Aloka
JOURNAL - Page 6
ARTICLES INDEX - Page 6
- Esala Full Moon Poya - Buddha set in motion the wheel of truth - 'Dhammacakkapavattana Sutta'...
- Has Buddhism the answer? - Does modern psychology offer a solution to the stresses...
- Dasa-Raja-Dhamma, reminiscent of good governance - Buddhism is a way of life. What is mainly essential...
- Buddhism and Ayurvedic medicine - Buddhism and Ayurvedic medicine originated in India...
- Proteins in green leaves, grass, grams, etc. - We eat food to supply our body...
- Buddhist Carnivora? - This biped is a direct descendent of the majority Buddhists...
Esala Full Moon Poya
Buddha set in motion the wheel of truth - 'Dhammacakkapavattana Sutta'
by Danister I. Fernando
Prince Siddhartha makes ready to leave the palace on his horse Kanthaka, moments before he renounced lay life, on Esala full moon night. (Painting by George Keyt, from the murals of Gothami Viharaya, Borella)
Dve me bhikkave anta pabbajitena na sevitabba" - thus did Shakyamuni Gotama, the Buddha begin his first ever discourse "Dhammacakkapavattana Sutta (setting in motion the wheel of truth) by exhorting the monks; "These two extremes ought not to be followed by the ordained."
It was on an Esala Full Moon Poya Day, five-hundred and eight-nine years prior to the commencement of the common era, that the blessed one proclaimed His new philosophy to his five former friends 'Pancavaggiye bhikkhu', Kondanna, Bhaddiya, Vappa, Mahanama and Assaji, at the picturesque shady deer park at Isipatana (the resort of seers - modern Saranat) in Varanasi (Benares).
What are these two extremes referred to by the Buddha?
(1) Indulgence in excessive sensual pleasures: During the time of the Buddha, the powerful Brahminic society had modelled itself on the lines of the behaviour pattern known as self-indulgence and here the Buddha describes it as low, common, the way of ordinary people, unworthy and unprofitable.
(2) Self-mortification involving rigorous physical torture: About the same time, there was another set of people, particularly those who unsuccessfully went in search of ultimate salvation, who resorted firmly to penance, observances, and physical torture. This is the Buddha describes as painful, unworthy and unprofitable.
The five ascetics who were selected by the Buddha to be His audience for his first sermon were themselves still steeped in meaningless rigorous of extreme asceticism and they were firmly engrossed in those practices. We are also aware as to how they left the Buddha in disgust, when He gave up self-mortification at Uruvela realising its utter futility.
Later on, when the blessed one came all the way to Isipatana to meet them, it had been very difficult for Him to convince them that He had attained Supreme Buddhahood. Therefore the Blessed one had first to enlighten the listeners on the detrimental nature of both the extremes and subsequently to present His noble vision that leads to eternal happiness - 'paramam sukham'.
Having repaired the minds of the five ascetics fertile, and having created a fully interested and willing audience the Buddha presented to them the middle path which is also known as the noble eightfold path.
"Ete te bhikkhave ubho ante anipagamma majjhimapatipada tathagatena abhisambuddha cakkhukarani, nanakarani upasamaya, abhinnaya, sambhodhaya nibbanaya sanvattati." meaning: "Monks, without treading on both these extremes, the perfect one (Tathagata' an epithet used by himself) has realised the middle path; it gives vision, it gives knowledge, and it leads to calm, to insight, to enlightenment, to Nibbana. And what is that middle path?
It is simply the noble eightfold path consisting of eight factors (Magganga) and arranged according to a three-group scheme: virtue (sila) concentration (samadhi) and wisdom (panna). The eight factors are:
1. Right understanding (samma ditthi), 2. Right thought (samma sankappa) - Wisdom (panna), 3. Right speech (samma vaca), 4. Right action (samma kammanta) - Virtue (sila), 5. Right livelihood (samma ajiva), 6. Right effort (samma vayama), 7. Right mindfulness (samma sati), 8. Right concentration (samma samadhi).
Having himself first tried the two extremes and having found them to be useless, the perfect one, discovered through personal experience and by himself, the middle path which is a way of life to be followed, practised and developed individually, and which gives vision and knowledge leading to calm insight and Nibbana, the ultimate reality.
The central concept of Buddha's new philosophy envisaged in this first-ever discourse is the 'four noble truths', by realizing which he became supreme samma sambuddha. But, what has been dealt with so far in the sutta, is the middle path which really is the fourth noble truth. This I believe, may be due to the fact that Buddha desired to educate all those, including the five ascetics of the audience, who were absorbed in the practice of the two extremes before presenting to them his matchless philosophy of The four noble truths:
(1) 'Dukkha' - The noble truth of suffering - birth, aging, sickness, death sorrow and lamentation, pain, grief and despair, association with the unpleasant, not getting what one wants are all suffering - in brief the five aggregates of attachment are suffering.
(2) 'Samudaya' - The noble truth of the origin of suffering - It is craving or thirst bound up with passionate greed. It is of three types: Kama tanha - craving for sense-pleasures Bhava tanha - craving for existence and becoming. Vibhava tanha - craving for non-existence (self-annihilation).
(3) 'Nirodha' - The noble truth of the cessation of suffering - It is the complete cessation of that very craving (thirst) - complete detachment.
(4) Magga - The noble truth of the path leading to the cessation of suffering - It is simply the noble eightfold path which came earlier in the discourse. This occupies, in brief, the sum total of the four noble truths, which are the essence of Buddha's teaching.
According to his method of exposition of the truths, the Buddha is comparable to a physician who first diagnoses the malady (Dukkha - suffering or unsatisfactoriness); next, he discovers the cause (samudaya - craving or tanha); then its removal (Nirodha - Nibbana) and lastly the remedy (magga - The Noble Eightfold Path).
With the correct remedy (The eightfold path) the original malady (suffering) would be eradicated and permanent cure leading to ultimate happiness (Nibbana) ensured - "Nibbanam Paramam Sukham"
Having thus ended the discourse the perfect one addressed the monks, "When, monks, my intuitive knowledge; my vision, in regard to the se Four Noble Truths was absolutely clear to me, then only did I claim that I had gained the incomparable Supreme Enlightenment - The Buddhahood".
According to the 'attha katha' of a sutra, in the Majjhima Nikaya, (Middle - length discourses) the blessed one is said to have ended this first sermon at the appearance of the sun ('suriye dharamaneyeva desana nitthasi'). In other words He would have continued preaching the whole night over. But today it takes comparatively a very short time to recite (sajjhayana), the sermon as given in our 'paritta' book. This clearly shows that the blessed one would have taken an exceedingly long time to put across the Dhamma to the oscetics, considering the abstruse nature of His lofty philosophy.
In spite of this, at the close of the discourse only ascetic Kondanna attained the status of a 'Sotapanna' (Stream-winner). Buddha at this instance was much elated, and expressed His happiness by saying, "Kondanna has realised the "four noble truths" - He said it twice, the ascetic received the epithet, "Anna Kondanna" because of this achievement.
Although the five ascetics were the only human beings present at the Deer Park the text says, at the end, that a large number of earth - bound deities, devas from "Catummaharajika to Paranimittavasavatti and bhahmas from Brahmaoparisajja to Akanitta, having listened intently, raised joyous cries from their celestial abodes one after the other.
With the proclamation of the Dhamma for the first time, with the setting in motion or the wheel of the dhamma, and with the conversion of the five ascetics, the Deer Park at Isipatana became the birthplace of the community of monks - the format for His dispensation (sasana).
Let us sincerely wish that the Dhamma - word that spouted from the mouth of Tathagata, the perfect one, on an Esala Full Moon Poya Day, shall continue to flow uninterrupted, for at least another two-thousand five hundred years to come, in its pristine purity.
Sunday Observer, 16 July 00
Has Buddhism the answer?
by J. P. Pathirana
Does modern psychology offer a solution to the stresses and difficulties of life? Does the sub conscious of the psychologist, explain the past history of man? What is the sub-conscious and has it as much power over our actions as the psychologists claim.
These are questions that occur to every thinking man and woman struggling through the spate of words written and uttered on this subject. Never was mind so discussed and analysed as today and its manifestations brought into everyday using. We have mind-culture applied to business, to prosperity and to social relations. Even our religious emotions are discussed and dissected and traced back to some primeval need or God as witness by Carl Jung, where he states in the ‘psychology of the unconscious’ &emdash; religion is the sublimination of the incestuous libido’.
There is no doubt that psychologists have gained information about mind-process and that will be of benefit to mankind, but on the other hand, they seem to flounder beyond their depth, when they try to understand man’s higher nature and to attribute certain manifestations of this nature to the lower phases of life which do not properly so belong.
We have to turn to Eastern philosophy for an explanation of man’s complicated structure, for it seems to be only in that direction that light is to be found. The study of the mind has been pursued for many centuries in the East and self mastery has been held out in religion and philosophy as the ideal; and as the only path to knowledge and a fuller life.
Three-fold being
In the East, the spiritual desire and nature of man has never been denied. The great religions of the East have advocated the necessity of moral development and of keeping the physical nature in subjection, and for that reason, their study of the mind has not been marred by the unpleasantness and animalism that characterise certain schools of psychology. It is in the entanglement of the lower-mind with the emotions, which in the East calls (Kamma-manas) that the western psychologist mostly concerns himself and hence his conclusions. The East has always recognised man as a threefold-being: spirit, mind and body, and this again being separated by some schools into a seven-fold division. The East has emphasised the spiritual as well as the physical evolution of man, and formulated a code of ethics, stern and inescapable for the aspirant to the spiritual life. Not for him the lax morality of the irreligious, ‘out for a good time’ regardless of the future: not for him the digging up of the unsavoury past thoughts, trying to disguise bad odours with fancy names. Modern psychologists give great importance to the subconscious mind. It is a favourite peg on which to hang the manifestations of the mind which are imperfectly understood. Mental life is described as an iceberg, the greater part of which is hidden and the hidden-portion regarded as the sub conscious and the most important.
The sub-conscious mind is like all the involuntary processes of the lower-bodies. We only becomes aware of it when they are not functioning properly. No one is conscious of the working of a healthy-heart, though one depends for his life upon it; but as soon as it commences to work in an abnormal manner, he or she immediately become aware of its existence.
Mental aspect
The same applies to the mind. As soon as attention is directed to a process that should not have conscious attention, trouble arises. It is wiser to take care of the waking consciousness and the sub conscious will take care of itself.
It is the reaction of the individual to the incidence of daily life that are important, and when the attitude towards life is wholesome and sound, the stirrings of the sub-conscious are scarcely heard. The great trouble with humanity is its absorption in the lower-self and its manifestations and this is where Buddhism shows us the better way. Even our limited experience proves to us that no permanent happiness is to be found in earthly pleasures for everything of the earth is impermanent. Buddhism with its ethical code, its noble Eightfold Path, gives us an ideal of conduct which is unsurpassed by any religion man has known.
The world needs the Ethics of Buddhism as a sick man needs a physician. In its teaching of the Law of Cause and Effect, in its stress upon the unity of all life and the relative unimportance of the personal-self; it emancipates the ego from the enthralment of the lower nature and its striving for self.
It shows us the perfected-man in the form of the Buddha and holds out to all human beings the glory of achievement. It teaches that self-mastery is absolutely necessary and essential to a fuller life.
The glorification of the lower ego and the pursuit of the physical pleasures lead only to suffering, because the very nature of the physical world is transitory. Everything that has a beginning has an end, and sorrow, disillusionment and pain are concomitants of physical existence.
For this reason, Buddha taught men to subdue their lower-desires and to strive for spiritual-wisdom. Only spiritual knowledge can release man from the endless round of birth and death. Buddha taught that man is a divine being, and that his essential nature is for the spirit and that he must claim his rightful heritage. Only in this recognition that man can loosen the clinging fetters of physical existence. It is the path of indulgence, of self-pity, of unhealthy absorption in self, which supplies the psychologist with his clientele and fills his waiting-room with victims of their own ignorance. The Ethics and Philosophy of Buddhism constitute a more bracing-tonic that any psychologist can offer. The cure for all our ills, as the cause of them, lies in ourselves. In ourselves too, lies the freedom.
The need of man for spiritual food is greater than his need for physical food and it is to supply this need that spiritual leaders having trodden the Path of Return themselves are eminently fitted to become "Wayshowers" and to following their footsteps, is to become as emancipated as they. Life for many people is empty and unsatisfying. Men realise that they are caught in a machine of their own making. They wish to free themselves, but do not know how. The cry goes on continuously: What is his life for.? The scientists and psychologists have widened our horizons, but they have not given us a purpose. Only religion can do that, and it needs to be a religion that is at once logically sound and inspiring in its motif.
Buddhism fulfils these conditions and has an answer, as it satisfies man’s most profound and lofty aspirations, and yet bears the strain of everyday life and helps him in his contact with his fellowmen. Few religions can bear such a strain.
The great test
The great test of a man’s religion is how far its philosophy can be applied to man’s human problems. Yet these human problems are cosmic for man himself, a cosmos. The cry of a man’s heart for a purpose is the dim recognition of this fact. When a man feels his divine nature quickening to life in his human everyday self; he no longer cries for a purpose in life; for he realises that he himself that very purpose." Thou art thyself the object of thy search".
He is impelled by a divine-urge to push on to the goal of self-realisation. Restless and dissatisfied souls seeking for light and purpose outside themselves find only ultimate unhappiness, and discontent. Buddhism has been accused of being a religion of pessimism, but to those who understand it’s teachings, the contrary is true. It is the religion of Hope, Enlightenment, of serenity &emdash; because it showns man that the Path of Knowledge is open to all and that the fruits of attainment are worth the effort and Buddhism has the answer than any psychologist offer the world.
The Island, 20 June 00
Dasa-Raja-Dhamma, reminiscent of good governance
by Danister I. Fernando
Buddhism is a way of life. What is mainly essential, according to the noble philosophy of Sakya Muni the Buddha is to follow the Eightfold Path leading to complete emancipation- Nibbana. But it is wrong to conclude that Buddhism is interested only in such lofty ideals and high philosophical thought ignoring the social, economic and political welfare of the people. Buddha was a marvellous repository of loving kindness (metta) and compassion (karuna) towards all beings and was greatly interested in the happiness of not only the mankind but of all other beings as well. To him happiness was not possible without leading a pure life based on moral and spiritual principles. He firmly believed that such a life was possible only under favourable material, social and political conditions. He considers such conditions as a means to a higher and nobler end.
In Kutadanda Sutta (Digha Nikaya) Buddha explains that in order to eradicate crime, the economic condition of the people should be improved. The relationship between the employer and the employee should be made cordial mainly by the payment of adequate wages, gifts and incentives. The kings (governments) should take this fact into serious consideration and keep the people happy and contented, so that consequently the country would be peaceful and crime free.
Not only did the Buddha teach non-violence and peace; he also personally intervened in quelling disputes in the field of battle through His sublime Dhamma. For instance, He intervened in the case of a friction between the Sakyas and the Koliyas and prevented a deadly war. Again, King Ajatasattu who was about to wage war against the Vajjis was prevented from doing so, entirely on the valuable advice of the Buddha. Further, our chronicles (Mahavamsa and Dipavamsa) say that the Buddha visited Sri Lanka on three occasions, and having suppressed certain disputes through the Dhamma, established peace in the country, thereby.
Therefore, we see that while the Buddha put across His philosophy successfully, he also advocated the maintenance of peace and cordiality throughout, which was absolutely essential for spiritual development. He had shown how a country could become corrupt and unhappy when the heads of its government become corrupt and unjust. For a country to be happy, it must have a good and just government. How this form of just government is evolved is detailed in his recommendations entitled "Ten Royal Virtues". ("Dasa-Raja Dhamma" - Jataka Text).
The ‘Ten Royal Virtues’ are as follows:
1. Dana: liberality, generosity or charity. The giving away of alms to the needy. It is the duty of the king (government) to look after the welfare of his needy subjects. The ideal ruler should give away wealth and property wisely without giving in-to craving and attachment. In other words he should not try to be rich making use of his position.
2. Sila: morality - a high moral character. He must observe at least the Five Precepts, and conduct himself both in private and in public life as to be a shining example to his subjects. This virtue is very important, because, if the ruler adheres to it, strictly, then bribery and corruption, violence and indiscipline would be automatically wiped out in the country.
3. Comfort Pariccaga: Making sacrifices if they are for the good of the people - personal name and fame; even the life if need be. By the grant of gifts etc. the ruler spurs the subjects on to more efficient and more loyal service.
4. Ajjava: Honesty and integrity. He must be absolutely straightforward and must never take recourse to any crooked or doubtful means to achieve his ends. He must be free from fear or favour in the discharge of his duties. At this point, a stanza from ‘Sigalovada Sutta. (Digha-Nikaya), a relevant declaration by the Buddha comes to my mind:
"Canda, dose, bhaya, moha - Yo dhammam nativattati. Apurati tassa yaso - Sukkha pakkheva candima")
Meaning: If a person maintains justice without being subjected to favoritism, hatred, fear or ignorance, his popularity grows like the waxing moon.
5. Maddava: Kindness or gentleness. A ruler’s uprightness may sometimes require firmness. But this should be tempered with kindness and gentleness. In other words a ruler should not be over - harsh or cruel.
6. Tapa: Restraint of senses and austerity in habits. Shunning indulgence in sensual pleasures, an ideal monarch keeps his five senses under control. Some rulers may, using their position, flout moral conduct - this is not becoming of a good monarch.
7. Akkodha: Non-hatred. The ruler should bear no grudge against anybody. Without harbouring grievances he must act with forbearance and love. At this instance, I am reminded of how a certain royal pupil, an heir to the throne, who had been punished by the teacher for an offence, took revenge by punishing the teacher after he become King! (Jataka Text). Political victimization is also not conducive to proper administration.
8. Avihimsa: non-violence. Not only should he refrain from harming anybody but he should also try to promote peace and prevent war, when necessary. He must practice non-violence to the highest possible extent so long as it does not interfere with the firmness expected of an ideal ruler.
9. Khanti: Patience and tolerance. Without losing his temper, the ruler should be able to bear up hardships and insults. In any occasion he should be able to conduct himself without giving in-to emotions. He should be able to receive both bouquets and brickbats in the same spirit and with equanimity.
10. Avirodha: Non - opposition and non-enmity. The ruler should not oppose the will of the people. He must cultivate the spirit of amity among his subjects. In other words he should rule in harmony with his people.
The Buddha in his dispensations has emphasised the fact that the nature of the subjects depends largely on the behaviour of their rulers. Therefore, for the good of the people at large He set out these Ten Royal Virtues - ‘Dasa-Raja-Dhamma’ to be practiced by the rulers of men.
After the advent of Buddha Sasana to Sri Lanka, in the reign of King Devanampiya Tissa, in the 3rd century B.C, the long line of Buddhist Kings would have kept to ‘Dasa-Raja &emdash; Dhamma’ in fostering good governance.
It is also interesting to note that in India’s foreign policy the ‘Five Principles’ or ‘Pancasila’ (which is itself a Buddhist term) are in accordance with Buddhist principles Dharmasoka, the great Buddhist Emperor of India, who was contemporary and a good friend of King Devanampiya Tissa of Lanka had applied to his administration Buddhist principles the authenticity of which is proved by his Rock Edicts available in India and seen even today.
In this regard, I wish to make mention of a very great Buddhist Country - Thailand - where the Theravada concept of Buddhism is in practice and where His Majesty the King is loved by all and held in very high esteem with deep respect. His Majesty, seated on the "Bhadrabith Throne" beneath the "Nine-Tiered White Umbrella of States" in the "Baisal Daksin Hall" of the Grand Palace, had pronounced the ancient oath of accession to the Throne, which says, "I will reign with righteousness, for the benefits and happiness of the people". The word "righteousness" is the key, as it leads back in time through over two - thousand five hundred years of history to the Buddhist concept of Kingship. The ideal monarch is expected to abide by the "Tenfold Moral Principles" of the Sovereign, "Tossapit Rajatham" in Thai, * which in our Jataka Text" are called "Dasa- Raja &emdash; Dhamma".
* (From a paper published in connection with the birth anniversary of His Majesty, King of Thailand.)
Buddhism and Ayurvedic medicine
Ven. Pandit Medagama Vajiragnana,
Sangha Nayake of Great Britain
Buddhism and Ayurvedic medicine originated in India and both aim at eliminating suffering. Buddhism primarily concerns with the well-being of the mind and Ayurveda deals with the well-being of the body. While treating one aspect of a person, one cannot neglect the other because both are inseparably linked together. Both systems regard the body and the mind as interdependent and inter &emdash; linked. This relationship has been illustrated with a picture of a boat and a boatman. Body is the boat, mind is the boatman. The boat cannot go anywhere without direction from the boatman, but the boatman relies on the boat in order to make his journey. Similarly, with body and mind, both are interdependent and rely on each other. Let us look at the relationship between the medical profession and teaching of Buddhism. Both have healed the ailing mind and body throughout their history and will continue to do so in the future.
The Buddha said that his main concern was the problem of human suffering and how it could be eliminated. The term the Buddha used to convey the concept of suffering in Pali is "Dukkha". His whole effort was directed towards finding a way out of dukkha. It is very difficult to find a single English word which conveys the meaning of dukkha, but it has variously been translated as suffering, pain, sickness, unsatisfactoriness, imperfection and so on. It includes all ills of the mind and the body.
The Buddha said, "Monks, there are two kinds of disease. What are they? Bodily disease and mental disease. People are seen who say they have been physically healthy for a year, for two years, for three years....or more, but beings who say they are mentally healthy for even a moment are rare in the world."
The Buddha was teaching his disciples to discipline their minds as an aid to overcome the effects of physical illness. He was very much aware of the intimate relationship between mind and body. Once an old decrepit man named Nakulapita, came to see the Buddha and asked for some solace in his old age. The Buddha, agreeing with him, said that his physical state was poor and that he was getting very old and decrepit. He advised him to train his mind in the following way: "May my mind not be ill, though my body is ill."
The mind has a powerful influence on the well being of the individual. Because it is so closely linked with the body, its mental states affect physical health . The Buddha said, "Mind is the forerunner of all mental states. Mind is chief, mind made are they." (Dh. 1 & 2) Modern psychological studies reveal that -
Fear: lowers resistance, leads to a feeling of weakness and exhaustion
Anger: results in muscular unco-ordination.
"Mind not only makes sick, it also cures", "One who wishes to succeed in life must treasure good health".
The first task of the doctor is to discover the cause of the patient’s sickness. Buddhism too is very much concerned with causation. The Buddhist approach to medicine is entirely in line with the doctrine of Dependent Origination (Paticcasamuppada) i.e. that all happenings are due to a cause or many causes. The attempts of the physician to heal the body is considered in Buddhism as a noble act based on universal love and compassion because it results in the alleviation of suffering. Buddhism, too, is primarily concerned with the alleviation of suffering.
The Ayurvedic approach to life advocates following the very same Noble Eightfold Path as taught by the Buddha. The eight factors of this path are, Right understanding, Right thought, Right speech, Right action, Right livelihood, Right effort, Right mindfulness and Right concentration.
In one of the discourses known as Girimananda Sutta, the Buddha talks about the causes of sickness and disease as originating from an imbalance of bile, phlegm, wind, from conflict of the humours, from changes of weather, from adverse condition (which here means faulty deportment), from devices (practiced by others such as black magic, poisoning and so on), from the result of kamma (kamma-vipaka); cold, heat, hunger, thirst, excrement, and urine. I believe that Ayurvedic medicine is prepared on the grounds of ill-balance of these constituents in a person .
Both Buddhism and Ayurveda maintain a "holistic" approach to life.
For Buddhists this means the doctrine of the "middle way", an avoidance of all extremes and moderation in all things. Ayurvedic principles fully support this Buddhist doctrine, and both systems teach the same method of ethical life. Buddhists call it the five precepts, which are; Abstaining from taking life, Abstaining from taking what is not given, Abstaining from sensual impropriety, Abstaining from unskillful speech, Abstaining from taking intoxicants.
"Of gains, gain in health is the highest and best" (Dhp. 204)
"If one wishes to have along life, one cannot obtain it by prayers or vows.
Instead one should follow a path of life conducive to longevity"
(An. wheel 208 BPS 1975)
Three types of patients: (An. 1. 120)
(a) There are some patients who do not recover even though they get the best medical attention and nursing. (b) There are some who recover whether or not they get medicine and nursing care. (c) There are some who recover only if they get proper medicine and nursing care.
In the recent past the conviction has steadily grown in the medical profession that very many causes of disease, organic as well as functional, are directly caused by mental states. An optimistic patient has a better chance of getting well than a patient who is worried and unhappy.
At the popular level in Buddhist countries one part of the Buddha’s teaching has been cultivated with great devotion and used for remedial purpose by the followers. This is the chanting of Paritta. Paritta means discourses for protection and are certainly part of teaching of the Buddha himself. Most chanted discourses are not only of philosophical value, but also have a direct psychological effect. This Piritta charting purifies the mental state of the listeners especially of those who are suffering from physical ailments.
It is certain that paritta recitation produces mental well-being in those who listen to them with confidence in the Dhamma which is truth. Such mental well being can help patients to recover from their illness. The Buddha himself had paritta recited for him and he also requested others to recite it for his disciples when they were ill. Unless the illness is caused as a result of one’s own unskillful acts, it is possible to change these mental states to bring about mental and physical healing. But both Buddhism and Ayurveda teach that we live a succession of lives and we bring with us into our present life a karmic inheritance based on our actions in previous lives including some disabilities and diseases.
Some selected sermons of the Buddha are chanted for various reasons such as to recover from illness, to avert danger, to ward off the influence of malignant beings, to obtain protection and deliverance from fear and evil and to promote welfare and well-being. One day Ven. Angulimala came upon a woman in labour and was so moved by compassion for her that he asked the Buddha’s advice. The Buddha told him to recite some Piritta verses for the woman to hear. When he did so, the woman immediately and painlessly delivered her child. Since then this verse has always been chanted near the time of labour. The Buddha exhorted his disciples to cultivate loving kindness (metta) towards listeners while reciting these sermons.
Buddhist meditation acts directly on the mind. It has a significant role to play in improving the mental states. Meditation is of two kinds, calming (samatha) and insight (vipassana). The samatha meditation calms the emotions, worries, tensions, anxieties and all that upsets the balance of mind. The Insight Meditation gives one the ability to see things objectively as they really are. Meditation is a universal method of healing, transcending all boundaries of race, creed, colour and nationality.
Following the teaching of the Buddha, rulers actively promoted healing activities by building hospitals and establishing free dispensaries. The well-known Indian Buddhist Emperor, Asoka, of the 3rd century B. C. carved the following edict on a rock (Girnar text 11) "Everywhere in the dominions of King Priyadarsi (Asoka), Beloved of Gods, and likewise in the bordering territories has arranged for two kinds of medical treatment viz. medical treatments for people and medical treatments for animals. And wherever there were no medical herbs beneficial to people and beneficial to animals, they have been caused to be imported and planted. On the roads, wells have been caused to be dug and trees have been caused to be planted for the enjoyment of animals and humans". This is the first record of the establishment of government hospitals not only for human beings but also for animals.
This example was faithfully followed by the kings in Sri Lanka after the introduction of Buddhism. King Gamini provided free food and medicine to the sick as prescribed by his physicians. Venerable Welivita Saranankara Sangha Raja of Sri Lanka is reported to have composed a book on medicine which is known as Bhesajja Manjusa. Thus the well-known Buddhist statement "Health is the highest gain" (arogya parama labha) stands established both in theory and practice. In the Vinaya pitaka (disciplinary code) monks are allowed to treat medically certain people. The Buddha himself ministered to a suffering monk and declared the following memorable words, "He who tends the sick, respects me". Thus we see the close connection between Buddhism and Ayurvedic medicine.
"Whosoever would wait upon me,
Whosoever would honour me,
Whosoever would follow my advice,
He should attend on the sick"
(Mahavagga Bodhi leaves B 76, 1977, BPS)
Sunday Island, 11 June 00
Proteins in green leaves, grass, grams, etc.
By Dr. S. K. Vadivale
We eat food to supply our body with all the nutrition it needs - viz:- Proteins, Fats, Carbohydrates, Calcium, Vitamins, etc. Protein is indispensable for the formation of new tissues during growth in the young and for the replacement of worn out tissues in the adult.
Modern Medical Science classifies protein derived from animal flesh as first class and protein derived from plants as second class. Meat is generally thought to be the most ideal source of protein. Animal protein resembles human protein more closely than vegetable protein. Why then do meat-eaters not prefer human flesh to animal flesh? Even the heartiest meat eater world find that idea, repugnant. The idea that we can eat meat and that meat will become protein in the body is absurd.
We eat meat for strength. Elephants, horses, camels, bulls and buffaloes are physically the strongest of all animals. The horse is not only noted for its strength and speed, but is also acknowledged as the most virile, sexually. Aphrodisiacs, prepared by Ayurveda Physicians for sexual impotence in man, are known as "Vaajikarnas" (Vigor of the horse). What do these animals eat ? They eat grass, green leafy material, grams, nuts, etc.
Animal protein is not human protein. For the formation of protein in the body, we should understand the protein tissue. The body cannot use or assimilate protein in the state it is eaten. The protein we ingest, has to be digested and broken down to its simplest end-product - amino acids. The ultimate value of food’s protein, lies in its amino acids. There are 23 different kinds of amino acids in the body. Of these, 15 can be produced in the body, the remaining 8 have to be obtained from the food we eat. These 8 are called "essential" amino acids. If we eat green leafy vegetables, dhal, grams, nuts, fruits, etc. regularly, we can get all the 8 essential amino acids the body needs. It is from these 8 essential amino acids that the body synthesises the protein tissues, in the manner other non-meat eating mammals synthesize.
All the nutritive material is formed in the plant kingdom; animals have the power to appropriate but not to form or create protein source - the 8 essential amino acids. Plants can synthesize amino acids from air, water and earth. Animals and humans for their requirement of amino acids depend on plant protein, directly by eating the plant or indirectly by eating an animal that has eaten the plant. There are no essential amino acids in the flesh of the animal that did not eat plants. That is why, all animals of strength (herbivorous) have all the proteins they need. They build the protein from the abundance of amino acids that they consume, eating plant life. That is also why, except in emergencies, carnivorous animals generally, do not eat other carnivorous animals. They instinctively eat animals that have eaten plant life.
Herbivorous animals have more skeletal muscle tissue in their bodies than carnivorous animals have. Man, instead of obtaining his protein requirements directly from foods of vegetable origin, like taking the finger round the head to touch his nose, eats meat that has been synthesized in animals from foods of plant life.
We have many a time seen pure vegetarians excel non-vegetarians in Boxing, Wrestling, Weight lifting, Bodybuilding, Athletics and intellect. Would it therefore be incorrect to say that Modern Medical Science has not only failed to equate proteins of vegetable origin with proteins of animal origin, but has also failed to discover that grass and green leaves are not only rich sources of iron but are also rich sources of first class protein and calcium.
The black cow eats green grass, synthesizes red blood and gives white milk rich in protein, carbohydrate, fat and calcium. Milk is the richest source of calcium. The cow derives the above classes of food primarily from its staple food, the green grass. This domestic animal is universally hailed as the second mother, as it takes over, after the mother has performed her nursing. Apart from that, the cow is the only animal from which man draws sustenance till he goes to the grave. Far from showing gratitude and compassion, the savage element in man prompts him to kill the defenceless animal and relish its flesh and bones. Education and religion have failed to make man behold the TRUTH.
The Island, 24 July 00
Buddhist Carnivora?
by Manil Gunawardene
This biped is a direct descendent of the majority Buddhists who constitute 70 percent of the 18.7 million population in a small tropical island in the far eastern region of planet Earth. Their habitat has also been known as the Land of Loving-kindness, attributing the name to its long association with the noble teachings of Buddha, the precepts of which advocates total abstinence from killing.
This religious guidance enabled the inmates to live in perfect harmony with other living beings around, with due respect to mother nature in their existence in the past. Their desires saw limits, though aspirations for progress have always been an inherent quality of them, as with the other nations.
Times changed. The ecological equilibrium planet Earth held for a long time started losing due to the explosive increase in humans all over, and the disturbing shock waves of this began lapping the shores of the island of this particular species as well. Traditionally treasured cultural and social values started to vanish slowly; the harmony in symbiotic life was lost, and the vacuum created by this got rapidly filled with greed, hatred, anger and revenge. Stiff competition among their own clan set in. All this resulted in losing the intrinsic values derived from Homo Sapiens as being the most advanced life form on planet Earth.
The eternal rat race these bipeds were caught up in made radical changes in their priorities. Existence became a strife. Religion was ignored, or was followed in a minimal way, only as a means of seeking relief in their difficulta times, often with worthless materialistic offerings, without the knowledge of profound comfort underlying the precepts of the Buddha. Their interests deviated to more mundane matters, anxiously embracing whatever offered for gratification of senses, regardless of the harmful after-effects that came in its wake.
Many started seeing everything in terms of money, steadily losing one of their essential qualities defined as humanity. The extent to which they stooped for gain, grossly disregarding the live and let live policy, became hideous. In their constant hunt for wealth, not even flora and fauna of the beautiful island where they lived were spared; causing death of a number of innocent creatures, bringing some of them even to the point of extinction.
No other followers of any world religion except this depraved clan had ever dreamt of gourging out the eyes and digging into the hearts of priceless statues of their religious leader in search of treasure, shamelessly exposing their cloven hoof to the world at large. The ancient artefacts of inestimable value, through which the future generations could peep into their past and be proud of their culture, were stolen from archaeological sites to be sold to treasure hunters for a nominal fee. Would this land continue to hold whatever blessings it had from the past when such despicable desecration is caused on its soil on a daily basis?
Their brutalities knew no bounds. They became heartless to send their aged bulls to the abattoir, who have slavishly served all their innocent lives dragging leaden carts along endless roads, or laboured in scorching heat in paddy fields, dragging heavy ploughs for long hours, getting beaten up the moment their weariness was shown. Even more barbaric has been the act of selling their cows for meat, after all their milk has been greedily stolen for years and years to sustain families. This is no less an inhuman act than selling one’s step mother who have fed the children of this ungrateful species with her own milk, eventually to die on the block.
This voracious species started finding their meals unpalatable and unwholesome without animal flesh in their meals. Not even a moment’s thought has been given to the fact that if they refrained from including meat in their diets, what a large number of poor animals would be spared, who are cruelly destined to an untimely death in the most inhuman manner. Some have become brutal enough to kill the very animals they rear at home to appease their carnivorous tastes.
The latest gruesome news reveals that some of them have been so low and despicable as not to spare cats brought up as pets, and dogs who have been considered man’s best friend, to earn a fast buck, butchering them to satisfy the palates of foreigners who patronize Chinese and Korean food parlors in the big city. Considering the rate at which these revolting affairs are taking place at present, it can be inferred that the day will not be far away for this clan to sell their own kind, even for food, if the demand arises in the future!
It is apparent that Buddhists in this island have now been outnumbered by Buddhist Carnivora, and the evolution of this harmful species is taking place at an alarming rate. If this is not checked in time with a well-planned approach by the Buddhist authorities, they would constitute the majority of the country religion-wise and continue to plague the society in which they live, as they are doing now, bringing further shame to the religious stock to which they belong in a most titular manner. The sinful and criminal acts committed by them have already earned enough notoriety to the island to top it up in the inglorious list of crimes in the region, virtually fuming their habitat into a den of vice.
As state patronage is provided for the well-being of Buddhism through a ministry, the authorities concerned should set their minds to the magnanimous task of bringing refinement to the lives of this disgraceful species and to reinstate the religion, to its former glory.
The Island, 25 July 00