Saturday, March 11, 2017
Wednesday, January 11, 2017
Sunday, October 7, 2012
තර්ක, විතර්ක, අදහස්, උදහස් සියල්ලම ඇතිවන්නේ අවිද්‍යාව
හේතුකරගෙනය. අතීතයේ යම් කරුණක් කෙනෙකුට වැටහෙන විට තවත් කෙනෙකුට එතනම ප්‍රශ්නයක්
ඇතිවන්නේ එකතුකරගත් දැනුමේ හා තම තමන්ගේ වැටහීමේ අඩුපාඩු නිසාය. පෘථක්ජන මනසකින් සොයාගත්, ඉදිරිපත් කල බොහෝ කරුණු ටික කලකින් සංශෝදනය කර වෙනස් වූ වාර
ගණන අසීමිතය. භූගත පෞරාණික වස්තු දෙස බලා
අතීතයේ මිනිසුන් මෙසේ ජීවත්වුවයයි ප්‍රකාශ කිරීමද ප්රුතක්ජන මනසින් කරන අනුමාන
උපකල්පනය. මේවා කිසිම දෙයක් 100% කෙසේ
වෙතත් 50% වත් නිවැරදිද යන්න අද ජීවත්වන කිසිමකෙනෙකුට ඔප්පුකල නොහැක.ඊයේ පෙරේද
සිදු වූ දෙයක් වුනත් සියැසින්ම දැක ගත්තේ නැත්නම් ඔප්පු කිරීම අසීරු වනු ඇත. ඉතා
සරල උද. ලෙස ගතහොත් ඔබ මහා පාරේ යනවිට පාරේ වලක් දුටුවොත් එය ඇතිවුනේ කෙසේද කියා
තර්ක කර නිගමනයකට ආ හැක. ඇත්තටම සිදුවූ දෙය ඊට හාත්පසින්ම වෙනස් දෙයක් වීමට අවස්ථා
බොහෝ ඇත. ඇසින් දුටුවකුගෙන් ඇසුවත් ඔබට ලැබෙන්නේ දුටු කෙනාගේ දැනුම අනුව ලැබෙන
පිළිතුරකි. එයද 100% නිවැරදි වන්නේ නැත.
ඉතිහාසය දෙස විවුර්ත මනසකින් බලන ඕනෑම කෙනෙකුට මෙය ඉතා පැහැදිලිව දැක ගත
හැක. නිවැරදිව ලිකිතව ලියා තබා ඇත්නම් පිළිගත හැකි වුවත් එතැනද ලියන තැනැත්තා එක
පැත්තකට බරවී සිටියා නම් එයද අසාර්ථක වනු ඇත. එසේ සිටියාද නැද්ද යන්න තේරුම්
ගැනීමත් අසීරු කරුණකි. භාෂාවේ වෙනස්කම් හා අර්ථකතන හරියට නොතෙරුනානම් ගැටළු පොදිය
තවත් විශාල වනු නියතය. ත්‍රිපිටකය ග්‍රන්ථාරූඩ කර ඇත. එය කටපාඩම් කර දන්නා අයද
බොහෝය. ප්‍රශ්නයක් ඇසූ විගස සූත්‍ර පේලි ගණන් කියා ඒවාට පිළිතුරු දීමට උත්සහ දරන
අයද බොහෝමය. බහුතරයකට එම පිලිතුරද නොතේරෙන නිසා තවත් ප්‍රශ්න ඇතිවනු ඇත. මේවා අපි
හැමදෙනාම නිතර අසන දකින දේවල්ය. ධර්මය ග්‍රන්ථාරූඩ කර තිබුනත් ඒවා කියව හැමදෙනාම
මගපල ලබා නැත. ලබන්නටත් බැරිය. ධර්මයේ එක කොටසක් ග්‍රන්ථාරූඩ කල නොහැක. . නිවන
අවබෝධ කරගත් සමහර අය අන් අයටද මග පෙන්වා දෙයි. එය පරතෝගොෂක ප්‍රත්‍යයි. එය ධර්මයේ
ජීවී සම්ප්රෙෂණයයි. (live
transmission) සමහර අය සැම
දෙයටම හේතු සාදක සොයමින් තම වටිනා ජීවිතය වැයකරයි. සමහර කරුණු කිසිම දිනක 100%
සාදක සහිතව ඔප්පු කල නොහැකි දේවල් බව මගේ අදහසයි. මා මේ දීර්ඝව ලියු කරුණු ද තර්ක
විතර්ක කර බිඳ දමන්න උත්සහ කරන්නද සමහර අය තවත් තමන්ගේ කාලය නාස්ති කරන්න ඉඩ ඇත.
එසේ නොකර මා මේ කල ප්‍රකාශය ගැන තනිව හිතා බලන්න යයි මා මෙත් සිතින් ඉල්ලා සිටිමි.
නිවනද ඔප්පු කල නොහැක. එය තනිව අවබෝධ වන අවබෝධ කරගතයුතු දෙයකි. මේ ලොවද වැඩි
හරියක් ඇත්තේ නිවන ප්‍රතික්ෂේප කරන පිළිනොගන්නා අයයි. ඔවුන් නිවනක් නැති බව කෑ ගසා
කියන විට නිවනක් ඇති බව අසා ඇති අය එයට
වඩා වෙර යොදා නිවනක් ඇති බව කියයි. ඒ දෙපාර්ශවයටම කිසිම නිවනක්නම් නැත. ඔවුන්ට
ඇත්තේ දිනීමේ අදහසත්, තමන් දරන මතය
නිවැරදියි ඔප්පු කිරීමේ මාන්නයයි. කවුරුන් දිනුවත් නිවන නිවනමය. එය තමන් තනිව
අවබෝධ කරගන්නා දෙයකි.
Tuesday, May 8, 2012
Buddhism or more correctly the Dhamma preached by the Samma Sambudhdha is not a religion. There is no God or an ever powerful eternal being to be worshiped or believed without question. Some say it is a way of life. This is also not correct as the true and ONLY purpose of the Dhamma is to grant salvation or deliverance from life itself. The Buddha Dhamma is the true explanation of the working of nature which is around us. The Buddha is the person who un-earths this Dhamma or universal Laws of Nature and presents them to us. It is NOT something that the Buddha invents. He only re-discovers it like all other Buddhas before him.
We are bound to this realm by 3 bonds. They are called Raga - Greed/lust/love/like and similar qualities fall into this category. The moment you loose the person/object/state of mind, of raga, you enter Devesha, which is the second nature of Raga or sadness/unhappiness/anger/dissent/moroseness and all such feelings. The point between these two extremes is Moha or delusion which causes one to constantly measure either side with onbes mind. The Dhamma shows one how to break the three bonds that keep us bound to this world. The term for the word bond in Maghadi, the language spoken by all Buddhas is baana. ( බාන ) This can be compared to the bridle of the horse that ties it to the cart. So in the Buddha Dhamma, to break the Bana is nibbana. (නිබ්බාන) Nibbana is the correct word found in the Thripitaka which is the written word of the Buddha Dhamma. The word Nirvana has been wrongly used in place of Nibbana for many years. The correct word uttered by the Budhdha is Nibbana which means removing of ALL bonds or to be free from bonds ( බානෙන් මිදීම )
During the 2600 years of the Dhamma since its first discourse, it has gone through many changes of which most I would say are detrimental to the original teachings. The Dhamma has, over the years, being transformed into "Buddhism-the Religion" with it's elaborate set of rituals, chantings,offerings and worship which were imported from the Hindu/Brhamin/Vedic religions in force in the world before The Samma Sambudhdha.
Each of us living at this present moment is constantly digging into vast amount of information accumulated over a life time and comparing the present moment with a previous experience. Be it a taste, sight, hearing, smell or touch or a previous thought, what happens at this present moment is compared with a past experience. If the experience brings a feeling of well being then one attaches to this experience and says "I'm Happy, I feel good etc.". If the experience brings pain or discomfort one still attaches to to this experience and says "I'm Sad, I feel angry, I feel distraught etc.". If the experience does not evoke either of the above feelings one is lulled into a state of detached and null feeling which is actually an illusion as this feeling can at any given moment turn into either a Happy or a Sad state. Let me explain the above with a few simple examples.
You eat ice cream and the first spoonful will compare the taste with a memory of what ice cream should taste like to YOU in your brain. You will react within certain parameters of different types of flavours and say the Ice cream is good if its taste fit into your accumulated sense of "ice cream taste" in your brain. Mixing of various flavours can also happen and you can arrive at different levels of "like".(attachement or Aleema, Sukha) The meaning of "I like" to EVERYTHING is arrived in this way.
The same way if the flavour of the ice cream reminds you of a flavour that you do not like, (lets say ginger) then you will be repulsive and reject the flavour which is STILL A MEMORY IN YOUR BRAIN. So when you say "I don't like this ice cream" you are still being attached to the bad taste which is a old memory in your brain. (repulsion, Gateema, Dukkha)
What happens if the ice cream has some flavour which you have never tasted before and there are NO MEMORIES to compare in your brain? Then you neither "like" or "dislike" that particular flavour and is impartial to it as there is NOTHING TO COMPARE. This state is the most dangerous one of all you may be lulled into a state of well being not REALLY KNOWING what this ice cream is doing to you. You actually DO NOT KNOW if it TASTES GOOD, or TASTES BAD as there is NOTHING TO COMPARE. You are actually in a state of indecision. Even if a friend likes it or dislike it you will remain IMPARTIAL, a state where you neither like nor dislike. (Adukkhama Asukha) This is the misleading state of your mind. In this state you are constantly measuring the good side and the bad side and not arriving at any decision as you do not have any information to decide.One always compares with old memories, mostly yours and sometimes experiences of others which you have learnt from.
Now,while in this "neutral or indecisive " state a friend tells you that this ice cream has some ingredient that will make your skin wrinkle, then the previous null state is now pushed in the direction of "that ice cream is not good for me" which in other words is repulsion. Or consider that someone tells you that the ice cream you ate has some ingredient that makes your skin glow then immediaitely upon recieving that knowledge you attach your self to that ice cream as now it is "good" for you. So being impartial at this point does not really mean that you will remain so forever. You can at any given moment swing either way. Now I encourage you to think about this till we meet again.
May you gain insight (pragna) into the Dhamma. May you be well.
We are bound to this realm by 3 bonds. They are called Raga - Greed/lust/love/like and similar qualities fall into this category. The moment you loose the person/object/state of mind, of raga, you enter Devesha, which is the second nature of Raga or sadness/unhappiness/anger/dissent/moroseness and all such feelings. The point between these two extremes is Moha or delusion which causes one to constantly measure either side with onbes mind. The Dhamma shows one how to break the three bonds that keep us bound to this world. The term for the word bond in Maghadi, the language spoken by all Buddhas is baana. ( බාන ) This can be compared to the bridle of the horse that ties it to the cart. So in the Buddha Dhamma, to break the Bana is nibbana. (නිබ්බාන) Nibbana is the correct word found in the Thripitaka which is the written word of the Buddha Dhamma. The word Nirvana has been wrongly used in place of Nibbana for many years. The correct word uttered by the Budhdha is Nibbana which means removing of ALL bonds or to be free from bonds ( බානෙන් මිදීම )
During the 2600 years of the Dhamma since its first discourse, it has gone through many changes of which most I would say are detrimental to the original teachings. The Dhamma has, over the years, being transformed into "Buddhism-the Religion" with it's elaborate set of rituals, chantings,offerings and worship which were imported from the Hindu/Brhamin/Vedic religions in force in the world before The Samma Sambudhdha.
Each of us living at this present moment is constantly digging into vast amount of information accumulated over a life time and comparing the present moment with a previous experience. Be it a taste, sight, hearing, smell or touch or a previous thought, what happens at this present moment is compared with a past experience. If the experience brings a feeling of well being then one attaches to this experience and says "I'm Happy, I feel good etc.". If the experience brings pain or discomfort one still attaches to to this experience and says "I'm Sad, I feel angry, I feel distraught etc.". If the experience does not evoke either of the above feelings one is lulled into a state of detached and null feeling which is actually an illusion as this feeling can at any given moment turn into either a Happy or a Sad state. Let me explain the above with a few simple examples.
You eat ice cream and the first spoonful will compare the taste with a memory of what ice cream should taste like to YOU in your brain. You will react within certain parameters of different types of flavours and say the Ice cream is good if its taste fit into your accumulated sense of "ice cream taste" in your brain. Mixing of various flavours can also happen and you can arrive at different levels of "like".(attachement or Aleema, Sukha) The meaning of "I like" to EVERYTHING is arrived in this way.
The same way if the flavour of the ice cream reminds you of a flavour that you do not like, (lets say ginger) then you will be repulsive and reject the flavour which is STILL A MEMORY IN YOUR BRAIN. So when you say "I don't like this ice cream" you are still being attached to the bad taste which is a old memory in your brain. (repulsion, Gateema, Dukkha)
What happens if the ice cream has some flavour which you have never tasted before and there are NO MEMORIES to compare in your brain? Then you neither "like" or "dislike" that particular flavour and is impartial to it as there is NOTHING TO COMPARE. This state is the most dangerous one of all you may be lulled into a state of well being not REALLY KNOWING what this ice cream is doing to you. You actually DO NOT KNOW if it TASTES GOOD, or TASTES BAD as there is NOTHING TO COMPARE. You are actually in a state of indecision. Even if a friend likes it or dislike it you will remain IMPARTIAL, a state where you neither like nor dislike. (Adukkhama Asukha) This is the misleading state of your mind. In this state you are constantly measuring the good side and the bad side and not arriving at any decision as you do not have any information to decide.One always compares with old memories, mostly yours and sometimes experiences of others which you have learnt from.
Now,while in this "neutral or indecisive " state a friend tells you that this ice cream has some ingredient that will make your skin wrinkle, then the previous null state is now pushed in the direction of "that ice cream is not good for me" which in other words is repulsion. Or consider that someone tells you that the ice cream you ate has some ingredient that makes your skin glow then immediaitely upon recieving that knowledge you attach your self to that ice cream as now it is "good" for you. So being impartial at this point does not really mean that you will remain so forever. You can at any given moment swing either way. Now I encourage you to think about this till we meet again.
May you gain insight (pragna) into the Dhamma. May you be well.
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