Kalyana Dharma Deshana

කෝට්ටේ ශ්‍රී දේවානන්ද ස්වාමීන් වහන්සේ

VENERATION

The right approach to be a Buddhist

“Being a Buddhist” signifies “being intelligent”. Being intelligent signifies being able to exist with a happy, blissful mind. Happiness arises in mind. It manifests through bodily and verbal actions. Therefore, being a Buddhist means a happy, blissful way in which an intellectual’s mental, verbal and bodily actions take place. So, becoming a Buddhist results in one’s mental, verbal and bodily actions becoming blissful based on one’s intelligence.

The main characteristic of intelligence is “being meaningful”. “Being meaningful” denotes a state of “wellbeing”. The name “Siddhartha” refers to a person who cares for others’ wellbeing. Wellbeing operates in two ways. Deeds aimed at bringing wellbeing to oneself would bring wellbeing to others and all deeds aimed at bringing wellbeing to others would bring wellbeing to oneself. One needs to bear in mind that only one can bring wellbeing to oneself. This point is further collaborated by the following stanza found in the “Dhamma Pada”.

“ atthahi aththano natho, kohi natho parosiya…”

Wellbeing refers to happiness. Happiness is the tranquil nature of mind. The tranquility of mind cannot be sought from outside sources. It arises within the mind. This is comparable to restoring the original white colour of a soiled white cloth through the process of washing. Similarly, it should be noted that mental states known as happiness, wellbeing, solace are the states that we are naturally endowed with. However, these mental states are shrouded with our own suffering. Once the suffering is eliminated, dormant happiness begins to surface in a mind.

The main obstacles which prevent happiness from arising in a mind are “greed” (lobha) and “hatred” (dosa). Greed and hatred results from expectations connected with the future. Lobha is the expectation to seek things which one likes. Dosa is the expectation to get rid of things which one dislikes. Gotama Buddha, in his first discourse, Dhammacakka sutta, expounded two extremes which deal with these two types of expectations. One extreme which is identified as “kamasukhallikanu yoga” results from greed (lobha).

{Kama (one’s desire)- sukha (happiness)- allikhanu (grasping)- yoga (one’s approach) } meaning greed-based approach to grasping for satisfaction of one’s desires.

The other aspect which is identified as “aththakilamathanu yoga” results from hatred (dosa).

{aththa (oneself) – kila (subject to suffering) } meaning hatred- based approach to get rid of what is not desirable.

A greedy mind attempts to attract what one desires. A mind with hatred attempts to drive away what one dislikes. Similar likes and dislikes form in a mind based on the mindset of a “self”. In other words, likes and dislikes form in a mind in order to satisfy oneself. All sorts of agonies results from attempts to console the so-called individual, “I”. However, attempts to console others with a compassionate mind coupled with intelligence would relieve a mind of those agonies. This compassionate state coupled with intelligence would only establish itself in a mind devoid of greed (lobha) and hatred (dosa). Happiness exists only in a mind devoid of greed and hatred. It is the state of mind filled with compassionate thoughts for consoling others.

Therefore, being a Buddhist means maintaining a compassionate, intelligent mind for the wellbeing of oneself and others.

The great personality who became the first Buddhist in a supreme way was the Gotama Buddha. The Buddha, the first supreme Buddhist, taught us the right approach to be a Buddhist. The Exalted One’s whole life was an ideal example of “being a Buddhist”. The Exalted One spent every second in the interest of others. The Exalted One’s mental, verbal and physical deeds were aimed at bringing solace to others. This was possible as the exalted One possessed a mind filled with supreme bliss. The statement “ prithi bhakka bhavissami…” refers to this mental state of supreme bliss. Similarly, “inspired utterances” (udana), “aho sukham, aho sukham…”, by Worthy Ones (arahants) were also an indication of this blissful mental state. This blissful state begins to take shape from the moment a mind shifts from a self-centered focus to an altruistic, compassionate focus. Becoming a Buddha, an independent Buddha (pacceka Buddha) , or a Worthy One (arahant)

is an indication of mind transforming into this supreme blissful state.

Enlightenment as a Buddha means having a supreme mental state with supreme intelligence. Intelligence has the potential to awaken happiness in a mind. When a mind reaches the pinnacle of intelligence where there is no more happiness to be retrieved from that mind, a Buddha- mind is formed as a result. So, in order to be a true Buddhist, we need to emulate the Supreme Buddha who reached the pinnacle of happiness through supreme intelligence, and endeavor to transform our minds to a state which generates happiness. This enables a true Buddhist to generate happiness for oneself while offering happiness to others as well. A Buddhist intellectual who has cultivated happiness in his mind in this manner always brings happiness to others.

Kotte Sri Devananda Maha Thero

“The Supreme Buddha taught implicit aspects of life through the discourses. In Buddhism, nothing has been taught outside the life. Every sermon contains a profile pertaining to life. The objective of this analysis is to link lives with the teachings contained in these sermons. This is the significant aspect. Buddhism is of utmost value to the worldlings as it has uncovered the secret pertaining to life and shown a way out of suffering”

- Kotte Sri Devananda Thero

This is a translation of a section from the booklet titled “Vandana” by Kotte Sri Devananda Thero.

Athula Sibera athulasibera@yahoo.ca

" Dear reader,

You are now able to read the English version of some of the Dhamma articles of Kotte Devananda Thero. Please click on the following links to read the other translated articles. This section of the site will be updated on a monthly basis with a new translated article. May these articles be a practical guide for you to walk on the right path towards the bliss of nibbana.
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Ajjatta Kaya - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Anapana Pabba - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Be Happy Right Now and Afterwards - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Dhamma Article on Sunday, April 26, 2015 - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Experiencing Sufferin1 - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Haste Makes One Sick - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Heal Your Own Wound Without Blaming Others Any Longer - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
How to Spend the Day Without Experiencing Suffering - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
In Breath - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Is Happiness an Unattainable Mirage - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Is Offering Flowers at a Buddha Statue a Sensible Act - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
January Dhamma Article - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
July and August - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Kayagata - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Mindfulness - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Necessity of Meditation With the Aid of a Corpse - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Reflection on Elements - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Relationship Between Pajanati - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
Thisarana 1 - Kotte Sri devananda thero - Tranlated by Mr.Athula Sibera
How to be friends with everyone(1) - Kotte Sri Devananda thero - Translated by Mr.Athula Sibera
Way to create and end sorrow

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