Notes MN81 Ghatikara Sutta

MN 81 GHATIKARA SUTTA 1.0 SETTING 1.1 Gotama Buddha wandering in Kosala with a sangha group 1.2 Market town Vebnalinga, Kosala – where BuddhaKassapa lived, also was Ghatikara and Jotipala’s town 1.3 Isipatana deer park, Benares, discourse of Buddha Kassapawith King Kiki of Kasi 2.0 CHARACTERS 2.1 Buddha Gotama with Ven. Ananda 2.2 Buddha Kassapa 2.3 Ghatikara, the potter 2.4 Jotipala, a student Brahmin, close friend of Ghatikara 2.5 King Kiki of Kasi, whose offer of a residence was rejected by Buddha Kassapa 3.0 CONFLICT/ THEME 3.1 Dana or giving 3.2 Characteristics of a perfect donor 3.3 King Kiki of Kasi offered Kassapa Buddha a residence for a rains retreat but the Buddha refused to accept the offer. 4.0 SUMMARY 4.1 Gotama Buddha related to Ananda a past existence when he was Jotipala, a Brahmin student who was a close friend of Ghatikara, a potter during the time of Kassapa Buddha. 4.2 Ghatikara, a strong supporter of Kassapa Buddha, tried to persuade his friend Jotipala, to visit Kassapa Buddha to listen to the dhamma, however, his persuasions fell on deaf ears. 4.3 Ghatikara then invited his friend to take a bath in the river and while bathing, he pulled Jotipala by the belt to take him to see Kassapa Buddha but Jotipala undid his belt and refused to go. 4.4 After Jotipala had washed his hair, Ghatika pulled his hair to drag him to seeKassapa Buddha. Jotipala, despite being offended because he was a Brahmin and Ghatika was just a potter, agreed to go as he realized that Ghatikara’s earnest attempts to get him to see Kassapa Buddha indicated that it was good to see Kassapa Buddha. 4.5 Kassapa Buddha gave them a Dhamma talk, after which Jotipala decided to go forth from the home life into homelessness.Ghatikara did not become a monk as he had to take care of his old parents. 4.6 Kassapa Buddha then journeyed to Benares and stayed at the deer park at Isipatane. Upon receiving this news King Kiki visited Kassapa Buddha and offered a residence for Buddha Kassapa to stay for the rains retreat but Kassapa Buddha refused the offer. 4.7 Disappointed, King Kiki asked Kassapa Buddha whether there was a donor more worthy than the king who has donated such a residence. 4.8 Kassapa Buddha replied that it was Ghatikara and went on to extoll Ghatikara’s virtues: a. Ghatikara would not feel disappointed like the King when Kassapa Buddha refused to accept his offer b. Ghatikara had taken refuge in the triple gem c. He held firmly to the five precepts d. He has perfect confidence in the Buddha, Dhamma and Sangha e. He had fully understood the four noble truths f. He did not eat after noon, observe celibacy and was of good character g. He had given up accumulating wealth such as silver and gold h. He practices right livelihood to perfection –does not dig soil, got clay from soil dug up by rats. i. He did not touch money, he exchanged his pots for other goods. j. Ghatikara rejoiced when he was able to provide food (be it rice or porridge ) and shelter (the grass from the roof of his house was taken to repair Kassapa Buddha’s leaking hut).he was an anagami, a non-returner, k. He supported his blind and aged parents l. He was a non-returner –“Having destroyed the five lower fetters, he is one who will reappear spontaneously in the Pure Abbodes and then attainNibbana without ever returning from that world.” 4.9 After hearing Kassapa Buddha’s praises, he sent 500 carts of food to Ghatiraka but Ghatiraka refused to accept them. 4.10 Gotama Buddha then told Ananda that he was Jotipala at the time of Kassapa Buddha. 5.0 DISCUSSION `5.1 Even if his donation is smaller but if the donor is virtuous, has faith in the triple gem and delights in giving, his donation is more highly regarded/valued. 5.2 Even the King could not force the Buddha to accept his offer. 5.3 Ghatikara is an ideal practitioner and a model to look up to. 5.4 Despite his reluctance to see Kassapa Buddha, he decided to go forth from the home life into homelessness after listening to Kassapa’sDhamma talk.(His system was all ready to fire, it only needed someone to push the button.)

REMEMBERING MATERNAL GRANDMA

Remembering Maternal Grandma Remembering Grandma on Cheng Beng day (of 2013): My grandma was a brave and tough woman. She took upon herself the self-imposed duty to ensure that there was an ample supply of firewood to fuel the kitchen stove. We lived in Kuala Lipis, a small town on the fringe of the tropical virgin rain-forest of Pahang. We relied on firewood as fuel for cooking. Alone, my grandma would go into the forest to look for firewood, over the hills and valleys looking for fallen trees and branches. The forest was protected and one could not fell any tree for firewood so she had to cover a wide area to collect enough firewood. Then she would carry the firewood back and cut, saw or chop them before storing it in a neat pile under a tin-sheet roof. Sometimes she would ask us to help to carry the firewood back, either tied in a bunch or as a long piece of log, and I just dreaded this because I found the wood so heavy and it was really difficult to carry the wood back home. My grandma would be most distressed when the flood came and carried her firewood away. She would make every attempt to rescue the firewood that was floating in the flood water. My grandma collected firewood for my family in the forest until the age of 85. Remembering grandma on Cheng Beng day. When I was in year one, I had to walk to school (Clifford Primary School) which was about a kilometre from my house. On the way I had to cross a road used by motor vehicles. Every morning my grandma would accompany me until this road, which was about 400 metres from my house and see that I had safely crossed the road before she turned back to go home. She did this for the whole of my first year in school. As I recalled my maternal grandma who look after me when I was young, it was difficult to hold back the tears of gratitude and good fortune to have been brought up by such a kind, caring and loving grandma. My grandma was a very, very kind person and all the poor children in the neighbourhood could attest to this; she always had something to give to the poor and hungry children whenever they came by, despite the fact that we were quite poor then.. It coulkd be a biscuit or just some plain rice with gravy. She had not held hatred nor malice in her heart towards anyone, as far as I can remember. When she had been so kind to the neighbour's children, how much more kinder she had been to me, her own grandson.

BRIEF BIOGRAPHY OF LUANG PHOR LERSI LINGDAM The Former Abbot of Candaram Temple (Wat Thasung), Muang district, Uthaithani province. From the Origin of Ordinary Life Phra Rajabrahmayana or Lung Phor Ruesi Lingdam is preferably called as Luang Phor by his followers. He was born on June 28, 1917 (2460 B.E.) in Tambon Sali, Muang District, Suphanburi Province. His full name as layman-being was Sangwien Sangsuwan. He was the son of Mr. Kuang and Mrs. Somboon Sangsuwan, and third person of five children in family. When he was 6 years old, he had attended the Primary School of Wat Bangnomko in Sena District, Ayutthaya Province until graduated Grade 4. When he was 15, he had lived with grandmother whose house was at the front of Rayrai Temple in Taling Chan District, Thonburi Province, and attended course of Traditional Medicare. When he was 19, he was a Marine Pharmacist of Naval Medical Department until his time of ordination coming at age 20. Entering the Buddhist Monkhood He got ordained in Wat Bangnomko on July 16, 1937 (2480 B.E.) at 1:00 PM. His spiritual teacher: Phra Kru Rattana-bhirom, act-announcing teacher: Phra Kru Vihara-kiccanukara, and ordination proclaiming teacher: Phra Ajaan Lek Kesaro. And then earned 3rd, 2nd, and 1st Scholar of Divinity at the age 21, 22, and 23 respectively. He also got intensive Buddhist meditation practices from couples of teachers during 1937–1938 (2480–2481 B.E.): - Luang Phor Pan Sonandho of Wat Bangnomko - Luang Phor Jong Buddhasaro of Wat Natangnok - Phra Ajaan Lek Kesaro of Wat Bangnomko - Pahra Kru Rattana-bhirom of Wat Baan Paen - Pahra Kru Rattana-bhirom of Wat Namtao - Luang Phor Soon of Wat Bangplamo - Luang Phor Niem of Wat Noy - Luang Phor Nong of Wat Ampawan - Luang Phor Rueng of Wat Mai Pinsuwan He had been staying in Wat Chang Lek during the rains-retreat to attend the course of Pali in 1940 (2483 B.E.) at age 24. Out of that session, he relocated to Wat Anongkaram. He got further training in meditation from Luang Phor Sod of Wat Paknam Pasicharoen and met noble monks there. He earned Grade 3 of Graduate of Theology and his name was transformed to Phra Mahaveera Thavaro in 1943 (2486 B.E.) at age 27. Obtaining Grade 4 of Graduate of Theology in 1945 (2488 B.E.) at age 29, he relocated to Wat Payura Vongsawas. And then got promoted to the Deputy Ecclesiastical Officer of Region 4, and practiced preaching. He had been adopting ascetic practices during the rains-retreat in Wat Lao Tong, Suphanburi Province in 1949 (2492 B.E.) at age 33. He got the invitation to return to Wat Bangnomko in Ayutthaya Province for being the Abbot in 1951 (2494 B.E.) at age 35. He got serious illness and was taken to the Hospital of Naval Medical Department in 1957 (2500 B.E.) at age 41. Getting cured in Shinorasaram Temple in 1959 (2502 B.E.) at age 43, he relocated to Bodhi Bhavanaram Temple, Muang District, Chaiyanat Province. And then got first six followers. He had been staying in Wat Pruan, Chaiyanat Province, and earned one rains-retreat session in 1962 (2505 B.E.) at age 46. A Cessation of Being a Future Buddha Big text Returning to Wat Bodhi Bhavanaram at age 47, he decided to cease the wish for a Future Buddha in the middle of June, 1963 (2506 B.E). In 1965 (2508 B.E.), he had been adopting ascetic practices during the rains-retreat in Wat Pak Klong Makamtao, Chaiyanat Province. He also began teaching Buddhist meditation in Wat Saphan with coming and leaving everyday at age 49. He taught one subject of Buddhist meditation practices – Manomayiddhi in 1967 (B.E. 2510) at age of 51. And then had been adopting ascetic practices during the rains-retreat in Wat Saphan, Chaiyanat Province. Luang Phor & Wat Thasung Big text Candaram Temple or Wat Thasung in the past was in ruins with Buddhist chapel collapse and weak structure. Luang Phor was persuaded to engage in restoring it by the former abbot – Phra Aroon Aruno. After their meeting in Wat Pak Klong Makamtao, he did not give his word yet. Getting the invitation from Air Chief Marshal Athorn and his wife Sirirat Rojjanavipat and participants, he decided to leave Wat Saphan. He had been living here since 1968 (B.E. 2511) at age 52. It had been repaired, rebuilt and expanded from a small area of 6 rai (around 24 acres) to a large area of 289 rai (around 1,156 acres). There are 144 lists of buildings and constructions with total cost over 600 million bahts such as Chanting House, Buddha statues, Building of Buddhist Meditation Practice, Buddhist Sermon Hall, A Hundred Meters Long Crystal Pavilion, New Buddhist Chapel, 2 Rai Hall, 3 Rai Hall, 4 Rai Hall, 12 Rai Hall, Scripture Library, Phra Chulamani Pavilion, Four Deva Kings’ Pavilion, 6 statues of great kings, power plant, and so on. The Welfare Center for the Poor in a Rural Area under the Royal Intention of His Majesty King Bhumibol Adulyadej Rama IX had been founded in 1969 (2512 B.E.) at age 53. After getting more supports from his followers, he established the Venerable Pan-Phra Mahaveera Thavaro Foundation in 1977 (2520 B.E.) at age 61. When he was 67, he founded the Hospital of Mother and Child in 1984 (2520 B.E.). It was granted to the Department of Health under the authority of the Ministry of Public Health later. In 1984 (B.E. 2527), he earned a priest’s rank of a clerical title as “Phra Sudhammayana Thera” at age 68. In 1985 (B.E. 2528), Phra Sudhammayanathera Wittaya School was founded when he was 69. In 1989 (B.E. 2532), he earned a priest’s rank of a high ecclesiastical dignitary as “Phra Rajabrahmayana Paisan Bhavananusith Mahakanissara Bavara Sangharam Kammavasi” at age 73. The Time He Passed AwayBig text After ending the last rains-retreat session, his health became worse. He was taken to Siriraj Hospital after getting great care from monks, followers, and physicians. The coming doom signed when he got serious pneumonia and septicemia. Finally, he left his body on Friday, October 30, 1992 (B.E. 2535) 4:10 PM, at age 76. He devoted all his monk's life to the complete works of the Buddhism as follows: - Country Supports: He established the hospital, school, rice bank, visiting with soldiers and border polices to soothe and give them foods, medicines, utilities, and amulets. - Religion Affairs: He taught the Buddhist followers the main focus of Nibbana attainment with the right conduct of bodily-verbal-mental actions, liberality, morality, and the Buddhist meditation practices. His teachings were printed over 15 titles and taped over 1,000 discourses. His doctrinal talks were regularly shown on live TV and radio broadcasting. He also came to visit with his followers in rural area and abroad every year. - Buildings & Constructions: He had engaged in making the Buddha’s statutes and permanent constructions of over 30 temples and restoring Wat Thasung with over 600 million bahts. He also established the library of Tipitaka and Mulakaccayana scriptures and presented over 200 monk’s ropes to other temples. - Royal Activities: He reinforced the purpose of His Majesty the King with the establishment of Welfare Center for the Poor in Rural Area under the Royal Intention of His Majesty King Bhumibol Adulyadej Rama IX cooperated with the Venerable Pan-Phra Mahaveera Thavaro Foundation since 1969 (2512 B.E.). Its responsibilities are such as supporting poor people nationwide by giving clothes, foods, and medicines, lending a hand to the sufferers from natural disasters, providing mobile medical units for patients, giving scholarships to students, making donations to foundations, hospitals, and so on. The Last Advice of Luang Phor Big text His last advice was given on Wednesday October 28, 1992 (B.E. 2535) at Guest Building in Candaram Temple (Wat Thasung), Uthaithani Province. “Sons and daughters, these are the common characteristics of the body: existing, aging, illness, and death. It is under impermanence and instability; you are suffering when you are living. Finally, it will be non-self and non-existing. Do not attach to my body!” The Most Precious Message to All Followers Big text A special gift from father to… All sons and daughters, What doctrines I gained from the Noble One Lord Buddha had been totally conveyed to you – my sons and daughters. All these treasures are treated as my substitute. Since I cannot guess how long I can extend my life, all of you should not cling to my five aggregates (Panca-khandha). Do follow the way you like whether it is not beyond your capacity and maintain the higher knowledge attainment. Anytime you can keep this bliss and public benefit, be proud that I am always near you. Even if I have lost my body, my mind will be with yours all the time. I will accompany you everywhere, by all means.

Bhante Huat's Fourth Temple in Omkoi District

Bhante Huat's Fouurth Temple On his current trip back to Malaysia, Bhante Huat informs us that the villagers of Mak Lodeh, a remote village in the district of Omkoi, Chiangmai, has invited him to rebuild the temple there. At present a Thai monk stays in a run-down building there and the stupa where some relics are stored is broken. This ruined temple is too small and cannot cater for the Buddhist devotees from seven nearby villagers to congregate for their religious activities. So the small old temple has to be torn down and a new one built in its place. The local villagers who are Karens have approached Bhante Huat, whom they fondly call Ajahn Malaysia, to help in the construction of this temple after seeing his successful construction of three temples in three villagers, namely Hui Manam, Mae Haed and Mae Hard. The temple at Mak Lodeh will be Bhante Huat’s fourth temple built for the Karen villages of Mae Hong Son and Omkoi. According to Bhante Huat, for a temple to be complete, it must at least have a shrine hall, a Buddha statu, a stupa and khutis for the monks. It is also important to build toilets, too. The cost of building them is relatively low as wood is easily available and labour is free as the villagers volunteer to build the temple.Nevertheless, the villagers are too poor to contribute financially for the construction of the temple. So Bhante Huat has to depend on generous Malaysian to donate towards the construction of the temple. Similarly, for the construction of the temple at Mak Lodeh, Omkoi, Bhante Huathopes that Malaysians will come forward to sponsor or donate towards its construction. The total cost of building the temple is about RM120,000. The cost of the individual items are as follows : shrine hall costs RM35,000, stupa costs RM35,000, Buddha statue costs RM20,000 and 3 khutis cost RM10,000. Toilets and a kitchen will also be constructed. Sponsorship or donations of any amount towards the construction of this templeis most welcomed. Bhante Huat has requested my assistance to help to make known this project to Buddhist devotees in Malaysia and also to collect the donations for him. So if you wish to sponsor or donate towards the construction of this temple, you can contact me, my phone number is 012 5636318, email is fkhoh88@gmail.com, for further details. Donations can be sent to this account number : 4809064700 , Public Bank, Sungai Petani. Bhante Huat mentioned that he has already arrange for work to start in July this year if he is able to raise enough fund for the construction of the temple.

How Bhante Huat Landed in Hui Manam

HOW BHANTE HUAT LANDED IN HUI MANAM Bhante Huat was looking for a suitable place to practise meditation in north Thailand. At first he went to a hill near Chiangrai to practise but found the place to be too cold so he went to Mae Hong Son province. He went to a village called Mae Heg and set up his umbrella tent there to meditate. Shortly after that some villagers, who are Karens, invited him to stay at another village, Hui Manam. It was a tiring walk from Mae Heg to Hui Manam and when Bhante reached Hui Manam, many villagers came out to welcome him warmly; they were excited at the arrival of a Buddhist monk. The Hui Manam villagers immediately took Bhante to view a few sites, inviting Bhante to set up a temple there. Bhante’s intention of going to the village was just to practise meditation and not to set up a temple. Nevertheless, Bhante tag along to look at a few sites but did not approve any particular site. All this site viewing made Bhante exhausted and Bhante stopped to rest under a tree while the villagers went on to look at other sites on their own. When they returned and saw Bhante resting under the tree, they told Bhante that the place he was sitting could also be a site for a temple. Bhante surveyed the place; it was near an old cemetery and on a hill overlooking the village. There and then Bhante made an aspiration to build a temple at that spot rationalising that it was his parami to do so. So Bhante asked the villages how much would it cost to build a temple and they said it was about RM15,000. Bhante thought he would be able to build the temple as he had RM15,000 in his savings, an amount he had saved when he was a layman and was keeping it with the intention of using it for his trip to England to work as a cook after he disrobed; Bhante had only wanted to become a monk for a year. So Bhante started the construction of the temple in Hui Manam in November 2009 but soon realised that the amount of RM15,000 quoted to him was not enough to complete the temple. Bhante only needed money to buy building materials as labour was provided free of charge by the villagers. Bhante could not complete the construction of the temple as his money was running out so he re turned to Ajahn Suk’s temple in Kampong Pong and placing his faith in his parami that in one way or another the fund for the completion of the temple would materialise. Soon he met two devotees whom he had known at Kampong Pong, one from Selama and the other from Butterworth. They were very pleased to see Bhante again as they thought Bhante had disrobed because they had not seen Bhante for more than half a year. They donated RM10,000 and RM8,000 respectively after hearing about Bhante’s work at Hui Manam. This contribution helped Bhante to complete the temple at Hui Manam. Later supporters from Kangar, Butterworth, Bukit Mertajam and Sungai Petani made donations to Bhante and Bhante was able to build temples, chedis and installed Buddha statues as well as built a school for the Karen children in Hui Manam, Mae Heg and Mae Hug in about two and a half years. Bhante also helped in the repair and renovation of three other nearby temples.

BHANTE HUAT

BhanteHuat 1.0 WHY HE BECAME A BUDDHIST MONK Bhante Huat became a monk before he became a Buddhist. He followed his uncle to a Buddhist temple on his first trip to Kelantan. While waiting for his uncle who had gone into the temple building for blessings, a lady asked Bhante what he was doing there. Bhante said he was waiting for his uncle. The lady asked further as to where his parents were and Bhante told her that they had passed away. The lady told Bhante that he should become a monk for at least three months so that Bhante would have enough merits to transfer to his parents. Bhante thought that by becoming a monk for three months he would have enough merits, then by becoming a monk for a year, he would have even more merits for his parents. Prior to this, Bhante had not been involved in any Budddhist organizations or groups. Bhante was just like any other Chinese man who smoked and bet on lottery numbers and prayed to Taoist gods. Bhante thought that by being a monk, lay devotees would pay respect to him and give him red packets. So Bhante entered monkhood without knowing about the 227 precepts or the other practices of monks. So, in this way Bhante became a monk first before he became a Buddhist. 2.0 BHANTE’S TRAINING UNDER AJAHN SUK Despite Bhante’s naivety about monkhood, however, under Ajahn Suk’s guidance Bhante got a real taste of the Dhamma. Having faith in and respect for Ajahn Suk, Bhante stayed on for four years under the tutelage of Ajahn Suk. During these four years Bhante practised intense meditation maintaining mindfulness in all the four postures of sitting, standing walking and lying down with two to four hours of sleep daily. Bhante said that Ajahn Suk was a thorough and meticulous teacher; his daily interviews with him used to last from two to three hours. Bhante had to kneel in front of Ajahn Suk with palms folded together (in Anjali) during the interview. Bhante recalled that although his legs were numbed and in great pain, he did not dare to change his posture out of respect for his teacher. He had to bear the pain until the end of the interview and was relieved when Ajahn Suk said, ‘Alright, you may go.’ Nevertheless, Bhante said he learned a lot during those interviews and has retained and used what Ajahn Suk had taught him until today. Bhante said it was not easy staying at the cemetery in Kampong Pong. However, Bhante stayed on as Bhante felt that Ajahn Suk was a good teacher who could resolve any problems he encountered in his meditation. Besides, Kampong Pong is a good place for meditation . 3.0 BHANTE AND THE KARENS Bhante’s first temple in Thailand is called Wat Siri Hui Manam Thai Malaysia. Bhante was invited by the Buddhist community in the village to set up a Buddhist temple there. Around Hui Manam there are more than 10 Karen villages and currently only five or six villages still have Buddhist families, the rest have been fully converted into Christians. Even among these 5 or 6 villages, the majority of them are already Christians. In Mae Hug, for example, there are more than a hundred families but now only 18 families are Buddhists; there were only 12 Buddhist families before Bhante set up his temple there. The Karens are very poor people, they live mainly on plain rice with hardly any other food to supplement their diet. Due to poverty, it was easy for the Christian missionaries to convert them. Any Karen who converts to Christianity is given an incentive of 4000 bahts, which is a lot of money to the poor Karens. If the whole village converts to Christianity, the missionaries will provide the village a 4-wheel drive. The financial assistance is good for the Karens as it helps to elevate their well-being but it was at the expense of their religious belief. So the remaining Karens, possibly because of their parami and Bhante’s parami as well, decided to set up Buddhist temples in the villages where Buddhist families still exist and Bhante has been drawn in to help. Besides the temples, Bhante has also set up schools to provide some basic education which incorporates the Dhamma to the Karen children. The small Buddhist community has given their wholehearted support to Bhante in his work to help the Karens as well as to bring Buddhism back to the villages. As they were poor, they could not provide any financial assistance to Bhante but they volunteered to build Bhante’s temple and school; Bhante only need to provide them food. In order to get the necessary money for the construction of the temple and school, Bhante travelled back to Malaysia and collected donations from Malaysian Buddhist devotees. Thus Bhante named his temple with the Thai Malaysia words meaning Malaysian money, Thai workmen. Recently a couple of Malaysians have gone to help in the construction work, one of them is Eddy. Bhante describes the Karens as very warm and friendly people who show genuine concern and care towards him and others, in Bhante’s words, “Their metta is very good.” They show great respect towards Bhante and regard Bhante as a community leader who helps them to solve their problems such as family disputes and sicknesses. Bhante has a first aid kit and some medicine for common ailments. Bhante has held two novitiate programmes for the Karens, the first with about 100 novices and the second with about 60 (the smaller number for the second novitiate program was due to another novitiate program organised by another monk). This year (2013) Bhante is organising a third novitiate programme in the first week of April for the Karens and he targets about a 100 participants. This year the novitiate programme will be held at the temple in Mae Hug. I respect and salute Bhante for his practice and his work.

A MODEL

A MODEL FOR MISSIONARY WORK (11 April 2012)

Recently I met a 22-year old New Zealander who is in Malaysia for missionary work. He is doing missionary work before he decides to go to iniversity. He is on a 2 year contract. He has to work to save some money to contribute to the church and the church will use his contribution to pay his monthly allowance. He is on a 2 year contract.