Logic of Kalama Sutta

Logic of Kalama Sutta 

 

These 10 rules should be applied to NPP/JVP orations of late.

 

The Pali text runs like this: "Etha tumhe Kalama. Ma anussavena, ma paramparaya, ma itikiraya, ma pitasampadanena, ma takkahetu, ma nayahetu, ma akaraparivitakkena, nid ditthinijjhanakkhantiya, ma bhabbarupataya, ma samanro no garu ti."

1. Do not accept anything on mere hearsay (repeated hearing).

2. Do not accept anything by mere tradition.

3. Do not accept anything on account of rumour.

4. Do not accept anything just because it accords with the scriptures.

5. Do not accept anything by mere superficial supposition or surmise.

6. Do not accept anything by mere axiom (inference).

7. Do not accept anything by merely by specious reasoning.

8. Do not accept anything merely because of the bias towards the already held notion.

9. Do not accept anything merely because the seeming ability of the individual or the preacher.

10. Do not accept anything upon consideration that the ascetic is a respected teacher.

But when you know for yourselves ¨these things are bad, these things are blameable, these things are censured by the wise, undertaken and observed these things lead to harm and ill¨, abandon them.

Kalama Sutta

Kalama Sutta

The Story

The people of the small town Kalama complained to Buddha that they were confused by contradictions they discovered in what they heard from various teachers who praised their own doctrines. They asked Buddha, who was staying in the town then, who to believe out of all those who, like himself, passed through their town.

"Venerable Sir, some recluses and Brahamins visited this town and praised only their own doctrines, but condemned and despised those of others. And it is common that they do so.

Sir, who among them told the truth and who told the falsehood?"

Buddha advised them, saying, "Kalama people, it is proper for you to doubt and to have perplexity when doubt has arisen in a doubtful matter."

He then, went on to instruct that it is wise to make a proper examination before committing to a doctrine or any teaching.

He said that it should be applied to his own teachings as well.

In Pali, Buddha's reply is recorded thus;

1. Ma anussavena.

Do not believe something, just because of its repeated hearing and passed down and retold for many generations.

2. Ma paramparaya.

Do not believe something merely because it has become a traditional practice of many generations.

3. Ma itikiraya.

Do not be led by rumour, hearsay or common opinion.

4. Ma Pitakasampadanena.

Do not be led by because it is in the scriptures.

5. Ma takkahetu.

Do not be led by mere logic or surmise.

6. Ma nayahetu.

Do not believe something merely because it accords with the axiom of one’s philosophy.

7. Ma akaraparivitakkena.

Do not believe something because it appeals to specious reasoning or  "common sense".

8. Ma ditthinijjhanakkhantiya.

Do not believe something just because of the bias towards the idea or notion.

9. Ma bhabbarupataya.

Do not believe something because the speaker´s seeming ability and seeming trustworthiness.

10. Ma samano no garu ti.

Do not be led by upon the consideration that he is your teacher.

Kalamas, when you yourselves directly know, "This is  unwholesome, this is blameworthy, this is condemned or censured by the wise, these things when accepted and practised lead to poverty and harm and suffering," then you should give them up.

Kalamas, when you yourselves directly know, "These things are wholesome, blameless, praised by the wise; when adopted and carried out they lead to well-being, prosperity and happiness," then you should accept and practise them."

The Pali text runs like this: "Etha tumhe Kalama. Ma anussavena, ma paramparaya, ma itikiraya, ma pitasampadanena, ma takkahetu, ma nayahetu, ma akaraparivitakkena, nid ditthinijjhanakkhantiya, ma bhabbarupataya, ma samanro no garu ti."

1. Do not accept anything on mere hearsay (repeated hearing).

2. Do not accept anything by mere tradition.

3. Do not accept anything on account of rumour.

4. Do not accept anything just because it accords with the scriptures.

5. Do not accept anything by mere superficial supposition or surmise.

6. Do not accept anything by mere axiom (inference).

7. Do not accept anything by merely by specious reasoning.

8. Do not accept anything merely because of the bias towards the already held notion.

9. Do not accept anything merely because the seeming ability of the individual or the preacher.

10. Do not accept anything upon consideration that the ascetic is a respected teacher.

But when you know for yourselves ¨these things are bad, these things are blameable, these things are censured by the wise, undertaken and observed these things lead to harm and ill¨, abandon them.

Sigalovada Sutta

Sigalovada Sutta

Thus have I heard:

On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha.

Now at that time, young Sigala, a householder's son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshiped with joined hands the various quarters — the East, the South, the West, the North, the Nadir, and the Zenith.

Then the Exalted One (Buddha) , having robed himself in the forenoon took bowl and robe, and entered Rajagaha for alms. 

Now he saw young Sigala worshiping thus and spoke to him as follows:

"Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters — the East, the South, the West, the North, the Nadir, and the Zenith?"

"My father, Lord, while dying, said to me: The six quarters, dear son, you shall worship. And I, Lord, respecting, revering, reverencing and honoring my father's word, rise early in the morning, and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters."

"It is not thus, young householder, the six quarters should be worshiped in the discipline of the noble."

"How then, Lord, should the six quarters be worshiped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshiped in the discipline of the noble."

"Well, young householder, listen and bear it well in mind; I shall speak." — "Very good, Lord," responded young Sigala.

And the Exalted One spoke as follows:

"Inasmuch, young householder, as the noble disciple  has eradicated the four vices in conduct, inasmuch as he commits no evil action in four ways,  inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these fourteen evil things, covers the six quarters, and enters the path leading to victory in both worlds: he is favored in this world and in the world beyond. 

Upon the dissolution of the body, after death, he is born in a happy heavenly realm.

(1) "What are the four vices in conduct that he has eradicated? 

The destruction of life, householder, is a vice and so are stealing, sexual misconduct, and lying. These are the four vices that he has eradicated."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

Killing, stealing, lying and adultery, These four evils the wise never praise. 

 

(2) "In which four ways does one commit no evil action? 

Led by desire does one commit evil. 

Led by anger does one commit evil. 

Led by ignorance does one commit evil. 

Led by fear does one commit evil.

  (Four agati, 'evil courses of action': chanda, dosa, moha, bhaya)

"But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil."

Thus spoke the Exalted One. 

And when the Master had thus spoken, he spoke yet again:

Whoever through desire, hate or fear, Or ignorance should transgress the Dhamma, All his glory fades away Like the moon during the waning half. Whoever through desire, hate or fear, Or ignorance never transgresses the Dhamma, All his glory ever increases Like the moon during the waxing half. 

 

(3) "What are the six channels for dissipating wealth which he does not pursue?

(a) "indulgence in intoxicants which cause infatuation and heedlessness; 

(b) sauntering in streets at unseemly hours;  

(c) frequenting theatrical shows;  

(d) indulgence in gambling which causes heedlessness; 

(e) association with evil companions; 

(f) the habit of idleness.

(a) "There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness:

(i) loss of wealth, 

(ii) increase of quarrels, 

(iii) susceptibility to disease, 

(iv) earning an evil reputation, 

(v) shameless exposure of body, 

(vi) weakening of intellect. 

 

(b) "There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:

(i) he himself is unprotected and unguarded, 

(ii) his wife and children are unprotected and unguarded, 

(iii) his property is unprotected and unguarded, 

(iv) he is suspected of evil deeds,

(v) he is subject to false rumours, 

(vi) he meets with many troubles. 

 

(c) "There are, young householder, these six evil consequences in frequenting theatrical shows. He is ever thinking:

(i) where is there dancing? 

(ii) where is there singing? 

(iii) where is there music? 

(iv) where is there recitation? 

(v) where is there playing with cymbals? 

(vi) where is there pot-blowing?

 

(d) "There are, young householder, these six evil consequences in indulging in gambling:

(i) the winner begets hate, 

(ii) the loser grieves for lost wealth, 

(iii) loss of wealth, 

(iv) his word is not relied upon in a court of law, 

(v) he is despised by his friends and associates, 

(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.

 

(e) "There are, young householder, these six evil consequences in associating with evil companions, namely: 

any gambler, 

any libertine, 

any drunkard,

 any swindler,

 any cheat, 

any rowdy is his friend and companion.

(f) "There are, young householder, these six evil consequences in being addicted to idleness:

"He does no work, saying:

(i) that it is extremely cold, 

(ii) that it is extremely hot, 

(iii) that it is too late in the evening, 

(iv) that it is too early in the morning, 

(v) that he is extremely hungry, 

(vi) that he is too full.

"Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

"One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous.

"Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.

"The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine causes ruin a man.

"Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.

"Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.

"Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.

"Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.

"But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness."

"These four, young householder, should be understood as foes in the guise of friends:

(1) he who appropriates a friend's possessions, 

(2) he who renders lip-service,  

(3) he who flatters,  

(4) he who brings ruin.

(1) "In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:

(i) he appropriates his friend's wealth, 

(ii) he gives little and asks much, 

(iii) he does his duty out of fear, 

(iv) he associates for his own advantage.

(2) "In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:

(i) he makes friendly profession as regards the past, 

(ii) he makes friendly profession as regards the future, 

(iii) he tries to gain one's favor by empty words, 

(iv) when opportunity for service has arisen, he expresses his inability. 

(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:

(i) he approves of his friend's evil deeds, 

(ii) he disapproves his friend's good deeds, 

(iii) he praises him in his presence, 

(iv) he speaks ill of him in his absence. 

(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:

(i) he is a companion in indulging in intoxicants that cause infatuation and heedlessness,

(ii) he is a companion in sauntering in streets at unseemly hours, 

(iii) he is a companion in frequenting theatrical shows, 

(iv) he is a companion in indulging in gambling which causes heedlessness."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates, the friend who renders lip-service, the friend that flatters, the friend who brings ruin, these four as enemies the wise behold, avoid them from afar as paths of peril.

"These four, young householder, should be understood as warm hearted friends:

(1) he who is a helpmate,  

(2) he who is the same in happiness and sorrow,  

(3) he who gives good counsel,  

(4) he who sympathizes. 

 

(1) "In four ways, young householder, should a helpmate be understood as a warm hearted friend:

(i) he guards the heedless, 

(ii) he protects the wealth of the heedless, 

(iii) he becomes a refuge when you are in danger, 

(iv) when there are commitments he provides you with double the supply needed.

(2) "In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm hearted friend:

(i) he reveals his secrets, 

(ii) he conceals one's own secrets, 

(iii) in misfortune he does not forsake one, 

(iv) his life even he sacrifices for one's sake. 

 

(3) "In four ways, young householder, should one who gives good counsel be understood as a warm hearted friend:

(i) he restrains one from doing evil, 

(ii) he encourages one to do good, 

(iii) he informs one of what is unknown to oneself, 

(iv) he points out the path to heaven. 

 

(4) "In four ways, young householder, should one who sympathizes be understood as a warm hearted friend:

(i) he does not rejoice in one's misfortune, 

(ii) he rejoices in one's prosperity, 

(iii) he restrains others speaking ill of oneself, 

(iv) he praises those who speak well of oneself."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who is a helpmate, the friend in happiness and woe, the friend who gives good counsel, the friend who sympathizes too — these four as friends the wise behold and cherish them devotedly as does a mother her own child. The wise and virtuous shine like a blazing fire. He who acquires his wealth in harmless ways like to a bee that honey gathers,[6] riches mount up for him like ant hill's rapid growth. With wealth acquired this way, a layman fit for household life, in portions four divides his wealth: thus will he friendship win. One portion for his wants he uses, two portions on his business spends, the fourth for times of need he keeps.

"And how, young householder, does a noble disciple cover the six quarters?

"The following should be looked upon as the six quarters. The parents should be looked upon as the East, teachers as the South, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and brahmans as the Zenith.

"In five ways, young householder, a child should minister to his parents as the East:

(i) Having supported me I shall support them, 

(ii) I shall do their duties, 

(iii) I shall keep the family tradition, 

(iv) I shall make myself worthy of my inheritance, 

(v) furthermore I shall offer alms in honor of my departed relatives

"In five ways, young householder, the parents thus ministered to as the East by their children, show their compassion:

(i) they restrain them from evil, 

(ii) they encourage them to do good, 

(iii) they train them for a profession, 

(iv) they arrange a suitable marriage, 

(v) at the proper time they hand over their inheritance to them.

"In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure.

"In five ways, young householder, a pupil should minister to a teacher as the South:

(i) by rising from the seat in salutation, 

(ii) by attending on him, 

(iii) by eagerness to learn, 

(iv) by personal service, 

(v) by respectful attention while receiving instructions.

"In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion:

(i) they train them in the best discipline, 

(ii) they see that they grasp their lessons well, 

(iii) they instruct them in the arts and sciences, 

(iv) they introduce them to their friends and associates, 

(v) they provide for their safety in every quarter.

"The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure.

"In five ways, young householder, should a wife as the West be ministered to by a husband:

(i) by being courteous to her, 

(ii) by not despising her, 

(iii) by being faithful to her, 

(iv) by handing over authority to her, 

(v) by providing her with adornments.

"The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:

(i) she performs her duties well, 

(ii) she is hospitable to relations and attendants

(iii) she is faithful, 

(iv) she protects what he brings, 

(v) she is skilled and industrious in discharging her duties.

"In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure.

"In five ways, young householder, should a clansman minister to his friends and associates as the North:

(i) by liberality, 

(ii) by courteous speech, 

(iii) by being helpful, 

(iv) by being impartial, 

(v) by sincerity.

"The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways:

(i) they protect him when he is heedless, 

(ii) they protect his property when he is heedless, 

(iii) they become a refuge when he is in danger, 

(iv) they do not forsake him in his troubles, 

(v) they show consideration for his family.

"The friends and associates thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure.

"In five ways should a master minister to his servants and employees as the Nadir:

(i) by assigning them work according to their ability, 

(ii) by supplying them with food and with wages, 

(iii) by tending them in sickness, 

(iv) by sharing with them any delicacies, 

(v) by granting them leave at times.

"The servants and employees thus ministered to as the Nadir by their master show their compassion to him in five ways:

(i) they rise before him, 

(ii) they go to sleep after him, 

(iii) they take only what is given, 

(iv) they perform their duties well, 

(v) they uphold his good name and fame.

"The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure.

"In five ways, young householder, should a householder minister to ascetics and brahmans as the Zenith:

(i) by lovable deeds, 

(ii) by lovable words, 

(iii) by lovable thoughts, 

(iv) by keeping open house to them, 

(v) by supplying their material needs.

"The ascetics and brahmans thus ministered to as the Zenith by a householder show their compassion towards him in six ways:

(i) they restrain him from evil, 

(ii) they persuade him to do good, 

(iii) they love him with a kind heart, 

(iv) they make him hear what he has not heard, 

(v) they clarify what he has already heard, 

(vi) they point out the path to a heavenly state.

"In these six ways do ascetics and brahmans show their compassion towards a householder who ministers to them as the Zenith. Thus is the Zenith covered by him and made safe and secure." Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The mother and father are the East, The Teachers are the South, Wife and Children are the West, The friends and associates are the North. Servants and employees are the Nadir, The ascetics and brahmans are the Zenith; Who is fit to lead the household life, These six quarters he should salute. Who is wise and virtuous, Gentle and keen-witted, Humble and amenable, Such a one to honor may attain. Who is energetic and not indolent, In misfortune unshaken, Flawless in manner and intelligent, Such a one to honor may attain. Who is hospitable, and friendly, Liberal and unselfish, A guide, an instructor, a leader, Such a one to honor may attain. Generosity, sweet speech, Helpfulness to others, Impartiality to all, As the case demands. These four winning ways make the world go round, As the linchpin in a moving car. If these in the world exist not, Neither mother nor father will receive, Respect and honor from their children. Since these four winning ways The wise appraise in every way, To eminence they attain, And praise they rightly gain.

When the Exalted One had spoken thus, Sigala, the young householder, said as follows:

"Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see. Even so, has the doctrine been explained in various ways by the Exalted One.

"I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower; as one who has taken refuge from this very day to life's end."

Notes

1.

kamma-kilesa, lit., 'actions of defilement.'

2.

These are the four agati, 'evil courses of action': chanda, dosa, moha, bhaya.

3.

Crimes committed by others.

4.

A kind of amusement.

5.

The Pali original has here "six causes" as two compound words and one double-term phrase are counted as units.

6.

Dhammapada v. 49: "As a bee, without harming the flower, its color or scent, flies away, collecting only the honey..."

7.

This portion includes what is spent on good works: gifts to monks, charity, etc.

8.

"The symbolism is deliberately chosen: as the day in the East, so life begins with parents' care; teacher's fees and the South are the same word: dakkhina; domestic cares follow when the youth becomes man, as the West holds the later daylight; North is 'beyond' (uttara), so by help of friends, etc., he gets beyond troubles." — (Rhys Davids)

9.

This is a sacred custom of the Aryans who never forgot the dead. This tradition is still faithfully observed by the Buddhists of Sri Lanka who make ceremonial offerings of alms to the monks on the eighth day, in the third month, and on each anniversary of the demise of the parents. Merit of these good actions is offered to the departed after such ceremony. Moreover after every punna-kamma (good action), a Buddhist never fails to think of his parents and offer merit. Such is the loyalty and the gratitude shown to parents as advised by the Buddha.

10.

lit., 'the folk around' (parijana).

The Brahma named Baka

 Duggahaditthibhujagena sudatthahattham

Brahmam viduddhijuti middhibakabhidhanam

Nanagadena vidhina jitava munindo

Tam tejasa bhavatu te jayamangalani.

With his hand bitten by the Naga (snake), 

With the wrong views and intent, 

The Brahma named Baka with psychic power did contest

Through the power of pure knowledge, 

The Lord of Sages won. 

 

Through that power the victory may  be yours.

 

Nandopananda, the naga (Snake)

 Nandopanandabhujagam vibudham

Mahiddhim puttena therabhujagena

Damapayanto iddh'upadesavidhina jitava munindo

Tam tejasa bhavatu te jayamangalani.

 The Naga Nandopananda very wise and of great psychic power 

Causing to be tamed by His son the elder who is like a naga, 

Through psychic power and penetrating advice, 

The Lord of Sages won.

Through that power the victory may  be yours.

 

Light of Wisdom and Sakka

 Saccam vihaya matisaccakavadaketum

Vadabhiropitamanam atiandhabhutam

Pannapadipajalito jitava munindo

Tam tejasa bhavatu te jayamangalani.

The Saccaka, hankering arguments of untruth

Just like waving flag in battle,
Freeing the his mind of arguments of blind convictions

 

By shining with the lamp of wisdom, 

The Lord of Sages won.

Through that power the victory may be yours.

A pregnant woman abusing the Sage, Siddhartha

 Katvana kattham-udaram iva gabbhiniya

Cincaya dutthavacanam janakayamajjhe

Santena somavidhina jitava munindo

Tam tejasa bhavatu te jayamangalani.

In the midst of people,

Filling her belly with firewood

Like unto a pregnant woman

Making wild accusations
 

Through quiet means with calmness, 

The Lord of Sages won. 

 

Through that power the victory may be yours.

Angulimala with a sword

 Ukkhittakhaggam-atihatthasudarunam tam

Dhavam tiyojanapathan'gulimalavantam

Iddhibhi sankhatamano jitava munindo

Tam tejasa bhavatu te jayamangalani.

Holding up (his) sword with lifted hand that very fierce, 

That Angulimala running the distance of three leagues,

Through psychic power with conditioned mind, 

The Lord of Sages won. 

Through that power the victory may be  yours.

Nalagiri the great elephant fully drunk

Nalagirim gajavaram atimattabhutam

Davaggicakkam-asaniva, sudarunam tam

Mettambusekavidhina jitava munindo

Tam tejasa bhavatu te jayamangalani.

 Nalagiri the great elephant fully drunk, 

Like a circle of jungle-fire, 

Terrible like a thunderbolt,

Through means of sprinkling the water of loving kindness, 

The Lord of Sages won.
 

Through that power the victory may  be yours.

Mara and Alavaka

 Maratirekam-abhiyujjhita sabbarattim

Ghorampanalavakamakkha-m-athaddhayakkham

Khantisudantavidhina jitava munindo

Tam tejasa bhavatu te jayamangalani.

More than (even) Mara contending all night through, 

Indeed, the fierce and obdurate yakkha alavaka,

Through forbearance, the well trained mind, 

The Lord of Sages won. 

 

Through that power the victory may  be yours.

The Elephant Girimekhala and Mara

 Bahum sahassam-abhinimmita sayudham tam

Girimekhalam uditaghora sasenamaram

Danadidhammavidhina jitava munindo

Tam tejasa bhavatu te jayamangalani.

With a thousand arms and created weapons that Girimekhala (Elephant) with Mara, 

Risen with fierceness together with his army,

Through righteous means, such as generosity, 

The Lord of Sages won.
 

Through that power the victory may  be yours.

Jaya Mangala Gahta

I think it was a big mistake that NPP/JVP dis not use these verse in the inauguration.

Their past history and present actions make them a MARA Party by default. 

I used to called Rajapaksa Regime, the Ma Ra by using parts of  his name. He is now excused form that Title, simply because two people cannot hold the same title, one and the same time.

I had no understanding of Dhamma, when I left Ceylon for higher education to U.K. I was lucky to have met Venerable Narada Thera of Vajirarama, Bambalapitiya, a few weeks before my departure.

He used to asked; What can I do for You Doctor?

Having attended to his needs I used to say; Teach me Dhamma?

I was in the process of collecting, leaflets to take to England.

In case they asked me of my religion, I have some baseline material.

Nobody asked me about my religion during the entire stay in England and they probably assumed that I was a Christian.

Coming to "Jaya Mangala Gahta", in our wedding my only request was to have a Jaya Mangala Gahta recitation when we alight from the Poruwa.

I cannot remember how many were there but I brought a collection of "Parker Pens" for the band reciting girls.

I was left with some extra pens.

I must state I did not like the Kapuwa at all and he was given half an hour for his mantras and with a warning if he exceed the time by even a minute, I would step down from the Poruwa prematurely.

Fortunately, he did not exceed and he kept his reputation intact.

On the subject, MARA here is a Deva who tried all his best to distract Buddha for over 9 years, to distract his attention from deep meditation.

These incidents preceded the Enlightenment by at least 9 years (if my memory serves right).

Jaya Mangala protection verses 

JAYAMANGALA GATHA

Stanzas of the victorious Auspices

(Jayamangala gatha)

Translation into English by Lionel Lokuliyana, The Great Book of Protections (Maha Pirit Pota)

Published for Free Distribution by Mrs. H. M. Gunasekera Trust,

(Aung Chin Shit Par Gathar)

1. Bahum sahassam-abhinimmita sayudham tam 

Girimekhalam uditaghora sasenamaram 

Danadidhammavidhina jitava munindo 

Tam tejasa bhavatu te jayamangalani.

With a thousand arms and created weapons that Girimekhala (Elephant) with Mara, risen with fierceness together with his army, 

Through righteous means, such as generosity, the Lord of Sages won. 

Through, that power may there be victorious auspices to you.

 

2. Maratirekam-abhiyujjhita sabbarattim 

Ghorampanalavakamakkha-m-athaddhayakkham 

Khantisudantavidhina jitava munindo 

Tam tejasa bhavatu te jayamangalani.

More than (even) Mara contending all night through, Indeed, the fierce and obdurate yakkha alavaka, 

Through forbearance, the well trained method, the Lord of Sages won. Through that power may there be victorious auspices to you.

 

3. Nalagirim gajavaram atimattabhutam 

Davaggicakkam-asaniva, sudarunam tam 

Mettambusekavidhina jitava munindo 

Tam tejasa bhavatu te jayamangalani.

 Nalagiri the great elephant fully drunk, Like a circle of jungle-fire, that one, terrible like a thunderbolt, 

Through means of sprinkling the water of loving kindness, the Lord of Sages won.

Through that power may there be victorious auspices to you. 

 

4. Ukkhittakhaggam-atihatthasudarunam tam 

Dhavam tiyojanapathan'gulimalavantam 

Iddhibhi sankhatamano jitava munindo 

Tam tejasa bhavatu te jayamangalani.

Holding up (his) sword with lifted hand that very fierce, That Angulimala running the distance of three leagues, 

Through psychic power with conditioned mind, the Lord of Sages won. Through that power may there be victorious auspices to you.

 

5. Katvana kattham-udaram iva gabbhiniya 

Cincaya dutthavacanam janakayamajjhe 

Santena somavidhina jitava munindo 

Tam tejasa bhavatu te jayamangalani.

Forming (i.e. enlarging) her belly with firewood like unto a pregnant woman

The corrupt words of Cinca in the midst of people, Through quiet means with calmness, the Lord of Sages won. Through that power may there be victorious auspices to you. 

 

6. Saccam vihaya matisaccakavadaketum 

Vadabhiropitamanam atiandhabhutam 

Pannapadipajalito jitava munindo 

Tam tejasa bhavatu te jayamangalani.

Giving up truth, that Saccaka, hankering after arguments as though like a banner

Fixing his mind on arguments fully blinded (to truth) Shining with the lamp of wisdom, the Lord of Sages won. Through that power may there be victorious auspices to you.

 

7. Nandopanandabhujagam vibudham 

Mahiddhim puttena therabhujagena 

Damapayanto iddh'upadesavidhina jitava munindo 

Tam tejasa bhavatu te jayamangalani.

 The naga Nandopananda very wise and of great psychic power Causing to be tamed by His son the elder who is like a naga, Through the method of psychic power and advice, the Lord of Sages won.

Through that power may there be victorious auspices to you.

 

8. Duggahaditthibhujagena sudatthahattham 

Brahmam viduddhijuti middhibakabhidhanam 

Nanagadena vidhina jitava munindo 

Tam tejasa bhavatu te jayamangalani.

With his hand much bitten by the naga namely wrong views, The Brahma named Baka of clear sheen and psychic power, Through the method of the medicine of knowledge, the Lord of Sages won. Through that power may there be victorious auspices to you.

 

Etapi buddhajayamangala atthagatha 

Yo vacako dinadine sarate matandi 

Hitvana neka vividhani c'upaddavani 

Mokkham sukham adigameyya naro sapanno.

 

And these eight Buddha stanzas of victorious auspices

He who recites daily and remembers without sloth

Giving up various troubles and dangers

That wise man would attain the happiness of release.

 

Dhamma Dana by Maung H. Paw, Fremont, California

Forgiving and forgetting is it only a concept to be revisited?

 Thursday, March 13, 2025
Forgiving and forgetting is it only a concept to be revisited?

This is something I have picked up from New York Times.
The article that came up as “Forgiveness “ has spawned a healthy discussion and a little internet forum. I have already circulated it around even though it has come 18 months too late for any usefulness to this country. But the point I want to emphasize is that different people have different threshold and the bitterness is truly embedded in ones Long Term memory. Forgetting is one form of escape I believe. But forgiving needs an active contribution.
 
We had tsunami how quickly we forgot and embarked on full time War.
 
Now the war is over and the healing has not yet even commenced but another political war started. 

Now that the political war is over we have commenced an international war of attrition.
It is going in endless cycles.

We are still in the box (I call it the Hate Box) and out of the box philosophy has not even considered as a viable option.

What I have done is to picked up, few of the posts at random and reproduced it here to start a  healthy discussion in this country. 

We are supposed to have three to four powerful religions of reconciliation. Are the followers ready?
I have also made a little comment below to show my ignorance and the apathy I myself had cultivated inside me.

Comment 1
True that Bishop Tutu in his Truth Tribunals showed us that reconciliation cannot occur without forgiveness; however, you did not include the most critical aspect of the reconciliation process. There was no reconciliation or forgiveness without full and complete confession on one's evil deeds to others. Those perpetrators who admitted their deeds, who accepted full responsibility for their actions, who atoned openly for their violence to others--only those--were given forgiveness and allowed reconciliation.


Of course we would want to lift the burden of victimization from ourselves, the seething and anger and wretched hatred we feel when another has betrayed, harmed, or abused us, and we would want to find a way to forgive in ways consistent with justice. As normal human beings, we do not want to be stifled or compromised by the pain of our hatred toward another. Yet, we cannot extend forgiveness this if the perpetrator does not even recognize the harm he or she has done. We cannot do this if the perpetrator takes perverse and continuing pleasure in the agony caused to us. We cannot forgive if the perpetrator gives no promise of never again causing such pain to others. All we can do is bargain within ourselves to release ourselves from the hold of the perpetrator. We can say to ourselves, "He has done this to me, and I have suffered. However, he will never have another moment of my life, and so I choose to let go and move on. I choose this for myself." And we do this for ourselves, not for the evil person. We do mindfully choose to let go of anger and rage in order to reclaim our own lives and our own power. We do this so that we can live fully again.


Comment II
I was born in Warsaw and have always thought of myself as Polish, although I was Jewish as well, certainly enough so, that at ten, as far as Hitler’s ethnic cleansing was concerned, I became marked for extinction. When the call came for my mother and I to move to the Ghetto, my non Jewish father said, never, and without my mother who was forced to hide we moved to another apartment where no one knew us. The time was early 1940 and I was 11. As yet, there were no walls around the ghetto and most people could not even fathom the idea that a nation which had produced a Goethe and Beethoven could engage in mass murder of children.



With typically German efficiency, following a perfidious plan, the walls went up, the people were caged and made ready to be exterminated like vermin. When the horrific truth finally became evident that the “civilized” world was going to allow it to happen, for most, with the exception of a few heroes who decided to fight, it was too late. After three years of torture they could not gather the energy to save themselves or perhaps, did not want to do it and face the “civilized” world which had betrayed them. Mein Kampf has been published in 1933 and in Germany alone 5.000.000 copies were sold. Hitler’s megalomania was never a secret. The “civilized” world knew and did nothing.
The memories of Holocaust and other mass murder crimes live deep within all of us but few of them compare to the mass murder of children as demonstrated by the mountain of baby shoes behind a glass at the Auschwitz museum. When I thought of the small feet of the children who perished I realized that it was not just one madman who needed forgiveness, it was the whole Civilized World which had betrayed them. It is to them to them I screamed.- How could you? You, who call yourself civilized? You Popes and others professing love each Sunday and You democratically elected Presidents and Judges. You shook your heads, did nothing and proverbially washed your hands. You are all to blame. Yes, you are worse than Hitler. You are all bad and I hate you. Can there be a more poignant proof of pervasive inhumanity in the civilized world. If that is civilization? I don’t want to be civilized.


My thoughts went suddenly to Africa and the 3 year old I saw on BBC the other day who was going blind because there is no water to wash his eyes and then, to the 5 year old little girl I saw working full time in a rug factory in the Middle East. I bought the rug she made and I know that everyday I waste enough water to wash a hundred little eyes in Egypt..
I fully expect to live to be 85 surrounded by my grandchildren because that is my current life expectancy. But, I also realize that if I was a woman in the Congo I would probably have died thirty years ago.

Of course that was just the beginning. How many children did the enormous atomic mushroom over Hiroshima killed and how old was the little boy on fire lit by napal in Vietnam? How many of the little faces of Tutsi children in a gigantic field of refugees fleeing for their life will ever have a chance to grow up? Those questions must be by now firmly implanted in the collective mind of “civilized” people, who like I have seen what I saw shook their heads, gathered their own children around themselves and then went on with their lives as usual.

Could it not however be possible that the millions of small souls who have chosen to die so visibly at the hands of others during the last century did it so that, the millions of others who will follow will have a chance to live and grow. Is not Mandela and his bloodless miracle in South Africa proof that it may be so, that humanity can forgive and win and that children need not die?

Yes, by forgiving Hitler and the “CIVILIZED WORLD” perhaps I can forgive myself.
And find peace. After all “ALL FORGIVENESS IS SELF FORGIVENESS”



Comment III
When I shared the events surrounding the recent loss of my dad at age 86 with a handful of close friends, and later with a group of acquaintances, many individuals told me that my experiences brought them some comfort and moved them to reconsider their own lives. If it is useful to you in any way that is an added blessing.


My dad was blessed with twenty-five years of inexplicable good health according to the account his cardiologist gave me three years ago. The doctor explained that most cardiac bypass procedures will add an average of only ten to fifteen years to the life expectancy of patients like my dad with poorly controlled hypertension and advanced cornorary artery disease before they become occluded again. Yet here was my dad still inexplicably driving around Tuscon and reading the Wall Street Journal.

But as his cardiologist was quick to note -- as inexplicable as all of this was -- the circumstances surrounding the success of his open heart surgery at the Tuscon VA Medical Center were even more improbable. My father had gone in for a routine cardiac catheterization that day. As the procedure progressed he became so stricken that a call went out over the PA system for any cardiac surgeon who was in the building.


Evidently it was not my father's time because the physician who caught the page was one of the world's leading heart surgeon who was in the building coincidentally. This did not prevent him from rushing to my father's bedside and scrubbing up. Once he had cracked my father's chest the situation was far graver than anyone could have anticipated.


The cardiologist explained to me that this physician was probably one of only handful of surgeon's with the requisite skill and determination to save my father's life at that time. My father was so gravely ill that this gifted surgeon had improvised a sextuple bypass procedure and totally re-routed the blood flow in my father's as he went along.


When I received a call from my mother that my father was gravely ill in the Cardiac Care Unit I had been so estranged from him since childhood that I had little emotional investment in his recovery. The psychological stakes were so low for me at that time that I had no desire to rush to his bedside for what may have been the last time.


Dad recovered with no emotional support from me -- his eldest daughter. What is even more telling is that if he was hurt or surprised we never spoke of it. His and my mother's lives were an ongoing stream of medical and psychiatric crises most of which I did respond to. After all I was a licensed highly trained healthcare professional myself.


In my late 30's I was finally diagnosed with full blown chronic post traumatic stress disorder due to neglect and severe physical abuse that I had suffered from my earliest childhood. Much of it at the hands of my father. The severity of these events had left me so incapacitated that I was removed from my home by the State at age 15 and required three years of protective custody from my parents to heal enough to pull my life together. The prognosis was poor but I surprised everyone by receiving a scholarship to an elite libral arts college where I went on to excel. I thought that was the end of it but now I found that like some golem these events had been called back to life.


Gradually in my forties and early fifties I took an increasing interest in my father's World War II experiences as a machine gunner in the Army Air Corps. I drove out to Van Nuys Airport to tour B-17's and the other planes that my father had flown in and speak with the Vets who were touring with the vintage planes. Then I read autobiographical accounts from army airmen in the European Theater on the Internet.


I realized that World War II had given my dad PTSD ( the VA had awarded him a ten percent disability for 'shell shock') and that my father had unwittingly passed the condition on to me - his beloved eldest daughter- and that I had the poor health and emotional scars to prove it.


At this point my war was over, I was able to see my father as the World War II hero he was for the first time. He enlisted at seventeen having never held a gun and wound up as a gunnery sergeant and expert marksman despite his original plan to avoid combat.


Soon my father (who had thrown out all of his combat memorabilia along with his medals and commendations) in accordance with his his feelings of shame around his eventual breakdown began to recount his experiences openly with me. We visited surviving members of his squadron and as he became a hero to me, my dad was able to reevaluate his life and see himself as a hero as well.


During the last two and a half years of his life he became for me the dearly beloved father that I had always wanted and is still my hero. I treasured every moment we were able to spend together. I explained to him the Catholic concept of grace as being an unearned divine blessing which described our situation quite accurately.

My philosophical quagmire!
It is nice to see how different individuals approach this common phenomenon in different ways. It is time we develop a technique to address this problem in a more detached way. I think it has to do with how we remember things good and bad. To add to this there is often a confusion whether to forgive or forget. I think it is more forgetting than forgiving. It is a defense reaction we all have.

We may even forget to forgive!

I say that saying sorry is qualitative (sometime quantitative-How often we say sorry but keep our anger within?). But sometimes we say sorry  with little empathy (since the desired effect was achieved in the first place to annoy somebody). Having not to say sorry is Total Quality Empowerment ( Total Quality Management Principle utilized to full strength). We do not want to lose a customer, Don't we?.
In that context both the rights of the offender and the offended should be safeguarded, We have to do it in a business like manner. Acid Test is whether the customer comes back or not. If he does not we have failed in both forgiving as well as forgetting. The technique I use at work is to avoid addressing the issue until my inner anger dissipates to a level of almost zero. Once the anger is gone it is easy for us to get on with the work as usual. Forgetting and the reformation have to be done by the offender and he or she needs more time than the offended. Point is that there should not be any aggravation! I have never delved into this since I tend not to do things to offend others unless of course I am provoked to total warfare. That rarely happens in day to day life. I may need to study this in some depth how others manage this common problem. Anyway this article has made me to revisit this issue in a more academic way or perhaps in a philosophical way.