BOOKS ON BUDDHISM
Love
If you develop love, truly great love, rid of the desire to hold and possess, that strong, clean love untarnished by lust, that love which does not expect to be repayed, that love which is firm but not grasping, enduring but not tied down, gentle and settled, diamond hard but unhurting, helpful but not interfering, cool and refreshing, giving more than taking, dignified but not proud, soft but not weak, that love which leads to enlightenment, then you will be washed of all ill will.
Gurulugomi -12th Century Sri Lankan Poet
BOOKS INDEX
- Management lessons from Buddhist jataka stories - Training is to be considered an integral element...
- I go beyond - way beyond - The Healing Mind - 21st Century Buddhist Techniques
- A comparative study of the Pratimoksha - The Pratimoksha is the Buddhist code of monastic disciplinary rules...
- The Vesak Sirisara 2545/2001 - Buddhist Annual, sixty sixth issue...
- Bilingual Buddhist digest rich in content - In the month of Vesak (May) several publications of diversity come out...
- The flower of mankind - This is verse from Sir Edwin Arnold's famous poem
- Promoting Buddhism in Europe - Ven. Bhikkhu Bodhi's 'The Necessity for Promoting Buddhism in Europe'
- Sumana-devi - The story of Sumanadevi or Samandevi appears in the ...
- A worthy endeavour - In 38 chapters, Dr. Ananda Guruge describes...
- Walking with the Buddha - Buddhist pilgrimages in India ...
- Fascinating tale of a monk - Record of Buddhist Kingdoms or 'The Travels of Fa-Hsien'...
- Karma and rebirth portrayed in English Novels - In this article I wish to survey the idea of rebirth...
- Women in the footsteps of the Buddha - In recent years the academic study...
- The Dhammapada - Gems of the Buddha's teachings...
- Ummagga Jatakaya for children - Jataka tales are extremely popular among ...
Management lessons from Buddhist jataka stories
by K. A. I. Kalyanaratne
Training is to be considered an integral element of the all encompassing managerial component of human resources management. It is for this reason that when the monarch of the time sought the advice of Confucius, the Chinese philosopher, as what more should be done for the populace, after having fed, provided shelter and clothing and education to them, he said to train them, and to train them more and more.
This short historical dialogue heightens the importance and efficacy of training in a nation's forward march to achieve its aspirations.
However, for seeds of training to germinate and to bring about healthy results, it is best that wherever and whenever the circumstances permit, to implant training activities on native soil. This approach brings about a strong sense of nativity and that the concepts that are being taught and deliberated are based on familiar climes.
From among the numerous training methods that are being employed by the trainers, the method that could be conveniently placed on a native footing is the case study method.
A case study is a record of a real or fictitious situation, including the surrounding facts, opinions and prejudices, given to trainees to analyse and discuss. It may deal with one event or with a situation involving several events.
It may be presented as a written oral narration and on film, filmstrip or slides. Case studies can be employed for the trainees to gain analytical skills and to provide an insight into the logical decision-making processes.
Another advantage of this method of training is that trainees can draw upon experience and exercise skills which are used in their work without incurring real risk.
In short, case studies are an effective training method for the trainees to gain 'experiential learning' in supervisory management training for dealing with such concepts as authority and responsibility.
Apart from the inspiration of the Bodhisatva ideal, the jataka stories have such an appeal that they have entered into the life of the people. In a society where there were no novels - romances or short stories, the jataka stories took their place. Even today the Jataka tales are very popular among the folk.
The jataka stories have an added virtue of depicting the vagaries of human behaviour, and it would thus provide a fertile base for any study relating to analysing human behaviour.
Understanding human nature is central to the management of organisational behaviour, as managements would not exist sans their human element. In defining organisations, it has now gained ground that 'staff is the organisation'.
Therefore, the impact of human behaviour on the corporate image of an organisation and vice versa, is inseparable/intertwined.
The jataka stories depicting human behaviour, in different environs, would thus provide a sound launching pad for gaining experiential learning especially with regard to understanding how people behave in different circumstances.Managements need to understand why people behave as they do. To get things done through other people, you have to know why they engage in certain characteristic behaviours.
The Guttila Kavyaya can be singled out from the rest of the classical Sinhala poems, due to the unlaboured and free flow of its poetry.
The musical contest will illustrate the poet's (Monk Wettewe) genius in the choice of natural imagery, and his skills in the use of words.
The base and basis of the Guttila Kavyaya is the Jathaka story highlighting the human ingratitude, and the most quoted lines are from the soliloquy of the Bodhisatva when he reflected on the action of Musila in challenging him to contest.
To narrate in a nutshell the Jathaka story, Guttila the royal musician was once requested by his parents to teach the art to Musila.
Although Guttila read Muslia's character by studying his body signs, he obliged by teaching the art of music, not withholding any knowledge, even if Guttila was to be surpassed by Musila, his pupil.
It is hereupon that the story rises to its ludicrous heights. Musila requests his teacher to introduce him to the king and seek his approval to serve as an additional musician at the King's Court.
The King, conveying his decision said that he would deploy Musila, but at half the salary that was paid to Guttila. When Guttila said this to Musila, he argued as to why he should be paid less, when he was an competent as the teacher.
When the King heard this, he said, "if he displayed his competence to the same degree, he would also be made a payment commensurate to his skills." This is how the musical contest between Guttila the teacher and Musila, his pupil, was brought about.
Guttila, knowing well Musila's prowess in music and thinking of the impending defeat at the hands of the pupil, entered the forest.
It was at this stage the Chief God, Sakra, came to Guttila's rescue by divine intervention.
The advice given was to break the strings of his lyre one by one and the throw up the three pills given by Sakra, to get nine hundred divine nymphs to descend and dance to the tune of Guttila's lure.
With the breaking of the strings, Guttila's lyre would continue to produce music full of melody even more agreeable to the ear. Musila, following suit, would only have a dumb, stringless lyre.
The ultimate results were as any one would guess; Musila, defeated at the contest, was ridiculed, stoned, assaulted and thrown out (of the city).
It we take the three characters: - the King, Guttila and Musila as the Leader, Supervisor (Manager) and Employee, respectively, it would definitely be thought provoking to analyze and assess the duties/responsibilities of the three characters vis-a-vis their attitudes and behaviour.
(a) Was it becoming of a teacher to harbour ill-conceived notions against his pupil?
(b) How proper was Musila's demand for equal pay, when he lacked maturity, service, experience and correct altitude (to serve in the King's Court?)
(c) is competency the only/sole criticism to be considered for any appointment or salary placement or promotion?
(d) Guttila's incompetence and failure, in not making Musila aware of the credentials necessary to serve in the King's Court.
(e) The King's motive of directly conducting a contest and indirectly holding a festivity for sheer merry-making of his-self and the township?
The above are only a few queries that could clearly be raised out of the given narration.
It is also extremely clear that none of the three characters were mindful of the consequences to their actions and reactions; and all were driven by selfish objectives.
The jathaka story, so narrated appears to be simple; it nevertheless contains a deep philosophy a well-accomplished Manager would analyze and interpret, as so many lessons could be accrued for experimental learning of budding managers; and for anyone interested in Management.
Such an episode would, for certain, raise issues on matters of vital importance to management; some of these being: - Counselling and Grievance Handling; Crisis Management; Conflict Management: Communication; Leadership; Negotiating; Problem Solving and decision Making and Valuing People.
Mishandling of the issues, at every turn, had brought about the misfortune of losing a valuable asset; viz. Musila, a clever and young musician, to the community.
Isn't the Guttila - Musila story, therefore, an apt case-study, for all those engaged in analytical deliberations, to gain Managerial Competence? It will also produce an enjoyable session, as these stories are much closer to our hearts and souls.
(The writer is Head-Human Resources and Administration, Merchant Bank of Sri Lanka)
The Island - 12 Jan 02
"I go beyond - way beyond"
Book - "The Healing Mind - 21st Century Buddhist Techniques"
Author- Ven. Dr. Kevin O' Neil
The above statement, originally from the Prajna Paramita Heart Sutra in the Buddhist canons, is one of the Mind-Training Principles that is from the brand new release of the book. 'The Healing Mind - 21st Century Buddhist Techniques' that is debuting here in its first special edition in Sri Lanka, and translated into contemporary English. The reason for that is because its co-author, Professor Jon Bono has been living for the past year at the Sri Raina Vihara monastery in Kelaniya, Sri Lanka while doing further research here and shaping the material for the book from his Grandmaster teacher, the Ven. Dr. Kevin O'Neil's vast master meditation files of the past decades, as part of completing his doctoral university thesis. This 'statement' of "I go beyond, way beyond" - is more than an 'affirmation' as are many such others labelled in the 'new age' of psychology and spirituality - but becomes in itself the 'goal' - to go 'beyond' - to surpass one's own current limitations and present concepts of usual thinking - to incorporate the vastness and wonders of the universe.
The central author of the book, 'The Healing Mind', the Ven. Dr. Kevin O'Neil, is a highly attained Buddhist and healing Chi Gong Master who is quite well-known in the New York area of the United States where he is also serving as the United Nations NGO representative for Buddhists in that city of all origins. 'The Healing Mind' is quite synchronous with our new millennium of '2001', and the healing mind concepts in science, psychologies, and of course Buddhist philosophies and practices which this book emphasizes with its ultimate 'self-help' Mind-Principles that are meant for meditating upon for one's own personal emancipation.
Grandmaster O'Neil and Professor Bono have assimilated a modern format that is much more accessible to begin with and to use on a daily basis than many other forms of traditional meditation. One of their aims for the book, was also to begin to appeal to a younger audience in our societies that is wanting information on Buddhist and Eastern philosophies and viewpoints, without overwhelming them with too much of an academic approach and abstractness. Hence, along with the handy, 'Introduction to Classical Buddhist" Terms in the beginning of the book, the 'Mind-Training Principles' practice section then follow along with specific 'line-drawings' by local Keliniyan artist, Vincent Liyanage on every other page, that illustrate some of the major 'psyche-statements' that are in easily readable verse-form. (The cover-art by international artist Gunasiri Kolambage also symbolizes the books future-looking direction as well).
The Foreword, by Professor Bono also explains some of the 'philosophy' behind this modern '21st Century Approach' to solving problems in our everyday lives with its practical method of meditations, and also hints at some of their originations from ancient India, which are also to be written about in later publications under this same series of "21st Century Buddhism".
Since this book, 'The Healing Mind' is also meant to be a meditation 'practice-booklet', in the 'Introduction' section and the 'How To, Practice the Mind-Training' page, we are also shown specific techniques on how to use these principles of training the mind. We are given advice and encouragement on how best to use the practices for attaining one's goals, and also an explanation of what the unique 'Buddha-Mind' state that one strives for, actually contains. We are also informed that although the 'Mind-training principles' may look like 'poetry', they are not, but are rather more like revolving mind-changing psyche-imprints that when repeated often enough and in certain ways, will definitely invoke mental, spiritual and eventual physical changes within one's being.
'The Healing Mind - 21st Century Buddhist Techniques' - makes for a convenient and useful information-filled self-help guide-book of the ultimate Buddhist view and means, which aim to deeply heal both our individual psyches and that of our societiesÉ
Ven. Grandmaster O'Neil's vast background includes being a Holistic Pyschologist and a Grand Master of Martial Arts and Buddhist and Chi Gong Healing Arts, who is the main founder of the 'School of Enlightenment', and the 'American Buddhist Movement' with its headquarters in New York City/USA. He currently lives in that city with his wife and four children, where he serves as the Buddhist representative to the United Nations.
Professor Jon Bono is a senior student of Grandmaster O'Neil and has his B. A. and M. A. in Buddhist Comparative Studies/East-West psychologies, and the arts of cinema and English literature, and is also a screen writer within the Los Angeles film-industry where he is currently working on an adaptation of Sir Arthur C. Clarke's classic Sri Lankan-based novel, "The Fountains of Paradise" for film.
The following quotations about 'The Healing mind - 21st Century Buddhist Techniques' from several prominent professors, doctors, and monks of Sri Lanka (where the book was shaped into its final form, translated into contemporary English and originally printed by Sarvodaya Vishva Lekha Press) sums up it's a bit of its world-view, content, and purposeful aim:
"I have read 'The Healing Mind - 21st Century Buddhist Techniques' very carefully and I'm already practicing some exercises! I've often called myself a 'Crypto-Buddhist'. Maybe I should now strike out the 'Crypto'. Here's an additional copy for the book. 'You have time for everything."
Sir Arthur C. Clarke
The Island - 14 Jun 01
A comparative study of the Pratimoksha
by Dr. P. Pachow - Published by Motilal Banarsidas Ltd. Delhi p. 240
By D. Amarasiri Weeraratne
The Pratimoksha is the Buddhist code of monastic disciplinary rules governing the conduct of monks and nuns. It was promulgated by the Buddha on various occasions out of necessity. This book discusses the historical, cultural, religious and social issues in ancient India in relation to the rationale of formulating the various rules, depending on the special circumstances, some of the rules may be enforced or suspended. The Buddhist Sangha has the authority to impose punishment in offences. These range from expulsion to sanctions, probation, penance, forfeiture, confession and repentance. The Buddha effectively enforced the code of Pratimoksha discipline by directing the recitations at the fortnightly Vinaya ceremonies called uposatha vinaya karma. The sangha may attain parity of their seela, and spiritual liberation by following this practice.
This study has made an extensive comparison of the various Vinaya texts of the different sects in Buddhism, viz. Theravada, Sarvastivad, Dharmagupta, Mahisasaka etc. in Sanskrit, Pali, Chinese and Tibetan languages. It shows how in a period of several centuries this code has expanded from 215 rules in the Maha Sangika to 263 in the Sarvastivada. When we consider the texts from the historical point of view we can better understand the significance of the legal, social and religious life of the Buddhist Sangha.
The Bhikkuni Vibhanga was the Vinaya book pertaining to Nuns. It should have been left in the care of the Bhikkunis as it was their concern. However we find that even Arahant Bhikkunis proficient in the Vinaya were not admitted to the first council or the two subsequent councils that detracted and fixed the vinaya. Thus the monks had a free hand in concocting anti-feminist rules such as the Ashta Garu Dharma (Eight Strict Rules) and adapting them as Buddha decrees behind the back of the nuns. According to them the Buddha was reluctant to admit women to his order. He feared that would shorten its existence, and made some excuses in promulgating the Ashta Garu Dharma which entrench male chauvinism and anti feminism in the Sangha.
Nuns were subject to the legal authority of the monks. The monks framed laws for them, conducted the trial, admonished the guilty and declared the verdict. The nuns could only hold a preliminary inquiry and report to a joint assembly of monks and nuns. From then on, the monks sat in judgement. In the vinaya nuns were treated unfairly. The rationale was that women are physically weak, therefore they need protection. The "protection" was to enslave them in terms of the Eight Strict Rules. In addition to the 225 rules for monks, 86 additional rules were made for nuns thus making 311 rules for them. This was in addition to the abominable eight strict rules foisted on them at the first council after censuring Ven. Ananda for pleading on behalf of the nuns.
The Buddha permitted monks to change some rules by a majority decision of the Sangha after his demise. When the monk of the Vajji country presented 10 amendments it was hotly opposed by the hard-core, conservative Theravada Elders. The majority was in favour of the amendments. But a dogmatic hardcore Theravada leadership rejected the amendments. This led to the majority breaking away and forming the Mahasangika seat. This paved the way for Mahayanism with the lapse of time.
However with the lapse of time when social, economic and political conditions changed the Therawadins had to amend some vinaya rules in an underhand manner, under the lavish patronage of the Anuradhapura kings. Buddhaghosa wrote his Vinaya Vinischaya. Thereby, he permitted landlordism, and acceptance of coconut estates, paddy land, income from salterns, tanks as Sangika property. In China, Korea, Japan and Tibet monks have adopted practices not allowed in the original vinaya rules. Today in Sri Lanka the majority of monks handle money accept salaried jobs practise various professions and trades. Yet the Sangha leaders are not willing to amend the Vinaya to meet modern day requirements.
A suggestion to amend the Vinaya to meet modern day requirements was made by Ven Walpola Rahula at an International Sangha conference in Taiwan. It fell on deaf ears. So we have the ludicrous spectacle of Sangha leaders refusing to amend the Vinaya rules that were enacted 2500 years ago when monks were itinerant renunciates without permanent monastic institutions, they have to disregard obsolete and impracticable rules. Dr. Pachow has made an academic study of the vinaya rules enacted by the Buddha and preserved in the texts of the various Buddhist schools. He has left untouched the practical value and observance of the rules, by the modern Sangha of our day. He has not touched on the near or otherwise to revise and amend the rules to make them meaningful in modern day life when monks are no longer the original wandering ascetics, they were prior to the monastic stage in Buddhism.
Dr. Pachow is Professor emeritus of Asian religions at the university of Iowa, U.S.A. He has studied Buddhism in universities of China, India, and Sri Lanka. He has published six books on various aspects of the Buddhist doctrines. He has been a contributor to the Encyclopaedia Brittannica, Encyclopaedia of Buddhism of Sri Lanka and the dictionary of living religions and many learned journals in Asia and America.
Vesak Sirisara 2545/2001
Nanda Pethiyagoda
The Vesak Sirisara: Buddhist Annual, sixty sixth issue, edited by Rajah Kuruppu and published by P. B. Weragoda in his capacity as Honorary Secretary of the Vesak Sirisara Publication Committee of the Government Services Buddhist Association is out, well in tune for the Vesak Poya day. As always, it is a most commendable publication of articles by erudite monks and lay persons. The innovative publication policy of having two editions, one with articles in Sinhala, Tamil and English, and the other subtitled Overseas Edition with articles only in English, has again been followed, very wisely.
The annual is for free distribution, the title page bearing the inscription "Sabha Danam Dhamma Danam Jinati" which translated reads: the gift of Dhamma excels all other gifts. At the back of the editions are two lists of donors gifting amounts ranging from Rs. 50,000 to 50. Thus the ability of the Government Services Buddhist Association to publish such a fine annual. But mark my words, if there were no donors and no donations, the publication would still have been produced, the commitment and dedication of Rajah Kuruppu, P. B. Weragoda and his Committee being such that obstacles would not prevent their good work.
The cover has a picture of a king presenting the written Dharma to his people represented by two men and a woman. It is in basic colours, very bright and traditional with both Kandyan and Low country styles incorporated. Credit goes to Deepal Jayawardene.
P. B. Weragoda outlines the history of the Government Services Buddhist Association - started in 1954 - and lists its activities: the annual 31st December all night pirith and dana; conducting meditation classes for several hundred participants at the Public Library Colombo on the first Wednesday of every month with distribution of printed matter to participants and others; facilitating sila bhavana on a quarterly basis; dana for monks at the Gunawardena Meditation Centre at Ambalangoda and of course the publication of the annual. The pirith at the Independence Hall to mark the new year has been held uninterrupted for 41 years, while the meditation and sil programmes have been conducted continuously for 17 years. A truly great achievement.
Contributors
29 writers ha ve their contributions included in the trilingual edition, while the overseas edition has 22, 6 of whom have contributed verses/poems. Of the poems the longest is a discourse from the Majjima Nikaya translated by U. Karunatilake
Dwelling thus on what leads to wholesome states
From what should be cultivated,/In conduct of body and mind
Cognition of external objects/Mind objects and consciousness
Leads to the welfare and happiness of the World
as stated by the Buddha at Jeta's Grove and further expounded by Ven. Sariputta
I will not mention all the articles, except to say they are all excellent, thought provoking and teach further the Dhamma to us.
The late Dr. C. Ananda Grero deals with the doctrine of the Buddha, while Yen. Dr. M. Vajiragnana of UK poses and answers the question of what Buddhism offers the modern world. Asoka Devendra writes on craving, labelling it the universal scourge.
Bhikkhu Bodhi titles his very clever and lucid explanation of meditation "Two Styles of Insight Meditation", which two styles are meditation practice as a purely naturalistic, non-religious discipline aiming at deeper calm, greater openness and equanimity; and meditation in its original Buddhist setting with the ultimate goal of Nibbana. He writes with respect to the latter type of meditation practice of the two pillars that support vipassana bhavana - saddha and samma ditthi: faith as the prerequisite to the later stages of the triad of virtue, concentration and wisdom and samma ditthi as the cognitive counterpart of faith, namely right view, meaning the initial acceptance of principles and doctrines out of confidence in the Buddha's Enlightenment and Teaching.
Ven. Bellanwila Wimalaratana Thera writes on the "Significance of Bodhi Pooja" which I felt very apt, specially for those whose temple visits are mostly to pour the seven kales of water to the Bo Tree, struggling to my way of thinking, to have its roots get some air in the water drenched soil, all because people have so much to ask from the devas to satisfy their extra large egos. The venerable monk stresses the fact that it is not tree worship or propitiation of gods that we do when we undertake a bodhi pooja. Rather is it an act of gratitude and a veneration of the tree as a symbol of the Buddha and his Enlightenment and Teaching.
Deshabandu Alec Robertson deals with mind culture; so also Ariyadasa Ratnasinghe, while Rajah Kuruppu too touches on the topic, titling his article: "Right Concentration". Prof. Arjuna de Zoysa views Buddhism from a scientific angle and vice versa Penny Jayawardene deals with panati patina and proves convincingly that a vegetarian diet promotes human health while of course saving the lives of creatures great and small, and preserves ecosystems. T. B. Ratnayake too writes on health, referring to the Buddha as the "healer of Sansaric suffering".
Olcott Gunasekera writes very aptly on the significance of Vesak and the universalisation of its observance tracing this from times long ago to the very recent recognition of the day by the UN. He connects development of man and nation and thus the world to "when this paradigm shift takes place" to living by the Noble Eightfold Path.
Content
I have mentioned only a few contributors and merely touched on what they have written. It seems to be that much thought has gone into making the Vesak Sirisara a balanced volume as per subjects covered. Meditation, mind culture, the Buddha's Dhamma, health and happiness, the right to life of all living beings, social values, are all included. Aesthetic finesse is imparted by the poems and sketches that dot the annual. Stories too are included: incidents involving people who came within the Buddha's notice and guidance - "From the Life of Buddha" by Prof. Nandasena Mudiyanse; and a delightful true story by V. M. Fernando on the upasaka amma, Savhami, who donated even her much used nutcracker.
Artistry
Both annuals are very pleasing aesthetically with the English edition having a back cover picture of the Kandy Lake and town and of course the Maligawa. Two plates are included - one of the Sacred Bo Tree and the other of the statue of Ven Mohottiwatte Gunananda Thera of Panadura. A special feature that was striking and pleasing was that tides were set in coloured bands, some very well delineated, some shaded. A couple of sketches adds to the total effect of the publication.
Good editing
In local publications in English one has to be extra particular at the proof reading stage. The type setters, whether in the old way or by computer, oft times dust set letters together, never mind if the word that emerges has absolutely no meaning and cannot even be pronounced. This inability of the proof setters to read, write and understand English and be able to distinguish English words from gibberish, makes the task of the proof reader and editor all the more difficult. So one needs must heartily congratulate Rajah Kuruppu for an excellent job of editing. Probably he was the proof reader too. A couple of punt mistakes have crept in but they are hardly noticeable and do not at all detract from the worth of the publication.
Here is a truly precious dhamma gift that we could send friends and relatives abroad, while keeping one handy to read at moments when the mind needs peaceful nurturing but is not quite ready to dwell within itself in quiet reflection and meditation.
We give merit to those who selflessly and devotionally spent time and energy on guiding the Vesak annual through publication and made it a true Dhamma dane.
Bilingual Buddhist digest rich in content
By Jayalath P. Pathirana
"Vesak Lipi" - Editor: Upali Salgado, Publisher: Minuwangoda Potgul Vihara Publication
In the month of Vesak (May) several publications of diversity come out in the way of magazines, brochures, hand-outs, press supplements etc. to commemorate Vesak.
‘ Vesak Lipi’ is one such annual magazine that comes out early than any other Vesak publication under the able guidance, foresight and dedication of Upali Salgado, who handles single-handed and this Buddhist Digest (2001) magazine this year, is pregnant and rich in content and attractively presented.
A pleasing picture depicting the image of Sakyamuni Gautama, the Buddha as seen at the Mulagandakuti Vihara, Saranath, India, adorns the cover-page in colour with similar illustrations in the inside pages. Forty seven pages of this Buddhist Digest is set apart for Sinhala contributions which are scholarly presented by emminent and lay/clergy distinguished writers of repute who are specialised in their own fields of study. Among the contributors are Ven. Aggamaha Panditha Pannasiha Nayake Thera, Ven. Diviture Samantha, Heenatiyana Dhamma-dassi, Balangoda Ananda Maitreya, Ven. Heenetiyana Nandatissa, Ven. Agalagoda Sirisumana and late Prof. Senaratne Paranavitarne.
The latter part of ‘Vesak Lipi’ is confined to the English section and bring in its trail, a garland of thoughts which is rich in content and scholarly in outlook and food for thought for the reader. A poem on Vesak by Bhikku Silacara opens the account with a opposite-page colour picture of Vesak lanterns swinging in the wind (photo by Upali Salgado). Prof. Vidhusekhara Bhatacharya of Calcutta introduces "Historicity of the Buddha & Buddha Pooja" stresses a debate between King Milinda and Ven. Nagasena. "The Noble Path to Follow" by Ven. Dr. K. Sri Dhammananda Sanghanayake of Malaysia and Singapore in his usual and lucid-style, elaborates the Four Noble Truths and expresses the fact "Buddhism is a logical and consistent teaching embracing every aspect of life and the Noble path as the first possible step and code for leading a happy life. Its practice brings benefits to oneself and others and it is not a path to be practised by those who call themselves Buddhists alone but by each and every understanding person, irrespective of his religious beliefs". Bhikkhu late Kassapa answers his own question "What are we and whither bound?".
Ven. Dr. Walpola Rahula in a boxed-page ‘SOUL’ castigates that belief in soul is the cause of trouble.
How true this is, let the readers judge. ‘The Dhammapada’ &emdash; the way of righteous living is a two-page spread worthy of reflection. How mindful are you and Bhikkhu Piyadassi Nayake Thera answers in his analysis "The Importance of Mindfulness". Do you want to ‘Be curious about life’ and Ven Kirama Wimalajothi Maha Thera testifies in his remarks ‘When we understand ourselves, we will see the world reflected in us’. Bhikkhuni Kusuma (in laylife Kusuma Dewendra) analyses "Chulakamma Vibhanga Sutta &emdash; causes for inequalities" and stresses that the Buddha emphasises that people reap the results of their Kamma after death. "Reflections on Death (Marananusmuthi) is the subject matter by Ven. Weragoda Saradha of Singapore and concluding addendums on ‘Death’ by Visaddacara &emdash; a Malaysian Buddhist Monk, Ven. Nayanathiloka Maha Thera, P. Lakshmi Narasu, Francis Story and E. M. G. Edirisinghe are points to ponder.
An article which has been abridged by the Editor, ‘Vesak Lipi’ as it appeared in the ‘Daily News’ Raja Kuruppu adds further on ‘Death’ under the caption ‘Facing Death with a Smile’. Ven. Narada Maha Thera says that there is merely a continuity of a particular dynamic life-flux, just that and nothing more and he explains graphically in his essay on "What is that is reborn?"
Are you terrified of GHOSTS &emdash; a spine-chilling experience if you like to feel; read with interest a piece called and edited by the writings of late Egerton C. Baptist. A short story on ‘Gallows’ by Dr. R. L. Soni is interesting reading. What is "Buddhalogy" answers Ven. Dhammika Thera in a Q & A dialogue. Other contributions like Prof. Chandima Wijebandara’s "The Buddha did not answer. Why?", Olcott Gunasekera’s ‘The Buddha Image’,"The Spirit of Buddhism" by T. B. Ekanayake are worthy of note.
Keeping true to the concept of ‘Poojacha Pooja Neeyanang’ (Honour and respect those whom honour and respect due) &emdash; a grateful profile written by Upali Salgado on the reflection of a Great adorable Missionary ‘Dhammananda of Brickfields’ on Ven. Kirinde Dhammananda Sanghanayake of Malaysia and Singapore is an apt ‘guru-pooja’ for a venerable missionary, Sri Lanka is proud of. That wraps up the literary contributions and between the pages intermingled are poems by Senehelatha Alles, Bhikkhu Vissudhakara, Chandra Gunasekera, Kamala Suriyarachchi, Bhikkhu Nanamoli, Marie Mozlin, J. P. Pathirana which add colour to the magazine.
The Editor of ‘VESAK LIPI’ earns a compliment from all the readers for undertaking this stupendous task single handed and in bringing out this magnificent Bilingual Buddhist digest for the reading pleasure of Buddhists and non-Buddhists as well and it is beyond comprehension to think how he compiled, edited and produced this magazine ‘VESAK LIPI’ for over 15 continued years and may he be blessed with the blessings of the Tripple Gem with this good and dedicated services.
The flower of mankind
Excerpts from Flower Of Mankind by Ven. Dr. K. Sri Dhammananda
This is that Blossom on our human tree
Which opens once in many myriad years
But opened, fills the world with Wisdom's scent
And Love's dropped honey.'
This is verse from Sir Edwin Arnold's famous poem on the life of the Buddha, Light of Asia. When it was first published more than a century ago, it took England and the United States by storm. It ran to sixty editions in England and eighty editions in the United States in the course of a few years. Few hundred thousand copies were sold at a time when there were neither best-seller lists, nor the Book-of-the-Month Club. Most Western readers of the older generation had their impression of the Buddha from this poem.
Sir Edwin used the image of a tree to represent mankind, and the Buddha was depicted as a flower on that tree. This flower blooms only once in a myriad years, which means that humanity would have to wait for an immense period of time for this special flower to blossom. But once it blooms, it fills the whole universe with its fragrance of wisdom. And the love and compassion contained in it is as sweet as honey.
The analogy of a flower is apt to describe the Buddha. A flower emerges from a tree complete in its own glory. Although it draws strength and sustenance from the tree, it does so of its own effort, without the help of any supernatural creator. A beautiful flower simply exists. It does not need to explain why it is beautiful. The Buddha, too, simply 'is' the Buddha, the fully self-Enlightened One, who depends on no god or follower for his existence.
A flower is appreciated and admired by both young and old. It exudes its fragrance without preference or discrimination. It does not say, 'I will bring joy to only those who follow me.' Similarly, the Buddha is an enlightened teacher who is appreciated by everyone, including non-Buddhists who study the master's message with open minds. The message of the Buddha is delivered out of compassion for the benefit of all living beings, and those who seek the Truth can benefit from it.
A flower in full bloom cannot keep the fragrance to itself. Similarly, soon after the Buddha had gained Enlightenment, he decided to preach his Dhamma and share the supreme knowledge he had gained with suffering humanity. He surveyed the world and saw that there are beings who were able to understand the Dhamma he discovered. Out of pity for the world, he said, 'Open to them are the Doors to Deathlessness. Let those who have ears hearken and place their confidence in the Dhamma.'
The Buddha's Message of Hope
The Buddha's teaching holds out hope for mankind by offering a way out of suffering and bondage into spiritual liberation known as Nibbana. This is the ultimate fact of life and the highest attainment open to mankind. Nibbana transcends even the heavens or celestial worlds of the gods and Brahmas. Although these heavenly worlds are more beautiful and have a greater degree of 'happiness' than earthly existence, these realms of existence are very much part of Samsara, and are hence impermanent and still unsatisfactory.
Nibbana goes beyond these worlds of relative existence: it is the unconditioned state of ultimate peace. And in showing how man can attain it, the Buddha conferred upon human nature the highest honour ever paid by anyone.
The Buddha concentrated deeply on pain and suffering endured by all beings. After gaining Enlightenment and with profound compassion for suffering beings, he dedicated the rest of his life to expounding the Four Noble Truths, a system which examines suffering, its causes, as well as its cure. Buddhism is more delicately aware of this universal aspect of human existence than any other ethico-religious system in the world. Throughout his mission, the Buddha carefully guided countless numbers of people in conquering their carving and selfishness so that they were able to gain final liberation. The voluminous Tripitaka, the collection of his teachings and instructions, contains an astounding amount of analysis and prescriptions given by the Master which could be applied to overcome and cure all universal problems. In applying the method he prescribed, it is possible for a person to find complete release from an unending existence of unsatisfactoriness.
Instead of placing man's destiny under the arbitrary control of an unknown external agency and making him subservient to such a supreme power, the Dhamma preached by this voice raised the status of mankind and accorded man the credit due to him for his intelligence. Alone among the many voices of other religious teachers this voice taught man how to cultivate the hitherto submerged human potential.
Thanks to this voice, ordinary people are able to develop their faith and confidence, educated people have food for thought, and intellectuals have enriched their vision. Those who were misguided had their views corrected. Those who relied on blind faith have received a clear vision of the Truth. Sceptics were persuaded and won over by the voice of reason. Devotees gained confidence, understanding and liberation from suffering.
The Necessity for Promoting Buddhism in Europe
By R. Chandrasoma
Ven. Bhikkhu Bodhi's 'The Necessity for Promoting Buddhism in Europe'
As Sri Lankans we are fortunate, indeed, to have as the crowning glory of our cultural heritage, a great religion and a subtle philosophy that has inestimable value and relevance to those living beyond our shores. There are many in the West who pine for that spiritual and metaphysical wherewithal - rooted in Buddhist values - that gives completeness to lives spent in seeming ease and comfort. This is no smug declaration of moral superiority: it is the Buddhist Message that is proudly proffered, not the example of the unfortunate people who live in this ancient land. A people who, in this age of confusion and misfortune, are being sorely tested by a miscellany of dire challenges that threaten its very survival.
We must overcome our current afflictions and even in our darkest hour we must have the courage not to forget the Buddhist Dharmaduta role that our forebears carried out with such distinction in the centuries past. It is against this background that the paper presented on July 2, 2000 by Ven. Bhikkhu Bodhi (at a seminar held in Colombo to commemorate the first death anniversary of Ven. Mitirigala Dhammanisanthi Thera) on the 'constraints and parameters' of a Buddhist Missionary Effort rooted in the strengths and resources of our own country must be viewed. Although written within a brief compass, the learned analysis of the issues involved - and, the problems faced - in promoting Buddhism in the West is a didactic resource that all sincere Buddhists of this land will welcome. We need a Scholar-Monk of the calibre of Ven. Bhikku Bodhi to guide us in a venture of this kind - both on account of the vast erudition in Buddhist matters that is his distinctive privilege and his sympathetic grasp of the Western Mind-Set and its strengths and foibles that must be reckoned with in establishing a fruitful dialogue on the core values of our Buddhist faith.
In this regard, there is a 'constraint' that must be foremost in our minds - that we, as 'purveyors' of spiritual goods and services must, perforce, deal with a 'clientele' of great sophistication - prepared to question and test our canonical faith at a level that will match the profundity of the truths that we try to put across. It cannot be denied that the cultural chasm that separates us from the West is a formidable barrier that the would-be Buddhist Dharmaduta worker will find quite daunting even if he has truly mastered the teachings of the Compassionate One. While it is not the intent of the writer to forestall or pre-empt what the Ven. Bhikku has said with such commendable lucidity in his essay, it would not be out of place to underscore certain salients and highlights in his thinking. Firstly, there is an evolutionary dynamism that has Western Society in its inexorable grip and it is clear that a certain degree of 'tailoring' of the Buddhist message to match the sociological ground-conditions of the recipient population is a well-advised strategy.
This must not be construed as a kind of 'religious machiavellianism' that detracts from the lofty spiritualism of the message: rather, it is a practical recognition of the cultural variegation of the human race. In this connection, the seemingly insatiable demand for 'quick-fix meditative therapies' for those in the West burdened with what the French call 'tracasserie' is a considerable challenge to the Theravada tradition of our country. Can meditative techniques and procedures be divorced from the sublime fundamentals of Buddhism that, to the orthodox, seem its irrefragable basis? More generally, is it possible to abridge or truncate the richly-varied practice of Buddhism as seen in lands such as ours to meet the needs of an 'establishment free' religion of the kind many Westerners find attractive? These are troubling problems that our best minds must resolve if we are to make headway in our Dharmaduta activities abroad.
The Ven. Bhikku Bodhi, with great perspicuity has singled out a difficulty that that must be urgently addressed if we are to make significant progress in the resolution of the larger issues adverted to above: the mismatch between the kind of monastic training that our Bhikkhus receive in the tradition-bound centres of learning and the intellectual sophistication required to be a useful 'messenger of the Dharma' in the West. At this point we must reiterate a truism already mentioned - there is a stratification of attitudes and attainments in Western Society that we ignore at our peril. The refined intellects of the West need a kind of Buddhism that the hoi polloi will find disturbingly difficult. But this important class must be engaged and our very best scholar monks must be up to the task. Do we have monks who are 'au fait' with such fields as cognitive psychology, logic and neurophysiology? The Buddhist interpretation of 'being' and 'becoming' has attracted the attention of leading scholars in the West - Francis Varela and Susan Blackmore are well-known names in this field. Clearly, we have slipped a lot in this regard. No longer do we have a K. N. Jayatilleka or a G. P. Malalasekera to speak authoritatively on the Theravada perspective in these matters that goes beyond what may be called 'formula Buddhism' - the mechanical matching of Pali Stanzas to any semantically significant propositional query. The meditative and esoteric have a following that is very distinct from the 'cerebral' constituency referred to above. Indeed, it is this segment of Western society that is 'spiritually destabilized' and yearns for inspirational strength from the East. The question again is whether we in Sri Lanka can convey the Buddha's message in the idiom that these Western folk can empathise with. The Mahayana scholars and Monks have a clear advantage over the Lankan Bhikkhus in this regard in that their monastic milieu is steeped in a centuries-old tradition of the arcane over the logico-ethical. These difficulties - or challenges- are mentioned not with the intention of dissuading the courageous but in the hope that a revolutionary restructuring of our institutes of religious training will result in a regaining of the pre-eminence that our nation once enjoyed throughout the Buddhist world. As our texts so luminously put it, the intellectual, the moral and the meditative must be harmoniously blended in those who follow the Path and compassionately seek to share their insight with others.
It is with great sorrow that we, Sri Lankans, must confess deep pessimism on all issues raised. A house tragically in disarray cannot be a wellspring of inspiration to nations and peoples more fortunately circumstanced. Its representatives will have a hard time explaining why Buddhist lands in South and East Asia are such crucibles of misery. It is not for us to be judgmental about our Buddhist neighbours - but in our own country the aetiology of decline is plainly evident. Unlike the fast-spreading Saviour-Cults of one sort or another, Buddhism draws strength from Enlightened Leadership - the religious exemplars that, through compassion and concern move the ordinary people to heights of religious devotion. In this connection, there is a 'triadic symbiosis' that is the power-base of Buddhism - three groups that create a spiritual synergy that made the ancient religion of our land a living presence that gave strength and hope to all.
Firstly, there is the Secular Buddhist Leadership - the Royal House in the old days and in these degenerate times, the elected political elite. Next, there is the Maha Sangha in the role of System-Guidance - not unlike the DNA of an eukaryotic cell guarding and guiding its metabolic destiny. Finally there is the Laity, that serves as a kind of nutritive pabulum for the sustenance of the first and second. This fanciful model serves a very limited purpose - that all three parts must be healthy for the 'florescence' of Buddhism. Alas, all three parts are in a very sick state in contemporary Sri Lanka.
We have a political leadership that endeavours to deny the lead-role for Buddhism - indeed disdains it as an atavism that has no relevance in the brave new age of globalisation. The greater mass of the laity regards me Buddhist faith as a valetudinarian concern - an end-game strategy and a preparation for death. As for the Maha Sangha, it would be impious to pass strictures - suffice it to say that a reformed and re-invigorated Sangha is both our greatest need and greatest hope. Not the least of reasons why the illuminating article by the Ven. Bhikkhu Bodhi should be read and digested by all who care for the future of Buddhism in Sri Lanka.
The Island - 20 March 01
Sumana-devi
The story of Sumanadevi or Samandevi appears in the Saddharma Ratnavaliya written by Dhamasena Thera in Sinhala during the 13th century ACE. (After the Common Era.) The first fifteen stories are translated English by Ranjini Obeysekera who teaches at princeton University in the United States of America.
The stories are printed and published by Sri Satguru Publications Indological and Oriental Publishers a division of Indian Book Centre, Delhi, India with permission of state University of New York Press, USA.
The Sinhala text Saddharma Ratnavaliya in an expanded version of the fifth century Pali work the Dhammapadatonakatha. Stories in the Saddharma Ratnavaliya are lively and entertaining of interest to the general reader and the specialist as well.
The 15 stories are published titled "Jewels of the Doctrine".
Just as a man scorched by the sun is attracted to the shade, or as a sufferer in samsara seeks nirvana, so attract those afraid of the five sins, let me now tell you the story of Samandevi.
How does it go?
Each day two thousand monks were provided meals at the home of the nobleman Anepidu. Similarly, two thousand were regularly fed at the home of Visakha. If anyone else in the city of Savat, event the king, wished to give an offering of alms, they had to do so with the permission of these two people. And what was the reason for this? It was surely not because the occasions were lacking. It was because the monks would invariably ask, "Has the nobleman Anepidu or the noble woman Visakha' been consulted, regarding this offering of alms?" And, if they replied they had not, then even if the offering had cost hundreds of thousands, it was like a dish without salt, not good enough. Because you see Anepidu and Visakha knew well the specific requirements and tastes of the monks, so food that was prepared under their instructions was always happily consumed by the monks. The result was that anyone who gave a gift of food invariably invited them as advisors. Thus, the two of them had hardly anytime to attend to the monks who were hosted in their own homes.
Visakha, finding that she did not have enough time, delegated her granddaughter for the task, knowing she would be very good at it. From then on, it was the granddaughter who attended to the requirements of the two thousand monks.
Similarly, the nobleman Anepidu appointed his elder daughter Subadhra for the task. Subadhra made offerings to the monks, listened to their sermons, became a Stream-Enterer and set herself on the Path of Enlightenment. However, not yet completely free of sensual attachments, she married and left. At which point, the younger daughter, Little Subadhra was allotted the task. She, too, became a Stream-Enterer while performing her duties. But at the age when she was to about to partake of nirvana, she also decided to get married. Then the youngest daughter Sumana was given the task. In the course of performing her duties, she attained to the second stage of a Once-Returner. In doing so, she had rid herself of all sense desires and so did not get married.
Some time thereafter, she was smitten with an illness and could not eat. She sent for her father whom she wished to see. The nobleman happened to be in a certain household supervising an offering he got her message and came immediately.
"What is the matter my child, Sumanadevi?" he asked.
"I don't hear you, younger brother,' she replied.
"My child, what is wrong? Why do you babble like this?"
"Younger brother, I do not babble." She said, and died as she was speaking. She was reborn in the Tusi heaven with a life-span of fiftyseven million six hundred thousand years, and free of all sickness for as long as she lived.
The noblemen, who was a follower of the Buddha, had rid himself of doubts and false beliefs but he had not yet reached the stage of one who is beyond grief. Therefore, weeping and lamenting, he cremated his child and overwhelmed by sorrow went to seek the ungrieving Buddha.
The Buddha asked him, "Why do you weep, nobleman?"
He replied, "My little daughter Sumana is dead. I weep for her, master."
"Do you not know that all beings who are born must inevitably die just as surely as Bosat, who has been granted a 'prophetic revelation,' must necessarily become a Buddha? Why then do you cry?" the Buddha asked.
"Master I know it. But I weep because my daughter, at the point of death, was out of her mind. She died raving. That is what grieves me most, Master."
"What did she say, nobleman?" asked the Buddha.
"Master, when I talked to her and called her child, twice she addressed me as 'younger brother.' Does that not clearly show she was raving?"
"Nobleman, she was not raving. You may be older in years and in terms of kinship but you are junior to her in goodness. You are a Stream-Enterer, your daughter is a Once-Returner. She is further along the Path than you and therefore your senior. That is why she addressed you thus."
"Master, where is she now?" he asked and was told she was now in the Tusi heaven.
The Buddha continued, "Listen O nobleman, those who have done good are happy in this world thinking about the good they have done. In the next world, too, they are happy and enjoy the highest pleasures. Thus, god actions bring happiness in this world and the worlds beyond. Therefore, do not delay in doing good.'
At the end of this sermon, many were consoled and arrived at the city of nirvana. Wisemen, therefore, should rid themselves of all sins that bring no profit, do only good deeds that bring great rewards, and win the blessings of this world as well as Spiritual attainments.
A worthy endeavour
In 38 chapters, Dr. Ananda Guruge describes in brief "What is Buddhism?"
The book includes a short anthology of Buddhist texts, a brief dictionary of Buddhist terms and a select bibliography.
Published by Mitram Books, a subsidiary of Dharma Healing Way Incorporated in California, in the United States of America and distributed in Sri Lanka by Samayawardhana Bookshop, Maradana. The book is priced at Rs. 250.
Dr. Guruge describes the reasons that led him to write this book in the following words:
This modest volume traces its origin to a question posed to me quite often: "What in Brief is Buddhism?"
I have been asked this question by many people. That, too, in various parts of the world. Innumerable are my speeches and articles which sought to answer it. I am hardly sure whether I had been always successful. A major difficulty remains insurmountable. At the current level of cultural literacy, every person with a modicum of general education has some idea of Buddhism. But Buddhism does not mean the same thing to everybody.
Some know the Buddhism of the books, whatever be the tradition. Others have picked up what they know directly from life. In some is ingrained the multiplicity of traditions- each with its own scriptures, favoured texts and specific rites and ritual. Others have known only what prevailed in their form of Buddhism as Indian. Sri Lankan, Thai, Chinese, Korean, Japanese or even European and American. Yes, Buddhism is many and yet it is one.
My approach to explaining the unity and the diversity of Buddhism is to treat Buddhism not as a unitary, unchanging and rigid religion but as an every-growing, ever-expanding and ever-renewing religious system. Its perfect freedom from dogma has been its greatest asset. The absence of any centralized organization like a church has been its greatest advantage. The richness of the philosophical elucidation which countless schools and sects attempted is its greatest claim to be a stimulator of intellectual activity.
The unity of what Buddhism has preserved as its core doctrines reveals the determination of Buddhists of all times and places to preserve the original teachings of the historical Buddha, the Sage of the Sakyas. At the same time, the diversity of its beliefs and rites and the glamour of its ritual and festivals evince a rare level of flexibility in a spontaneous response to human needs at different levels. Buddhism is a vibrant, living, pulsating organism.
To present it briefly is to say how it grew and how the growth continues unabated. We deal with the historical process of expansion, diffusion, separation, fusion and reconciliation of Buddhism. We use it as a flagrant example of how the human mind continues to blossom with ever-enriching adjustment of ancient wisdom to new experiences.
Succinctly thus, "What in Brief is Buddhism?" looks at this great religious system diachronically on a historical time-line and synchronically as a widespread heritage of humankind as it enters the new millennium.
The contents and coverage of this volume could be best judged from the titles proposed by colleagues and students in several brainstorming sessions:
- Buddhism 101
- Succinctly Buddhism
- A Comprehensive Introduction to Buddhism
- Buddhism: Past and Present
- A Simple Guide to Buddhism and its Growth
- Buddhism as it was and as it is
- Buddhism in Theory and Practice
- Buddhism, the Evolving Religion
- All One Wants to Know of Buddhism.
An increasing consensus developed toward the title "What in Brief is Buddhism?"
The explanation of Buddhism in its diverse forms is enriched by the addition of an anthology of Buddhist Texts, a brief dictionary of Buddhist terms, and a Select Bibliography.
The Author
Dr. Ananda W. P. Guruge BA (Hons); Ph.D, D. Litt. is the Dean of Academic Affairs and the Director of the International Academy of Buddhism of Hsi Lai University, Rosememead, Los Angeles Country, California, USA and Visiting Professor of Buddhist and Peace Studies at California State University, Fullerton and Northwestern University, Evanston, Illinois. Formerly the Ambassador of Sri Lanka to UNESCO, France and the United States of America, he is the Senior Special Adviser to the Director-General of UNESCO. Active in the international Buddhist leadership, he is a Vice-President of the World Fellowship of Buddhists and the Patron of the European Buddhist Union. His publications include 40 books in Sinhala and English and 130 research papers.
Walking with the Buddha
Buddhist pilgrimages in India
Editor Publisher: Swati Mitra An Eicher Goodearth Publication Supported by Ministry of Education, India
Recently the Indian government initiated Buddha Mahotsava - a pilgrimage to the places of Buddhist worship. Started by the Atal Behari Vajpayee government, the first Buddha Mahotsava was launched by the then Tourism Minister Madan Lal Khurana two years ago.
Through the remains of monasteries and gardens, through the dusty plains to the Himalayan foothills, treading the sites sanctified long ago by the Buddha's footsteps, in an eternal quest to unravel the complex truths of life, lucidly and brilliantly enunciated by the Buddha twenty-five centuries ago.
The first genuine attempt to present the sacred sites as a traditional pilgrim circuit, following a time honoured trail with a hallowed history dating back two and a half millennia. An illustrated exploration of information ranging from ancient legends from the Buddha's life to practical information on the sacred sites. From the Wisdom of the Master's teachings to an exclusive interview with His Holiness the XIV the Dalai Lama.
The book with over 200 specially commissioned photographs, easy-to-follow sketch maps of the sacred sites and a map of the region, attempts to comprehensively illustrate every aspect of Buddhism, its architectural heritage, its literary wealth and above all, its humanephilosophy, with prime focus on the sacred sites associated with the Buddha during His life time.
Fascinating tale of a monk
Visidunu Publishers seem to be rather selective in their publications. Their latest publication is the Sinhala translation of 'A Record of Buddhist Kingdoms or 'The Travels of Fa-Hsien' ('Bauddha Rajadhani Pilibanda Thoraturu Nam Vu Fahsienge Deshatana Vartava') by Professor Wimal G. Balagalle.
The story of the Chinese monk, Fa-Hsien, is a fascinating one. He was born in 334 A D. He had three older brothers who died as little children. The father got scared and got him into robes when he was just three. The name Fa-Hsien means The sparkle of the Dhamma' or 'Spreading the Dhamma'. Being too small, Fa-Hsien was allowed to stay at home but when he fell seriously ill , his father sent him to the temple. He recovered fast. When he was asked to come back home he refused. "I got into robes not only because my father wanted me to but because I saw the futility of life and wanted to enter the Order," he said.
In a biographical sketch, Professor Balagalle relates an incident to illustrate the young monk's steadfastness and bravery. Once he was harvesting a field with about 30 other monks when a gang of thieves who wese looking for food suddenly turned up to rob the harvest. The novice monks fled but Fa-Hsien remained. He told the gang: "You can take even the whole lot of this harvest. But think of one thing. Why are you in this plight today? You are poor because you have not given any alms or done any merit in your previous birth. What you are trying to do today is to plunder someone else's belongings. The result will be that you will again be born poor and helpless. I pity you." He then left for the temple. The thieves returned without touching a single grain.
Fa-Hsien's lifelong ambition to go to India and see places of worship and study the Dhamma was achieved only when he was 65. He undertook the journey with four other friends. Five others joined them and by the time they returned to China after 15 years, Fa-Hsien was the sole survivor. History records that he spent six years in India, two years in Sri Lanka and the other seven years travelling, which was arduous then. His main objective on the trip was to copy the Vinaya Pitaka and the Sutta Pitaka which he did. After his return to China, he recorded the entire trip. He was 79 then. He lived till he was 87.
Ranat - Sunday Times - 12 Dec 00
Karma and rebirth portrayed in English Novels
by D. Amarasiri Weeraratne
In this article I wish to survey the idea of rebirth as a theme in English prose literature. Let me therefore discuss briefly some of the English novels in modern times in which the idea of rebirth has found a prominent place.
A novel entitled "The Nazarene"! was published by Scholemasch in 1939. It was a widely read story which became popular. This is a serious lengthy and scholarly narrative woven round the life and crucifixion of Jesus Christ. The first paragraph of the book touches on the subject of rebirth and memories of previous lives. Let me quote it.
"Not the power to remember but its very opposite, the power to forget is a necessary condition of our existence. If therefore the transmigration of the soul is a true one, then those between their exchange of bodies must pass through a sea of forgetfulness. According to Jewish view we make the transition under the overlordship of the angel of forgetfulness. But it sometimes happens that the- angel of forgetfulness sometimes forgets to remove from our memories the records of the former world; and then our senses are haunted by fragmentary recollections of another life.)’
The Jewish view that Asch refers to is not that of orthodox Judaism but the secret teaching of the Kabalists a splinter group of Jewish mystics.
Pan Viadomsky an old Polish scholar accepts a young Jew as his assistant in the translation of an ancient Hebrew document which he has discovered. The old man confides to his assistant one of the intimate secrets of his life - he remembers his previouslife in Jerusalem as a Roman official. As a result he is tormented by the role he played in the crucifixion of Jesus Christ. While listening to this story the young man feels his own memories being revived for he too had lived in the-same period and environment. He too begins to write down the recollections of his former life that come flooding into his mind. He also helps Viadomsky to translate the document which turns out to be the Gospel written by Judas Iscariot.
"The Razor’s Edge" was published by Somerset Maugham in 1943. It had a great influence on the English reading public. It reached a wider audience than "The Nazarene", because it was screened as a film in the cinemas. The crux of the story hinges on the fact that young Larry Darell, its hero found the answer to the quest of his life in the Vedanta philosophy of India, a fundamental tenet of which is Karma and Rebirth. At the end of the story he is asked the question "Do you believe in reincarnation?)’
Larry replies, "That is a very difficult question to answer. I don’t think it possible for us accidentals to believe in it as implicitly as the orientals do. It is in their brood and bone. With us it is only an opinion. I neither believe in it nor disbelieve it." But he confesses to having a strange experience one night while meditating on the flame of a candle. He had seen the vision of human figures one behind the other each of whom he had felt was his own self in a previous life.
Somerset Maugham in a work of nonfiction entitled "The Summing Up" admits his interest in the problem of suffering and says, "I think that the only explanation of evil that could make the many tragedies of life bearable is Reincarnation and Karma".
The Theosophical Society published its books "Isis Unveiled" and ".The Secret Doctrine" in 1875 and 1877. They were the first books in English propounding the doctrines of Karma and Rebirth. The Irish literary revival with its harking back to the mythology and folk-lore of Ireland was a result of Theosophical influence. George Russell and William Butler Yeats were the leaders af that revival and were also members of the Theosophical Society; Dublin. Theosophical ideas have influenced contemporary literature to a large extent.
Max Muller published his translations from "The Sacred Books of the East" between 1881 and 1910. There have been a few dramas which spotlight the reincarnation theme. "The Retum of Peter Grimm" by David Belso and published in 1911 is a noteworthy work. "The Reincarnation of Peter Proud" was a film shown in the Sri Lanka cinemas for nearly a month some years ago. It depicted the story given in a novel by that name. The entire picture depicted - the reincarnation theme and its verification by means of painstaking research.
The idea of portraying a series of lives of an individual has been used by several novelists e.g. A. E. D. Mason who in his "The Three Gentlemen" depicted three successive lives of a person. In a novel by Warwick Deeping entitled "I Live Again" he depicted a series of four lives of a person. In a novel by Jack London entitled "The Star Rover" we get the portrayal of a person who remembers three or four previous lives.
Rider Haggard in a novel entitled "She" writes of a woman who gained memories of her previous life after bathing periodically ina supernatural flame of life deep in an underground African cave.
"Flight from Youth" by Wilson E. Barret is a romance connected with a previous life. In this charming story a young man who has never studied flying feels a strange urge to walk into an aerodrome, enter a plane and fly it. He knows instinctively what to do in the air. Suddenly in this setting he gets recollections of his previous life where he was an airman flying over France during the course-of which his aeroplane was shot down..
J. D. Salinger published a story in 1948 called "Teddy". Teddy is a ten year old American boy who spends part of his time daily in meditation. He has some unusual E. S. P. Powers, and clearly remembers his past life as a Hindu yogi. This portrayal is not a strange thing in view of the fact that Salinger was known to be a student of Yoga and Zen Buddhism.
Talbot Mundy was a writer who was firmly committed to the belief in Karma and Rebirth. "A Journey from this World to the Next" was written by Henry Fielding (1907-54). It narrates the story of one- who has just died and is on his way to heaven. He meets numerous souls returning to earth life. In 1874 Mortirner Collier published his three volume novel "Transmigration. "
Allusions to rebirth are found in passages of many more authors. Joan Grant’s novels have caused considerable comment and wonder. Her novel "Winged Pharoah" was written without scholarly studies. Therein she disclosed an unusually accurate knowledge of life in Egypt during the Pharoahs. In a prefatory note to her autobiography "Far Memory" she said that the details are based on memories of her former life in Egypt during the times concerned.
Allusions to memories of previous lives can be seen in the works of the following authors:
Sir Walter Scott "Guy Mannering", Charles Dickens "David Copperfield", George Elliot "The Spanish Gypsy", G. B. Shaw "Back to Methuselah", H. G. Wells "The Dream", Walter de La Mare "The Return", Hugh Walpole "The Adventures of the Imaginative Child",J. B. Priestly’, "I have Been Here Before."
For further details on Western thinkers on reinicarnation I would like to refer readers to "Reincarnation - An East West. Anthology" compiled and edited by Joseph Head and S. L. Granston. (Theosophical Publishing House London 1962). This is an encyclopaedic compilation of quotations from eminent philosophers, theologians, poets, scientists and other thinkers of every period of Western culture.
The Island - 17 May 00
Women in the footsteps of the Buddha
by D. Amarasiri Weeraratne
by Kathryn R. Blackstone, Published by Motilal Banarsidas Ltd, Delhi
In recent years the academic study of Buddhism has gained ground in the West. Scholars are continually opening up new areas for study and dialogue. As a result many of the Pali texts of the Buddhist Canon have received attention by way of scholarly studies.
The Therigatha (Psalms of the Sisters) is one such text which has interested western women scholars. Mrs. Caroline Rhys Davids translated the Therigatha into English under the title Psalms of the Sisters in 1909. Since then this Buddhist classic came to be studied by western Buddhist scholars with increasing interest and admiration. Susan Marcott published her work "The First Buddhist Women" in 1991. It contained a translation of the text and the Commentary to the Therigatha. In 1975 Miss I. B. Morner wrote her "Women under Primitive Buddhism."
"In 1991 Tessa Bartholomuez published her PhD dissertation "Women under the Bo-Tree." Works such as these indicate the growing interest taken by western women scholars in the role of women in early Buddhism.
In the book under review Kathryn Blackstone gives a detailed exploration of the quest for liberation on the part of the early Buddhist nuns. She delves into the subject with the object of ascertaining the feminine perspective of the Bhikkhuni Sangha. Her careful analysis of the texts enable her to arrive at some new conclusions about the contents. This is the only Canonical test in the history of religion where the authors are women dedicated to the religious life. The work gives an insight into the Bhikkuni disciples of the Buddha and their struggle for liberation.
This book is a revised edition of her M.A. thesis written at the McMaster University, U.S.A. The author is at present a lecturer in Religious Studies at Victoria University, Wellington.
The Therigatha is a collection of 552 verses implied into 73 poems by Bhikkhuni disciples of the Buddha. Some of the poems are very beautiful and dramatic compositions, e.g. Subha of the Jivaka Mango Grove, is a good example of lyric poetry resembling but ante-dating classical Sanskrit drama. The entertainment value of some of the longer poems is very high even in translation and they continue to evoke human sadness and joy. The poems are not only entertaining, they are educative and spiritually uplifting. The major emphasis is on the quest for liberation-viz. attainment of Arahantship culminating in Nirvana.
This work consists of 5 chapters running into 185 pages. They deal with 1. Introduction to the Therigatha. 2. The language of liberation 3. Looking Backwards: attitude towards renunciation. 4. Looking Inwards attitude towards the body. 5. Looking Outwards-Attitude towards the environment. 6. Struggle for Liberation. The book contains 4 pages of appendices, and notes bibliography, a glossery and an index.
Blackstone has made a valuable contribution to Buddhist studies in the Therigatha. She has compared its text with that of its counterpart the Therigatha (Psalms of the Elders.) Her analysis show that while the two texts employ identical form, the structure, style, their use of terms, phrases, and stylistic devices show important differences.
This book is a valuable contribution to the study of the Therigatha and its Commentary. The Therigatha vindicates the claims of feminist scholars that women have a history of independent through and action. It relates the experiences and perceptions of a group of Buddhist nuns who resorted to a life-style that liberated them from the shackles imposed on them from the gynephobia advocated in the laws of Manu emaciated in his work called Manusmriti. It is true that many lived after the Buddha. Anti-feminism existed in Brahmanism from the earliest times as a social theory. Manu codified them into the laws of the state, under Hindu rulers.
As pointed out by the author the Therigatha has a powerful message for us today. The very existence of a religious text incorporated into Buddhist Canon (Tripitaka) is an asset to the place women should have in Buddhist society. It shows that women’s struggle for liberation has been going on from the days of the Buddha.
The Buddha is considered the great emancipator among India’s religious teachers. He strove to liberate men from the yoke of casteism, and women from the misorgyny inherent in Manu’s laws. It is a matter for regret that the Sinhalese Sangha in Sri Lanka did not carry forward the Buddha’s humanism and liberating policies. Since the Polonnaruwa days they have compromised with the laws of Manu in Hinduism and introduced casteism and anti feminism into Sinhalese Buddhism.
This they did by cover observance of caste in admissions to the Sangha and opposing the revival of the Bhikkuni order which became defunct after the fall of Anuradhapura to the Cholians in AD 1077. They did this on obscurantist and misogynist grounds. But in the Mahayana Buddhist countries such as China, Korea, and Taiwan the Bhikkuni Order founded by the Buddha flourishes in unbroken pupillary succession and purity of Vinaya observance. It is heartening to note that some progressive Sangha leaders have in very recent times revived the Bhikkhuni Order in Sri Lanka with the assistance of Chinese, Korean and Taiwanese nuns, disregarding objections and pressure from the Mahanayaka triumvirate.
The Dhammapada – gems of the Buddha's teachings
By Upali Salgado
The Dhammapada is to Buddhists what the Holy Bible is to Christians, the Bhagavath-Gita to Hindus and the Holy Quran to Muslims. The Dhammapada is associated with Sakyamuni Gotama Buddha, the Great Teacher who showed the path to happiness for all mankind. His pragmatic thinking on the ills of man, gave way to a glorious dharma which concerns righteous living.
The collection of Gotama Buddha's discourses is called the Tripitaka (the Three canons which have 31 volumes). Amongst them, the Dhammapada belongs to the Khuddaka Nikaya. The word Dhammapada means "the location of the Doctrine".
This valuable document contains 423 verses preached by Sakyamuni Gotama Buddha on over 300 occasions, all of moral and spiritual value. In the commentary written in Pali by Buddhaghosa Thera, (who came from North India to Sri Lanka in the 5th century and resided at the Brazen Palace, Anuradhapura) there are anecdotes which describe the incidents referred to in verse preached by the Great Teacher. They are all considered "gems" of the Buddha's teaching.
The verses of the Dhammapada have been compiled into 26 Vaggas (or groups) and refer to the ethical life of ordinary men and also to the spiritual life of Arahants. The Buddha is known to have used numerous methods to put across His teaching; often differing in method of delivery, according to His audience. He did not generally, rely on the performing of miracles to convince those of other faiths, but performed miracles only on two occasions, when challenged by Mahavira, the Jain Leader.
One method used by Him to propagate His Dharma was the use of similes. For example, verse No.13 of the Dhammapada (English translation) says, "Even as rain penetrates on ill-thatched roof, so does lust penetrate on undeveloped mind."
Of the 26 vaggas (or chapters) of the Dhammapada seven chapters 2,9,15,16,17,18 and 24 refer to the qualities of heedfulness (Appamada), evil (Papa), happiness (Sukha), affection (Piya), Anger (Krodha), impurities (Mala) and Craving (Tanha).
In the context that, there has been no peace in our land with the ongoing war in the North and East, verse (1) of Jana Vagga appears meaningful.
"What is laughter (hasa) what is joy (anando)
When the world is even burning
Shrouded by darkness, would you not seek a light?"
The Dhammapada gives us an insight into the mysteries and true nature of life, and emphasises how one becomes bogged down in the morass of attachment, craving and desire, the foremost ills which all Buddhists strive to be rid of.
Thus, is the fool worried
Verily he himself is not his own
Whence Sons? Whence wealth?"
Children and cattle, death seizes
and carries away like a great
flood, the sleeping village."
(lump), a pile-up infirm, much
thought of which nothing lasts,
nothing persists."
Heaps of sores by bone is raised
Malady, as such by many is thought
with a stability, that is nought."
Putrid body which does rend,
Life indeed has death at end
These bones that are dull off white
On seeing them, what is the delight?
Decay and death is does contain
Pride and slander hidden remain.
Righteous dhamma does not fade away
So the virtuous to each other do say.
In him, flesh doth increase
In wisdom, he does decrease
When with this wisdom one discerns
Disgusted then, is one will ill
This is the Path to Purity."
When this written wisdom one discerns,
disgusted then is one with ill
This is the Path to Purity."
When this with wisdom one discerns
disgusted, then is one with ill-
This is the Path to Purity."
When one realises the futility of attachment, that everything is transitory in nature (anicca), taking refuge in the Buddha and in His teachings, will bring peace and happiness. He who seeks refuge in the Buddha, the Dhamma and the Sangha, he who seeks with right knowledge and understanding the Four Noble Truths, and the Noble Eightfold Path which leads to the cessation of sorrow, will surely be released from sorrow (Dukkha) (Buddha Vagga verse 13-14).
The Dhammapada is today considered a priceless gem. it has been translated into English, German, Spanish, Thai, Burmese, Chinese, Taiwanese etc. These publications have influenced the lives of millions, the world over. The sayings have been an enduring guide to noble living.
Sunday Times - 10 Sep 00
Ummagga Jatakaya for children
The 'Ummagga Jatakaya' is the most comprehensive tale among the 550 Jataka tales in Buddhist literature. It relates the story of the Bodhisatva as an erudite scholar in the person of Pandit Mahaushada. The tales are fascinating, almost all woven round problems for which he finds solutions.
Rupa Sriyani Ekanayake has selected five stories from the 'Ummagga Jatakaya' and presented them in little booklets for children to read and enjoy. She has done an excellent job using simple, easy to understand words and phrases in narrating each story.
The first in the series titled 'Miyulu Nuwara Pandiwaru' forms the backdrop to the entire series where the reader is introduced to King Vedeha and his four advisors Senaka, Pukkusa, Devinda and Kavinda.
The well illustrated set of books is an ideal gift for any child.
-Ranat
Sunday Times 10 Sep 00