Aloka Journal

J26.01

Pride from Buddhist perspective

Dr. Justice Chandradasa Nanayakkara

In Buddhism, the word mana (Pali) connotes the idea of pride, arrogance, vanity, or conceit, etc. Although these words are used synonymously and interchangeably, subtle differences in meaning are to be found between them. Pride is defined as an inflated state of mind arising out of such things as accomplishments, wealth, knowledge, fame, etc. People tend to evaluate their abilities, qualities, and other achievements by comparing them with those of others. This attitude of comparing one’s achievements and other characteristics tends to evoke pride in people.

According to Buddhism, these comparisons with others can take one of three forms. (a) thinking I am superior to others (seyya mana). (b) thinking I am equal or as good as others (sadisa mana). (c) thinking I am inferior to others (hina mana). Pride is an extremely powerful latent tendency that is difficult to overcome and can exist even in those who have attained all the first three stages of enlightenment that is sotapanna, anagami, and sakadagami. It is only on attaining Arahatship that the last vestige of the fetter of pride (mana samyojana) can be eliminated.

When pride arises in a person he sees others having lower qualities, less possession, less fame, and accomplishments, etc. Pride can propel a person to dizzying heights, or tear him apart. It is one of the ten unwholesome mental factors that shackles a person to samsara and an endless cycle of suffering (vissudimagga).

Pride is so deceptive that people are often oblivious to it. It can inconspicuously and insidiously seep into our thinking until we are completely absorbed in it ourselves. As an extremely latent tendency pride lies dormant until it comes in contact with the five sense objects. Pride as an unwholesome emotion is considered an obstacle to spiritual growth in every religion and it is something that Buddhists should strive to avoid.

Pride stems from attachment which is one of the greatest sources of suffering. Pride pervades all orders of society from the highest to the lowest. Prideful people’s yearning for validation and recognition is so pronounced in our society that they try to get a sense of self-worth by promoting themselves on social media platforms and posting their pictures, awards, and other accomplishments. Their main objective is to boost their egocentrism and show the world that others cannot measure up to their achievements. Prideful people generally do not acknowledge pride in themselves but are quick to recognise and condemn pride in others.

Pride clouds the mind and manifests in unwholesome thoughts and actions. According to Dhammapada. “we are the result of what we have thought. It is founded on our thoughts. It is made up of our thoughts. If one speaks or acts with an evil thought, pain follows one, as the wheel follows the foot of the ox that draws the wagon”.

In Buddhism pride has been compared to a fragile bamboo bridge. (Yo manam udabbadhi asesam nalasetum va sudubbalam mahogho so bhikku jahati or aparam urago jinnam iva tacam puranam). He entirely blots out conceit as the flood demolishes a fragile bamboo bridge. – such man gives up the here and the beyond, just as a serpent sheds its worn-out skin. Human pride is just as fragile and shaky. Pride may easily be upset by a whiff of public opinion, hurt by any fool’s snide remark, or hurled down deep by defeat, failure, or misfortune (nyanaponika).

No human demeanor is more open to contempt and criticism than pride. Pride arises from an egocentric evaluation of oneself in relation to others. Whenever pride arises in a person it deludes his mind and fails to see things as they truly are.

Beneath every manifestation of pride lies self-esteem. It is the conviction of superiority over others. It is the feeling that we are what they are not, or that we can do what others can’t do. Success in early childhood may sow the seeds of it. The praise of relatives fosters it. Once planted, it grows. (Brian Fawcett). Over time, you develop the habit of comparing yourself with others. But it is important to remember that no human being deserves any more or less respect than another regardless of title, wealth, fame, etc.

Pride can also serve a positive, productive purpose, but it has a dark destructive side too. There is nothing wrong with feeling satisfaction when a person achieves some goal in life such as being successful at a competitive exam, when promoted to a higher echelon in one’s field of work, or when he is praised for some work or mental quality. In this instance, pride is considered wholesome as it is aligned with his own merits.

Praise within limits, from a knowledgeable person can be stimulating and encouraging as it motivates him to a higher level, but if it stimulates his ego and allows his accomplishments to define who he is, it is something to be deplored. In these situations, claiming pride beyond what is deserved can easily develop into arrogance or becoming self-centered. Even if one were to achieve success in some field of activity there is no reason whatsoever to feel conceited and arrogant. Moreover, pride in a positive sense helps a person to behave in moral, socially appropriate ways in their social interactions. However, it is important to bear in mind that success in a given field is likely to breed pride and arrogance, and failure to do so may breed pessimism and depression.

They say pride goes before destruction. Pride and arrogance are obvious in many political leaders and people in leadership positions. Proud leaders become immune to their deficiencies and weaknesses. They present themselves as flawless and impeccable. When people in leadership positions are consumed excessively by pride widespread suffering could ensue. Pride in a leader can also be the cause of misery in a nation.

Pride in a general sense relates more to our opinion of ourselves on the other hand, vanity to what we would have others think of us. Vanity is self-absorption in one’s appearance, qualities, accomplishments, etc. is sometimes referred to as narcissism. This infatuation based on attachment to one’s self-image is identified as Mada (Sanskrit) in Mahayana teaching.

Self-absorbed people believe that their looks and appearance will remain the same and carry them through life. Today, people particularly women who are steeped in vanity spend an enormous amount of money on grooming products such as anti-aging creams, lotions, etc., to enhance their beauty. They also resort to other procedures such as facelifts and plastic surgery to counteract their age.

Vanity is detrimental not just to the person displaying it, but also to those around them. It is considered a hindrance for both Buddhists and people who belong to other religions, as it is decried by every religion. Vanity is a delusion that compromises sanity. For a person caught up in vanity, throwing off the chains of attachment would be difficult.

Buddhism teaches that the world and everything in it are illusory and impermanent, even the very looks and appearance over which people obsess are subject to the same law of impermanence and eventually wither and fade. It takes persons with tremendous abilities to do away with vanity when it is ingrained in them. Self-absorbed people tend to pay attention to other people’s shortcomings and weaknesses rather than their own. They usually fail to notice how much their actions hurt the people around them.

An antidote to pride is humility or modesty which is a forgotten quality of the contemporary world. Today, the virtues of modesty are becoming lost in our world, as immodesty is becoming widespread. At the same time, moral purity and values are on the decline. People are losing sight of the importance of modesty and the significance it should hold in their lives. A modest person does not boast of his own merits or achievements. He would rather feel embarrassed if anyone eulogizes him in his presence never exalt himself and becomes prideful when others compliment him.

Most people associate humility with a lack of self-esteem and a lack of confidence in one’s abilities. Humility is a quality found in a wise person with many qualities. They say when the tree is loaded with fruit its branch bends towards the ground. Similarly, a modest person is always attentive to people and never poses as an important person. By being humble we do not denigrate ourselves and jettison our self-esteem. As a legendary British writer, C.S. Lewis aptly says “True humility is not thinking less of yourself but thinking of yourself less”.

In Mahayana Buddhism humility is one of the precepts. it is a wholesome state of mind in which we focus on our positive qualities and accomplishments to justify a sense of superiority and not look down on others. Humility forbids ascribing to ourselves greater worth than we possess. Pride can affect even people who lead a spiritual and religious life. Any pride that arises in connection with the practice of Dhamma is also deplored in Buddhism. It is called spiritual pride.

29 09 2023 - The Island

J26.02

Lessons to be Learnt from the Buddhist Revival

Dr. Janaka Goonetilleke

Extract And Analysis From A Lecture Given by Dr. Janaka Goonetilleke in Heidleberg University, Germany

Colonialism was undermining the Socio-Economic basis of a Buddhist society which was the main instigator for the Buddhist Revival. To understand it, the very nature of Buddhism must be understood. The Dalai Lama defined it as “my religion is very simple. My religion is kindness”. Okkakura the Japanese nationalist clarified it when he said "It is the compassion of Buddhism that elevates a lowly animal to the level of a human being. That made Confucian China accept Buddhism."

It is compassion that determines the philosophy behind a Buddhist socio economic society; in other words expressed as non self. It is also called the Social Brain in Neuroscience represented by the two cerebral hemispheres well developed in human beings. This is attributed to millions of years of social interaction. The way to access this quality is by liberation of the mind from the greed and avarice of self. That is achieved by enhancing the practice of non self. This determines the basic principles illustrated in the article.

Socio-economic basis of a Buddhist society

It is the compassion of Buddhism the driving force of ethics and morality of Buddhist philosophy be it righteous-ness or sustainability based on the philosophy of what is in the best interest of the majority. Unfortunately, the present world order on the contrary is based on the benefit to a minority. How does one justify the billions in the hands of Bill Gates with virtually nothing in the hands of the majority who are dying of starvation? Can this be sustained except by force and for how long? Sustainability of any Development project in Buddhism was the Principle “Benefit for the many.”

The basis of a Buddhist Sri Lankan society and its wisdom

Gama or village – Human habitation and the forbidden forest for the animals. There is no conflict between animals and humans. Is it not the greed of humans that is behind the present human animal conflict? Leave alone the disharmony created by the mixing up of the urban forest biodiversity. Is dengue not a disease created by mixing the forest biodiversity with the urban? Biodiversity of the urban environment encourages the spread of the dengue mosquito. Is it not the reason for the epidemics? In the forest the multiplication of the mosquito was controlled by the biodiversity. Is it not possible for the forest to become a viable economic entity for the benefit of the many. Today greed has driven the short-term policy of gain at the expense of sustainability (creative destruction) leaving land that has no value and no benefit to the people. Desertification!

The trees helped to stop soil erosion, created a wind barrier that prevented the dislodgement of the humidified air around the tank thus preventing evaporation of the water in the tank helping in its conservation. The trees also helped to stop the flow of the rainwater allowing space or time for the water to absorbed by the soil. The absorbed water was filtered to supply the water tables thus enabling filtered water to access the surrounding wells.
The roots of the tree bordering the tank gives crevices for the fish to breed.

Pansala or Temple – The guardian of the morals and ethics of society. The insistence that the Dasa Raja Dharmaya must be practised by the rulers. In essence the rulers must feel for the suffering of the people. It is this compassion that will make the rulers take the right decision for the benefit of the many – righteousness. Indulgence by the rulers was never encouraged. It was always to the benefit of the many which at the end of the day is the most sustainable.

Dagaba/stupa - The stupa represents the path to nirvana and development of wisdom, the gateway to the liberation of the mind and Nirvana. This acknowledges the ability to understand the reality which is geared to the benefit of the many in other words Righteousness.

Tank – water an essential element of life be it for consumption or for agriculture that would benefit the many (the life giver). It was never privatised right through history enlivening the philosophy of what is in the benefit of the many.

THE RULES FOR THE RULERS-Dasa Raja Dharmaya
1) In essence the Rulers must empathise with the ruled by subjecting themselves to experiencing the plight of the people both the positive and negative aspects .
2) Every development project must practice the philosophy “Benefit of the Many” not for the benefit of a few.
3) Compassion was the driving force.
4) The temple was the site from which this philosophy was implemented through a hierarchical system in society.

Pre colonial Buddhist practices free of hate
When the Portuguese colonialists discriminated the Muslim traders, King Senerath gave refuge to the Muslims in the Eastern Province.

When the Dutch discriminated the Catholics the Catholics were given refuge in Wahakotte. Up till today, the Sinhalised version of mass is practised in the church in Wahakotte. The Portuguese who were discriminated by the Dutch were also given refuge in the Kandyan provinces such as Batticoloa and still the refugees survive as Batticoloa Burghers.

Communalism was never a part of Buddhist society and was never encouraged by the temple. Social reform Group "aragalaya in early 1900" patronised by Ananda Coomaraswamy, D.B. Jayatilaka etc.

Dress adhere to the native costumes most appropriate for the country do not imitate the colonial powers blindly.

Maintain eating habits of the natives. Ancestral diet (vegetarian) which the general constitution of the natives was based on.

Cultural Habits of the Sinhala society should continue. The cultural gene of the natives caters to these cultural activities that is part and parcel of the unity of any society.

Achievements of Buddhist Revival
Asian unity of the primary Buddhist countries Thailand, Burma and Sri Lanka that led to the patronage of Sri Lankan Buddhists. The various reformations of the religion took place under the names of various countries that helped. In Sri Lanka Siam Nikaya with the help of Thailand and Amarapura Nikaya with the help of Burma are the best examples. In Thailand the Theravada tradition is called Lanka Vamsa as the religion was brought to Thailand from Sri Lanka 700 years ago. These connections were re-emphasised and given Patronage by King Chulalongkorn which helped in the continuous cordial interactions. They believed in the dictum that Buddhism is the most appropriate vehicle that would unite the whole of Asia.

Anti-Christianisation movement was to prevent the power of the colonisers preventing the destabilisation of the established Buddhist society especially after the Colebrook commission in 1830 which legalised the discrimination against Buddhists in education, jobs etc.

Regaining Buddha Gaya. Greatly helped by Anagarika Dharmapala. It is claimed that the Japanese monks Kozen Gooneratne Thero (the first Theravada Japanese monk ordained in Malwatte Temple around 1892). It is claimed that Kozen Gooneratne Thero removed the Hindu Statues and replaced it with a Buddha statue. Buddha Gaya was until then controlled by Hindus.

Educational Institutions. The Theosophical Society established by Colonel Olcott helped in the establishment of educational institutions like Ananda, Dharmaraja etc. for education of Sinhala Buddhists and reviving Pirivena Education.

Uniting Buddhist countries under one flag.

Print the Magazine of the Theosophical Society, The Sarasavi Sandaresa.

ASIAN UNITY

King Chulalongkorn was the unofficial Patron of Sinhala Buddhists. He not only presented the Buddhist Press (presently remnants of a burnt press after a fire in Ranwella Temple Galle), built a shrine room in Atapattan Temple and Gangaramaya in Galle, presented a scholarship of Rs 5,000 brought by Mudaliyar E.R. Gooneratne of Atapattu Walawwa, Galle, to Vidyodaya Pirivena. It is also said that he prevented a railway line that was scheduled to run through the Kalutara Bodhiya. He was ably supported by Priest Jinawarawansa, a priest of Royal lineage who had settled in Sri Lanka. An attempt to appoint a Sinhala ambassador in the court of Thailand and to make King Chulalongkorn the patron of Sinhala Buddhist failed.

In 1887 Mudaliyar E.R. Gooneratne of Atapattu Walawwa, Galle, sponsored Japanese monks who came to study Buddhism in Galle. First was Shaku Kozen (later Kozen Gooneratne Thero) who went with Anagarika Dharmapala to Bodhgaya and the other very erudite priest Shaku Soen who took Buddhism to America. His student was D.T. Susuki whose student was Yoko Ono. Several others followed and some were ordained like Priest Hiruma who was ordained in Paramananda Temple in Galle. Several others followed and studied at Simbali Viharaya Galle.

CONTRIBUTIONS TO BUDDHISM IN THE 21ST CENTURY
Digitalisation of the Buddhist Cannon
Spread of Buddhist practice such as Meditation
Spread of the philosophy of mindfulness
Neuroscientific analysis of consciousness
Lessons to be learnt from Buddhist Revival
Practice of compassion and Righteousness

In economics – sustainability would result if the principle of the benefit for the many not a few is followed.

Open economy – open economy has created widespread disharmony in the world where poverty and injustice is rampant. The philosophy of the open economy advocated by Adam Smith in his book Wealth of Nations and market system is followed but his more important book Moral Sentiment is ignored. In this book he advocates social justice, a very Buddhist concept for the open economy to succeed. A Buddhist concept of Benefit of the Many Policy, that would sustain any project.

Human animal conflict would never have occurred if the Buddhist philosophy to maintain the eco system in the forest was practised, where animals can be free to roam like the forbidden forest of the past. Destruction of the ecosystem in the forest will only expose the urban society to diseases like dengue, viral encephalitis etc. Hence a reforestation program is a must which should research into the economic benefits that can be accrued from the forests. Creative destruction should not be the policy.

Rule of Law and Righteousness – a very Buddhist concept.

Society has to redefine the role of the temple and the other religious institutions.

Endeavor to unite Buddhists of Asia.

05 11 2023 - The Island

J26.03

Psychological links with Buddhism

Dr. Justice Chandradasa Nanayakkara

Psychology is a broad field that encompasses the scientific study of the human mind, and its processes, such as thought, behaviour, development, personality, emotion, motivation, and more. Psychology is derived from many other fields such as philosophy religion, education sociology, and other sciences. Psychology seeks to unravel the mysteries of the mind and enhance the mental well-being of people.

From time immemorial, the “mind” has been a controversial subject among philosophers, psychologists, and thinkers the world over. The true nature and workings of the human mind continue to resist comprehensive understanding despite years of research and many areas of the mind and its true nature remain unexplored and unsolved to this day. The force of the human mind is the most potent of all forces. It predominates all other forces. (Piyadassi Thera). It can be harnessed for one’s benefit or destruction, no one has comprehended the intricacies of the human mind as comprehensively as the Buddha.

It is significant, more than any other religion, that the teachings of the Buddha consisted of an exhaustive analysis of the complex and intricate workings of the human mind. In Buddhism, the human mind together with thoughts and volitions plays an important role in all aspects of human life. The fundamental teachings of Buddhism help us to understand our mind and its true nature and psychological ramifications.

Buddhist teaching contains an extensive discourse on the nature of the human mind. What the Buddha preached for forty-five years during his lifetime and all his cardinal teachings whether it is about the Five Precepts, the Four Noble Truths, the Twelve Links of Dependent Origination, the Noble Eightfold Path, and the Four Sublime States invariably involve the human mind.

For these reasons, Buddhism can be considered the most psychological of spiritual traditions. Buddha was one of the greatest psychotherapists the world has ever produced. He was a unique psychotherapist who delved deeply into the intricacies of the human mind. His therapeutic methods helped millions of people who go through immense physical and mental suffering. Buddha realized it only by comprehending the workings of the mind that a person overcomes many problems human beings face.

An eminent British psychiatrist, Dr. Graham Howe has remarked “To read a little Buddhism is to realize that Buddhists knew. 2500 years ago. far more about modern problems of psychology than they have been given credit for. They studied these problems long ago and found the answers also. We are now rediscovering the ancient wisdom of the East”.

Buddhist teachings on the mind are multifaceted and exhaustive. Many regard Buddhism primarily as philosophy, religion, code of ethics, and way of life, but it is also a form of psychology that is consistent with the scientific method that emphasizes introspective observation. Philosopher Alan Watts once wrote, “If we look deeply into such ways of life as Buddhism, we do not find either philosophy or religion as these are understood in the West, we find something more nearly resembling Psychotherapy”.

Buddhism can be regarded as a completely developed system of psychology as it examines and analyses the workings of the mind and the behavior of people at a profound level. Just as Western psychology, it includes analysis and functioning of the human mind, emotion, cognition, behavior, and motivation along with therapeutic practices.

However, in contrast to the Western psychotherapeutic practice that focuses mainly on the diagnosis and treatment of mental disorders, Buddhist clinical psychology focuses on cultivating wholesome states of mind by identifying and treating psychological and other emotional problems. In other words, Buddhism aims at the total integration and transformation of the personality. For these reasons, the psychological aspects of Buddhism can be considered more curative than analytic.

Buddhism is fundamentally concerned with identifying the inner causes of human suffering, the possibility of freedom from suffering, and the means to achieve it.

According to Buddhism, life is always fraught with suffering people suffer untold agony and hardship in their lives. There is so much misery all around us. We constantly hear incidents of suicides, mental sicknesses, and other diseases plucking the lives of many young and vibrant people. Old age, sickness, decay, and death constantly snuff the life out of many people in their prime lives.

People experience suffering in various forms. Just as one can suffer from physical disease, one could also suffer from an unhealthy mindset as the mind and the body are interdependent. The health of the mind influences the health of the body and vice versa.

According to Buddhism, hankering after things that are impermanent, devoid of reality, and subject to decay not recognising the all-pervading nature of impermanence brings about unhappiness and suffering. The reality of continuous change which is one of the characteristics of human existence should be always uppermost in the minds of the people. It is known as annitta (impermanence) in buddhism. Impermanence refers to the uncertain and temporary nature of what people regard as reality.

Many people often act on the basis that many aspects of their lives such as relationships, jobs, income, and other material possessions remain the same. Expecting these temporary circumstances to remain permanent intensifies their suffering, pain, grief, and disappointment when they do occur. An enlightened mind perceives both the impermanence of the phenomenal world and the reality of continuous change. Buddhists are expected to examine themselves with a cultivated mind so that they see the true nature of existence.

Buddha placed great emphasis on the mind and attributed all our problems to the deluded mind. It is the deluded mind of attachment, aversion, and ignorance that leads to mental and physical suffering. Buddhism provides an ideal state of mental well-being that results from disabusing the mind of those afflictive unwholesome tendencies.

As a nontheistic religion, Buddhism does not believe in a supernatural God and denies any efficacy of prayers for relief but admonishes its adherents to look for nothing but their efforts for salvation. Buddha’s primary concern was to enlighten people on the most important question of sorrow, its origin, its cessation, and the path leading to its cessation.

The answers to these questions constitute the four noble truths. They are (a) Life is full of suffering (Dukkha), (b) There is a cause for this suffering (Dukkha samaya), (c) It is possible to stop suffering (Dukkha nirodha), (d) There is a way to extinguish suffering. (Dukkha nirodha marga).

Buddhism explains everything in nature as the manifestation of the human mind. For Buddhism, the mind is everything. What you think you become. All that we are is the result of what we thought. It is founded on our thoughts, it is made up of our thoughts. If one speaks or acts with pure thought, happiness follows one, like a shadow that never leaves”. (Dhamma pada) Buddha identified the mind as the main root cause of human suffering and other problems, as the power of our mind can influence our physical and emotional state.

In Buddhism, the importance of the human mind is summed up in the following stanza. “Sabbapassa akaranam, kusalassa upasampada, sacittapariyodapanam, etam Buddhana sasanam” which means avoidance of evil, cultivation of wholesome deeds, and controlling of one’s mind.
If a person’s mind is pure then his thoughts and actions will be pure. When the mind is impure the person is impure. It is the mind that creates human suffering. The mind is continually seeking fame, fortune, power, and sensual pleasure. It is constantly calculating and discriminating. The mind governs everything.

Day and night, in our sleeping and our wakefulness, our mind runs wild in a turmoil of thoughts, emotions, desires, worries, and hatred. Mind is constantly attached to external surroundings tirelessly seeking fame, fortune, power, and pleasure, and constantly calculating and discriminating (John Walters). The mind is like a wild deer chasing after sensory pleasure all the time. Mind is as expansive as limitless space. In Buddhism, the root cause of suffering and other problems have been attributed to the mind. It is the mind that dictates a person’s behavior. Many human problems are related to the deluded mind. Buddhists are expected to maintain a balanced and peaceful mind.

Today, there is a lack of awareness of the nature of the phenomenal world that is caused by ignorance. Ignorance in turn causes the attachment, craving, and clinging that lead to suffering. Nirvana is a state of mind free from suffering.

When people have somatic illnesses, ample pharmaceuticals are available to treat them, medicine can cure symptoms of illnesses but not the real ailment, as many illnesses originate from the mind.

Buddhism has made a great contribution to modern psychology. Since the mid-20th century, Buddhist teachings have attracted the attention of modern psychologists and scientists who have absorbed considerable wisdom from Eastern cultures, especially Buddhist philosophy and practices. Its teachings on the mind and practices have been of great interest to neuroscientists and psychologists, who look for solutions to people’s suffering.

Buddhist psychology assumes great significance day by day as people experience high levels of psychological and physical problems in their lives. People turn to Buddhist psychology when they experience trouble and tribulations in life.

Buddhist psychotherapy has been widely used to help people deal with a variety of health conditions including mood and personality disorders. Buddhist teachings have been assimilated into Western mental health treatments as they help apply practices that help to overcome unhealthy unwholesome thinking. The transformative power of mindfulness and meditation techniques has been of immense help to people to train their minds to handle life’s challenges and feel more at peace.

Dr, Herbert Benson a Harvard-trained cardiologist determined that the power of mind over the human body is so great that the monks in meditative states had remarkable control over their body temperature and oxygen intake, and they could use their body heat to dry wet towels wrapped around them, in conditions where most people shiver uncontrollably.

It is believed that people who meditate regularly enjoy lower stress levels, increased well-being, and even were able to reduce their blood pressure and resting heart rate. Meditation has also helped millions of people ease chronic pain, anxiety, and stress, boost mood and immunity, and resolve many other problems.

28 10 2023 - The Island

J26.04

Ill Full Moon Reflections – Dhamma Simplified

K.K.S. PERERA

The Ill Poya holds significance in Buddhism, marking events like Maitriya Bodhisatva’s future Buddhahood announcement, the first missionary activities by 60 Arahaths, and the passing of Dharmasenapathi, a chief disciple of Sariputta. As the final Poya of the rainy season, it commemorates events such as festival of “Devahaona” or Ascendency to heaven by Gautama Buddhist. It also recalls the Jatila Brothers’ interaction with the Buddhist Order in Uruwela, Nadi, and Gaya.

Arhant Sariputra Thera , one of the Buddha’s chief disciples, who hailed from a village near Rajagraha and who originally followed Samjaya, a renowned ascetic, he later embraced Buddhism along with Ven. Moggallana. Considered the most brilliant among the Buddha’s followers, Sariputra Thera passed away during the Buddha’s lifetime. Knowing his end was near, he resolved to conclude his journey in his birthplace by converting his mother, Rupasari, to Buddhism. He sought permission from the Buddha to visit Nalaka, his hometown, with a group of Bhikkhus. Sariputra’s passing took place on a Ill Full Moon Poya Day, seven days after arriving at Nalaka.

JUST WAR and Dhamma
The Buddha’s teachings encompassed various facets of human life, including politics, war, and peace, revealing his deep grasp of their interconnections. Buddhism strongly upholds peace as its central message, staunchly condemning violence and the taking of life. According to the Buddha, the concept of a “just war” is invalid, serving as a rationalization for cruelty, violence, and slaughter. Subjectivity in determining what constitutes just or unjust in war perpetuates an unending cycle of conflict, an idea Buddhism firmly opposes.

Rather than relying on power dynamics or threats to achieve peace, Buddhism contends that these approaches merely instill fear and cannot yield lasting peace. Fear, in turn, breeds hatred, and while the suppression of others may temporarily quell conflicts, it ultimately fuels further violence. The Buddha identified that genuine and enduring peace can only arise through metta (loving-kindness) and amity, rooted in the absence of suspicion, fear, and danger.

EXCESSIVE TAXES
During the Buddha’s era, certain rulers governed unfairly, leading to the exploitation and suffering of their people through excessive taxes and harsh penalties. Witnessing these injustices, the Buddha’s teachings, as reflected in the Dhammapadaṭṭha Katha, revealed his concern for good governance. He understood how a nation could descend into dishonesty, corruption, and discontent when its leaders and administrators acted unjustly. To establish a contented society, the Buddha emphasized the critical role of just rulership.

DASA-RAJA DHAMMA
Outlined in the “Ten Duties of the King” or Dasa-raja-Dhamma, the Buddha articulated the path to just governance. He underscored the importance of virtues like righteousness, honesty, generosity, and compassion in a ruler. A just leader should govern with integrity, prioritizing the well-being and happiness of the populace. This involves implementing fair laws, ensuring impartial justice, and safeguarding the rights and welfare of all citizens. Through adherence to these principles, a ruler can cultivate a society grounded in justice, equality, and harmony.

The Buddha’s teachings regarding governance stand as a timeless lesson on ethical leadership and the harmful repercussions of corruption and injustice. They underscore the necessity for leaders to wield power with wisdom, compassion, and a sincere dedication to the well-being of their populace. Only through the establishment of fair and virtuous governance can a nation truly prosper, fostering an environment where citizens can live in peace, harmony, and contentment.

Some mistakenly believe that Buddhism solely concerns itself with abstract ideals, morality, and philosophical introspection, disregarding the practical social and economic dimensions of life. This perception is inaccurate. The Buddha recognized that genuine happiness relies on living a life guided by moral and virtuous principles. Nevertheless, he was mindful of the challenges in upholding these principles amid adverse material and societal circumstances.

The pursuit of true freedom lies not in political systems like democracy, communism, or socialism but in freeing our minds from internal conflicts and the chains of unawareness, ignorance, and craving. While the Buddha had connections with rulers, he didn’t seek political power to spread his teachings nor permitted their misuse for political gain. Presently, some politicians manipulate Buddhist scriptures to serve their interests, while certain temples act as political propaganda hubs. Extremist factions, garbed in saffron robes, engage in politics during elections.

When we confine our identities to race, nationality, or religion, we sow seeds of division and violence. Extreme nationalism, rooted in the belief of superiority, historically led to wars and immense suffering, justifying the oppression of perceived ‘others’. Identifying with social, economic, or political factions lacks inherent significance.

These societal constructs aim to differentiate humans, but fundamentally, we’re all homo sapiens—a unified species sharing a common humanity. This scientific classification unites us as a single interconnected human family. Labels like nationalities or ethnicities are constructs that society uses to categorize people based on various factors like history, geography, or culture. They can shape our collective identities but don’t define our essence as humans. We’re all fundamentally the same, sharing emotions, experiences, and aspirations.

Recognizing our common humanity, beyond these labels, can help us bridge divides and foster unity. When we see past these categories, we embrace diversity and appreciate the different cultures and perspectives worldwide. Moving beyond these divisions opens doors for understanding and collaboration. By acknowledging our shared humanity, we can build connections and work together for a more inclusive and compassionate society. We’re all interconnected, and the challenges we face demand collective action. By acknowledging our shared humanity, we can overcome barriers and strive for a world guided by understanding, peace, and justice for everyone.

The core of our being doesn’t bear nationality or ethnic markers. Our varied appearances, molded by environment, don’t determine race, nationality, or caste. Regrettably, society ingrains identities in us from youth, without critical thought.

Kalama Sutta
The Buddha’s Kalama Sutta cautioned against unquestioning acceptance of tradition or authority. Genuine understanding requires deep introspection, challenging our strongest beliefs. To effect change, we must change ourselves first, recognizing our capacity to shape the world. Our thoughts can deceive, distorting reality for their convenience. The state of Buddhism in Sri Lanka has been criticized for its excessive ritualization. Ven. Nayake Bikkhus, backed by power-seeking Sinhala politicians, have prioritized rituals, neglecting the dissemination of the true Dhamma. This emphasis on traditional and new ritualistic practices has overshadowed the spread of genuine teachings.

Politicians, seeking publicity, visit Maha Nayake theros with lavish offerings, engaging in superstitious acts like coconut-smashing for personal gain. They erect Buddha statues without consideration for the true essence of Dhamma, often provoking followers of other faiths. These actions would likely have been condemned by Buddha himself.

Even practices like erecting statues are included in lists of supposed ‘Great Merits,’ which, unfortunately, seem to benefit the monks who recommend them. This exploitation forms part of a larger deceptive scheme.

May All Beings be Happy!

kksperera1@gmail.com

26 11 2023 - The Island

J26.05

Women in Buddhism

Nan

To me December is the month of women. I am well aware that International Women’s Day falls on March 8 each year since 1975. The theme for International Women’s Day 2023 was: “Count her in: invest in Women.” It is the Universal Declaration of Human Rights that is commemorated on December 10 which was adopted by the UN General Assembly in Paris during its 183rd plenary meeting in 1948.

Notwithstanding, December to me is the month to celebrate women. I presume the reason is that I revere Sanghamitta Theri, daughter of Emperor Asoka, who on request of King Devanampiyatissa on behalf of the women in his court, was sent to Lanka. She brought saplings from the Gaya Bo Tree under which Siddhartha Gautama solved the riddle of samsaric existence and found a solution. She also started the Bhikkhuni Order in this country.

I do not mean to write histories or biographies. Rather do I wish to imagine the emotions felt by the women I respect and include in this article; and what to me is remarkable in their lives. This Sunday is most apt to remember a few chosen women who influenced many, since propitiously the last poya for the year comes right after Christmas. Christmas is a festival celebrated by most persons in Sri Lanka. The next day this year is Duruthu Poya, celebratory for the reason given above. Thus 200–300 BC, women in Lanka were treated equal to men: if bhikkhus were ordained, the privileged choice was given to women too.

Though my title defines women Buddhists, I begin by writing about the respect and reverence I have for Virgin Mary, that most gentle woman who suffered the greatest sorrow of all sorrows, witnessing the death of her son. Mercifully her mourning was short lived since Jesus resurrected himself and ascended to heaven. Another admirable woman at the same time was Mary Magdalene, devoted to merciful Jesus Christ. Having been in a Methodist school; learning Scripture as the timetabled period for learning Christianity was named, and going to Church on Sundays, I learned much. The Bible, particularly the psalms, were studied with pleasure.

Princess Yashodara
Of all women of all time, my most respected wonderful woman is Yashodara, wife at 16 years to Prince Siddartha Gautama of the Sakyan Clan. My admiration was consolidated after seeing the 2018 film Bimba Devi hevath Yashodara scripted and directed by Prof. Sunil Ariyaratne. An Indian actor was wisely chosen to play the part of Yashodara – Pallavi Subhash – exquisite and ably capturing the nuances of character of the princess from marriage to old age as a bhikkhuni.

Indian Arpit Choudhary plays Siddhartha. Other actors were all local. It starts with a group of brown clad bhikkhunis walking and Yashodara’s voice comes through, retailing her life and saying she is now close to death and goes to where the Buddha is. Flashbacks screen incidents in the lives of the two.

The most obvious emotions that come to my imagining mind of how she felt, were her love for the person she married, and respect and devotion to the great monk and teacher he became. She was chosen by the Prince from very many young girls, even though unwilling to tie himself down to normal life, having already been disillusioned. But karma determined otherwise. She had been his wife in many previous lives of both.

He told his father Suddodhana and foster mother Prajapati Gotami that he had to leave lay life and go seek the truth of existence when he was to be announced as heir to the Sakyan Principality. The king was angered but Gotami understood him. This same intent told to Yashodara would naturally have saddened her immensely, particularly because it seems to have been when she was pregnant, but she accepted it as destiny decreed. Her only request was that he leave when she was asleep. He did that the day his son was born, whom he named Rahula, knowing that if he stayed longer in lay life, he would not be able to desert his child, bonds becoming stronger.

Anyone can imagine the sorrow and pain of mind Yashodara would have undergone. To me is the additional emotion of deep understanding, empathy towards his need for asceticism, unselfish giving up and resignation to what karma decreed. The Buddha said that we are born of our karma, live by it and die when destined by karma. Thus is seen the metha and karuna in her: all-encompassing love and kindness – two of the Four Brahma Viharas.

When she got news of her husband as a strict ascetic undergoing privations, she resolved to give up luxury living, good food and sleeping comfortably in bed. That demonstrated the deep bond she had with him but minus any clinging or resentment.

When she heard he had gained enlightenment and was a Buddha, she would have felt the third noble feeling of muditha – joy in other’s success – rejoicing he had found the truth of all life – unsatisfactoriness – and defining the Noble Eightfold Path to end it.

The fourth Brahma Vihara she showed as being in her nature was when she pointed to Rahula that the robed monk who came to the Sakyan palace was his father – equanimity or uppeka. Suddodhana was appalled and surely disturbed when he heard his son was going seeking alms with bowl in hand. Not Yashodara.

Retained in her were certain human qualities. To me her staying in her part of the palace without going to meet the Buddha, demonstrated certain pride, maybe doubt whether her husband, now a Buddha, would have foresworn her, and not acknowledge her. He came to her. She fell at his feet and sobbed, it is said. Was it selfishness or a desire to show loss or resentment? I cannot accept that. I feel strongly that her tears were of joy at his having achieved his aim in life and being so humble as to come to her. There may have been sadness too, as the bond of man and wife was rent asunder. She was still a woman with attendant frailaties.

Yashodara became a bhikkhuni after Prajapathi Gotami inaugurated the Order, and it is believed she became an arahnat. She traveled far when old and nearing death to be in the presence of the Buddha. This to me is appreciation, respect and sublime love and devotion.

Two recent Bhikkhunis
I had the great good fortune of getting to know two brown robed ten preceptors in the 1970s: one a German Jew and the other Australian. Ayya Khema used to stay with my kalyanamitta Ratna Dias whenever she left her aranya for Colombo. She then acquired an island in the Ratgama Lake in Dodanduwa in the vicinity of the Island Hermitage and built kutis for visiting seekers of meditation guidance and a dormitory with six rooms.

Once the arrival of foreign seekers dwindled due to the civil war, we local women were afforded open sesame by disciplinarian Ayya Khema. In sharp contrast was Ayya Vayama, very young ten preceptor, who took residence in Parappuduwa Nuns’ Island giving yeoman service in managing the place. They strictly observed all vinaya rules set down by the Buddha – more than for monks.

All others and I respected Ayya Khema very much, even feared her since she never minced words in faulting or advising women who came to her meditation sessions and retreats. But she led hundreds of Sri Lankan, Australians and German women to the Path and was an excellent meditation teacher. She was a doer and leader by nature. She never gave in, particularly to physical frailties.

She had cancer for long and when it troubled her, she went on a water only diet. While residing in Sri Lanka, she received higher ordination in San Francisco and was then referred to as Bhikkhuni Ayya Khema. She returned to Germany to continue her preaching and meditation retreats when she was advised to barbwire the island due to incursion of JVP insurgents. She died in her late 80s of cancer.

Ayya Vayama was long here and became a very close friend of mine. Her adherence to vinaya rules was so strong that she refused even clear soup at night, and never carried money. She went to Amaravati, UK, to proceed on the Path. She was then requested to return to Australia by Ajahn Brahmavamso to start a nuns’ aranya in Perth which she successfully achieved. She was ordained a bhikkhuni by Ajahn Brahm.

Sadly she died prematurely of a nerve ailment which made her wheel chair bound. She radiated metta, truly did so, which was felt by people. Her beliefs and emotions I respectfully discern as unshaken faith in the Buddha, Dhamma, Sangha, and absolute devoutness. Her kindness and concern were all encompassing and she was full of the four Brahma Viharas.

To write about these wonderful dedicated women from the time of the Buddha to the very recent past is certainly gratifying on this day before Duruthu Poya.

24 12 2023 - The Island

J26.06

Did the Buddha take medicinal drugs?

Bhante Dhammika of Australia

The blue waterlily, uppala in Pali, nil manel in Sinhala

Although the Buddha was long lived by the standards of his time he was occasionally afflicted by one or another medical conditions. During one of these, he suffered from what was described as an irregularity of the bodily humours (kaya dosabhisanna). Ananda consulted Jivaka, the royal physician who treated the Sangha gratis, and he recommended that the Buddha be ‘oiled’ (sinehetha) for two or three days. Being oiled could mean one of several things: being massaged with medicinal oil; ingesting such oil; putting drops of it in the nose or ears; or having it administered as an enema – all treatments mentioned in early Ayurvedic texts.

This course of treatment having finished, Jivaka then prescribed a regimen of strong purging (olaikaṃ virecanam) for the Buddha. This included inhaling the perfume of several bunches of blue waterlilies (uppala in Pali, nil manel in Sinhala) that had been treated with some type of medicine. How this medicine was administered is unclear; perhaps the waterlilies were dusted with powdered herbs and inhaled with the perfume of the flowers. After this, and again on Jivaka’s advice, the Buddha took a hot bath and ate only soup until he was back to normal.

The most interesting thing about the Jivaka’s treatment is his prescribing the inhaling of the perfume of the waterlilies. What could be the purpose of this? As it happens, plants of the Nymphaea species, which includes the blue waterlily, contains a decomposition of morphine called apomorphine. In traditional African and Middle Eastern medicine, infusions of blue waterlily roots, stems and leaves are take to reduce mental distress or to induce vomiting. In modern medicine it has wide applications – to ease anxiety, as an emetic, for opioid addiction, to stop the trembling in patients with Parkinson’s Disease, and most recently, for erectile dysfunction.

Whether inhaling the perfume of the blue waterlily could have any effect is not clear from any of the on-going research. If so, it’s probably miniscule. Nonetheless, it would seem that the ancient Ayurvedic physicians had some awareness of the plant’s medicinal properties and potential.

So the answer to the question “Did the Buddha take drugs?” would have to be “Yes, he did!”. But of course there must be a proviso to such an answer. There are drug and drugs – some are medicinal and taken for legitimate health reasons, while others are controlled or illegal – so-called “recreational drugs” – taken for their mind-altering effects. Alcohol would be the most common of this second type although there are other far more dangerous types available nowadays. The Buddha considered such drugs to be so individually and socially harmful that he made avoiding them one of the most basic moral principles.

The Buddha took a commonsense approach to drugs as is illustrated by his attitude to garlic. The ancient Indians believed (falsely as it happens) that garlic provoked hyper-sensuality and unruly behaviour and the Buddha believed this too and so he made it an offence for bhikkhus to eat garlic. However, he also believed (correctly as it happens) that garlic had medicinal qualities. So he made an exception to this rule – that if someone needed to take garlic for medical reasons they would not be breaking the rule. As with so much of the moral ethical and training rules the Buddha instituted, one’s intention (cetana) has to be taken into account.

24 12 2023 - The Island

J26.07

Pursuit of Freedom from Suffering

Dr. Senarath Tennakoon

From scepticism to dependent origination:
Ethical frameworks for ending suffering:

Buddhist philosophy deals extensively with problems in metaphysics, phenomenology, ethics, and epistemology. The Buddha’s general outlook has been described as neither ontological nor metaphysical but empirical. He assumed an unsympathetic attitude toward speculative and religious thought in general. A fundamental concept in Buddhism is that the world should be conceived in procedural terms rather than in terms of things or substances. The Buddha advised viewing reality as composed of dependently originated phenomena; Buddhists perceive this approach to experience as avoiding the extremes of ratification and nihilism.

Particular points of Buddhist philosophy have often been the subject of disputes between different schools of Buddhism. While philosophical speculation for its own sake is not valued in Buddhism, speculation pursued in the interest of enlightenment is consistent with Buddhist values and ethics.

Early Buddhism exhibited a strong scepticism; the Buddha cautioned his followers to refrain from engaging in intellectual disputation for its own sake, stating that it is fruitless and diverts attention from practices leading to enlightenment. However, the Buddha’s doctrine did have a significant philosophical component: it negated the central claims of rival positions while building upon them at a new philosophical and religious level.

Establishing new perspectives

In a sceptical vein, he asserted the insubstantiality of the ego, countering the Upanishadic sages who sought knowledge of an unchanging ultimate self. The Buddha created a new position in opposition to their theories and held that attachment to a permanent self in this world of change is the cause of suffering and the main obstacle to liberation. The same sceptical approach negates the existence of any high god or spiritual substance, undercutting both traditional and unorthodox spiritual goals. He broke new ground by explaining the source of the apparent ego: it is merely the result of the aggregates (skandhas) that make up experience.

In this breakdown into constituent elements, the Buddha was heir to earlier element philosophies that sought to characterize existing things as composed of a set of essential elements. The Buddha, however, eliminated mythological rhetoric, systematized world components into five groups, and used this approach not to characterize a substantial object but to explain a delusion. He coordinated material components with psychological ones. The Buddha criticized the religious sages’ theories of an Absolute as yet another reification, instead giving a path to self-perfection as a means of transcending the world of name and form.

Decisive in distinguishing Buddhism from what is commonly called Hinduism is the issue of epistemological justification. All schools of Indian logic recognize various sets of valid justifications for knowledge, or pramana – Buddhism recognizes a set smaller than the others’. All accept perception and inference, for example. Still, for some schools of Hinduism and Buddhism, the received textual tradition is considered an epistemological category equal to perception and inference (although this is not necessarily true for some other schools).

On the other hand, some schools of Buddhism rejected an inflexible reverence for accepted doctrine. According to the canonical scriptures, the Buddha said, “Do not accept anything by mere tradition… Do not accept anything just because it accords with your scriptures… Do not accept anything merely because it agrees with your preconceived notions… But when you know for yourselves – these things are moral, these things are blameless, these things are praised by the wise, these things, when performed and undertaken, conduce to well-being and happiness – then do you live acting accordingly.”

Evolution of thought

Early Buddhist philosophers and exegetes of one particular early school, the Sarvastivadins (as opposed to Mahayana), created a pluralist metaphysical and phenomenological system. In this system, all experiences of people, things, and events can be broken down into smaller perceptual or perceptual-ontological units called Dharmas. Other schools incorporated some parts of this theory and criticized others. The Sautrantikas, another early school, and the Theravadins, the only surviving early Buddhist school, criticized the realist standpoint of the Sarvastivadins.

The Mahayanist Nagarjuna, one of the most influential Buddhist thinkers, promoted the classical Buddhist emphasis on phenomena and attacked Sarvastivada realism and Sautrantika nominalism in his magnum opus, “The Fundamental Verses on the Middle Way.”

What some consider the original positive Buddhist contribution to the field of metaphysics is pratityasamutpada. It states that events are not predetermined or random, rejecting notions of direct causation based on substantial metaphysics. Instead, it posits the arising of events under certain inextricable conditions, such that the processes in question are never considered entities.

Pratitya-samutpada posits that certain specific events, concepts, or realities are always dependent on other specific things. Craving, for example, is always dependent on and caused by emotion. Emotion is always reliant on contact with our surroundings. This chain of causation purports to show that the cessation of decay, death, and sorrow indirectly depends on the cessation of craving.

Ethical frameworks

Nagarjuna asserted a direct connection between, even identity of, dependent origination, anatta, and sunyata. Implicit in the early Buddhist concept of dependent origination is the lack of any substantial being (anatta) underlying the participants in origination, identified as emptiness (sunyata) or emptiness of a nature or essence (sva-bhava).

This doctrine comes from the Avatamsaka Sutra, a Mahayana scripture, and its associated schools. It holds that all ‘phenomena’ (Sanskrit: Dharmas) are intimately connected and mutually arising. The upaya doctrine of interpenetration influenced the Japanese monk Kukai, founder of the Shingon school of Buddhism. Interpenetration and Essence-Function mutually inform East Asian Buddhist traditions, especially Korean ones.

Although many ethical tenets in Buddhism differ depending on whether one is a monk or a layperson and depending on individual schools, the Buddhist system of ethics can be summed up in the Eightfold Path.

“And this, monks, is the noble truth of the way of practice leading to the cessation of suffering—precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

The purpose of living an ethical life is to escape the suffering inherent in samsara. Skilful actions positively condition the mind and lead to future happiness, while the opposite is true for unskilful actions. Ethical discipline also provides the mental stability and freedom to embark upon mental cultivation via meditation.

25 01 2024 - Daily News

J26.08

Relevance of Buddhism in contemporary world

Dr. Justice Chandradasa Nanayakkara

Buddhism is a teaching expounded by the Buddha, who lived in northern India between the mid-6th century and mid-4th century BCE. However, there is a disagreement among some scholars as to the exact dates of his birth and death. It is believed that Buddhism has an estimated 500 million followers worldwide today. Many civilisations and countless lives have been shaped by the Buddha’s thinking enunciated in his discourses. What the Buddha expounded for nearly half a century is known as dhamma which is just as pertinent in the contemporary world as it was several centuries ago. In brief, dhamma means reality.

Buddhism has played a central role in spiritual, and cultural social life from its very inception. It has brought immense psychological, and spiritual solace and relief to people who are overwhelmed by immense suffering and challenges in their lives. Moreover, the advent of Buddhism has paved the way for social equality and democratic values.

Buddhism does not fit within the narrow definition of typical religion, as many philosophical and scientific elements are encapsulated in its teachings distinct from its strictly religious, ritual, and devotional aspects. Although Buddhism has undergone various adaptations and transformations since the time of the Buddha, the essence of his core teachings remains as relevant as it was 2600 years ago and Buddha’s wisdom has endured through the ages.

The Buddha’s primary concern was to enlighten people on the most important question of suffering, its origin, its cessation, and the path leading to its cessation, through his fundamental teachings like the Four Noble Truths and the Eightfold Path. His teaching provided enduring guidance for navigating life’s complexities and challenges in an ever-evolving world.

The Buddha was an unequaled teacher endowed with towering wisdom and great intellect. He was a foremost analyst of mind and worldly phenomena. Buddha’s teachings have provided a great deal of insights to mankind so that they may live a more mindful compassionate life. Buddha made a deep analysis of how the human mind works and he had a keen insight into the human condition. Buddhism asserts that the human mind is the realm within which lies the source of our suffering and salvation. Buddhism locates the source of suffering and the problems human beings face in their never-ending craving and ignorance.

He gave his adherents the unfettered freedom to examine and investigate what he expounded for nearly half a century during his lifetime. He emphasized the importance of empirical observation and rational inquiry into his teachings as is borne out by often quoted Kalamasutta. Buddha did not claim to have created worldly conditions or universal phenomena.

He merely rediscovered the existing incontrovertible truth and made it known to mankind so that they could free themselves of suffering and find salvation. On one occasion, Buddha declared “Whether Thathagatha appears in the world or not order exists; the fixed nature of the phenomenon, their regular pattern, and their general conditionality. This the Thagatha discovers and comprehends and having done so he points it out and teaches it, explains and establishes it, reveals, analyses and clarifies it, and says: Look“.

The Buddha’s teachings are timeless (akaliko) and continue to be relevant today as they guide living a happy fulfilling life. Buddhism has a great deal to offer everyone, and its relevance was not confined to the time it was propounded but continues to this day.

Here are some of Buddha’s teachings that are particularly relevant today and will continue to be relevant for many more years to come.

The Buddha’s teachings emphasize compassion, kindness, and empathy toward all living beings. In an increasingly interconnected world fostering compassion and understanding can contribute to resolving conflicts and promoting harmony.

Buddhism emphasises morality in life like many other major religions of the world. It upholds lofty and demanding moral and ethical values in many of its scriptures and codes of precepts. The Five precepts in Buddhism which are known as Panchal Silla in Pali and Sanskrit constitute the minimal standard of morality that Buddhists are expected to observe in their daily lives and can be validly observed by anyone regardless of their religious persuasion. They constitute basic ethical principles that Buddha laid down for lay followers may help people in the contemporary world desist from harming themselves and others, regard life as inviolable and respect property, maintain purity and honesty, and preserve clarity in thinking.

The emphasis on nonviolence and compassion towards all beings is reflected in various discourses of the Buddha and would be of tremendous help for the promotion of peace and harmony among diverse communities. In a world where divisions and conflicts exist, people draw inspiration from the Buddha’s teachings as they provide essential insights and practices that may help people lead a more mindful and compassionate existence. Moreover, Buddhism plays a role in helping people cope with their mental and psychological afflictions and problems. Buddhist teachings have brought mental peace, and satisfaction to people in times of crisis, uncertainty, and insecurity and also when they are in desperate situations. Further, Buddhism has become an important guide for many of those who experience armed conflict in war-torn situations.

There are instances where even agnostics and atheists who are skeptical of religious beliefs turn to Buddhism to reconcile themselves to situations that are beyond their control.

Many practice Buddhist meditation and the essence of its teachings as an antidote to stress, anxiety, and strain of modern life. Meditative practices in Buddhism can be useful to a person as a way of training the mind and helping to develop more beneficial attitudes toward life. The teaching of mindfulness emphasises, the importance of being present in the moment and developing awareness of one’s thoughts emotions, and actions.

Moreover, Buddhist meditation practices have been of great help to neuroscientists who have discovered that they lead to changes in the brain structure and function that have led to the discovery of new treatments for conditions such as anxiety depression, and addiction.

Similarly, the Four Sublime States that is loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (uppekka). enunciated in buddhism are some of the positive mental qualities even non-Buddhist can cultivate and radiate to all living beings in the present problematic world.

Buddhism teaches us that life is a journey beset with many problems and challenges. It has been likened to a pendulum that turns to the right and left. Four undesirable conditions prevail in this world which everyone, without exception, faces in the course of one’s life. (Narada). Life has phases of happiness and unhappiness.

When one is blessed with gain fame, praise, or happiness he is delighted and satisfied. On the other hand, when the same person faces unfavorable situations such as loss, insult ill fame, blame, and pain he will dejected and unhappy. The inability to face unfavorable situations in life drives some to resort to such extreme measures as suicide murder violence theft etc.

We live in a world in which ordinary people are constantly prone to temptation to moral transgression, as unwholesome states of mind, delusion (moha), greed (raga), and hatred (devesa) are firmly embedded in their minds.

Any mental or physical actions springing from these roots known as akusala in Buddhism would be detrimental to a person’s wellbeing. Realization of this truth will enable us to lead a more meaningful and morally acceptable life.

Moreover, today people who live in a hedonistic materialistic world saturated with distractions and otherworldly things caused by insatiable greed can find solace and inspiration from the core teachings of the Buddha

The Buddha’s teaching on impermanence emphasises the transient nature of all things and the need to accept change indicating there is a reconciliation of religious belief and scientific thinking.

Finally, rulers and those in power constitutionally appropriate ways to explore the impact of major religious practices on society where appropriate recognize its role. Overall, the Buddha’s teachings are relevant even at present and continue to inspire and guide people towards a more fulfilling and compassionate way of life, around the world.

23 02 2024 - The Island

J26.09

Five Hindrances in Buddhism

Dr. Justice Chandradasa Nanayakkara

Nyanaponika Thera in his Buddhist writings states: “unshakable deliverance of the mind is the highest goal in Buddha’s doctrine. Here deliverance means; the freeing of the the mind from all limitations, fetters, and bonds that tie it to the Wheel of Suffering, to the Circle of Rebirth. It means cleansing the mind of all defilements that mar its purity; removing all obstructions that impede its progress from the mundane (lokiya) to the supermundane consciousness (lokuttara citta) that is, to Arahatship.

Life’s spiritual path is paved with many hindrances and obstacles. Out of those many obstacles, Buddhism stresses five recurring hindrances (Nivaranas) that impede a person’s spiritual progress. They are (1) Sensual desires (Kamachanda) derived from gratification from the five senses of sight, sound, smell, taste, and physical sensation. (2) Ill will (Vyapada) feelings of hostility, resentment, hatred, and bitterness. (3) Sloth and Torpor (Thina Middha) halfhearted action with little or no effort or concentration (4) Restlessness and Worry (Uddachha Kukucha) inability to have a composed mind and focus one’s energy. (5) Skeptical Doubt or Indecision (vickiiccha) lack of conviction or trust in one’s abilities. These five hindrances are potent negative forces in the mind that make a person lose mindfulness, hinder his ability to see things as they are and become mentally focused and concentrated. Moreover, the five negative states of mind prevent a person from seeing clearly and making the right decisions and derail him from his spiritual path to liberation. These hindrances are forces of distraction encountered by a person engaged in meditative practice and his daily life. They prevent the development of concentration (Samadhi) which is a cornerstone of the path to liberation from suffering. It is only by constant and earnest efforts that the harmful influence of the five hindrances could be avoided. The Buddha using analogy stated that the mind with five mental hindrances is comparable to gold contaminated with five impurities such as iron, copper, tin, lead, and silver which make the gold not pliant, wieldy, or luminous but brittle and cannot be wrought well. But the mind that is free from such hindrances will be malleable wieldy, luminous, and pliant and be able to concentrate properly by eradicating mental impurities and attain wisdom. It is believed the five mental defilements (kileses) are not inherently wrong as they can provide opportunities for deeper insights into the nature of life’s suffering, compassion, and deliverance. The hindrances occur to a greater or lesser extent in every person.

The first hindrance, sensual desire is the craving derived from the gratification of our five senses: sight, sound, smell taste, and touch. It is normal for an average person to get tempted by alluring sensual objects. Lack of self-control results in the inevitable arising of passions. They arise from positive emotions associated with our senses but tend to cause us to lose track of our goals.

It is in the very nature of sensual desires that they can never be satisfied as the mind is constantly detecting objects that are coming in through our five senses. There is no end to the seeking of our enjoyment of pleasurable objects and their sensation. These sensual objects arise and disappear as do all other phenomena. Once you enjoy them you are left with the same unsatiated desires for more gratification. As soon as a person experiences one object of sensual delight rather than finding contentment and satisfaction from it, he becomes obsessed with new desires. A person who is obsessed with sensual pleasures assumes that happiness consists in submitting to the dictates of sensual desires but real happiness eludes him as craving for sensual pleasures becomes insatiable. This drives him to ceaseless pursuit of new sensual gratification. When the mind is attached to sensory experience it gives rise to too many attachments in the world and it becomes completely entangled in worldly ways and you become so trapped in delusion that you cannot see things in their true perspective. Attachments to sensual objects increase our greed, clinging and grasping, and keep us bound to the wheel of samsara. Although the five hindrances cannot be eradicated before achieving stages of Awakening they can be lessened to a great extent through mindfulness. The misconception that buddhism gives an unfair valuation to sensual pleasures, to the neglect of their positive aspects is not sustainable as the Buddha never dismissed sensual desires outright but admitted that sensuality can give a person a certain measure of happiness and satisfaction. But he declared that happiness based purely on sensuality is ephemeral and short-lived. It is the constant pursuit of sensory pleasures that bars inner peace, and mindfulness distracting us from our spiritual goals. that Buddhism does not approve of. Seeking pleasure is natural but excessive craving can tether us to the wheel of samsara preventing deeper spiritual fulfillment. When that happens the hope of reaching the end of suffering would become dismal until you overcome the sensual desires that cloud your mind.

Antidotes to sensual desires include renunciation turning away from distracting stimuli, and investing the experience of desire with mindfulness that clouds our mind and prevents us from seeing the true nature of things. Similarly, when we are overcome by sensual desires we should reflect and meditate on the true nature of our life and its ephemerality, and one day we are all going to end up as decaying corpses. This kind of reflection weakens lustful thinking as we realize the imminence of our death (Joseph Goldstein). Regarding sensual desires arising out of taste, a person is expected to indulge in moderate consumption of food solely for maintaining and sustaining the body not for enjoyment, beautifying, or adorning the body. Association and maintaining friendships with wise and noble friends also tend to mitigate sensual desires.

The second hindrance ill-will is characterised by negative emotion towards a person, object, or situation. It refers to feelings of resentment, anger, and hostility. it is an unwholesome mental state that wishes harm and misfortune on others. It clouds our judgment, prevents us from looking at situations from their true perspective, and hampers our ability to feel compassion and empathy. A specific way of dealing with ill will when it is overpowering is to generate loving thoughts, wishing happiness, and love to all beings everywhere and the specific person towards whom you direct your anger. Although, initially, you may find it difficult to cultivate those wholesome thoughts eventually anger is bound to dissipate and the mind becomes calm and collected. Another insightful way of dealing with anger and aversion is to reflect upon the law of karma and understand that we are all heirs to our actions. Kamma is an immutable law of cause and effect and we cannot avoid the consequences. The underlying intentions behind our actions determine the nature of their results.

The third hindrance is sloth and torpor are a compound word that combines both the emotional and somatic aspects of excessively low energy. It is a morbid state of the mind that refers to physical laxity, mental dullness, and callous indifference. It can manifest as sleepiness, a lack of motivation, and depression. It should not be understood as bodily drowsiness, because Arahants who have conquered these two states, also experience bodily fatigue. (Narada). An antidote for strong sloth and torpor would be refreshing the body by giving it a rest so that our mind becomes clear-headed and focused. Engaging in walking meditation and vigorous bodily movement will also act as an antidote.

The fourth hindrance is restlessness and worry. It is another impediment to spiritual progress. Here the restless mind is likened to flustered bees in a shaken hive so that the mind cannot concentrate and focus on wholesome things. Moreover, an agitated and flustered mind prevents calmness and blocks the spiritual path. Similarly, worry is just as detrimental. People who worry over one thing and another, over things done or left undone, and over misfortunes, are unable to have peace of mind. These unwholesome states of mind prevent concentration.

The fifth and last hindrance is skeptical doubt. It refers to a loss of trust and faith in Dhamma. There are two types of doubt. An unhealthy and unwholesome doubt that undermines a person’s spiritual practice, and a healthy doubt that informs the spiritual practice. A person entertaining healthy doubt should seek intelligent clarification and investigation of Dhamma as Buddha expounded in Kalama Sutta, while a person nursing unhealthy doubt is so prejudiced and cannot be convinced by any reasoning. A person engaged in meditative practice sometimes tends to evaluate his practice pondering constantly whether any benefit would accrue to him by it. Any doubt and lack of confidence entertained by a person in this regard is bound to impede his spiritual practice. When a doubt arises in a person, it is important to recognise it as a doubt and realise that it is constantly changing. Another way to resolve a doubt concerning meditative practice is to seek clarification from a knowledgeable teacher. Any doubt entertained about any person or matter can evidence itself in a person’s behaviour and conduct, as a result of his unsettled state of mind.

In brief, to subdue the hindrances a person has to develop five psychic factors known as jhana. Sense desire is subdued by ekagatta one-pointedness or unification of the mind. Ill will by joy (piti) sloth and torpor by applied thought (vittakka) restlessness and worry by happiness (sukha) and doubt by sustained thought (vicara) Psychic factors raise a meditative person from lower to higher levels of mental purity (Piyadassi).

23 04 2024 - The Island

J26.10

A look at Kalama Sutta

Bhikkhu Bodhi

The often-quoted discourse of the Buddha, the Kalama Sutta has been described as “the Buddha’s Charter of Free Inquiry,” and though the discourse certainly does counter the decrees of dogmatism and blind faith with a vigorous call for free investigation, it is problematic whether the sutta can support all the positions that have been ascribed to it. On the basis of a single passage, quoted out of context, the Buddha has been made out to be a pragmatic empiricist who dismisses all doctrine and faith, and whose Dhamma is simply a freethinker’s kit to truth which invites each one to accept and reject whatever he likes. But does the Kalama Sutta really justify such views? Or do we meet in these claims just another set of variations on that egregious old tendency to interpret the Dhamma according to whatever notions are congenial to oneself — or to those to whom one is preaching? Let us take as careful a look at the Kalama Sutta as the limited space allotted to this essay will allow, remembering that in order to understand the Buddha’s utterances correctly it is essential to take account of his own intentions in making them.

The passage that has been cited so often runs as follows: “Come, Kalamas. Do not go upon what has been acquired by repeated hearing, nor upon tradition, nor upon rumour, nor upon scripture, nor upon surmise, nor upon axiom, nor upon specious reasoning, nor upon bias towards a notion pondered over, nor upon another’s seeming ability, nor upon the consideration ‘The monk is our teacher.’ When you yourselves know: ‘These things are bad, blamable, censured by the wise; undertaken and observed, these things lead to harm and ill,’ abandon them… When you yourselves know: ‘These things are good, blameless, praised by the wise; undertaken and observed, these things lead to benefit and happiness,’ enter on and abide in them.”

Now this passage, like everything else spoken by the Buddha, has been stated in a specific context — with a particular audience and situation in view — and thus must be understood in relation to that context. The Kalamas, citizens of the town of Kesaputta, had been visited by religious teachers of divergent views, each of whom would propound his own doctrines and tear down the doctrines of his predecessors. This left the Kalamas perplexed, and thus when “the recluse Gotama,” reputed to be an Awakened One, arrived in their township, they approached him in the hope that he might be able to dispel their confusion. From the subsequent development of the sutta, it is clear that the issues that perplexed them were the reality of rebirth and kammic retribution for good and evil deeds.

The Buddha begins by assuring the Kalamas that under such circumstances it is proper for them to doubt, an assurance which encourages free inquiry. He next speaks the passage quoted above, advising the Kalamas to abandon those things they know for themselves to be bad and to undertake those things they know for themselves to be good. This advice can be dangerous if given to those whose ethical sense is undeveloped, and we can thus assume that the Buddha regarded the Kalamas as people of refined moral sensitivity. In any case he did not leave them wholly to their own resources, but by questioning them led them to see that greed, hate and delusion, being conducive to harm and suffering for oneself and others, are to be abandoned, and their opposites, being beneficial to all, are to be developed.

The Buddha next explains that a “noble disciple, devoid of covetousness and ill will, undeluded” dwells pervading the world with boundless loving-kindness, compassion, appreciative joy and equanimity. Thus purified of hate and malice, he enjoys here and now four “solaces”: If there is an afterlife and kammic result, then he will undergo a pleasant rebirth, while if there is none he still lives happily here and now; if evil results befall an evil-doer, then no evil will befall him, and if evil results do not befall an evil-doer, then he is purified anyway. With this the Kalamas express their appreciation of the Buddha’s discourse and go for refuge to the Triple Gem.

Now does the Kalama Sutta suggest, as is often held, that a follower of the Buddhist path can dispense with all faith and doctrine, that he should make his own personal experience the criterion for judging the Buddha’s utterances and for rejecting what cannot be squared with it? It is true the Buddha does not ask the Kalamas to accept anything he says out of confidence in himself, but let us note one important point: the Kalamas, at the start of the discourse, were not the Buddha’s disciples. They approached him merely as a counselor who might help dispel their doubts, but they did not come to him as the Tathagata, the Truth-finder, who might show them the way to spiritual progress and to final liberation.

Thus, because the Kalamas had not yet come to accept the Buddha in terms of his unique mission, as the discloser of the liberating truth, it would not have been in place for him to expound to them the Dhamma unique to his own Dispensation: such teachings as the Four Noble Truths, the three characteristics, and the methods of contemplation based upon them. These teachings are specifically intended for those who have accepted the Buddha as their guide to deliverance, and in the suttas he expounds them only to those who “have gained faith in the Tathagata” and who possess the perspective necessary to grasp them and apply them. The Kalamas, however, at the start of the discourse are not yet fertile soil for him to sow the seeds of his liberating message. Still confused by the conflicting claims to which they have been exposed, they are not yet clear even about the groundwork of morality.

Nevertheless, after advising the Kalamas not to rely upon established tradition, abstract reasoning, and charismatic gurus, the Buddha proposes to them a teaching that is immediately verifiable and capable of laying a firm foundation for a life of moral discipline and mental purification. He shows that whether or not there be another life after death, a life of moral restraint and of love and compassion for all beings brings its own intrinsic rewards here and now, a happiness and sense of inward security far superior to the fragile pleasures that can be won by violating moral principles and indulging the mind’s desires. For those who are not concerned to look further, who are not prepared to adopt any convictions about a future life and worlds beyond the present one, such a teaching will ensure their present welfare and their safe passage to a pleasant rebirth — provided they do not fall into the wrong view of denying an afterlife and kammic causation.

However, for those whose vision is capable of widening to encompass the broader horizons of our existence, this teaching given to the Kalamas points beyond its immediate implications to the very core of the Dhamma. For the three states brought forth for examination by the Buddha — greed, hate and delusion — are not merely grounds of wrong conduct or moral stains upon the mind. Within his teaching’s own framework they are the root defilements — the primary causes of all bondage and suffering — and the entire practice of the Dhamma can be viewed as the task of eradicating these evil roots by developing to perfection their antidotes — dispassion, kindness and wisdom.

Thus, the discourse to the Kalamas offers an acid test for gaining confidence in the Dhamma as a viable doctrine of deliverance. We begin with an immediately verifiable teaching whose validity can be attested by anyone with the moral integrity to follow it through to its conclusions, namely, that the defilements cause harm and suffering both personal and social, that their removal brings peace and happiness, and that the practices taught by the Buddha are effective means for achieving their removal. By putting this teaching to a personal test, with only a provisional trust in the Buddha as one’s collateral, one eventually arrives at a firmer, experientially grounded confidence in the liberating and purifying power of the Dhamma. This increased confidence in the teaching brings along a deepened faith in the Buddha as teacher, and thus disposes one to accept on trust those principles he enunciates that are relevant to the quest for awakening, even when they lie beyond one’s own capacity for verification. This, in fact, marks the acquisition of right view, in its preliminary role as the forerunner of the entire Noble Eightfold Path.

Partly in reaction to dogmatic religion, partly in subservience to the reigning paradigm of objective scientific knowledge, it has become fashionable to hold, by appeal to the Kalama Sutta, that the Buddha’s teaching dispenses with faith and formulated doctrine and asks us to accept only what we can personally verify. This interpretation of the sutta, however, forgets that the advice the Buddha gave the Kalamas was contingent upon the understanding that they were not yet prepared to place faith in him and his doctrine; it also forgets that the sutta omits, for that very reason, all mention of right view and of the entire perspective that opens up when right view is acquired. It offers instead the most reasonable counsel on wholesome living possible when the issue of ultimate beliefs has been put into brackets.

What can be justly maintained is that those aspects of the Buddha’s teaching that come within the purview of our ordinary experience can be personally confirmed within experience, and that this confirmation provides a sound basis for placing faith in those aspects of the teaching that necessarily transcend ordinary experience. Faith in the Buddha’s teaching is never regarded as an end in itself nor as a sufficient guarantee of liberation, but only as the starting point for an evolving process of inner transformation that comes to fulfillment in personal insight. But in order for this insight to exercise a truly liberating function, it must unfold in the context of an accurate grasp of the essential truths concerning our situation in the world and the domain where deliverance is to be sought. These truths have been imparted to us by the Buddha out of his own profound comprehension of the human condition. To accept them in trust after careful consideration is to set foot on a journey which transforms faith into wisdom, confidence into certainty, and culminates in liberation from suffering.

(Courtesy of Buddhist Publication Society)

The Island - 17 09 2024

J26.11

A hybrid of Theravada ethics and Mahayana pragmatism in a capitalist framework

Sri Lanka’s Economic Identity:
As described in last week’s column, Buddhism, beyond its spiritual teachings, has deeply influenced socio-economic life across Asia. Theravada and Mahayana, the two main branches of Buddhism, offer contrasting views not only on religious practice but also on economic principles. Both schools emphasise ethical behaviour, compassion, and non-attachment to material possessions. However, their divergent philosophical outlooks lead to varying interpretations of economic activity, wealth accumulation, and societal roles.

Foundations of Economic Thought in Buddhism

The core teachings of Buddhism emphasise the Middle Path, which seeks a balance between indulgence and asceticism, ultimately aiming to reduce suffering dukkha. This principle informs both Theravada and Mahayana perspectives on wealth and economics. Central to this framework is the Buddhist understanding of interdependence and the moral implications of actions karma. Consequently, economic activities should adhere to ethical principles that promote collective well-being rather than personal greed.

Theravada Economic Concepts

Theravada Buddhism, prominent in countries like Sri Lanka, Thailand, Myanmar, and Cambodia, emphasses personal responsibility in the accumulation and use of wealth, focusing on individual liberation Nirvana. While wealth is not condemned, it is seen as a potential obstacle if it leads to attachment. Theravada promotes mindful use of resources through “right livelihood,” avoiding harm and supporting ethical professions. Wealth is valued when used for virtuous purposes like family support, charity, and donations to religious institutions. The practice of dana (generosity) is central, fostering spiritual growth. The laity supports the monastic community Sangha in exchange for spiritual guidance, creating an economic interdependence that limits materialism.

Mahayana Economic Concepts

Mahayana Buddhism, prevalent in East Asia, promotes a more inclusive spiritual practice through the Bodhisattva ideal, where individuals seek not only their own enlightenment but also the liberation of all beings. This collective outlook shapes its approach to wealth, viewing it as positive if used altruistically for the benefit of others. Mahayana emphasises collective well-being, encouraging large-scale philanthropy, social welfare, and efforts to reduce inequality. A key feature is its focus on compassionate action karuna, motivating wealthy individuals to address poverty’s root causes, contrasting with Theravada’s focus on personal morality in economic behaviour.

Wealth, Ethics, and Capitalism

In both Theravada and Mahayana Buddhism, wealth is viewed through an ethical lens, but with key differences. Mahayana emphasises social responsibility, making it more compatible with modern capitalist systems, where wealth creation can serve the greater good if aligned with ethical goals. In contrast, Theravada promotes a simpler lifestyle and cautions against excessive material accumulation, with the Sangha serving as a moral check on economic inequality. Mahayana’s focus on compassionate economics has led to socially conscious businesses in East Asia, prioritising sustainability, fair labor practices, and ethical products, aligning with the Bodhisattva ideal of serving humanity.

Comparative Critique

While Theravada and Mahayana both uphold the core Buddhist principles of ethical behaviour and compassion, their divergent views on wealth accumulation and economic activity offer distinct paths for addressing economic challenges.

Theravada’s Strengths: Its focus on personal morality ensures that economic actions are deeply rooted in individual ethical responsibility. It encourages a frugal lifestyle and mindful consumption, which can be a powerful antidote to modern consumerism. However, Theravada’s individualistic approach may be less equipped to address systemic inequality and economic injustice, as it emphasises personal liberation over societal transformation.

Mahayana’s Strengths: By contrast, Mahayana’s collective approach to enlightenment supports structural changes in economic systems. Its Bodhisattva ideal inspires a sense of social responsibility, motivating the wealthy to act for the benefit of society. This inclusive approach can lead to broader initiatives aimed at reducing poverty and inequality. However, it may also open the door to a more relaxed attitude toward wealth accumulation, as long as it is justified by altruistic intent.

Sri Lanka, as a predominantly Theravada Buddhist country, has a long history of intertwining its religious principles with governance and economic policies. However, a critical examination reveals that the country’s modern economic policies, shaped by globalisation and capitalism, increasingly diverge from traditional Theravada Buddhist concepts. While Sri Lankan society continues to emphasise Buddhist values in various aspects of life, its capitalistic economic structure suggests a closer alignment with the broader, more flexible economic interpretations found in Mahayana Buddhism.

Theoretical Theravada Economic Principles

Theravada Buddhism promotes the Middle Path, avoiding both extreme poverty and excessive materialism. Economic activity should follow ethical principles, particularly “right livelihood,” which discourages harmful or exploitative industries. While wealth isn’t inherently wrong, it can lead to attachment and suffering dukkha, so individuals are encouraged to use resources mindfully, focusing on supporting family, charity dana, and the monastic community Sangha. The Sangha serves as a moral guide, counterbalancing materialism, while laity supports monks through donations and alms, fostering mutual dependence that limits wealth concentration and promotes ethical resource use.

Sri Lanka’s Capitalistic Economic Policies

Since Sri Lanka’s economic liberalisation in 1977, the shift toward free-market principles and deregulation has moved the country away from a state-controlled economy toward a capitalist model focused on global trade and market competition. The rise of private enterprises, multinational corporations, and consumerism marks a significant departure from traditional Theravada Buddhist values of simplicity and non-attachment. Rapid urbanisation, tourism expansion, and increasing wealth inequality further highlight the alignment with capitalist ideals, prioritising profit and material success over ethical concerns of wealth distribution and social equity, creating tension with Sri Lanka’s cultural and religious values.

Closer Alignment to Mahayana Economic Principles

Theravada Buddhism promotes personal restraint in wealth usage, whereas Mahayana Buddhism, particularly in East Asia, adopts a more flexible approach. The Bodhisattva ideal encourages wealth accumulation if it’s used for societal welfare, aligning with capitalism when wealth is directed altruistically. Similarly, Sri Lanka’s capitalist policies embrace wealth accumulation, entrepreneurship, and international trade, with an increasing emphasis on corporate social responsibility (CSR) and philanthropy. Large corporations and wealthy individuals frequently contribute to charitable causes, echoing Mahayana principles of using wealth for the greater good, without necessarily limiting personal accumulation.

Consumerism and Buddhist Values

Sri Lanka’s growing consumer culture reveals a conflict between traditional Theravada values and the capitalist economy. The rise of materialism and status competition, especially in urban areas, contradicts Theravada’s teachings of contentment and non-attachment. Advertising and media drive the desire for luxury goods, fostering a consumption-driven lifestyle that opposes the Middle Path. Similar trends are seen in Mahayana Buddhist countries like Japan and China, where Buddhism has adapted to modern economic realities by emphasising charitable giving and social responsibility rather than strict asceticism.

Social Welfare and Wealth Redistribution

Sri Lanka’s current economic policies deviate from traditional Theravada teachings on wealth distribution, which emphasise supporting the Sangha and charitable acts to reduce inequality. Despite this, the country has experienced growing wealth disparities, with urban elites benefiting more from economic growth while rural and marginalised communities remain in poverty.

Sporadic welfare programs and redistributive policies, reflecting aspects of Mahayana Buddhism’s Bodhisattva ideal, attempt to address these issues. However, inefficiencies, corruption, and a capitalist system focused on profit over equity often undermine efforts like free education and healthcare.

The Role of Religion in Economic Life

Religion remains influential in Sri Lanka’s socio-economic landscape, with most citizens practicing Buddhism and engaging in acts of generosity (dana). However, a gap exists between these religious ideals and the realities of the capitalist economy. While donations to temples and acts of charity persist, they often reinforce existing socio-economic structures rather than challenge capitalism. Temples have increasingly become tied to capitalist enterprises, relying on donations from wealthy patrons who benefit from the system, reflecting a shift toward accepting wealth accumulation if it supports societal and religious welfare, resembling Mahayana Buddhist practices.

(The writer, a senior Chartered Accountant and professional banker, is a professor at SLIIT University, Malabe. He is also the author of the “Doing Social Research and Publishing Results”, a Springer publication (Singapore), and “Samaja Gaveshakaya (in Sinhala). The views and opinions expressed in this article are solely those of the author and do not necessarily reflect the official policy or position of the institution he works for. He can be contacted at saliya.a@slit.lk and www.researcher.com)

The Island - 25 09 2024

J26.12

Ethical wealth distribution: Theravada and Mahayana Buddhism

The rules of income distribution as outlined in the Sigalovada Sutta, often referred to as the “householder’s discipline” or the “layperson’s code of conduct,” offer valuable guidance on ethical financial management and distribution of income in Buddhist thought. This sutta is part of the Digha Nikaya of the Pali Canon and addresses how a layperson should conduct their life in relation to family, friends, and community, including the responsible use of wealth.

The Sigalovada Sutta prescribes that wealth should be divided into four portions, each serving a different purpose. This fourfold division serves as a model for ethical financial management that promotes personal security, family care, social responsibility, and spiritual well-being.
* One portion for daily needs: This refers to spending on one’s livelihood, ensuring basic needs are met without excess. It includes food, shelter, clothing, and other essential expenses.
* Two portions for investment: These two portions should be used for increasing wealth, either through business, savings, or investments. The aim is to ensure long-term financial stability, reflecting the Buddhist value of planning for the future with mindfulness and foresight.
* One portion for charity: The final portion should be allocated for charitable giving, supporting religious institutions (such as monks and temples), helping those in need, and contributing to social welfare. This aligns with the Buddhist emphasis on dana (generosity) and the moral responsibility to support others.

Validity and Relevance in Modern Economic Context

The rules of income distribution in the Sigalovada Sutta remain valid for people who can manage a quarter of their income for daily needs. However, when 10% of people enjoy the lion share of 90% of the wealth while only 10% of the wealth is distributed among 90% of people in developing countries, the practicality of these rules is almost impossible.

Balance Between Consumption and Savings

The Sutta advocates for a balanced approach to spending, saving, and investing, which may aligns with modern financial principles in most advanced economies, where a significant portion of income is often invested in assets like home loans. This approach is consistent with the Sutta’s rule of reinvesting to accumulate wealth. The encouragement to save and invest reflects sound financial planning, helping individuals build long-term financial security and avoid excessive debt, a challenge prevalent in many low and lower and middle-income economies.

Investment for the Future

The recommendation to allocate two portions for investment highlights the importance of growing wealth in a sustainable and ethical way. In a capitalist society, this could translate into saving for retirement, investing in business ventures, or acquiring assets that can generate long-term benefits. Such a strategy encourages people to think beyond immediate consumption and fosters financial stability across generations.

However, the Sutta does not elaborate on the types of investments. While modern investments can generate wealth, some may conflict with Buddhist ethics (e.g., investments in harmful industries). The application of “right livelihood” (samma ajiva) would need to guide modern investment decisions, ensuring that they align with non-harmful, ethical industries.

Charity and Social Responsibility

The portion allocated to charity in the Sigalovada Sutta underscores the importance of generosity, social welfare, and communal support. In Buddhist ethics, dana is a key virtue that promotes not only the well-being of the recipient but also the spiritual growth of the giver. This approach to wealth distribution is particularly relevant today, where growing income inequality has raised concerns about social justice and equity.

Modern systems of philanthropy and corporate social responsibility (CSR) echo this principle of giving back to society. However, the Sutta frames charity not as an optional, occasional act, but as an integral and regular part of one’s financial life. This can serve as a moral critique of modern practices where charity is often viewed as secondary to personal wealth accumulation.

Moderation and Non-Attachment

The Sutta encourages wealth management without attachment, reminding individuals not to become slaves to material wealth. This aspect of the Sutta remains deeply relevant in today’s consumerist society, where the pursuit of wealth often becomes an end in itself, leading to stress, dissatisfaction, and ethical compromises.

In a world where economic success is often measured by material accumulation, the Buddhist approach to moderate consumption and wealth-sharing offers a counter-narrative. The focus on ethical and mindful use of wealth promotes well-being, both at an individual level and within the broader community.

Challenges and Limitations

While the principles of the Sigalovada Sutta provide a strong ethical foundation, there are some challenges in their direct application in a modern, globalized economy:
* Changing Economic Systems: The economy during the Buddha’s time was much simpler, based on agrarian and barter systems. Today’s complex financial systems, with varied forms of income (salary, investments, passive income), may require a reinterpretation of the Sutta’s guidelines to fit different types of financial arrangements.
* Wealth Disparity: The Sutta assumes a relatively equitable distribution of resources and wealth within society. In modern economies, however, there are vast differences in income levels, and what constitutes “enough” for daily needs, savings, and charity can vary significantly across socio-economic classes.
* Capitalism and Profit Maximization: The Sutta’s approach contrasts with modern capitalism’s focus on profit maximization and economic growth at all costs. While the Sutta promotes ethical financial management and redistribution, capitalism often prioritizes individual wealth accumulation. This divergence presents a challenge for applying the Sutta’s principles in highly capitalistic societies where personal gain is incentivized.

Comparison of application of Singalovada Stta between Theravada and Mahayana

The Sigalovada Sutta holds a significant place in both Theravada and Mahayana Buddhism as a guide for laypeople, particularly in the realm of ethical living and financial management. However, the application and interpretation of its principles, especially in relation to wealth distribution and social ethics, differ between the two traditions. These differences stem from the distinct philosophical and doctrinal foundations of Theravada and Mahayana Buddhism.

Theravada Buddhism’s Application of the Sigalovada Sutta

Theravada Buddhism emphasizes individual ethical conduct and personal enlightenment, applying the Sigalovada Sutta to personal and familial responsibilities. The focus is on personal responsibility and right livelihood (samma ajiva), where individuals are encouraged to earn a living without causing harm. Wealth is seen as a tool for fulfilling basic needs, supporting family, and practicing generosity (dana), particularly towards the Sangha and local community.

Theravada promotes moderation and non-attachment to wealth, in line with the Middle Path, avoiding excessive accumulation. The Sutta’s teachings guide individuals to manage wealth wisely while focusing on personal and community well-being, reinforcing mutual dependence between laypeople and monks for material and spiritual support.

Mahayana Buddhism’s Application of the Sigalovada Sutta

Mahayana Buddhism, through its Bodhisattva ideal, offers a broader interpretation of the Sigalovada Sutta, focusing on the societal implications of wealth distribution and ethical conduct. Wealth in Mahayana is viewed not just for personal well-being but as a tool for societal transformation, used to reduce suffering and promote collective welfare.

In this framework, charity takes on a universal dimension, with Mahayana practitioners encouraged to direct their resources toward large-scale social initiatives like education, healthcare, and poverty alleviation. The emphasis is on benefiting all beings, reflecting the Mahayana ethos of compassion and social responsibility.

Compared to Theravada’s stricter approach to wealth, Mahayana allows greater wealth accumulation, as long as it serves altruistic goals. This aligns with the Mahayana principle of upaya (skillful means), where the ethical use of wealth becomes a method to alleviate suffering and guide others toward enlightenment.

Comparison

The key differences in interpretation between Theravada and Mahayana Buddhism regarding charity, wealth, and ethical conduct can be summarized as follows:

Scope of Charity:
Theravada: Charity is more localized, focusing on immediate responsibilities like family, friends, and the Sangha (monastic community).
Mahayana: Charity is global in scope, aimed at benefiting all beings, reflecting the Mahayana vision of interconnectedness and collective enlightenment.

Ethical Conduct and Wealth:
Theravada: Emphasizes individual ethical conduct and personal spiritual growth, where wealth is a personal responsibility, contributing to individual merit and well-being.
Mahayana: Focuses on collective well-being, with the Bodhisattva ideal promoting the use of wealth for broader social and spiritual welfare.

Wealth Accumulation:
Theravada: Advocates for moderation in wealth accumulation, consistent with the Middle Path, viewing wealth with caution to avoid attachment that may hinder spiritual progress.
Mahayana: Permits greater wealth accumulation if directed toward altruistic goals, using wealth as a tool for social transformation in alignment with the Bodhisattva’s mission.

Common Ground:
Ethical Conduct: Both traditions stress earning wealth ethically through right livelihood, avoiding harm.
Generosity: Charity (dana) is central to both, emphasizing generosity as a way to reduce attachment and contribute to well-being.
Non-Attachment: Both stress non-attachment to wealth, though the degree and application of this differ between the two traditions. Wealth is seen as a means to support ethical living rather than an end goal.

(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT University, Malabe. He is also the author of the “Doing Social Research and Publishing Results”, a Springer publication (Singapore), and “Samaja Gaveshakaya (in Sinhala). The views and opinions expressed in this article are solely those of the author and do not necessarily reflect the official policy or position of the institution he works for. He can be contacted at saliya.a@slit.lk and www.researcher.com)

The Island - 09 10 2024

J26.13

Buddhist Way to Peace and Prosperity

Ven. Siri Vajiraramaye Nanasiha

Economic and social policies based on Buddhist principles were the foundation of peace and prosperity in ancient Sri Lanka. A close examination of this Buddhist foundation would be of assistance to attain, once again, the cherished goal of peace and economic prosperity.

Economic and political theories before Western influence were based on two famous ancient treatises, namely, Kautilya’s Arthaśāstra and Brihaspati’s Arthaśāstra. They had one common feature, in that, under the title of ‘Arthaśātra’ both writers had written on politics and economics, leaving out the most important ingredient for any development process, i.e. the mental and spiritual development of man.

Generally speaking, the word attha as ‘well-being’ relates to the various aspects of man’s socio-economic development – such as economic prosperity, good governance, education, healthy lifestyle, rule of law and morality. It refers to social progress due to the harmonious unification of all the above factors, contributing to the prosperity and peaceful co-existence of a people. A socio-economic system based on Buddhist principles and practices could easily be formulated to suit today’s modern progressive society.

Current economic thought is based primarily on the works of Adam Smith and Karl Marx, the fathers of the theories of free enterprise and socialism. Neither of these systems pays attention to, nor considers, the inner development of man as an important ingredient in the growth of society. Hence there has been a rapid deterioration in human values and standards of behaviour in societies following these systems. Thus, what the world requires today is a socially stable economic system which yields the highest place to man’s moral development and cultivation of human values.

The Buddha lived in a society entangled and confused by 62 divergent views. The Buddha realized the importance of the external environment created by the laws of a country etc, in assisting the endeavours of the populace in working towards their socio-economic well-being. Hence the Buddha delivered many discourses on how to achieve human well-being through peace and prosperity.

One such is the Kuṭadanta Sutta of the Digha Nikaya. Therein, the Buddha has explained the importance of equitable distribution of wealth amongst its people, and the satisfaction of the basic needs of the populace, if peace and prosperity, and freedom from crime were to be achieved in a country. More specifically the Sutta indicates how the State could assist the people in their different walks of life.

To quote: “And he (King Maha Vijita) had the Brahman Chaplain called and said, ‘I am desirous, O Brahman, to offer a great sacrifice for my weal and my welfare for many days. Let the venerable one instruct me how.’

“Thereupon, the Brahman who was chaplain said to the King thus: ‘The King’s country, Sire, is harassed and harried. There are dacoits abroad who pillage the villages and town-ships, and who make the roads unsafe. Were the King, so long as that is so, to levy a fresh tax, verily His Majesty would be acting wrongly. But perchance His Majesty might think: ‘I will soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’ But their activities cannot be put to a stop satisfactorily. Those left unpunished would still go on harassing the realm.

“Now there is one method to adopt to put a thorough end to this disorder. Whosever there be in the King’s realm who devote themselves to keeping cattle and the farm, to them let His Majesty the King give food and seed corn. Whosoever there be in the King’s realm who devote themselves to trade, to them let His Majesty the King give capital. Whosoever there be in the King’s realm who devote themselves to government service, to them let His Majesty the King give wages and food. Then those men, following each his own business, will no longer harass the realm; the King’s revenue will go up, the country will be quiet and at peace; and the populace, pleased one with another and happy, dancing their children in their arms, will dwell with open doors.”

“Then King Maha Vijita, O Brahman, accepted the word of his chaplain, and did as he said. And those men following each his business, harassed the realm no more And the King’s revenue went up. And the country became quiet and at peace. And the populace, pleased with one another and happy, dancing their children in their arms, dwelt with open doors.

“So, King Maha Vijita had his chaplain called and said, ‘The disorder is at an end. The country is at peace.’”
For economic stability and well-being, the Buddhist system stresses four factors:
- Uṭṭhana Sampada – production of wealth through skilled, earnest endeavour;
- Arakkha Sampada – its protection;
- Samajivikata – living within one’s means; and
- Kalyaṇa Mittata – association with the virtuous i.e. good counsel
(Vyaggapajja Sutta)

The Buddha has encouraged the production of wealth by righteous means. There are five forbidden trades according to the Buddhist texts and ancient Kings of Sri Lanka eschewed them in their economic planning. The forbidden trades were trade in arms or weaponry, trade in living beings (slavery, prostitution), trade in meat or flesh, trade in intoxicating and addictive substances, and trade in poisons.

The main economic pursuit was agriculture even during the time of the Buddha. Hence in the discourses many references were made to agriculture. For example, in the Sada Punna Pavaḍḍhana Sutta, it is mentioned that providing irrigation facilities yields increasing and continuous merit. In another discourse it is mentioned that the greatest asset for agriculture is cattle, from which man obtains milk, ghee, curd, butter and they are the best friends of a country. In developing countries, draught power that is provided by cattle and water were considered basic to agriculture. Dairy farming was encouraged to maintain the nutritional level of the people. Hence our ancient kings prohibited slaughter of cattle, under any circumstance.

In the discourse pertaining to a layman’s happiness, domestic and otherwise, (Gahapati Sutta), foremost is mentioned the satisfaction derived by a layman from the possession of wealth obtained through righteous means (atthi sukha). However, the Buddha warns society against the tendency of becoming slave to the accumulation of wealth for its own sake. This would lead to both physical and mental suffering. On the other hand, adequate means of livelihood to support oneself and family, to help relatives and friends, and to distribute among the needy and the deserving, would lead to contentment and inner satisfaction. The latter would form the basis for the moral and spiritual development of man, necessary for greater social good.

What has been righteously obtained should be protected from burglary, fire, floods, forfeitures etc. This is arakkha sampada. The Buddha has extolled the virtue of personal savings. Hence this also forms a part of arakkha or protection.

Obtaining money on credit was prevalent even during the Buddha’s time. Persons like Anathapinḍika were the bankers of the day. The Buddhist texts make reference to instances where he gave loans both to the State as well as to ordinary people. However, Buddhism does not approve excessive borrowing. The Buddha advocates a life free from debts (anaṇa sukha) as being conducive to the happiness of a layman. This applies even to a country.

In the discourses of the Buddha, there are details of the proper use of one’s earnings. In the Sigalovada Sutta He admonishes Sigala to apportion his earnings into four and to spend one portion for his daily upkeep and that of his family, two portions for investment in his business, and to set aside the fourth for any emergency.

The third of the four basic principles for economic stability and well-being is samajivikata – living within one’s means. A person should spend reasonably in proportion to his income, neither too much nor too little. In the discourse relating to the happiness of a household (Gahapati Sutta), enjoyment of one’s income appropriately and wisely (bhoga sukha) is stated as one of the four factors conductive to lay happiness.

The Buddha extols simple living as being most conducive to the development of one’s mind. A society progresses to the extent the mind of the individual is developed. Administration of such a society becomes easy when law and order is well established. Knowing this, ancient kings of Sri Lanka gave much publicity to the contents of the Ariyavaṃsa Sutta. In this Sutta, preached by the Buddha for the benefit of bhikkhus, they are exhorted to be content with the robes, the alms-food, and the abodes they receive and to develop the mind through meditation.

The last of the four principles for economic and social well-being is kalyaṇa mittata: companionship or association with the good and virtuous. Such a person or body of persons will always give good counsel and advice on matters of state business or personal life. What King Maha Vijita wanted was a tamasha, in today’s parlance, to celebrate his victories and achievements. His chaplain directed him on the correct path and brought about true peace and happiness to the people of his land through economic prosperity. The King too was humble enough to heed good counsel when given.

By advocating contentment along with increase in production and the equitable distribution of wealth, it is possible to reduce economic unease. At the same time, such action will help to inculcate the value and habit of simple living. With meditation the human mind will advance both morally and spiritually. This will result in reducing social disharmony and insurrection, which arise first in the minds of persons and then manifested externally. Peace and prosperity of a country will be assured. In this process, everyone from the highest in the land to the lowest will have a role to play and will become partners of peace and progress.

(NOTE: This article – edited and shortened – is from one written in 2005 as a layman (Olcott Gunasekera), which appeared in Vesak Sirisara of 2549/2005. The contents are relevant today with the country poised for considerable change.)

The Island - 06 10 2024

J26.14

Morality and ethics in Buddhism

Dr. Justice Chandradasa Nanayakkara

The decline in moral and ethical values is a global phenomenon. The erosion of moral values has become a very disturbing feature in our society. We live in a hedonistic materialistic world in which the acquisition of material possessions and otherworldly things takes pride of place over pursuing ethical and spiritual values. Society today is wreaked by violence and other heinous crimes. Crimes such as murder, sexual harassment, drug addiction, theft, and corruption have become the order of the day. Great moral and ethical values that existed in traditional Buddhist societies seem to have been replaced by selfish motives and egoistic drives of human beings. People’s insatiable avarice and greed have eroded time-honoured ethics and moral values. They have little concern for spiritual and ethical values. The world has become so competitive that people have the audacity to lie, cheat, and bribe to get what they want. Even people in leadership positions lack integrity and lie and distort the truth for the purpose of achieving their objectives. Moreover, indiscipline on the road is worsening by the day. As a result. driving on our roads has become a stressful experience.

It goes without saying, that the decline of moral and ethical values is bound to impact negatively modern society and impede its progress destroying everything in a nation. Today, a lack of moral and ethical values can be seen in every sphere of life in our society. It is an objective reality that no one can deny. Most of the problems that society experiences today can be attributed to the non-observance of good moral and ethical principles. It is by the standards of morality that people maintain that the fabric of any society can be held together.

Moral values are standards by which we distinguish between right and wrong, good and evil. Many people use the words morality and ethics interchangeably. Like morality, ethics is basically concerned with what is right or wrong in human conduct. Ethics and morality play a crucial role in guiding people to live a harmonious life and how to interact with each other. Ethical and moral principles guide people’s behaviour, decisions, and actions. Throughout human history, moral and ethical values have always been important for interfaith harmony, peace, and progress. Both ethics and morality help you to abandon the distorted projections that our thoughts and emotions create and also to promote collaboration and community existence. But ethics should not be identified only with religion, as ethics can apply even to an atheist. Religion is the basis for morality and it is the religion that can set high standards and provide intense motivation for ethical behaviour. Most of the ethical and moral values that people observe today are those preached by the founders of dominant religions in the world. In essence, morality is a practice that maintains your status as a decent human being.

Buddhism upholds lofty and demanding moral and ethical values in many of its scriptures and codes of precepts. Buddha declared in many of his discourses that true happiness could only be realised by leading a life of moral rectitude or virtue.

The five precepts in Buddhism, which are known as Pancasila in Pali and Sanskrit constitute the minimal standard of morality that Buddhists are expected to observe in their day-to-day lives. They represent Buddhism’s core values, which can be followed not only by Buddhists but also by people belonging to other religious persuasions. The precepts are of normative character They are analogous to the spirit of the Ten Commandments of Christianity and the codes of conduct of many other religions. Unlike the Ten Commandments precepts are accepted voluntarily by the person himself, as undertakings rather than commandments enforced by divine authority. Precepts are forms of restraint on our conduct formulated in negative terms. They are guides to help follow the path to enlightenment., and accumulate good kamma. Morality in Buddhism is essentially practical in that it is only a means leading to the final goal of ultimate happiness. The five precepts as a disciplinary code enable laymen to live a virtuous and noble life without renouncing worldly life.

In Buddhism, the quality of any act depends on the intention of the person who commits it. If a person performs an action out of greed, hatred, and delusion his action is considered to be unwholesome. Therefore, in the practice of the five precepts underlying intention with which one practices it would be important. Consciousness is considered the forerunner of our actions.

Dhammapada states, “Mind is the forerunner of all things, mind is their leader; they are made by the mind. When someone speaks or acts with impure thoughts, suffering follows, like the wheel follows the hoof of the ox.”

The morality of Buddhism that Buddha propounded thousands of years ago offers timeless wisdom that resonates just as much today. By following the basic principles of morality, we can prevent destructive unwholesome, and negative emotions from taking hold and maintain inner peace regardless of the problems we face today.

The objective of Buddhist morality (sila) is to eliminate crude passions that are expressed through thought, word, and deed. It is by these three means a person’s morality is measured. Therefore, as Buddhists, we are expected to examine regularly whether or not what we think, do, and say causes harm to ourselves and others. This is known as training in virtue (sila sikka).

The three factors of the noble eightfold path form the Buddhist code of conduct (sila). They are right speech, right action, and right livelihood. Observance of the five precepts is considered the stepping stone for the cultivation of higher virtues and mental development.

The Five Precepts also embody the spirit of fundamental human rights that are of universal nature. The extent to which people observe the Five Precepts differs from person to person, from society to society, and from country to country. According to Buddhism, living a life in violation of the precepts is believed to lead to rebirth in an unhappy destination. The five precepts form the part of eight precepts that Buddhists observe particularly on poya days.

Morality ( Sila ) as the most important step on the spiritual path contributes to harmonious and peaceful co-existence among diverse communities. In a society where morality prevails members are conscious of their respective roles and duties essential for mutual trust and security, leading to the prosperity and progress of society. Non-adherence to principles of morality can often bring about unrest and turmoil in a country.

Morality (Sila) is closely related to the practice of mindfulness (sati) High morality requires a high degree of mindfulness to continuously monitor the mind, speech, and actions.

Therefore, the whole teaching of Buddhist morality can be summed by one stanza. ” Sabbapapassa akaranam, kusalassa upasampada, sacittapriyodapaanam, etam Buddhana sasanam.” Abandoning what is evil, cultivating what is good, purifying one’s mind, that is the teaching of the Buddhas.”

Core principles of Buddhism focus on how to live a virtuous life by practicing self-control and letting off destructive emotions like anger and other three unwholesome roots. This enables adherents to gain an objective perspective and tranquility in the face of many problems in life.

A life grounded in morality is always free from mental restlessness, turmoil, and anxiety. Observing the Five precepts has been shown to buffer the effects of perceived stress on depression. It is believed that people with high levels of observing the five precepts in their day-to-day lives would be less likely to develop depressive symptoms (Wongpakran). Moreover, the five precepts along with the triple gem are the required conditions for the practice of Buddhism and the formal initiation to become a Buddhist. The Buddhists normally remind themselves of their commitment to keeping these precepts by observing them at least once a day.

By the first precept, we undertake to refrain from taking the life of a living being. it is based on the belief that all life is precious and sacred. Aiding and abetting someone to kill a living being is no different from killing yourself. It is a commitment to non-violence and compassion for living beings and is not limited to human beings but extends to all sentient beings. It presupposes that all life is interconnected and any harm done to a living being can have an impact on the ecosystem. It encompasses a wide range of acts such as violence, murder capital punishment, and disapproval of abortion, euthanasia, and suicide.

By the second precept, we undertake to refrain from taking what is not given. It underscores the respect for the rights of others. It signifies an individual right to possession as well as the protection of wealth rightly acquired. It encompasses acts such as deception, coercion, misappropriation, and exploiting another’s vulnerability. The precept promotes fairness integrity and respect for others’ property.

By the third precept, we undertake to refrain from sexual misconduct that causes harm and distress to others. It includes actions like adultery and sexual exploitation. Sexual misconduct stems from sensory desire. Rape, prostitution, incest, bigamy, and seduction are all violations of this precept.

By the fourth Precept, we undertake to abstain from falsehood and to speak the truth. The Precept covers such acts as tale-bearing, harsh and abusive speech, idle chatter, vain talk, and gossip which brings about discord and disharmony between families, friends even nations. Observance of this precept is conducive to concord harmony.

By the fifth precept, we undertake not to consume alcoholic drinks and other stimuli that cause loss of conscience. Substances like marijuana, opium, and morphine heroin come under this precept. People tend to think taking a drink once in a way is not harmful, but the real problem is what they do when they are under the influence of alcohol. When a person is under the influence of liquor he is no longer in full control of his mental faculties. Because of that, he would do things that he would never otherwise do. The breach of this precept leads to the degradation of the individual, disruption of the family life, and the degeneration of society.

The Island - 30 08 2023

J26.15

Relevance of Buddhism in contemporary world

Dr. Justice Chandradasa Nanayakkara

Buddhism is a teaching expounded by the Buddha, who lived in northern India between the mid-6th century and mid-4th century BCE. However, there is a disagreement among some scholars as to the exact dates of his birth and death. It is believed that Buddhism has an estimated 500 million followers worldwide today. Many civilisations and countless lives have been shaped by the Buddha’s thinking enunciated in his discourses. What the Buddha expounded for nearly half a century is known as dhamma which is just as pertinent in the contemporary world as it was several centuries ago. In brief, dhamma means reality.

Buddhism has played a central role in spiritual, and cultural social life from its very inception. It has brought immense psychological, and spiritual solace and relief to people who are overwhelmed by immense suffering and challenges in their lives. Moreover, the advent of Buddhism has paved the way for social equality and democratic values.

Buddhism does not fit within the narrow definition of typical religion, as many philosophical and scientific elements are encapsulated in its teachings distinct from its strictly religious, ritual, and devotional aspects. Although Buddhism has undergone various adaptations and transformations since the time of the Buddha, the essence of his core teachings remains as relevant as it was 2600 years ago and Buddha’s wisdom has endured through the ages.

The Buddha’s primary concern was to enlighten people on the most important question of suffering, its origin, its cessation, and the path leading to its cessation, through his fundamental teachings like the Four Noble Truths and the Eightfold Path. His teaching provided enduring guidance for navigating life’s complexities and challenges in an ever-evolving world.

The Buddha was an unequaled teacher endowed with towering wisdom and great intellect. He was a foremost analyst of mind and worldly phenomena. Buddha’s teachings have provided a great deal of insights to mankind so that they may live a more mindful compassionate life. Buddha made a deep analysis of how the human mind works and he had a keen insight into the human condition. Buddhism asserts that the human mind is the realm within which lies the source of our suffering and salvation. Buddhism locates the source of suffering and the problems human beings face in their never-ending craving and ignorance.

He gave his adherents the unfettered freedom to examine and investigate what he expounded for nearly half a century during his lifetime. He emphasized the importance of empirical observation and rational inquiry into his teachings as is borne out by often quoted Kalamasutta. Buddha did not claim to have created worldly conditions or universal phenomena.

He merely rediscovered the existing incontrovertible truth and made it known to mankind so that they could free themselves of suffering and find salvation. On one occasion, Buddha declared “Whether Thathagatha appears in the world or not order exists; the fixed nature of the phenomenon, their regular pattern, and their general conditionality. This the Thagatha discovers and comprehends and having done so he points it out and teaches it, explains and establishes it, reveals, analyses and clarifies it, and says: Look“.

The Buddha’s teachings are timeless (akaliko) and continue to be relevant today as they guide living a happy fulfilling life. Buddhism has a great deal to offer everyone, and its relevance was not confined to the time it was propounded but continues to this day.

Here are some of Buddha’s teachings that are particularly relevant today and will continue to be relevant for many more years to come.

The Buddha’s teachings emphasize compassion, kindness, and empathy toward all living beings. In an increasingly interconnected world fostering compassion and understanding can contribute to resolving conflicts and promoting harmony.

Buddhism emphasises morality in life like many other major religions of the world. It upholds lofty and demanding moral and ethical values in many of its scriptures and codes of precepts. The Five precepts in Buddhism which are known as Panchal Silla in Pali and Sanskrit constitute the minimal standard of morality that Buddhists are expected to observe in their daily lives and can be validly observed by anyone regardless of their religious persuasion. They constitute basic ethical principles that Buddha laid down for lay followers may help people in the contemporary world desist from harming themselves and others, regard life as inviolable and respect property, maintain purity and honesty, and preserve clarity in thinking.

The emphasis on nonviolence and compassion towards all beings is reflected in various discourses of the Buddha and would be of tremendous help for the promotion of peace and harmony among diverse communities. In a world where divisions and conflicts exist, people draw inspiration from the Buddha’s teachings as they provide essential insights and practices that may help people lead a more mindful and compassionate existence. Moreover, Buddhism plays a role in helping people cope with their mental and psychological afflictions and problems. Buddhist teachings have brought mental peace, and satisfaction to people in times of crisis, uncertainty, and insecurity and also when they are in desperate situations. Further, Buddhism has become an important guide for many of those who experience armed conflict in war-torn situations.

There are instances where even agnostics and atheists who are skeptical of religious beliefs turn to Buddhism to reconcile themselves to situations that are beyond their control.

Many practice Buddhist meditation and the essence of its teachings as an antidote to stress, anxiety, and strain of modern life. Meditative practices in Buddhism can be useful to a person as a way of training the mind and helping to develop more beneficial attitudes toward life. The teaching of mindfulness emphasises, the importance of being present in the moment and developing awareness of one’s thoughts emotions, and actions.

Moreover, Buddhist meditation practices have been of great help to neuroscientists who have discovered that they lead to changes in the brain structure and function that have led to the discovery of new treatments for conditions such as anxiety depression, and addiction.

Similarly, the Four Sublime States that is loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (uppekka). enunciated in buddhism are some of the positive mental qualities even non-Buddhist can cultivate and radiate to all living beings in the present problematic world.

Buddhism teaches us that life is a journey beset with many problems and challenges. It has been likened to a pendulum that turns to the right and left. Four undesirable conditions prevail in this world which everyone, without exception, faces in the course of one’s life. (Narada). Life has phases of happiness and unhappiness.

When one is blessed with gain fame, praise, or happiness he is delighted and satisfied. On the other hand, when the same person faces unfavorable situations such as loss, insult ill fame, blame, and pain he will dejected and unhappy. The inability to face unfavorable situations in life drives some to resort to such extreme measures as suicide murder violence theft etc.

We live in a world in which ordinary people are constantly prone to temptation to moral transgression, as unwholesome states of mind, delusion (moha), greed (raga), and hatred (devesa) are firmly embedded in their minds.

Any mental or physical actions springing from these roots known as akusala in Buddhism would be detrimental to a person’s wellbeing. Realization of this truth will enable us to lead a more meaningful and morally acceptable life.

Moreover, today people who live in a hedonistic materialistic world saturated with distractions and otherworldly things caused by insatiable greed can find solace and inspiration from the core teachings of the Buddha.

The Buddha’s teaching on impermanence emphasises the transient nature of all things and the need to accept change indicating there is a reconciliation of religious belief and scientific thinking.

Finally, rulers and those in power constitutionally appropriate ways to explore the impact of major religious practices on society where appropriate recognize its role. Overall, the Buddha’s teachings are relevant even at present and continue to inspire and guide people towards a more fulfilling and compassionate way of life, around the world.

The Island - 23 02 2024

J26.16

Is the Buddha’s teaching lost on us?

Geewananda Gunawardana, Ph.D.

My high school teacher, late professor Kotagama Wachissara Thero, told us that there is no “ism” in what the Buddha taught. “You are too young to grasp this, but think about it when you get a chance,” he advised. Now, after five decades of searching, I can relate to it; but as I have seen it repeatedly, saying it out loud is going against tradition. However, seeing the current situation in the Buddhist majority country, I thought, perhaps, the time has come to address this circular reasoning, however awkward and risky it may be.

The term Buddhism was coined by late nineteenth century western scholars to describe diverse practices that were based on the Buddha’s teaching. The suffix “ism” is mostly used to describe a religion, a set of organised beliefs, practices, and systems that most often relate to the belief and worship of a controlling force, such as a personal god or another supernatural being. We cannot find fault with those scholars; it is hard to deny that Buddhism as practised has many of those characteristics if not all: pantheon, mysticism, rituals, and beliefs. There is nothing wrong with religion if it fulfills the needs of the follower. In fact, being religious has many benefits that range from providing mental and physical wellbeing to forming social networks. Often, there are spiritual and cultural elements associated with religions as well. The snag here is that not only does the Teaching not include any of those characteristics, but it also eschews them.

What I would like to discuss here is how far away Buddhism has drifted from the teachings. Over two and a half millennia ago, the Buddha started an intellectual and ethical movement based on a set of truths he discovered about nature and the place humans occupy in it. This is often stated as “seeing things as they really are” (yathabutha nanadassana) and living accordingly. The premise is that once one understands this truth with wisdom, he or she will lead a harmonious life that is beneficial to themselves, society, and the entire world, both here now and hereafter. Nibbana is seeing things as they really are at the highest level (Karunadasa 2013).

What did the Buddha teach? Assaji, one of the first five disciples of the Buddha, was asked the same question by Upatissa, who later became known as Sariputta, one of the two chief disciples of the Buddha. Assaji replied “All phenomena arise from causes; Those causes have been taught by the Tathagata, and their cessation too has been proclaimed by the Great Samana” (Ye dhammaā hetuppabhavaā tesam hetum Tathagato āaha, Tesan-ca yo nirodho – evam vadi Mahasamano).

This statement by Assaji is the most concise yet complete description of the Teaching found in the literature. It was so illuminating that Upatissa became a stream entrant (sotapanna) upon hearing it. Some scholars fail to recognise the significance of this simple statement, but it captures the fundamentals of Buddha’s teaching in its entirety: Codependent Arising, Three Characteristics of Life, and the Four Noble Truths. Teaching is an in-depth analysis of the human mind, which modern neuroscience is just beginning to reinvent. There is nothing in the Teaching that is attributed to beliefs or supernatural powers. All that was the result of human intelligence. For the same reasons, the Teaching is accessible to the wise, here, and now (sanditthiko akaliko…). The path to develop the mind to “see things as they really are” as they relate to the human condition, has three requisites: conduct, tranquility or harmony, and wisdom. None of that has anything to do with beliefs, rituals, or mysticism.

If so, how did Buddhism acquire the beliefs, practices, and rituals that are extraneous to the Teaching? India was teeming with religious movements during the time of the Buddha. During the six years prior to enlightenment, Prince Siddhartha studied under several thought leaders of the time, and found their doctrines unsatisfactory. The enlightenment or the Buddha’s rediscovery of eternal truths was a response or a repudiation of the prevailing views, Brahmanism in particular. He gave new meanings to Brahminic concepts such as gods, karma, and rebirth. Even the Four Noble Truths was a repudiation of several contemporary theories on human condition.

This dynamical interaction of the Teaching with the prevailing theories, traditions, and beliefs of the societies that accepted it took place during the Buddha’s time; and this process has been ongoing ever since. For example, it is not difficult to identify the customs of Sri Lankan Buddhists that were added in reaction to Christian missionary activities, or the rituals started during the war years. The Buddha did not reject the acceptance or presence of other traditions among his followers for several reasons. First, his teaching is grounded in truths and can be empirically verified by the wise. Anyone can see if they benefit from the truth irrespective of their affiliations. Therefore, his Teaching prevailed, and will continue to be so in the future, at least among the wise. The operating word here is “wise,” and the Buddha emphasised this fact in his famous advice to the Kalamas:

“Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted and carried out, lead to welfare and to happiness’ — then you should enter and remain in them.”

Second, the Buddha was able to reinterpret or give new meanings to existing beliefs and practices if they did not contradict the truth. Many Brahmins became his disciples after the Buddha convinced them that their practices and beliefs can have deeper new meanings. If the practices or beliefs were contradictory to the Teaching or futile, he rejected them. The Vedic practice of animal sacrifice was one of them. That is the key question: do our beliefs and practices do any harm?

It is not correct to conclude that all such acquisitions are detrimental. However, to make that determination, we must heed the advice to Kalamas, take a critical look at our practices and beliefs, and evaluate their validity or benefits. Admittedly, this is a difficult undertaking. The irony is that tradition prevents us from questioning tradition. One can say that this is a form of suppression of critical thinking.

It is noteworthy that the three main schools of Buddhism, Theravada, Mahayana, and Vajrayana are all based on the Four Noble Truths, but their practices, customs, and beliefs vary widely. This diversity arose as a result of absorbing the practices, customs, and beliefs that existed in the lands that embraced the Teaching. Theravadins reason that their school being the oldest, they are the closest to the Teaching. That may be the case, but when its history is examined, it cannot be denied that Theravada school had not been immune to the transformative forces that shaped the other schools over millennia. For example, the Abhayagiri and Jethavana monasteries had been thriving Mahayana centers. When they were consolidated with the Mahavihara monastery in the 12th century, the new Theravada tradition adopted most of the Mahayana practices and beliefs but kept the Pali Canon (Rahula 1956).

The glaring proof that the Teaching is lost on us is the moral bankruptcy of the nation that led to the equally horrific economic bankruptcy. Moral and ethical conduct is at the root of the Noble Path; however, it appears that this has been fully and completely ignored at all levels of society. For example, if two of the five precepts were adhered to at a minimum, would the country have ended up as the most corrupt and lawless one in the region? The second indication is the rapid rate of introduction of new rituals that are blatantly against the Teaching, and often criminal according to the law. While the entire nation and the country’s future suffer due to ethical and moral failures, it is the innocent pious who fall victim to these scams disguised as meritorious actions.

It is difficult to pinpoint the origins of these malaises, but it is not surprising that they do exist considering the checkered history of Buddhism in the country. Even though we would like to think that there is an unbroken lineage between the canonical materials and the sangha to the Buddha’s times, that does not mean it is free of extraneous material. The canon that was brought to Sri Lanka had been supplemented for over two centuries under Brahminic influence, and there is no evidence that Emperor Asoka made any distinction between Sthavira and Mahasamghika sects that had different opinions. The original Sri Lankan texts do not exist, and only portions of their Pali translations survived in Sri Lanka. The missing sections were brought back from other countries in recent times. The Sri Lankan Bhikkhuni community disappeared, and the Bhikkhu community escaped near extinction thanks to repeated reintroduction of ordination from other countries, also in relatively recent times. There were many opportunities for the incorporation of extraneous materials into the tradition during this eventful history.

The most influential addition in this process was the belief that the Teaching cannot be comprehended beyond the first millennium after Parinirvana, even though the Pali stanza venerating the Teaching states quite the opposite. Once the original ideal became inaccessible under this premise, the followers were offered a new goal: collect merits so that one can assure rebirth in superior realms until the arrival of Maitreya Buddha when the liberation can be achieved, a concept not found in the Teaching. For more immediate needs, followers started turning to supernatural powers, as their ancestors did before the arrival of Buddhism. The merits gathering and petitionary prayers or offerings have turned into bartering systems: exchange of material things or services for some benefits in return. This is the opposite of giving (dana) to suppress attachment to worldly things as the Teaching prescribes.

There are two ways in which this mindset can harm society. One is the notion that the consequences of ethical or moral violations can be balanced or compensated by meritorious actions, like balancing withdrawals and deposits in a bank account. This gives the opportunity to cover nefarious activities behind bogus meritorious ones. Another is the use of rituals by unscrupulous agents to exploit hapless devotees and depriving them of precious resources that can be used to improve the living conditions in these difficult times. In essence, merit has become a commodity item. Obviously, building shrines at every street corner, offering robes (kapruka pooja) and medicinal products (oushada pooja) to stupas, or having light displays on special days are no substitutes for lack of morals and ethics. The practice of offering material things and prayers to structures or trees predates the Buddha, and the Teaching eschews such rituals. Not only that, but the current trend has taken them to extremes: there is a belief that one can gain more merits by lighting more lamps or offering more flowers or broadcasting the chanting louder and falling victim to consumerism and commercialisation. Failing to see the practicality of offering the best food one can afford to the statue to be discarded later, compared to feeding a child that goes to school hungry. The Buddha never condoned giving offerings or praying to inanimate objects or higher powers. Most of these rituals are much later additions to the practice; what may have started as symbolic gestures are given new meanings that go against the teaching.

One may argue that these are academic matters that are devoid of any practical implications. That is far from the truth. The effects of these practices will add up over time, as happened with the economy. Aside from the spiritual aspects, they can cause major economic and social upheavals. A major concern expressed by certain parties is that Buddhism in Sri Lanka is under threat. The truth is that the threat comes from within. Those who cry wolf are the same people who cause it and prevent us from realizing it, because they have much to lose if we discover the truth. We the people are caught up in this circular reasoning: It is against tradition to challenge tradition.

As the Kalama Sutta states, we must think rationally, and escape from this circular reasoning. The reality is that our practices have drifted away from What the Buddha Taught. If we do not stop this drift, the connection could be lost forever. Ironically, we are supposed to be the people chosen to safeguard the Teaching. We as a nation have done a commendable job in preserving it. We have not lost the Teaching, but the Teaching is lost on us.

The Island - 05 12 2023

J26.17

Buddhism from perspective of science

Dr. Justice Chandradasa Nanayakkara

We live in a scientific age, in which science has influenced practically every aspect of our lives. Science has had a profound impact, both positive and negative on society. Although, both Buddhism and science follow two paths many Buddhist scholars believe they have a great deal in common. They believe that science and Buddhism are not incompatible as they have more similarities than contradictions and core aspects of Buddhism align well with modern science.

Buddhism mainly deals with the subjective and spiritual world while science is mainly concerned with the external and material world. Nevertheless, science and Buddhism ceaselessly attempt to solve the existential problems of mankind in their different ways. Their concerted objective is knowledge of the world we find ourselves in. Scientists and Buddhist philosophers ceaselessly look for why we came to this world, from where we came, and where we shall go.

Buddhism lends itself to critical investigation. Buddhism and science both emphasise observation and empirical verification as the way of deriving knowledge. It is essentially practical and pragmatic in its orientation as it stresses the importance of practice over theory. The Buddha’s teachings emphasise learning based on one’s observations and perceptions and believe that knowledge is not complete unless it is backed by experience.

The Buddha did not ask adherents to accept his dhamma blindly but rather to test them for themselves and see if they were true. Science adopts experimentation, while Buddhists seek deliverance and truth through meditation and mindfulness. It teaches us to lead a virtuous ethical life while undergoing our lives’ inevitable ups and downs. His teachings propose practical solutions to human problems. Therefore, the Buddha can be described as an essentially a pragmatic empiricist.

The agreement between Buddhism and science is proved by several canonical teachings, of which the Kalama sutta takes precedence over all others. The Buddha admonished his followers thus: “Do not go upon what has been acquired by repeated hearing: nor upon tradition: nor rumor: nor upon what is in a scripture: nor upon surmise: nor axiom: nor specious reasoning: nor upon a bias towards a notion that has been pondered over: nor upon others seeming ability: nor upon consideration, the monk is our teacher: Rather, when you know that these things are good: these things are not blamable: undertaken and observed, these things lead to benefit and happiness, then and only then into and abide in them.” This particular teaching is widely accepted as supporting free inquiry and the absence of rigid dogma, an attitude entirely open to empirical verification and consistent with science.

The Buddha also used many parables during his discourses that reinforced the scientific and empirical nature of his dhamma. The Buddha admonishes his disciples thus. “Just as a goldsmith would test his gold by burning, cutting, and rubbing it, so must you examine my words and accept them, not merely out of reverence for me”. In other words, Buddhism expects its adherents to be skeptics and accept a proposition only after being convinced of its validity.

The Buddha’s primary concern was to enlighten people on the most important question of suffering, its origin, its cessation, and the path leading to its cessation. Moreover, the Buddha delved deeply into the intricacies of the human mind. His therapeutic methods helped millions of people who go through immense mental and physical suffering.

Huston Smith, a pioneering teacher of world religions, has identified some features that all major religions share. He says that Buddhism as a religion can be considered unique because it does not share typical characteristics of the major religions of the world, they are “authority” “ritual” “speculation” “tradition” “concept of divine saving” and mystery. He has spoken of Buddhism which was devoid of authority, ritual, speculation, tradition, and mystery that was based on intense self-effort.

The theory of biological evolution presented by Charles Darwin hundreds of years ago is akin to the Buddhist teaching of the three marks of existence Annica (Impermanence) Dukka (suffering), and Anatta (soullessness), which are common across everything in life. These three characteristics are incontrovertible and exist in the world whether Buddhas arise or not.

This Buddhist notion that all life, whether animate or inanimate, is impermanent and everything is in a state of flux depicted in the three marks of existence is consonant with the evolutionary theory propounded by Charles Darwin. According to Darwin, evolution has progressed from one-celled organisms to the highest state, namely, the human being, as a result of biological changes taking place over millions of years, in the face of what is around us. Darwin showed how life began as a unicellular and evolved by gradual process they slowly evolved from lower forms and even now are evolving into still different forms. This epoch and far-reaching discovery shattered the foundation of many religions in the Western world and has also debunked many hidebound views held by religionists who believed in creation (Amarasiri Weeraratne). The theory of evolution has been buttressed by many subsequent scientific findings and today the scientific world accepts Darwin’s theory and treats it with respect. Although Darwin’s theory has shaken the foundations of many Western religions debunking creation, it has not affected the fundamental teachings of Buddhism. Therefore, many Buddhists see no inherent conflict between their religious teachings and evolutionary theory.

Nobel Prize-winning philosopher Bertrand Russell has described Buddhism thus “Buddhism is a combination of both speculative and scientific philosophy. It advocated the scientific method and pursues that to a finality that may be called rationalistic. In it are to be found answers to such questions of interest as: what is mind and matter. Of them, which is of greater importance. Is the universe moving towards a goal, what is man’s position, is there living that is noble? It takes up where science cannot lead because of the limitations of the latter’s instruments. Its conquests are those of the mind”.

Einstein declared if there was any religion that would cope with modern scientific needs, it would be Buddhism. He made occasional and passing references to the Buddha in conversation. He believed that science without religion was lame, and religion without science was blind.

Buddhist scriptures contain ideas about the nature of the world and the universe. Buddhism also cautions against certain speculative questions about the universe. The Buddha rejected many questions about the origin of the world, its eternity and infinity saying it is unfathomable, inconceivable, and unexplainable. He says one cannot trace the ultimate origin of anything and it is useless and meaningless to look for a beginning. In the Culamalukya sutta, the Buddha uses the analogy of the man pierced with a poisoned arrow to illustrate the futility of speculating on metaphysical questions.

Instead of speculative questions relating first cause and origin of the universe Buddhism speaks of conditionality in the Paticcasamuppada sutta, according to which, the whole world is subject to the law of cause and effect, action, and reaction. Interconnectedness is a central tenet underlying all Buddhist teachings and nothing can have an independent and autonomous existence. It is expressed in Buddhism thus: “When there is this, that comes to be. with the arising of this, that arises when there is not this, that does not come to be, with the cessation of this, that ceases” (Nanamoli and Bodhi). It delineates the interdependent nature of all phenomena in the world implying that the arising of all matters is conditioned on the arising of one another. This is borne out by the Paticcasamuppada sutta which aligns with the scientific concept of action and reaction.

Moreover, in recent years, there has been a growing body of scientific research on the benefits of Buddhist meditation that is integral to the Buddhist path. Many types of meditation found in Buddhism have been proven scientifically therapeutic and enhance the mental health and well-being of people in numerous ways. All these matters enable one to conclude that the whole of Buddha’s teachings is open to scientific analysis and thinking. Despite the different paths that science and Buddhism follow, both can adopt a complementary and integrative approach to solving human suffering.

The Island - 26 12 2023

J26.18

Meaning of life from Buddhist perspective

Dr. Justice Chandradasa Nanayakkkara

“Man is born: to live, to suffer: and to die, and what befalls him is a tragic lot. There is no denying this in the end”. This pithy saying of great poignancy attributed to a well-known American novelist Thomas Wolfe sums up the lot of mankind on this earth. It carries a profound insight and a deep philosophy of life.

In the face of this statement, the question arises. What is the meaning of life. Why are we here? Why were we born if we were to suffer and die eventually? All of us see life differently and the true meaning of life is far too complex for any human being to comprehend. It is a complex existential question. For ages, it has perplexed many spiritual leaders, philosophers, and other great thinkers. Throughout history, it has also given rise to much philosophical, scientific, and theological speculation.

We live in a restless competitive world, in which men find themselves directionless, uncertain, and lost about the purpose of their existence and they are faced with the existential dilemma of not knowing what to do with their lives. As a result, they look for meaning and direction in life and a quest to escape the fragility of their mortal existence and suffering. , there is an inherent tendency to seek permanence and purpose.

Some believe that the purpose of life is the pursuit of happiness and pleasure. They act under the hedonistic delusion that it is possible to lead a life bereft of pain and suffering by maximising their happiness and minimising suffering by amassing material wealth and possessions. While some others believe life is to fulfill a religious or spiritual destiny. Still, others look at life from a biological perspective, and for them, the purpose of life is to survive procreate, and ensure the continuation of species.

The meaning of life is deeply bound up with the religious conceptions of existence. Many monotheistic religions such as Christianity believe in an omnipotent, creator God who made us and is responsible for our existence and creation. It is this creator God who rewards and punishes the good deeds and ill deeds of the creatures of his creation. It teaches human life has meaning only when it is lived following God’s will and commandments as God rewards with eternal bliss those who live per his commandments. And the lives of those who act in violation of his commandments have no meaning end in disgrace and lead to hell. It leaves the meaning of life not to the individual but to the creator God.

Buddha on the other hand builds his discourse on the issue of human suffering and the nature of our existence. According to Buddhism, our life is characterised by dukkha (suffering), all beings suffer in one way or another. Suffering may be physical or mental or both. Suffering is brought about by all conditioned things that depend on causes, they continue to change with the changes of causes and conditions, and they do not have a permanent form. Mahaparinibbna sutta states “Impermanent are all component things, they arise and cease, that is their nature’, They come into being and pass away, Release from them is bliss supreme” (Annicca vata sankara -uppada vaya dha mmino, Uppajitva nirujjhanti -tesam vupasamosukkho.)

The essence of Buddha’s teaching is contained in his four noble truths. They are the truth of suffering, the origin of suffering, the cessation of suffering the path that leads to the cessation of suffering, and the final liberation from suffering (nirvana).

The first noble truth expounds human life is pervaded by dukkha (Suffering). Life has pleasant phases and happy moments but the sense of frustration emptiness suffering pervades the lives of all people. Human life is inherently frustrating and pervaded by a sense of suffering. Dukkha can be anything from small irritations to intense suffering. Dukkha encompasses not only tragedies, death, and grief, but also, old age, diseases, association with the unpleasant, separation from loved ones and. notions such as insubstantiality, impermanence, and a lack of satisfaction. It also includes extreme poverty, hunger starvation, and suffering people undergo as a result of wars.

Most of the suffering people are subject to is self-created. It is how we react to it that determines whether or not we suffer. In Buddhism, there is a cause and solution for our suffering. The solution cannot be found by placing any reliance on an omnipotent divine being, praying, or worshiping any deity. It is by training our minds to see the reality as it is.

According to Buddhism, Human life has no absolute and inherent meaning. Life is a self-created illusion without any meaning and the world as it presents itself to us does not make much sense. According to Buddhism, it is we who give meaning to life by our interpretation of it. It is we who define the real purpose and worth of life. Life is what you make of it.

People are suffering and discontent because they are unwilling to comprehend their existence’s fragility and transitory nature. It was the great Greek philosopher Heraclitus who once declared that all things are in a state of flux and that change is the essential nature of reality. Everything, whether in the realm of natural phenomena or human affairs changes continuously from moment to moment. All is in a whirl, nothing escapes this inexorable, unceasing change. Nothing remains in the same state even for the briefest instant.

The transitory and fluid nature of everything constitutes basic features of Buddhist teachings. The same applies to the human body. It constantly changes from conception to birth People often fail to recognize or appreciate the impermanence of all conditioned things. They do not even like to acknowledge their mortality and avoid discussing the subject of death thinking it depressing and morbid. But the brutal fact remains we die sooner or later. Death hovers over all of us. It is the universal law all animate and inanimate things eventually come to an end. It is an uncomfortable truth every human being has to face one day. The time of death is uncertain and unpredictable, but the truth of death is not. It is part of the human cycle. Awareness of death makes people perceive the ultimate futility of worldly concerns and pleasures. Death weighs heavily on the human mind, as an inescapable reminder of the finite nature of our existence. Focusing on the truth of our mortality acts as a powerful catalyst for living a meaningful life.

Buddhism teaches us that it is our insatiable desires that bring about our dukkha (suffering). People’s aspirations and desires are infinite, although, their lives are finite Despite everything being transient and ephemeral, people develop attachments and clutch at material things as if they are eternal and permanent. People waste their lives in the pursuit of empty dreams. They frantically run after transitory pleasures and material objects, foolishly believing that wealth, power, and material possessions will bring lasting happiness.

They act under the delusion that the acquisition of more and more material things leads to happier and, more contented fulfilled lives. They entertain the notion that happiness is proportional to the quantity and monetary value of their possessions. But if we deeply examine the lives of people engaged in the pursuit of world pleasure we would find that in their hearts of heart, they have very little real happiness and contentment. Happiness is not determined by our material wealth and worldly success but by our inner qualities of mind and heart not by what we have, but by what we are. Their attempt to satisfy their insatiable desires can be likened to an attempt to slake their thirst by drinking salt water, as drinking salt water far from quenching their thirst will increase it. (Bhikikhu Bohdi). A person enveloped in delusion (avijja) falls prey to craving wealth, power, and status bringing suffering not only upon himself but to others as well. Life’s greatest sorrows and pain come from attachment.

Therefore, the goal of Buddhists should be to seek enlightenment by cultivating a deeper understanding of the nature of existence. to escape samsara which is a cycle of birth, suffering, and death. Buddhists are expected to strive for wisdom and inner peace by practicing meditation and ending the cycle. Buddha preached to the world Four Noble Truths that enable one to put an end to the cycle of suffering and attain the ultimate bliss of Nirvana.

Buddhism emphasises adherence to moral and ethical practices in our daily life. In Buddhism, ethics and morality play a crucial role in guiding people to live a harmonious life and how to interact with each other. Buddhism upholds lofty and demanding moral and ethical values in many of its scriptures and codes of conduct. Buddha declared in many discourses that true happiness could only be realized by leading a life of moral rectitude and virtue. Both ethics and morality help us to abandon the distorted projections that our thoughts and emotions create and also to promote collaboration and community existence. Moral and ethical values are standards by which we distinguish between right and wrong. According to Buddhism, all actions motivated by greed, hatred, and delusion are unwholesome and they are called akusala kamma. All actions that are rooted in the virtues of generosity, love, and wisdom are wholesome. They are called kusala kamma. The ultimate goal in buddhism is to end the cycle of suffering and the cycle of repeated death and rebirth by eliminating three defilements (kilesa) greed, hatred, and delusion.

When we look at the world around us, we can see many find themselves suffering in unprecedented ways. Extending our attention with sympathy and compassion in their direction would bring them a great deal of solace By choosing to lead an ethical life, we contribute to a more compassionate, just, and harmonious world. Buddhism provides people with a way to deal with life’s challenges when they are confronted with the reality of existence. By incorporating Buddhist values into our daily lives we navigate many challenges.

Moral and ethical conduct that a Buddhist should observe can be summed up in one stanza. “Subbapassa akaranam, kusalsssa upasampada, sacittapariyodapanam, etam Buddana sasanam” which means the avoidance of evil, cultivation of the good, and purifying of one’s mind.

The Island - 25 01 2024

J26.19

Buddhist meditation for the tech-savvy generation

Geewananda Gunawardana, Ph.D.

Meditation is a two-billion-dollar industry in the USA; it includes retreats, corporate training classes, apps, and many variations in between. It is estimated that 14% of adults have participated in meditation at least once in their lifetime. A survey found that 22% of the participants meditate to connect with their “true self” and 10% to connect with something larger than themselves, i.e., spiritual reasons. It is fair to assume that most of the Sri Lankan Buddhists would belong to this category. Another 16% meditate for health and enjoyment; the other reasons are improving energy, aiding memory or concentration, anxiety, stress, addiction, and depression (Science Reports 2016). The corporations do it to increase the productivity of their employees, i.e., to make more money.

While some participants have reported positive outcomes, others claim disappointments, misunderstandings, and undesired outcomes. Bhikkhu Sujato explained all this when he wrote: “While the intensive retreat has given many people, including myself, a crucial kick-start in their Dhamma practice, it is not without its drawbacks. It is normal that meditators will get a high on the retreat and then fall back to earth. The extreme exertion invites over-estimation, and such retreats are full of people who convince themselves they have attained jhāna or awakening. Even worse, intensive practice with inadequate preparation and guidance can trigger psychosis, which is extremely dangerous. Many meditation retreats are run without the grounding in psychological understanding to recognize or handle these breakdowns, and meditators may be told simply to continue, or even that their psychosis is a sign of insight” (Bhikkhu Sujato, Sutta Central 2013).

My meditating colleagues who know my Theravada background often ask about my opinion on the ‘Mindfulness” sessions we were offered. What miracle is expected to happen when you focus on your breath or some other object while sitting still, they ask. I am no meditation guru, and I am as conflicted as they are; as I understand it, the Buddhist meditation is based on the fundamentals of Buddha’s teaching. It has a clear goal, but no mystery or magic of any kind. Numerous other methods have been added over the years. It is no wonder that one can become confused if one gets into meditation without knowing the fundamentals. That is the case with most American meditators, just as Bhikkhu Sujato has explained, but are we Sri Lankans any better?

The Buddha’s mission was to eliminate doubts and mysticism from traditional explanations and theories of life that existed during his time, and his solution is expressed as “Seeing things as they really are” (yathabutha nanadassana). This is further elaborated as to “Understand the nature of the universe and the humans’ place in it, without subscribing to superhuman powers or mysticism” (Kalupahana 1992). Therefore, the goal is to understand this at the supreme level, which is Nibbana. The method is described in the Fourth Noble Truth, the Eightfold Path.

This is where the technologically savvy generation can step up. While earlier generations used perceptions and logical inferences to understand the nature of the universe and humans’ place in it, today, science is using experimental methods to achieve the same goal. This effort has generated a vast amount of information on subjects relevant to Buddhist meditation and described them in terms relatable to the present generation. Even high schoolers learn some of these facts, but unfortunately, they are not trained to see their relevance to real life beyond box checking at the examination. Therefore, the challenge for the tech savvy generation is to convert that information into knowledge and knowledge into wisdom, or insight, a form of meditation, as I was told by my mentors.

The traditionalists will scoff at this idea, but the Buddha himself used parables, similes, and stories appropriate for the times to get the message across. He acknowledged that while there is only one truth, there are many ways to reach it. Today, scientific knowledge is the best and most accessible tool to relate to Buddha’s teaching. What is wrong with adding one more to the forty plus existing methods if it works? The Pali term bhavana means mental culture or mental development to be able to see things as they really are. Various methods for the development of mental concentration (samatha or samadhi) existed before Buddha’s time, which he practiced under various teachers before the enlightenment. Buddha found them to be unsatisfactory as they did not lead to the realization of the truth, so he discovered his own method, the insight meditation (vipassana).

There is one more point to remember. Most meditation practices being popularized were originally meant for monastics and not for the laity (Sujato, 2013), and others were developed by 20th century meditation experts. The Pali Canon and the exegesis are transmitted over the millennia by the male monastic community, and as a result, what was meant for the laity has been mostly deemphasized or completely omitted from current practices (B. Rahula 2008). Furthermore, those methods were developed based on conclusions drawn by applying critical thinking and reasoning to information available at the time. On the other hand, modern science has added vast amounts of empirical information about the nature of things that were not available to the previous generations, which can be used for meditation. That does not mean that the other methods are invalid, or the Buddhist thinking is inferior to science. It is quite the opposite: science is only beginning to rediscover what the Buddha described two and a half millennia ago, without the benefit of ‘sophisticated’ technology, especially about the human perception and mind. Therefore, scientific understanding of the human body, mind, and the universe offers the technologically savvy generation yet another way to relate to Buddhist ideals without subscribing to conjecture, mysticism or beliefs.

The Buddhist meditation is aimed at gaining insight, which is described as paying attention or observation (anupassana) into the true nature of the body (kaya), perception (vedana), mind (citta), and several other phenomena (dhamma) that include the three characteristics of life and factors governing morals or ethics (DN 22, and MN 10). Except for the subject of mind, science has explored and explained every detail of these subjects going down to subatomic particles level. While Buddhist teaching is way ahead in explaining the mind, science has made great advances in catching up during the last two decades, and their findings are astonishingly in agreement with what the Buddha taught.

The relevant facts that would emerge from the investigation of scientific information can be summarized as follows. All phenomena, animate and inanimate, in this universe, except one, arise due to causes and conditions, and as a result, they are all interrelated (hethuphala vada). Therefore, all such phenomena are in flux (anicca), and have no substance (anatta), i.e., they are all processes. The human sensory system is evolved for the sole purpose of perpetuating their DNA, and as a result their perception (vedana) is imperfect and not suited for seeing the reality. The brain processes (citta) this incomplete information received as electro-chemical signals and constructs a mental image of the universe. We have no way of knowing how accurate that model is, except that it is good enough for the intended purpose, which is the propagation of DNA. This limitation of observing reality is further elaborated in quantum mechanics.

Humans are compelled to navigate through this world, of which they have only a mental construct of unknown quality, using tools built for different purposes. This is like a blindfolded man on a bullock cart with a broken axel is asked to navigate through a busy modern city. However unsatisfactory and beyond control the situation is, evolutionary processes have made humans cling to this situation (tanha). As a result of this clinging, humans continue to plod through it, assuming it is fun, again a trick of the DNA; this is referred to as the human condition (dukkha). While the immediate cause of this condition is the clinging, Buddha explained that the cause of clinging is ignorance (avijja), and the way to be free from this human condition is to eliminate ignorance and see things as they really are. The mental culture or development (vipassana bhavana) is the necessary mechanism to achieve this wisdom.

The Noble Eight-fold Path is interpreted by scholars as having two meanings: it is the way to become a noble, i.e., one with wisdom, and it is the way the nobles behave. As the name implies, the path has eight categories, which must be followed and practiced concurrently. These eight divisions belong to three types: wisdom (panna), mental discipline (samadhi), and ethical conduct (sila). Wisdom includes having the right thoughts (sankappa) and understanding, or view (ditthi) of the above-described processes. Having mental discipline includes striving (vayama) to be focused (samadhi) and mindful (sati) of all actions. In other words, know how the universe functions and ensure one’s speech (vaca), actions (kammanata), and livelihood (ajiva) are in harmony with the universe, which is ethical conduct.
None of the above processes have anything to do with beliefs, mysticism, or ideology. All these phenomena are explained based on empirical evidence by the theory of molecular evolution, biology, neuroscience, and physics. The premise is that one who understands these phenomena in wisdom will live a happy and a harmonious life as they know that all phenomena are interconnected and his or her actions have consequences, not only for the individual, but all beings. This is not a mere hypothesis but an empirically proven fact. Today, in this technologically advanced society, where information is freely available, individuals can access all the relevant information at levels befitting to their individual needs, including original publications in scientific journals. One does not have to retreat from daily life, sit in a particular posture, or take the words of someone else to verify these facts. Recall the Buddha’s advice to Kalalmas.

While the Buddha did not rule out the ability of laity to achieve insight at the supreme level, he gave a more pragmatic option for them: an ethical and moral code of conduct referred to as the Five Precepts, for leading a happy and harmonious life. There is a particularly important reason for giving two different prescriptions for monastics and laity. Laity must deal with a variety of responsibilities and chores constantly and require interacting with a larger community, whereas monastics remain mostly isolated from such hassles and chores. Therefore, for the laity to live a harmonious life, the entire community must abide by rules, regulations, and conduct accepted by the community. Buddhist ethics, especially the five precepts, are not based on some doctrinal principles, but are formulated for the welfare of the community at large and its needs and wants. These secular principles are based on the following rationale: If someone were to do “this thing to me,” I would not like it. But if I were to do it to them, they would not like it either. The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another (SN 55.7).

Unfortunately, many Buddhists believe that the consequences of either following or breaking the five precepts will come to fruition only in the next life. That is not the case, they are related to the wellbeing of a society here and now. Imagine where Sri Lanka would be today if the elected officials and bureaucrats had observed the second precept of refraining from taking what is not given to them. What if the religious leaders had used their authority to stop these blatant violations or at least condemn them, instead of bestowing their blessings? If the same people had followed the fourth precept of refraining from false speech, would there be a need to fight for transparency? Following the five precepts can help solve most of the ills of society; but one must see the science behind it and act, accordingly, merely parroting them in a dead language will not help. Furthermore, it is necessary to interpret the Buddhist code of conduct in the current context. If the tech savvy generation cannot see it, what is the use of all that knowledge?

For example, most Theravadin Buddhists assume that eating meat does not violate the first of the five precepts: refraining from depriving a living being of its life. Their reasoning is that I did not kill the animal, and meat is always available in the market. That is an erroneous assumption; free market economist will explain that the animals are slaughtered specifically for the customers’ needs. The point is that the negative consequences of meat eating are severe and far reaching. It is an extremely inefficient way of gaining nutriment. It takes seven kilograms of grains to produce one kilogram of beef. The worldwide grain harvest used for animal feed is sufficient to feed ten billion people, which is the expected world population in the year 2050. The land and water use, deforestation, antibiotic use, habitat loss, and the contribution to greenhouse gas emissions of animal farming are already beyond sustainable levels.

The best and the easiest way to help reduce global warming is to reduce meat consumption so that burning of fossil fuels can be continued until an alternative is found. The negative health effects and associated costs, especially in societies that have taken up the habit due to newfound wealth, should be considered as well. The West has seen it, and they are acting on it. Practicing the first precept could be our only, and the least disruptive contribution to achieving carbon neutrality by 2050.

Sri Lanka is one of the most corrupt countries, we scored thirty-four out of one hundred (Transparency International 2023). It is not necessary to explain the consequences of not refraining from taking what is not given by others and false speech. Sadly, our culture has a long history of pleasing those in positions of power or authority (Knox 1681) and it has now become a national norm with disastrous results.

Sri Lanka’s alcohol consumption is 4.1 litres per capita. However, when corrected for the drinking population, which is 34.8%, it becomes a staggering number. This has been identified as a major obstacle to achieving the country’s Sustainable Development Goals (PLoS One. 2018; 13(6). Asides from adverse economic and health issues – no, there are no known health benefits from moderate drinking whatsoever, abuse of mind-altering substances can have devastating effects on families, especially children, friends, and the community in general. It is important to know that it is not only alcohol, tobacco, and illicit drugs that come under this category, but the harmless betel nut too can alter the mind to a certain degree; they all hinder the rational thinking ability, quite the opposite of culture or development of mind.

Next to the second and fourth precepts, the most damage to society results from disregarding the third precept: renouncing sexual misconduct. This is often interpreted as refraining from adultery, which is incorrect. English translations of the Pali verse use misconduct, illicit, unacceptable, and misuse; therefore, a better interpretation would be “not to use sexuality in any way that can cause harm to others, self, or society.” A number of other social ills prevalent in the country fall under this definition: According to a UN report, 90% of the women surveyed report being sexually harassed at least once in their lifetime. That number for late adolescent school children is 78%. A survey of men found that 28% of them were sexually abused during childhood. The actual numbers could be higher; many victims remain silent as they do not wish to re-live the trauma. This is a disgusting situation; how can a society function if half of its members must live in constant fear of the other half? That is a pathetic commentary for a nation claiming to have a proud civilization and be the protectors of the Buddha’s teaching. A civilization, really?

How did a society that has access to a wealth of information that is ahead of modern science get into this situation? It is a multifactorial issue. We carry a lot of baggage, and old habits are hard to change; for example, offering gifts to nobility to get things done is not new (Knox 1681), but now it has grown into a dangerous cancer consuming the nation. Recall that both giver and taker are committing crimes. In the context of this discussion, I attribute the responsibility to failures of the education system and the inability of the monastic society to accept and admit that their tradition has been hijacked by external forces and transformed it beyond recognition (Is the Buddha’s teaching lost on us? Island 05/12/2023). Teaching children to recite the five precepts in a dead language without emphasizing the science behind it serves no purpose. Only when one knows the true meaning of them, he or she will have no doubt about the validity of observing them to the letter.

The generation brought up with emphasis on STEM education has a chance to change the system; in reality, they have no other choice. Yes, the governance system must be changed, but ethics and morals cannot be legalized (legal positivism). Even though it is neglected and desecrated, they have access to the teachings of the greatest ethicists the world has known. Buddha’s teaching is a true user manual for the human. Unfortunately, it is used as a “manthra” that imparts good luck or mystic powers. Instead of memorizing Asvagosha’s poem, for example, the tech savvy generation must see the pragmatism of the Dhamma that gives the knowledge and the tools to deal with the mental and physical challenges humans face while navigating through the complex world they have inherited.

Buddha dhamma is an exploration of the universe and the humans’ place in it. It is a highly scientific explanation of the human body, mind, and other related phenomena, but one must see it in wisdom, without the mysticism, rituals, and misguided commentaries. The tech savvy generation has a wonderful opportunity to see the science behind it and gain the skill set to solve the problems at hand. As I was told, that is the Buddhist mediation is all about. If one can see the said processes that constitute the body and mind “without word or label,” they have succeeded. At that point, they will also see the relevance of morals in the Buddhist concept of continuity. Unfortunately, we cannot expect any help in this effort from those who advocate kayanu passana but oppose teaching children how to use their body and mind. To be fair, it is not reasonable for us to expect them to have an in-depth knowledge of biochemistry or neuroscience.

The Island - 23 05 2024

J26.20

Buddhism and Ahimsa

Dr. Justice Chandradasa Nanayakkara

The word Ahimsa, derived from Sanskrit, means non-harm or non-injury and is often translated into English as non-violence. The dictionary defines it as “the ethical principle of not causing harm to other living beings.”

From its very inception, Buddhism has had a deep commitment to non-violence. Ahimsa represents a profound ethical principle in Buddhist thought just as in many other religious traditions. The Dhammapada states “Hatred is never appeased by hatred in this world. By non-alone is hatred appeased. This is a law eternal”. The first precept in buddhism emphasises the importance of avoiding harm to all living beings. It advocates nonviolence and asserts that violence toward others contradicts the teachings of the Buddha. This principle involves refraining from causing injury to life and includes abandoning all forms of weapons that can inflict harm or destroy life. In a positive context, it promotes compassion and empathy for all living beings. Therefore. In an age of hatred and discord ahimsa (non-violence) should become an ideal for all beings.

Buddha’s stance on violence was unequivocal. He was not a theologian but a liberator who sought to guide individuals toward inner peace. For Buddha, nonviolence was not a social or political philosophy. The Buddha famously stated, “There is no greater happiness than peace.” In Christianity, Jesus expressed similar sentiments and declared “Blessed are the peacemakers” The ultimate goal for a Buddhist is to attain a serene state of nirvana, and the means to achieve this must be inherently peaceful. Moreover, the Dhammapada emphasises that “All tremble at violence, all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.”

Buddha’s teachings have influenced the lives of millions of people worldwide. Buddhists are expected to radiate metta (loving-kindness) and karuna (compassion) which are vital tenets of Buddhism to fellow human beings and to all the elements that constitute Mother Nature. These tenets teach that loving kindness toward one another is essential for peace and harmony in society. Further, the interconnected and interdependent nature of all phenomena in the world underscores that our well-being depends fundamentally on cultivating a peaceful environment free from violence and hatred.

While religions can contribute positively to society, they can also exert a pernicious influence. Religions have, at times, served as agents of violence, providing a cover of legitimacy to unbridled violence and aggression in virtually every heterogeneous society. Many atrocities have been perpetrated and cruel wars have been waged by followers of one religion ruthlessly persecuting those belonging to other faiths in the name of religion.

Buddhism is not exempt from this reality. Despite its peaceful teachings that explicitly condemn war and violence -regardless of whether they are defensive or aggressive- the fact remains that violence has disrupted the political and social landscapes of many Buddhist countries. These countries have grappled with various forms of violent conflicts, fostering a climate of mutual distrust and animosity. In many of these societies, stark disparities and gross injustices have driven individuals to such violence. Conflicts are an inescapable aspect of human existence, ranging from minor inconveniences to serious confrontations, affecting individuals and nations and not unique to Buddhist countries.

There have been many instances where despite Buddhists being committed to radiating metta (loving-kindness) and karuna (compassion) toward all beings participating in violence in places like Sri Lanka, Thailand, Myanmar, and several other countries. These clashes often arise when people fail to tolerate each other’s moral, religious, or political differences. All religions have their accepted dogmas and beliefs that followers must accept without question, which leads to inflexibility and intolerance in the face of other beliefs. When individuals display blind religious zealotry and adopt absolutist and dogmatic attitudes toward their religion can also provoke powerful irrational impulses that destabilise society. When individuals feel overwhelmed by their irrational emotions, normal behaviour breaks down. Similarly, the interpretation of vague dogmas and scriptures has led to varying interpretations resulting in conflictual situations. Moreover, there is the tendency of religious nationalists to view their religion as intimately tied to their nation or homeland, so a threat to one is perceived as a threat to the other. Religious fundamentalists who are primarily driven by dissatisfaction with modernity too have produced extremist sentiments in many countries. It is indeed unfortunate that violence has become so entrenched in our societies, overshadowing the profound wisdom of non-violence that Buddhism seeks to promote.

What happens in these countries in no way represents Buddha’s teachings It is the perversion of his core teachings. No matter what the Buddha taught, there have always been and will be people who will misinterpret the teachings, and resort to violence and killing. It is the fault of the people and not the teachings. While every religious tradition has experienced instances of violence, this phenomenon highlights more about human nature than it does about religion itself. This is particularly so when the world is composed of diverse people with varying tendencies; some are naturally peaceful while others are prone to violence. These popular portrayals of religions often reinforce the view of religion as conflictual and violent.

The Buddha’s teachings are generally pacifist and peaceful, but some contend violence may be justified in certain circumstances. They believe that a certain amount of violence may be acceptable if the end goal is noble. However, the overarching message of Theravada Buddhism remains clear. Non-violence which is intrinsic to Buddhist philosophy, applies to all spheres of life and rejects physical violence even to achieve social or political change. Buddhism is inherently a peaceful tradition and sets its moral bar very high and nowhere in its teachings does one find any evidence in support of violence whether in word , thought or deed. Therefore, all teachings and practices are geared towards the principle of ahimsa (non-harming) for the benefit of oneself and others. Buddha once declared: Even bandits were to carve you up savagely, limb by limb with a two-handled saw, he among you who let his heart get angered even an at that would not be doing my bidding”.

Buddhists who are committed to peace believe that they cannot take up arms under any circumstances, even knowing that they would be killed as a result. True Buddhists are not expected to kill even a small insect let alone kill a human being. If a Buddhist insults another let alone kill or use violence toward others he does not follow buddhas teachings. The irony lies in the fact that history has demonstrated that the use of violence, no matter how justifiable it may seem, often leads to a cycle of further violence.

Another fundamental aspect of Buddhism that is allied to this idea is the doctrine of consequences or Kamma. Buddha said volition is karma Cetanaham, bhikkhave kamman vadimi . Cetayitiva kammam karoti kayena, vacaya, manasa (Intention, oh monks, I call karma, intending one does karma by way of body, speech, and mind. Buddhism just like many religions teaches that human beings are responsible for their actions and must face the repercussions—whether in this life, the next life, or the afterlife.) Dhammapada states “An evil deed committed does not immediately bear fruit, just as milk curdles not at once; like smouldering fire covered with ashes, evil deeds follow the fool”.

When we delve deeply into the root causes of conflict and tension, they lie in the unhappiness and suffering born of greed, hatred, and delusion as identified in the Buddha’s teachings. We can only truly foster a harmonious world by embracing the principles of non-violence as enunciated in many religious traditions overcoming hatred and discord.

For Buddhist countries, maintaining armed forces poses the dilemma of protecting their citizens’ rights and lives without violating the principle of non-violence. Similarly, some Buddhists may find it difficult to conceive of serving in the military whilst adhering to the ethos, values and standards of Buddhism. Although Buddha himself was a member of the warrior caste and had cordial relations with kings and delivered several discourses to kings he never advised them to abandon their responsibility of ruling with its attendant consequences and punishment for crimes, nor to abandon warfare and protection of their state when necessary.

Every Buddhist enlisted in the military is legally bound to protect and defend his country and countrymen. It is also natural for every living being to defend himself and attack another for self-protection, but the karmic effect of aggression depends on his mental attitude. For example, if a man dies accidentally in the course of a struggle at the hands of another who had no intention of harming him, according to Buddhism he will be absolved from the karmic reaction. On the other hand, if a man kills another without any provocation whatsoever then he will not be free from the karmic response; he has to face the consequences.

Therefore, there is no fundamental contradiction between adhering to ahimsa and being enlisted in the military service. What is important is how he sets about his task and what intentions he entertains while performing his duties.

In the Kalama sutta of the Anguttara Nikaya, the Buddha has told Kalama, how the three unwholesome roots of greed, hatred and delusion lead one to commit unwholesome actions like killing and causing violence and also to encourage others to do the same, result in long-term harm and suffering.

The renowned Srilankan Buddhist monk and scholar Ven. K. Sri Dhammanannda says, “Buddhists should not be aggressors even in protecting their religion or anything else. They must try their best to avoid any kind of violent act. Sometimes they may be forced to go to war by others who do not respect the concept of brotherhood of humans as taught by the Buddha. They may be called upon to defend their country from external aggression, and as long as they have not renounced worldly life, they are duty-bound to join in the struggle for peace and freedom. Under these circumstances, they cannot be blamed for becoming soldiers or being involved in defence.

One of the challenges the world faces today is transforming the prevalence of violence in all its forms into a culture of peace, not merely the absence of war but also fostering an environment of compassion and karuna (loving-kindness).

The Island - 13 01 2025

25 ~ End of Aloka Journal Page 26

Charity bestowed upon those who are worthy of it is like good seed sown on a good soil that yields an abundance of fruits. But alms given to those who are yet under the tyrannical yoke of the passions are like seed deposited in a bad soil. The passions of the receiver of the alms choke, as it were, the growth of merits. Buddha

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