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Crows too have a Right to Life

The Society for the Protection of Animal Rights ( SPAR ) is a newly established orgnaisation which is dedicated towards

a) Promoting the ethic of reverence for life in the community especially among schoolchildren by inculcating 'Metta' (loving kindness) , 'Karuna' (compassion), and consideration of animal rights,

b) - To prevent the cruel treatment, and to secure the welfare of animals throughout Sri Lanka, and

c) - To preserve and foster the historical animal-friendly cultural heritage of Sri Lanka which is based on the ethic of 'Ahimsa' (non violence towards other sentient beings)

Some of the objectives:

SPAR is deeply concerned at the wanton destruction of the lives of over 150 crows in the heart of Colombo a few days ago as reported in the newspapers.

Crows constitute a part of the traditional Fauna and is an important link in the ecology of this country. It is a natural scavenger and discharges a vital function by complementing the role of the Municipal Council in removing rubbish from the roads and alleys of Colombo.

Any one closely observing the crows would realize that they are also an intelligent species. Like children of human beings, young crows love to play between themselves and sometimes with other species.

They can be very interesting to watch when they are engaged in their little games, and moving from tree to tree, telephone pole to telephone pole or roof top to roof top. People who destroy crows are those who are alienated from the traditional culture of this country. They are unaware of a long-established bond that exists between mainly rural people and this bird and why people in some parts of this country still religiously participate in ' Balukaputu Dana ' - feeding stray dogs and crows.

There is enough scientific evidence to demonstrate that crows are some of the most intelligent birds, and may also be more intelligent than many of the highly regarded mammals such as cats and monkeys.

Given their superior brain power ( compared to other animals ), their love of play, their tightly knit family groupings, their preference for life-long mate pairing, their relatively simple lifestyle, and a rather complex ability to communicate with sound, crows are entitled to a lot more respect than has come their way from some uncaring humans.

It is no wonder that in some regions of the world where crows and ravens are common, the indigenous peoples have often placed these birds very high in their scale of reverence.

In such a context it is sad to read that over 150 crows have died in Colombo by consuming a chemical known as carbo-fluran.

According to some reports a leading Hotelier in Colombo 3 has deliberately poisoned these birds since it was found interfering with the Hotel's outdoor Buffet arrangements.

Leaving food mixed with poison for animals is an inhumane and barbaric act and a clear infringement of the Prevention of Cruelty to Animals Ordinance, No. 13 of 1907. SPAR appeals to the Ppolice, Colombo Municipal Council and other relevant authorities to adopt a stern view towards these acts of cruelty, which may lead if unchecked to the total elimination of a bird that figures conspicuously in the natural landscape of Sri Lanka.

We demand that a police investigation be conducted without delay and if there is any evidence of wrongdoing, to frame charges and bring the perpetrator(s) of this crime to justice.

We also appeal to the members of the public to be vigilant and to report any atrocity committed against innocent animals to the nearest police station, and other relevant authorities.

The richer life

by Benny Liow

Keynote Address by Venerable Mahinda on behalf of Venerable Dr K. Sri Dhammananda Maha Nayaka Thera, further reinforced the notion that we can live a richer life here and now. In order to achieve it, we must look at ourselves as a total person, in terms of our social, physical, mental, and spiritual needs. When we are able to integrate all these various aspects of our being, we can say that we are living a happy life, hence a richer life.

And all the necessary ingredients for a richer life have been clearly explained in the Mangala Sutta, Annanata Sutta, Dighajanu Sutta and Adiya Sutta as explained by Venerable Mahinda.

Modern Lifestyles and the Family This is an interesting topic and is dear to the hearts of many of us at this Conference as we do have our own families. It is also a bonus session because we have three papers on this theme written by Dr Judith Simmer Brown of the USA, Dr Patricia Sherwood of Australia, and Dr Elizabeth English of the UK.

Unfortunately, Dr Judith Simmer Brown who wrote the paper 'Distinguishing Unconditional Love from Attachment' could not be with us at this Conference. What Judith mentioned in her paper is that if we have a family, we should be positive and consider the family as the best environment for us to practice dharma.

Overcoming attachment does not mean that we see our family members as nothing more than spiritual impediments. It means that our involvement is part of our training. What is important is that we must bring the dharma to our families. This is well explained in Elizabeth English's paper which began with an inspiring poem from Milarepa which tells us how important it is for our young people to have dharma with them. In dealing with young people, we must be skillful in presenting the dharma to them. While we all agree that the Four Noble Truths is central to the Buddha's teachings, merely teaching young people, who are full of energies and hopes for their future, will lead them to think the dharma is world negating and a pessimistic way of life.

But if we can relate dharma values such as spiritual friendship (as explained in the Meghiya Sutta) and the four immeasurables to the young, they will find the dharma more relevant and practical. Similarly, the Sangha as one of our precious three jewels must also be able to relate to the young people in a more relevant and engaging manner, more as a spiritual mentor to guide them both in a spiritual and secular sense.

Patricia Sherwood meanwhile explained how Buddhist notions of mental health are increasingly been used in psychotherapy in the West to help create well-being and harmony in families. She used a holistic view of the (Tibetan) six realms to describe the conditions of our suffering mind. A pertinent point to note is that unless we can manage our neurotic mind, talking of enlightenment is not meaningful.

Dhamma Therapy through Meditation The last session was Dhamma Therapy through Meditation. Ajahn Brahmavamso in his usual combination of profound wisdom and witty jokes has taught us that if we live our lives meaningfully every day, we will die joyfully, but more important we will also enrich other people's lives. To be able to live a meaningful life means we need to practice the Eight-fold Path that teaches us to let go, and to climb above the jungles of life.

And of course, Buddhism has the answer on how we can live our lives meaningfully - meditation! Meditation is indeed the antidote to living on automatic. When we live on automatic, we go through life reacting to things but never really experiencing what life is all about.

This is why we feel out of touch with ourselves, like strangers to ourselves. As Victor Wee mentioned, the antidote to living on automatic is to cultivate mindfulness. Mindfulness means being aware of what we are thinking, feeling, saying and doing each moment.

It also means being mindful of our ethical values and of the kind heart, so that we can live according to them in our daily lives. By cultivating this awareness, we will no longer be spaced out, just relating to things, and then wondering why we are so confused and exhausted at the end of each day. Indeed, if we do this we will live a meaningful and richer life each day. It will also overcome the many psychosomatic illnesses that we increasingly face.

The Sangha in the New Millennium.

This was an interesting forum because it combined the knowledge and wisdom of a seasoned forest monk meditator with that of a lay elder and a Generation X Western Buddhist. The Sangha being the third of the Three Jewels is undeniably our most important spiritual asset.

I agree with Bhikkhu Aggacitta therefore that the priority should be to ensure there is proper monastic training so that suitable qualified Sangha members can graduate to give inspiration and guidance to those who need them. This was the original equation even during the Buddha's time, where there was a functional and mutual inter-dependency between the laity and the sangha.

This was shared by Mr. Vijaya Samarawickrema who had argued quite passionately that the monastic sangha must be the role model for the lay devotee to emulate in his spiritual practice. The future of Buddhism in the new millennium depends therefore on how well the sangha can interface with the laity. While the laity must be educated to understand and respect the vinaya of the sangha, it is essential that the sangha, should in turn, understand and learn to relate to not just the spiritual but also the social and secular needs of the laity. If the Sangha is only to be found in the mountains and far away from society, more Buddhist communities will go the way of Korea, where Christianity has replaced Buddhism as the dominant religion of the urban city dwellers.

From a Western perspective, Sumi Loundon has observed that while many Westerners and some Asians are turning away from monastic institutions, those held in high esteem today are celibate monastics like His Holiness the Dalai Lama, Thich Nhat Hanh, Bhante H.Gunaratana, Ajahn Sumedho, and Seung Sahn Sunim. But the differentiating factor for these monastics is that they are able to relate to the communities they teach. Also, they hold the precepts in high regard.

The discourse to the Wanderers (From the Mahasakalaudayi Sutta)

I have show my disciples
The way to the development
Of the Five Spiritual Faculties.

The faculty of Faith
That brings peace and leads
To enlightenment.

The faculty of Energy,
The faculty of Mindfulness,
The faculty of Concentration,
And the faculty of Wisdom

Together bring enlightenment and peace,
So that many of my disciples
Abide in consummation,
And the perfection of direct knowledge.

I have also proclaimed and shown the way
To the Five Powers, to peace and enlightenment,
Through the power of Faith, the power of
Energy,
The power of Mindfulness, the power of
Concentration,
And the power of Wisdom,
The light of Right Vision and Peace
That shines on the perfection,
And consummation of Direct knowledge.

Also the Seven Enlightenment Factors,
The mindfulness enlightenment factor,
Developed in seclusion, bringing dispassion
and cessation
For final relinquishment.

The enlightenment factor of investigation
Giving insight into states,
The enlightenment factor of Energy,
The factor of Rapture, the factor of Tranquillity,

The factor of Concentration, the factor of
Equanimity,
All achieved in Seclusion, Dispassion and
Cessation,
Yielding relinquishment, in consummation,
And perfection of Direct Knowledge.

- U. Karunatilake|

Towards a Buddhist social philosophy

by Laksiri Jayasuriya, Emeritus Professor, University of Western, Australia

The spirited revival of interest in Buddhism in the West is due to a variety of reasons. Foremost among these are the contradictions arising from the juxtaposition of present day scientific achievements (e.g., the genome project or the new science of cosmology), and the conventional religious systems, fractured with cults, sects, and fundamentalism; and, the profound disenchantment with the new cultural ethos of unfettered greed and selfishness in post-industrial societies. As regards the latter, there is no doubt that 'Buddhism is a profoundly subversive force in post-modern consumer society.'

One response to this cultural and social malaise in the west has been a rekindling of interest of the long standing 'cold war' between science and religion. Indeed, as H. G. Wells observed many decades ago, Buddhism stands unique among the mainstream religions of the world in that there is no qualitative difference between the rational empiricism of the western scientific tradition and the Buddhist metaphysic.

The Buddhist emphasis on mans' ability through reasoned and critical inquiry to discover the Truth testifies to the congruence between the Buddhist approach to knowledge and understanding of the material and non-material world. Put simply, 'Buddhism is more congenial to western rational thought than western religious beliefs.'

At the same time, the scientific humanism, inherent in Buddhism is able to confront meaningfully the challenge presented by the contemporary culture of selfishness and greed characteristic of post modern societies. This derives from the casual mode of analysis in depicting the human condition and formula for overcoming the strains and stresses of modern living. The new social ethic of post-modern societies represents an attitude of mind born out of perverse forms of selfishness, ruthless competition and an excessive and unmitigated ideology of individualism, all defining characteristics of many western societies governed by market dominated neo-liberal economic paradigms.

Not surprisingly, many western intellectuals who may have turned to Buddhism, because of its congeniality with the western intellectual tradition, have also been attracted by the deep and abiding interest of Buddhism in human welfare and well-being. As Walpola Rahula reminds us, Buddhism was a powerful 'spiritual force against social injustices, degrading superstitious rites: ... the tyranny of the caste system... (advocating) the equality of all men... (and emancipating) women'.

This important and often ignored aspect of Buddhist thought has recently been highlighted in the path finding study of Kancha Ilaih. This book among other things, according to its reviewer, Omvedt makes the pointed observation that the Buddha, 'far from being a "religious' thinker, was pre-eminently a social thinker.

It is this perennial tradition of social thinking, evident in the edicts of Emperor Asoka which was ignored or minimized by Max Weber who was largely responsible for generating a 'world denying' tradition of Buddhism in the West. Bond rightly observes that Max Weber 'undoubtedly overstated the extent to which early Buddhism was.... a religion of individual salvation striving ascetic monks.' A return to the social ethic inherent in Buddhism is reflected in what recently has become known as 'Engaged Buddhism, (a term coined in 1963 by the well known Vietnamese Buddhist Teacher in the West, Thich Nhat Hanh).

The logic and rationale of 'Engaged Buddhism' goes against those theorists (e.g., Obeysekera 1970) who from a standpoint of a limited anthropological discourse, rejects a 'world-affirming' view, of Buddhism, one which focuses on the social dimensions of living. Such a point of view, these critics regard merely as an re-interpretation of Buddhism as a response to modernization, a way of accommodating Buddhism to the dominant Christian ethic.

Hence, the use of the term 'Protestant Buddhism' (Gombrich & Obeysekera 1998) describes aspects of contemporary Buddhism in countries like Sri Lanka such as the Sarvodaya Movement which looks at social development from a Buddhist perspective. The interpretation of Sinhalese Buddhism as 'Protestant Buddhism' has been disputed sharply by Holt and others on philosophical/doctrinal and empirical grounds.

Bond also notes that Obeysekera, has in addition, argued that Buddhism is a philosophically incapable of expounding a 'social ethic'. Without entering into the philosophical niceties of this point of view, it will suffice to see how Western Buddhists have, more so than the traditional adherents of Buddhism (e.g., in countries like Sri Lanka, Thailand or Burma) understood Buddhism as a moral philosophy capable of dealing with questions of social morality and ethics in an age of selfishness.

Morality, after all, provides us with 'action guides' for dealing with the 'problems of living,' usually focused on how we deal with human interactions. Our moral statements or actions, and the rationale that justifies and validates these blue prints are concerned mostly with how we relate to one another, and in general, guides us as to how we can live together with others in peace and harmony - be it in the family, the workplace, or the wider community. It is simply a prescriptive guide, not just for one's individual betterment or perfection, but for the good of others.

What is significant for the conceptualization of a Buddhist morality and eventually a Buddhist social philosophy, lies in its ability to show that the Buddhist code of conduct, the Path for individual betterment and salvation, is not narrowly confined to one's narrow self interest. In other words, 'engaged Buddhism' as expounded in a Buddhist social philosophy, has to demonstrate that the analytical mode of reasoning crystallized in the Four Noble Truths and Eight-fold path is equally concerned with one's self as well as a sense of social awareness, a concern for others.

This, of course, bears directly on the oft-made criticism that the Buddhist code of morality or ethical conduct is selfish or egocentric. Many have seen Buddhism as passive, other worldly, and even escapist. The charge is that Buddhism, at least in some traditions (e.g., the Theravada by contrast with the Mahayana), is highly individualistic and concerned predominately, if not exclusively, with personal salvation at the expense or neglect of others.

Stated differently, this refers to the reclusive Buddhism practised by some monks or the self-awareness training (e.g., through retreats and meditation centers) of the laity.

While there may be differences of emphasis in the practice of Buddhism between the main traditions of Buddhism (East Asian, South East Asian and Tibetan), there is, however, a common heritage shared by the different traditions and several schools of Buddhism. A key - though a sometimes neglected aspect of these different traditions - is the shared foundations of the Buddhist ethic. As Kraft rightly observes, 'the principles and even some of the techniques of an engaged Buddhism have been latent' in all traditions despite the fact that these were evident in the earliest teachings.

The reference to a mode of thinking, characteristic of 'engaged Buddhism', obviously suggests a shift from self to 'other regarding' sentiments. This immediately introduces questions relating to alleged selfishness in Buddhism or that Buddhism is selfish, and/or otherwordly. This is applied especially to the Theravada tradition which is regarded as being highly individualistic and concerned predominantly, if not exclusively, with personal salvation even at the expense of concern with others. But, as the distinguished Buddhist scholar Kalupahana observes, referring to early Buddhist thought.

The individual is neither a totally independent entity with absolute inalienable rights nor one that is totally determined by the society with no claims to rights society is neither a mere conglomeration of individuals without any relations nor an absolute reality imposing its authority on the individual without restrictions.

There is no doubt, as Wijesekera has observed in a different context, the social philosophy of Buddhist and other Indian religions places its 'primary emphasis on the individual and.. social consequences follow from the center of the individual's own psychology'. It is for this reason that, as Wijesekera comments, 'the Buddha, while acknowledging social and environmental factors, always emphasized the subjective aspects of his social ethic', and, as an illustration, the adds that 'peace in the general social sense is only the end result of the cultivation of peace-mindedness by the individual who is the ultimate unit of the social community'. By asserting that the centrality of the individual, one's freedom and autonomy is not an absolute independence, Buddhism recognises the complex and interdependent relationship that exists between individuals and society, or the self and the other.

The notion of individual identity is a complex and difficult question bearing on how we understand the Buddhist concept of the Self and No-Self (the Anatta doctrine). Without embarking on an exposition of the philosophical basis of the Anatta doctrine it will suffice to recognize that what is denied is the ultimate reality of a permanent immutable self (e.g., as in atman), not the existential reality of the conventional concept of self, nor the operation of 'self-interest' or the perceived sense of individuality. Buddhism, however, does not commit the error of reifying the self and celebrating the self as an independent entity.

Similarly in 'humanistic psychology self understanding is not loaded with a host in the machine such as a reified self as agent; rather it is concerned with dispositions such as wishes, intentions and feelings. This is exactly how the self-interest functions in Buddhist psychology - i.e., through a stream of conscious acts, motives and volitions (citta and cetasikas).

K.N. Jyatilleke has perhaps given the definitive Buddhist answer to the damaging charge that Buddhist individualism amounts to selfishness and indifference to human welfare and the improvability of society by arguing that this dilemma of the self is not simply a question of self or the other (egoism vs. altruism). The either/or fallacy inherent in this point of view is decried by Jayatilleke who rightly observes that there is ample evidence in the Buddhist teaching to demonstrate that the life of a Buddhist - be he a layperson or an ascetic - has to be lived partly in a social as well as personal dimension.

A Buddhist desires happiness in this world and the next, and the moral path to this happiness is founded partly on the notion of the perfectibility of the individual and partly on the notion of social concern. This follows from the basic character of the moral path that leads to salvation eventually.

The Path specifies a gradual progression of practice extending from the cultivation of virtue (sila) through the practice of the virtue (samadhi) and understanding the truth of existence (panna). This could also be expressed as a movement through generosity (Dana), good conduct (sila) to meditation/concentration (bhavana). It should be noted, however, that these aspects of the Path are not linear but operate "in a reciprocal relationship, mutually dependent'.

Importantly, the practice of this Path is not concerned with oneself (e.g., refraining from deeds harmful to one), but is also oriented to others. This is because the virtues depicted by the Path are governed by four mental states -attitudes or states of mind - all of which denote a concern for the other. Loving Kindness or friendliness (metta)' Compassion (karuna); Sympathetic joy or altruism (mudita); and, Equanimity (upekkha). Thus, in the practice of good conduct, one begins with the wish for one's well-being as well as that of others (loving-kindness) and this is extended to others through compassion. It is compassion which opens oneself to others so that when one practices mindfulness we acknowledge that 'we notice another person suffers'.

The cultivation of moral virtue and the striving for good conduct is an integral element in the foundation of meditative contemplation be it meditation of calm or insight. In traversing the Path, it is apparent that in this regard, one acts, not in isolation but in association with others. While this way of thinking about Buddhist practice is more true of the laity than of the monastic order, the latter too did not live idly in isolation. The stories of the monks and nuns during the days of the Buddha as recorded in the Thera and Theri - Gathas bear witness to the social character of the moral path for monks and nuns.

Clearly, there is no conflict in pursuing both the reform of society and the salvation of the individual. This interdependence is well understood in the Buddhist texts which states that no one can help or save another unless he has 'saved himself, i.e., free from mental burdens and stresses. This is made explicit in the Buddha's exposition of a moral charactereology of four types of people, namely, the amoralist, commit acts of violence. Interestingly, the blame for this is not placed on the individual but on a society as a whole.

The economic prescriptions in this Discourse for alleviating poverty are also of interest eg., they point to the need for better economic opportunities such as increased capital and also a more equitable distribution of wealth. For this reason, it is suggested that coorperation between the government and people is desirable as a means of achieving a degree of economic and social security for the welfare of society.

Again in another Discourse, the Kutadanta Sutta the Buddha attests that, having a meaningful employment is more important than the goods and services produced routinely by individuals because the joy of work is more conducive to moral progress.

Here, it is also acknowledged that righteous economic conduct also refers to the means of acquiring wealth, eg., avoidance of acquiring wealth by the sale of arms, killing of animals or other non-virtuous activities. These Discourses show the extent to which the social and political philosophy interent in the Buddhist teachings emphasise the moral values of frugality, resourcefulness, control over excessive craving and conspicuous consumption. In fact, there are many instances in the Buddhist texts testifying to the need for a balanced and moderate approach to living such that economic and material happiness is seen as a means to an end which is none other than moral progress and spiritual happiness in the striving for salvation.

The manner in which economic or material well-being and moral progress or spiritual well-being go together is neatly explained in a Discourse where the Buddha addresses one of his wealthy disciples from the merchant class (Anathapindika) on what he describes as four kinds of happiness: athhi-sukha (possession of adequate material resources); bhoga-sukha (the gainful use and sensible enjoyment of material resources); annana-sukha (the state of being free of debt); and anavajja sikha (the leading of an absolutely blameless life). These four forms of happiness refer to happiness of both oneself and the happiness of others, which also importantly includes animals.

The foregoing is sufficient to refute the charge that Buddhism is a selfish and egoistic doctrine steeped in a sterile individualism divorced from the realities of the altruist, the egoist, and the enlightened egoist.

According to this valuation, the highest and best person is the 'enlightened egoist', ie., the one who works for his own good as well as the good of others. In such persons, there is no necessary conflict between the individual and social welfare, particularly when the good happens to be moral and spiritual. Stated differently, 'Buddhism is concerned with the reformation of society as well as the salvation of the individual'.

The Buddhist prescriptions for living built around loving-kindness, compassion and generosity pertain to individual as well as social conduct and are well documented in the texts. For example, the 'Discourse on the Admonition to Sigala', the (Sigalovada Sutta) contains a broad spectrum of social relations governing relations between different categories of persons, eg., parents and children, teachers and pupils, marital relations of husband and wife, friendships, relations and the laity and clergy. All of these recognize mutual responsibilities - eg., parents and children, and recognizes above all that pursuit of individual happiness and welfare is inextricably linked with the welfare of others.

The Buddhist notion of welfare is also fully explained in the comprehensive description of the moral virtues provided in the 'Discourse on Brahama's Net', (Brahmajala Sutta). This important discourse makes a reference to the practice of the seven virtues by ordinary laymen, that is, refraining from taking life. Stealing, confusing, malicious, harsh speech, frivolous talk and being detached from vulgar sensibility. In other words, the ultimate good is one which includes one's own welfare well as that of others.

A concrete example of the social relevance of the Buddhist ethic is also found in the famous 'Discourse on the Lions Roar on the Turning of Wheel', the Cakkavattisihanada Sutta which extols, among other things, the Buddhist conception of economic life of human beings. For example, it is observed that when there is an economic downturn, adverse economic conditions are likely to lead to a lack of opportunities, and poverty becomes rampant.

Consequently, those distressed by poverty, it is observed, resort to crimes such as lying and stealing and even social life. The ethical teachings of Buddhism derive from a conception of reality, a cosmic view of man is society, which is validated by a theory of knowledge. As a philosophy of religion - despite its varied presentations in different traditions - Buddhism attests to the value of an alternative path to individual salvation. In this sense, Buddhism epitomizes the essence of scientific humanism, that is, that 'the good life is one inspired by love and guided by knowledge'.

The morality of Buddhism in Buddhist social philosophy is both pragmatic and utilitarian. In other words, good is that which produce good effects and relieves one's sorrows and stresses; evil generates ill effects and prolongs the agony of suffering and stress. The prescriptions for moral conduct are carefully laid out not as laws or injunctions to be obeyed as a matter of duty or obligation, but as rules or principles of conduct which flow from a theory of reality capable of validation and verification.

Given that the key tenets and principles of Buddhism extol the virtues of reason, human freedom and moral responsibility, man in contemporary society, especially in a highly scientific and technological age, can profitably engage in a meaningful dialogue with Buddhist thought and practice to determine its relevance to one's individual and social needs. The crux of a Buddhist social philosophy lies on how one conceptualises the concept of the individual and society, or the self and the other.

Following Kalupahana, this may be through the concepts of 'self-interest' and 'mutual self-interest' (to) provide a conceptual bridge between individual and society or self and other'. The basis of an 'engaged Buddhism' is firmly entrenched in a social ethic and a morality which integrates individual betterment or perfection with the good of others.

Why I became a Buddhist

Anomaweera is a European

Buddhist and a member of the

Western Buddhist Order, a fast

spreading Buddhist movement in Europe. He is also a popular meditation teacher in several

Buddhist Viharas both in Germany and UK. Here he discusses his intimate relation with Buddhism.

What made you to become a Buddhist?

At the age of 15-16 I became distressed with the conventional values ( existing values in the society I live in). And as is usually the case, this dissatisfaction (or Dukka) led to a kind of spiritual search.I did not find any satisfaction in the very strongly materialistic attitude which predominate in the society. Hence I was looking for a spiritual path. Because I intuitively felt that the real purpose of man was to become a spiritual person and not just living based merely on materialistic life.

What I mean by spirituality is plain and simple. The constant endeavour to develop real spiritual virtues like Metta, Karuna, friendliness, compassion, generosity, forgiveness, gratitude and so on.

A life which was not based on the bringing up about such spiritual values had been a waste and since without developing such spiritual virtues man would not really live a human life. Having understood this the next step, of course, was to find a path which help me to grow and to develop as a human being. When I saw a picture or a figure of meditating Buddha with his serine facial expressions, I intuitively felt that this was the path?

So my encounter of Buddhism was merely intuitive at first. The image of the meditating Buddha symbolises not just a path of growth and development but even more so the highest goal of the path.But there was no Buddhism around those days, nobody to learn from. I then encountered Sen Buddhism but I did not find it satisfying because it was taught as a mixture of Buddhism and Christianity. A few years later the first Buddhist Centre of the Western Buddhist Order did come into existence in Germany in Essen.That goes back to some 15 years ago and I was increasingly satisfied with what I have found.

Though I had tried to practise Sen Buddhism for several years before, coming across it . The WBO was my initiation into Buddhism.Because they would approach Buddhism as Buddhism.

There was no vagueness or distortion because they taught that a Buddhist is someone who takes refuge in Buddha, Damma and Sangha. It was very clearly taught that Buddha was not a god or His incarnation of Vishnu but a human being who had achieved the highest possible achievement for a man or a woman which is Nirvana, a state of utter serenity and equanimity which is no longer being disturbed by the ups and downs of the life.It was also clearly taught that the Damma is not a Hindu philosophy or a new age philosophy. The Damma is what the Buddha really taught. That is to say the four noble truths, Thilakkanas, the five Sankaras and Pattichasamupadaya and so on.

It was essential to study and reflect upon Damma in order to understand what Buddhism all about.Having reflected upon it, it was also necessary to practise Damma throughout daily life.For which one needs the support of the Sangha, the spiritual fellowship of every individual who go for refuge in Buddha, Damma and Sangha. Through the WBO and Sangarakshita I felt that I have been initiated into Buddhism.

How do you compare Western Buddhism with what is practised in the east?

Anoma:- First of all I would like to stress that there is no Western Buddhism or Eastern Buddhism.In Udana, the Buddha says very clearly just like the great ocean has but one taste,Damma has nothing but one taste which is the taste freedom.If we are to practise Damma not just talk about it. We will taste one taste of Damma whenever we practise Karuna, Anapana Sati and Dhana.

We will see one egoistic tendencies (Sankara) to decrease. Any serious Buddhist who is practising Damma wether Eastern or Western will inevitably feel a unity between any other Buddhist. He also wholeheartedly is putting the Damma into practice. There are of course cultural differences but it makes me sad if these cultural differences become more important and significant than the universal Damma practise.

For instance my experience in UK was that people have a very psychological approach towards Buddhism. Many of them may use Buddhism in order to resolve their psychological problems and to become happy people.

Buddhism can be very helpful since virtues like Kalyana Mittha, Metta, Dana have soothing effect on the human mind.

In the East it seems that people who are born Buddhist may not take much advantage of Buddhism because it seems that there is a tendency to have not appreciate what you have got. For me it has become a very uplifting experience to live and travel in a country like Sri Lanka and to see Buddhist temples, figures of meditating Buddha, monks in beautiful robes, very devotional people - wherever I went. I could appreciate all these things probably more so than most Sri Lankans because in the Country I grow up , there was no Buddhism but only Christian churches and crucified Jesus figures which I have found not attractive or inspiring.

It seems that in Sri Lanka the Buddha is sometimes worship like the God in Christianity.One gives offerings to the Buddha and praying for instance a better rebirth.

In the West many Buddhists seem to practise the Damma in order to become like the Buddha which has a very refreshing and revitalising effect on the Buddhism in the West. Western people have more intellectual approach towards Buddhism, their devotion to Buddhism is not as highly developed as it is in the Eastern people.

One of the most inspiring Buddhists I have ever seen in Sri Lanka was a very old Sri Lankan lady praying to the Buddha in a most dignified and human way. I hope that in the future Buddhists from different schools and traditions will support each other about whatever is helpful to practise the Damma rather describing people from other schools as not being the pure Buddhists causing hostilities between one Buddhist brothers and sisters. (IT)

Kelaniya

Radiance of the golden sun awakened mountains and valleys
The sweet song of the morning bird mingled with the cool breeze
The delicate fragrance of roses and lilies filled the heart with joy
The charming Naaga damsels were playing
their Veenas by the silvery shore of Kelani river
Their songs in praise of the Lord Buddha floated
on the air soft and serene
The river too rippled quietly as enjoying their melody

It was another full moon day, a memorable
Vesak full moon day In a moment
Kelaniya, the city of king Maniakkika was illuminated
with a heavenly glow

An aurora of blue, yellow, red, white and orange
Enchanted and glorified the city
Great Master, the Lord Buddha has visited Kelaniya
with five hundred arahat monks

King Maniakkika happy and proud with such a great honour
The Lord Buddha sat under the golden parasol glittering
with gems
Partook alms, preached and relaxed
The divines too descended from their heavenly abodes
Scattered Parasatu, Madara and Kadupul

Kelaniya, the blessed city
Venerated by Naagas and divines too
The Sacred Boo Tree and the milky white Great Stupa
May there be for ever
For the serene joy and the goodwill of the pious

Metta Fernando

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