,
the Venerable Sariputta addressed the monks, saying:
“Reverend friends.” “Your reverence”, the monks replied
the Venerable Sariputta in assent.
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“What is birth? It is the birth of beings in the various
classes (planes) of beings; the production, their conception,
coming into existence (re-birth), the appearance of the
aggregates, acquiring of the sense-bases. This is called
birth.
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“What is meant by not getting what one desires, that too is
suffering? To beings subject to birth there comes desire: ‘O
might we not be subject to birth, and birth not come to us.’
But this cannot be attained by mere desiring. So not getting
what one desires, that too, is suffering. To beings subject to
aging there comes the desire: ‘O might we not be subject to
aging, and aging not come to us...’ (as before). To beings
subject to disease there comes the desire: ‘O might we not
be subject to disease and disease not come to us...’ To
beings subject to death there comes the desire: ‘O might
we not be subject to death and death not come to us...’ To
beings subject to sorrow, lamentation, suffering, misery,
and despair there comes the desire: ‘O might we not be
subject to sorrow, lamentation, suffering, misery, and
despair, and sorrow, lamentation, suffering, misery, and
despair not come to us.’ But this cannot be attained by
merely desiring. So not getting what one desires that too is
suffering.
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relinquishing it, liberating oneself from it, and detaching
oneself from it. This is called the Noble Truth of the
cessation of suffering.
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thoughts that have not yet arisen; and puts forth will,
strives, stirs up energy, strengthens his mind, exerts
himself to maintain, to preserve, increase, to bring them to
maturity, development, and to complete the wholesome
thoughts that have arisen. This is called right effort.
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“By detachment from joy he dwells in equanimity,
mindful, and with clear comprehension and enjoys bliss in
body, and attains to and abides in the third jhana which the
noble ones (ariyas) call: ‘Dwelling in equanimity,
mindfulness, and bliss.’
Notes
1. M. 141.
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one has to deal with undeveloped beings, and in the latter case with
those who are already developed, and who are, by virtue of their
development, not destined to fall back.
NOTES
Ahara, Food or nutriment is of four kinds: 1. ordinary material food
(kabalinkarahara); 2. contact (of sense organs with sense objects,
phassahara); 3. consciousness (viññanahara); and 4. mental volition
(manasañcetanahara). See The Four Nutriments of Life by
Nyanaponika Thera, Wheel No. 105/106, Buddhist Publication
Society, (BPS) Kandy, Sri Lanka.
Salayatana, The internal six-fold base: the five physical sense organs
(eye, ear, nose, tongue, body, and the mind base (see Dependent
Origination or Paticca samuppada, by Piyadassi Thera, Wheel No.
15, BPS).
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The four pairs of persons constitute the four kinds of noble disciples
who have attained the four paths (or stages) and four fruits of sanctity
(magga and phala). The four stages are: sotapatti (‘Stream Entry’)
where self-illusion, doubt, and ritualism are ended, sakadagami
(‘Once-return’) where sensuality and ill-will are weakened, anagami
(‘Non-return’) where sensuality and ill-will are ended, and arahattha
(‘Arahantship’) where craving for form, craving for formless
phenomena, conceit, restlessness, and ignorance are ended. (Ten
bonds or fetters (sanyojanas) that bind the mind to the cycle of
rebirths are in Pali: sakkaya ditti, vicikiccha, silabbata-paramasa,
kama-raga, vyapada, rupa-raga, arupa-raga, mana, uddhacca and
avijja, respectively. See Maha-parinibbana Sutta, D.16
(http://www.accesstoinsight.org/canon/digha/dn16.html); also see
‘Buddhism in a Nutshell’ by Narada Mahathera.)
Abbreviations
A. Books
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A: Anguttara-nikaya (number of the volume and page
marked against).
D: Digha-nikaya (number of the sutta marked against).
DA: Digha-nikayatthakatha, i.e., Sumangalavilasini.
Khp: Khuddaka-patha.
KhpA: Khuddaka-patha Atthakatha, i.e., Paramatthajotika.
M: Majjhima-nikaya (number of the sutta marked against).
MA: Majjhima-nikayatthakatha, i.e., Papañcasadani.
S: Samyutta-nikaya (number of the volume and page
marked against).
Sn: Sutta-nipata.
SnA: Sutta-nipatatthakatha, i.e., Paramatthajotika II.
B. Terms
Comy: Commentary.
Nikaya: A collection of suttas in Pali.
n: Note.
Skt: Sanskrit.
Sutta: A sermon or discourse of the Buddha or his disciples
recorded in the Canonical Texts.
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