Buddhism MCQ – 2016

This famous stanza from the Dhammapada (Jara Vagga, 153-154) is recognized as the Buddha’s first triumphant utterance upon attaining full enlightenment. It speaks of wandering through countless births seeking the ‘house-builder’ (craving) and finally destroying it. The other options are other important Buddhist verses but not this specific utterance of enlightenment.

This encounter is described in the Droṇa Sutta. The Brahmin Droṇa saw the unique wheel-marks on the Buddha’s footprints and, amazed, asked him what kind of being he was. The Buddha replied with this famous statement, explaining that he had eradicated the defilements that would cause rebirth as any of those beings and had become ‘awakened’ (Buddha).

This event occurred before Prince Siddhattha’s renunciation. Upon seeing his handsome cousin, a young noble lady named Kisāgotamī uttered a verse playing on the word ‘nibbuta’ (pacified/cooled/extinguished). The Bodhisattva, interpreting ‘nibbuta’ as Nibbāna, was inspired and gave her his pearl necklace as a teacher’s fee.

‘Asaraṇa saraṇa’ means ‘refuge to the refugeless’. By accepting and ordaining individuals from the lowest rungs of society, such as Sunīta the scavenger and Sopāka the outcast, the Buddha demonstrated his boundless compassion and showed that the path to liberation was open to all, regardless of their social standing.

The epithet ‘Araham’ means ‘the worthy one’. One of its key meanings is that the Buddha had completely eradicated all defilements (kilesa) and was thus pure, worthy of the highest offerings and reverence. The description in the question directly corresponds to the meaning of Araham.

‘Nibaddha cārika’ refers to the Buddha’s constant and tireless journeying to teach the Dhamma. This was not aimless wandering but a dedicated, continuous effort (‘day and night’) to bring the teachings to all beings, thus providing a refuge for the helpless by showing them the path to liberation. This option best captures the purpose and scope of his travels.

‘Dasa Pāramitā’ is the Pāli term for the Ten Perfections (such as generosity, morality, renunciation, wisdom, etc.) that a Bodhisattva must cultivate and fulfill over countless lifetimes to attain full enlightenment as a Buddha. The other options refer to different sets of ten qualities (royal duties, meritorious actions, virtues of a universal monarch).

King Pasenadi of Kosol was known for his habit of overeating. The Buddha advised him on the benefits of moderation in eating (‘āhāre mattaññutā’), which led to the king becoming healthier and more comfortable. This is recorded in the Kosala Samyutta.

The verse “Attanāva kataṃ pāpaṃ, attanā saṃkilissati; Attanā akataṃ pāpaṃ, attanāva visujjhati” means “By oneself is evil done, by oneself one is defiled. By oneself is evil left undone, by oneself is one purified.” This perfectly matches the idea presented in the question.

The Kālāma Sutta is famously known as the charter of free inquiry. In this discourse, the Buddha advised the Kālāmas not to accept any teaching based on authority, tradition, or hearsay, but to investigate and accept it only when they know for themselves that it is wholesome and leads to happiness.

The Sigālovāda Sutta lists six channels for dissipating wealth: addiction to intoxicants, frequenting streets at unseemly hours, haunting fairs, gambling, association with evil companions, and habitual idleness. Options 1, 2, and 3 are on this list. ‘Doing activities without idleness’ is the opposite; it is the quality of diligence (uṭṭhāna-sampadā) which leads to the acquisition of wealth.

Buddhist teachings classify wisdom (paññā) into three types based on how it is acquired: Sutamaya-paññā (wisdom from hearing/learning), Cintāmaya-paññā (wisdom from thinking/reflection/analysis), and Bhāvanāmaya-paññā (wisdom from direct experience through meditation). Therefore, Cintāmaya paññā is wisdom gained ‘through thinking’.

The benefits of observing morality (sīla) include acquiring wealth, gaining a good reputation (fame), facing any assembly with confidence (no fear), dying unconfused, and being reborn in a heavenly world. Dying in a ‘deluded mind’ is the opposite of a benefit; sīla helps one to die with a clear and peaceful mind.

This is a key link in the chain of Dependent Origination (Paṭiccasamuppāda). ‘Bhava’ refers to the kamma-process of ‘becoming’, the powerful volitional force that leads to continued existence. This force of becoming, driven by craving and clinging, directly conditions the next ‘jāti’ or birth into a new life within Samsāra. Option 1 accurately describes this causal link.

The first link in the chain of Dependent Origination is “avijjā paccayā saṅkhārā,” which means “Conditioned by ignorance (avijjā), volitional formations (saṅkhārā) arise.” ‘Avijjā’ is fundamentally defined as ignorance of the Four Noble Truths. ‘Saṅkhārā’ refers to the kamma (kusalākusala) that is accumulated. Thus, this phrase directly expresses the idea in the question.

The Mahā Nidāna Sutta provides a detailed analysis of Dependent Origination. It traces the origin of suffering back from aging and death, and in one section, it explicitly shows how craving (taṇhā) leads to seeking, which leads to gain, which leads to decision-making, which leads to desire and passion, which leads to attachment, which leads to possessiveness, which leads to stinginess, which in turn leads to conflict, quarrels, and violence.

The Buddha often extolled the virtues of moderation in eating, listing several benefits. These typically include good health, reduction of illnesses (1), physical energy and lightness (3), and a general sense of well-being or happiness (2). While good health can support mental clarity, a direct ‘increase of intelligence’ is not usually listed as a primary, immediate result of moderate eating itself; intelligence is cultivated through the development of wisdom (paññā).

The phrase lists four of the eight worldly conditions: Gain (lābho), Loss (alābho), Disrepute (ayaso), and Fame (yaso). These, along with Praise/Blame and Pleasure/Pain, constitute the ‘Aṭṭha Loka Dhamma’ or the eight vicissitudes of life that all beings inevitably face.

‘Sammā Kammanta’ translates to ‘Right Action’. It is explicitly defined in the suttas as abstaining from three specific unwholesome bodily actions: taking life (killing), taking what is not given (stealing), and sexual misconduct.

In the Pattakammasutta the

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these four things, which are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’

The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’

‘Samajīvikatā’ means ‘balanced livelihood’. It is one of the four accomplishments for a householder’s welfare taught in the Vyagghapajja Sutta. It specifically refers to the skill of managing one’s income and expenditure, living neither extravagantly nor miserly, but in balance with one’s earnings.

‘Pariccāga’ means sacrifice or great generosity. In the context of the Ten Royal Virtues (Dasarājadharma), it refers to the ruler’s willingness to sacrifice their own personal comfort, wealth, and energy for the good of the people they govern. This quality goes beyond simple charity (dāna).

The ten unwholesome actions (dasa akusala) are categorized by the ‘door’ of action: body, speech, and mind. The three mental actions (manokamma) are covetousness (abhidhyā), ill-will (vyāpāda), and wrong view (micchādiṭṭhi). ‘Adattādāna’ (taking what is not given) is an unwholesome action of the body (kāyakamma).

Kamma is classified according to when its results manifest. ‘Diṭṭhadhammavedanīya Kamma’ literally means ‘kamma to be experienced in the here-and-now’. It refers to actions whose results ripen in the same lifetime in which they were performed.

‘Āciṇṇa Kamma’ is habitual kamma. It is an action, either wholesome or unwholesome, that one performs repeatedly until it becomes a habit or a character trait. Due to its repeated nature, its results are very likely to manifest.

All options describe rules of etiquette for monks. However, options 1, 2, and 3 are phrased as negative rules (‘not to do X’), while option 4 is phrased as a positive description of a prohibited action (‘holding the bowl…’). The rule is that one should not accept a water bowl with a food-smeared hand. The phrasing in option (4) most directly describes a specific incorrect action that ‘should not be done’ among the choices.

In the Cūḷakammavibhaṅga Sutta, the Buddha explains the workings of kamma in response to questions from the brahmin youth Subha Todeyyaputta. He explicitly states that a person who is not given to anger and hatred (dvesa) is reborn with great beauty (‘vaṇṇavā hoti’). Good health is the result of non-harming, and long life is also a result of non-harming.

‘Ākāravatī saddhā’ means ‘reasoned faith’ or ‘faith with a basis’. It is confidence in the Buddha, Dhamma, and Sangha that arises from understanding and personal verification of their qualities, not from blind belief. This is contrasted with ‘amūlikā saddhā’ or ‘baseless faith’.

Anavajjāni kammāni means “blameless actions.” In the Mahāmangala Sutta, this is listed as one of the highest blessings. It refers to engaging in work and actions that are ethical, honest, and harmless to oneself and others. Therefore, it strongly emphasizes ‘Good occupations’ or Right Livelihood.

The Mahāmaṅgala Sutta lists 38 factors that are considered ‘blessings’ or causes for an individual’s spiritual and worldly development. The Parābhava Sutta, preached in response to a deity’s question, lists the causes of an individual’s downfall or decline. Together, they provide a comprehensive guide to progress and ruin.

The question refers to the Parābhava Sutta, which lists causes of downfall. Disliking the Dhamma, neglecting one’s elderly parents, and deceiving holy persons are all explicitly mentioned as causes for decline. ‘Association of the wise’ is a key factor for development and is listed as a highest blessing in the Mahāmaṅgala Sutta.

During a time when the higher ordination (Upasampada) had died out in Sri Lanka, it was Welivita Saranankara Thero who tirelessly worked to revive Buddhist learning and monastic discipline. His efforts culminated in re-establishing the higher ordination lineage from Thailand, and he was subsequently appointed Sangharāja (King of the Sangha).

The ‘Buduguṇa Alaṅkāraya’ (The Ornament of the Buddha’s Virtues) is a celebrated work of Sinhala poetry by Ven. Veedagama Maitreya Thero. As its name suggests, the text is dedicated to extolling the supreme qualities of the Buddha, with the aim of inspiring faith (Saddhā) in the reader.

While Mahiyangana Cetiya is considered the oldest stupa in Sri Lanka (traditionally dated to the Buddha’s lifetime), the Thūpārama Cetiya was the first stupa to be built after the formal introduction of Buddhism to the island by Arahant Mahinda during the reign of King Devanampiyatissa. It was built to enshrine the collar-bone relic of the Buddha.

The Second Buddhist Council was convened to settle a dispute over ten points of monastic discipline. The council resulted in the orthodox monks (Theravādins) rejecting the ten points (1), leading to a schism with the Vajjiputtaka monks (2, 3). The practice of assigning the preservation of different parts of the canon to specific lineages of reciters (‘bhāṇakās’) was a system established at the First Buddhist Council.

The arrival of Arahant Mahinda led to the establishment of the Bhikkhu Sangha in Sri Lanka (1), the widespread adoption of the Brahmi script (an alphabet) for writing (2), and subsequently the arrival of Sanghamitta Theri with a sapling of the Sri Maha Bodhi tree (3). The bringing of the Sacred Tooth Relic occurred much later, in the 4th century CE during the reign of King Kithsirimevan.

The Gal Vihara at Polonnaruwa is world-famous for its rock-cut statues, including a magnificent 46-foot long recumbent Buddha depicting the Parinibbāna. The ancient monastery at Tantirimale also features a large reclining Buddha statue carved out of a rock face.

‘Padmāsana’, or the Lotus Posture, is the classic cross-legged meditation posture described in the question. It is a stable and balanced posture widely used in Buddhist iconography to depict the Buddha in meditation. ‘Vīrāsana’ is the half-lotus posture.

In the context of the five obligations or offerings (pañca-bali) of a householder, ‘atithi bali’ refers to the duty of extending hospitality and care to guests. The other ‘balis’ are duties towards relatives (ñāti), the king/state (rāja), deities (devatā), and departed relatives (pubbapeta).

According to the chronicle Dāṭhavaṃsa, the Sacred Tooth Relic was brought to Sri Lanka from Kalinga, India, during the ninth year of the reign of King Kithsirimevan (also known as Sirimeghavanna). He received the relic with great reverence and initiated the tradition of its public exposition.