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Erudite Buddhist Prelate 85

by Kalakeerthi Edwin Ariyadasa

Ven. Sri Rekadahene Chandajoti, Nayaka Maha Thera, Chief Sangha Nayaka Galle Division, reached the mature age of 85, on the 25th of January 2004.

It is indeed a great honour and an act of high merit, to have been able to felicitate this great prelate, at this significant stage in his illustrious life. It was fairly recently, that I had the privilege of knowing this erudite prelate, personally. But, long before I met him in person, his name and reputation were familiar to me, just as they are to many, both here in Sri Lanka and abroad.

Strangely enough, it was in a foreign land, that I had the good fortune of meeting this scholar monk, for the first time. Ven. Nayaka Thera and I participated in a rare Buddhist event in Singapore. The occasion was the ordination of sixty-five Singaporean children, ranging in age from seven to seventeen. For the state of Singapore, it was an unprecedented Buddhist event.

Both the Ven. Nayaka Thera and I took part in this significant religious function at the invitation of Ven. Weragoda Sarada Maha Thera, Chief Monk Chief Administrator of the Singapore Buddhist Meditation Centre.

Ven. Nayaka Maha Thera and I were co-residents at Phor Kark See Monastery, Singapore, which was the venue of this historical ordination.

A pleasant and profitable spin-off from this event, was the opportunity I received to spend considerably long hours discussing important religious issues with this erudite priest Ven. Dr. Rekadahene Chandajoti Nayaka Maha Thera. We took up a vast variety of subjects, most of which were, of course, religious. There were also some matters, which had worldly implications.

These, intimate discussions afforded the right atmosphere to appreciate the greatness of Ven. Pandit Dr. Rekadahene Chandajoti Nayaka Maha Thera. In spite of his age and exceptionally high erudition, he projects a personality of utmost discipline and admirable humility. His vision and outlook are humane, which are the firm foundation on which his dedicated social service and religious commitments, are built. His experience of men and events is vast. His fund of anecdotes is wide ranging.

He possesses the capacity to talk to people in a relaxed style. This is a winning trait. He gets along quite effectively with monks much junior to him. He never attempts to impose his will or opinion on others.

A very significant ingredient in his personality make-up is his special brand of widely-appealing humour. Though advanced in years he likes to rise early and work. His service to Buddhism and to the adherents of the Buddhist system, is multi-faceted. A good part of his life was dedicated to the mission of teaching Buddhism to children. He was the spiritual guide to the children of Ananda College, for quite a long while.

He has travelled extensively. He studied in India acquiring a whole series of academic laurels. Among his many publications, is the book titled "Buddhism, its history and civilizations."

A distinguishing quality of his book, is the lucid description of the central concepts of Buddhism, including the Mahayana school. His "Buddhist Concise Dictionary" in English, is a work of great scholarship.

In his pursuit of social service, the Nayaka Maha Thera with the assistance of Mr. Andrew Kariyawasam has established a settlement known as the Belgian Village, at Wathurawila. This village, represents the efforts of this prelate, to relieve the sufferings of the people in practical worldly terms. He has conceptualized an international centre for Buddhist studies.

We felicitate this scholar prelate on reaching his 85th year. Our earnest wish is that this Nayaka Maha Thera will continue to flourish with undiminished lustre for more and more years to come.

Book Review : Buddhism and Psychology

Buddhism and Psychology written by Dr. Tilokasundari Kariyawasam is a monument of scholarship and intellectual prowess. The sincerity and devotion which has gone into the book is palpable. Indeed the book is not for the lay reader, but for the serious student of Buddhism. For the scholar it is a treasure trove, giving him a plethora of facts. Every page reflects the deep insight of the author.

The book contains 16 chapters and each of them giving the theory and practice of Theravada Buddhism in relation to modern psychology which is a broad and dynamic field, with shifting emphases and new discoveries. What is unique about the book is that it raises the question of what is it in Buddhism itself that provides such a resource for psychology.

The work addresses itself to one of the most highly debated issues in Buddhism. The author gives a detailed critique of various schools of psychology, without rejecting some of their empirically justified observations.

The author presents neuro psychology as the school that has the greatest relationship to Buddhism. The book is of supreme significance from our point of view. First it breaks a new ground in Theravada Buddhism and expounds its theories to neuropsychology. She has called upon the expertise of many authorities. Some of the most exciting areas of contemporary research are represented, as are the classic studies that constitute the foundations of Buddhism.

The first chapter is a brilliant exposition on the Psychology of Buddhism. It relates in detail the different views of Psychologists. There is an extensive description of the scientific method adapted by the Buddha. The second chapter deals with Psychology, Buddhism and Science. She maintains that critical evaluation, valuable insight and new direction suggest that there is a very close relationship in these three areas and refers to it as a science of Buddhist Psychology.

The next nine chapters are primarily concerned with the essence of Buddhism and can be summarised as the four noble truths the middle path, the law of causation and dependence, soullessness, kamma and birth, meditation, abhinnana, personality, consciousness and nibbana. It is the last five chapters that are related to education that is very illuminating and innovative.

No scholar has dealt with these aspects. Her academic integrity and skill have allowed her to fully and successfully explore with great clarity all the visible and tangible aspects of Buddhism. She examines in depth learning methodology, psychological data and educational principles, social psychology, psychology of womanhood, and mental illness.

The major contribution of this section is that it shows the interconnections among these diverse dimensions and Buddhism.

The most advanced exposition is the chapter on consciousness. It is a scholarly reconstruction, focusing mainly on psychology and science and presenting a conceptual analysis of consciousness as presented by the Buddha. This study is very exhaustive. Scientific and psychological facts are designed to meet the requirements of serious students of Buddhism.

Mind

The chapter on the mind has been written with objectivity. The author gives a full and eminently readable account of the mind. Its concept and content would be found useful by the advanced student of Buddhism, as much as by the professionals. It is authentic and powerful and is an offering from the heart of the author.

The Chapter on Kamma and rebirth is very relevant in today's context. The author bemoans that the concept of kamma is associated with many misconceptions by Buddhists. Her main thesis is that kamma is not deterministic. Her arguments are so forceful and convincing, so logical and thorough in scope that it will greatly benefit those who are obsessed with these misconceptions.

In the chapter on meditation she relates it to modern psychology. In dealing with anapana sati it is being proven that movements with breath awareness and co-ordination can help muscle tone, improve glandular activity and reactivate the internal organs. She has interlaced the principle of meditation of the Buddha with the principle elements of psychology. The chapter itself is simple, smooth and meditative.

Sigalovada Sutta according to the author is a compendium on social psychology. It presents an exhaustive treatment of the basic issues involved in social relationships, which contribute to wholesome personality development. Buddhism and psychology is a remarkable and highly rewarding book. It is rational, objective, interesting, relevant and meaningful. Her psychological discussions, enhanced by a rational scientific and truly moral sensibility are distinctly unique.

In a nutshell the book can be called without exaggeration a pioneering endeavour in the field of Psychology and Buddhism. It is impossible not to admire the amount of hard work, and deep and critical thinking which has gone into the book, which is certainly a major milestone in the subject. It does open many directions for further thought and study. I congratulate the author for the great achievement.

by P. Ratnawali Wethasinghe, B.A. (Cey) Dp in Ed (merit) M. Ed (Colombo), Former Chief Project Officer National Institute of Education (Sri Lanka)

"I dont' fight with the world But the world fights with me" - The Buddha

by A.G.S.Kariyawasam

Quoted above as the title of this essay is an interesting and a meaningful statement of the Buddha as occurring in the Samyutta Nikaya (Pts Vol 3, P. 138). He concludes the above words saying "... a proponent of the Dhamma does not dispute with anyone in the world" (naaham lokena vivadaami: loko ca mayaa vivadati: na dhammavaadi kena ci lokasmin vivadati).

As for the Buddha He never entered into puerile argumentations with anyone. He converted only those who had the capacity for conversion. He was extremely selective of His converts.

Any argumentation He engaged in was with the salutary end of doing something beneficial to the chosen individual. Not so is the pure disputant, who is ever for prolonged debates for debates' sake or for puerile argumentation as is evidenced by some of the contemporary politicians.

The Buddha explains the point further by identifying himself, with the wise men of the world, all of whom agree with one another as regards the eternal truths realized and given went to by the wise men of the world regarding man and his fate in the universe. Such truths have become established by common consent, thereby becoming guidelines for future generations.

Here, the Buddha, quite characteristically identifies with such truths the basic philosophical truth that has been highlighted in his teaching, namely the ultimate impermanent nature of the apparently permanent phenomena of the world.

Accordingly, the ordinary mortal takes all the forms He sees with His eyes as permanent, stable, eternal and not subject to change, whereas the man of wisdom refuses to accept such a situation maintaining that nothing permanent and ever-lasting is found in the mundane world - be it a visible form, any type of feeling, perception, volitional thought or even consciousness.

All these are only relatively true experiences but ultimately illusory and ephemeral. By realizing and propagating this philosophical truth the Buddha has only stated the true condition of this world as it really is. Yet, those lacking in wisdom dispute with the Buddha for highlighting this reality as they cannot penetrate the sheath of maayaa or illusion that envelops the phenomenal world. They cannot see through this veil into the ultimate nature of the entire psycho-physical world.

The Buddha never thought of entering into puerile disputations with his opponents who were mere unpragmatic theoreticians.

He only clarified the true situation for those who were intelligent enough to comprehend it. As verbal disputants were very many in the then Indian society, there were many who were eager to enter into theoretical debates with the Buddha, who merely avoided them as such debates were of one real benefit to anyone.

The type of provocation for debates which the Buddha has cited here can be applied to any human situation where two parties holding divergent views meet in argument. Clash of opinions in such situations becomes unavoidable and consequently prolonged debates and argumentations would necessarily follow. This is nowhere evident today than among the political ideologies offered by different parties whose in-fighting for success in the political power-game has become so common in contemporary society.

In such situations where party politics has become a power-struggle marked by inter-party rivalry, intrigue, revenge etc. among the different political parties, the problems of the people, which the politicians have promised to solve on oath, remain untouched. Dialogue, compromise, reconciliation etc. through which party differences can be minimized are sidetracked. Political cohabitation becomes unplaced by confrontation. Petty political gains become the main target while the aspirations of the people have lost all their significance. Promises are shamelessly broken. "I am only correct, you are wrong" attitude of the stubborn ego can only create a hatred towards its perpetrator.

Endless debating among political parties has to be replaced by a consistent policy of finding solutions to the problems at hand, while at the same time safeguarding human dignity and integrity. Character assassination, which at times takes the place of objective criticism, should be completely avoided.

Divisive elements in society should never be encouraged and the constant effort should be to achieve a system whereby the resources of the country are shared by all for the common good. Party politics being the order of the day in the contemporary society, political debates play a very vital role in national affairs.

In these argumentations the bi-partisan or even multi-partisan approaches to a country's problems naturally proceed along divergent pathways and as such controversies also have become unavoidable. Very often it is the political philosophy of one party that is thrust forward as the solution to the country's problems as opposed to that of the rival party or parties.

This type of political climate becomes a fertile background for the emergence of puerile debates among the rightist, leftist, left-of-centre or right-of-centre political groupings, who keep on offering panaceas for the people's difficulties, posing as their infallible saviours.

In pre-Buddhist as well as Buddhist india there were brahmins, wandering ascetics (paribhajaka), recluses (samana) and other members of various sects (nana-titthiya) who were in the habit of visiting places and holding debates for propagating their theories as means to success in life and final liberation. The Suttanipata, one of the earliest texts of the Pali canon, contains much information about such debates along with the Buddha's criticisms on them.

A good instance here is the Dhammika Sutta wherein the stanzas 381, 382 and 390 refer to various non-Buddhist sectarians (titthiya) describing them as habitual debaters (vaadaseela), comprising mainly of Aajeevakas and Niganthas. Their description given in the SN commentary is so graphic to deserve quoting here" ... desirous of engaging in debates they move about saying, 'we are of the correct path, those others are of the wrong path' and thus making verbal assaults at society."

These debaters would construct theories and ideologies and would defend them against their opponents by logical argument (takka). Some such well-known debaters were Chanki, Pokkarasati, Jaanussoni, Assalaayana, Vaasettha and Ambhattha.

With their followers the number of these debating teams holding varieties of views was not small. When in action they are described as "quarrelling and disputing, debating and making verbal assaults at one another".

It is worth noting here that these descriptions invariably remind us of the present-day rivalries in party politics, which proceed almost on the same lines. Then as well as now rival debates originate when one party tries to maintain this own view as the correct one while all other views are either inferior or totally wrong. Frayed tempers would be the inevitable result when even low-level character assassinations also become a part of the game. Victory for one party means the hell being let loose for the vanquished.

Therefore, from the Buddhist point of view, one should avoid this type of verbal fighting as they only lead to the fattening of one party's ego at the expense of another, as well expressed in the Pasura Sutta of the Suttamipata as follows:

"Each claims that success
Abides with him lone,
But not in rival creeds:
And, though no two agree,
Each vaunts his nostrum sound.
Hot for debate, they meet
'Each dubbing the other "the fool":
With party arguments
These 'experts' wrangle on,
Posing for public praise.
Eager to win the day,
Debaters dread defeat."

(Tr: Lord Chalmers, one-time Governor of Sri Lanka)

Once the question was put to the Buddha that if every debater brands every opponent as a "fool", who could be speaking the truth, as claimed by these experts? The Buddha's comment was that if mere dissent makes one a "fool" then all are fools because each has a view of one's own. And on the other hand if each view is correct then there cannot be a single fool because then all are wise men. Therefore, the Buddha argued, that what these 'fools' say of themselves is not true because each person calls only his own view the truth, while the TRUTH as such is always single and there can never be a dichotomy in it.

But when ideological debaters profess "many truths" they do so by fabricating mere logical arguments (takkaavacara) on various views and thereby positing a duality of truth and falsehood. Therefore it is the person who is free from any theory that stirs up no trouble in the world. As such, one should pass beyond attachment to any theory and thereby transcend all disputation as well recommended in the Metta Sutta by the off-quoted pali phrase ditthinca anupagamma.

All the political ideologies presented by the different parties today are primarily based on self-interest, although their presentation is veiled and sugar-coated with so-called democratic and altruistic phraseology.

Hidden behind are the interests of the political party concerned. But, in reality, the views put forward in the party manifestos should be in the interest of the people at large. But, when law, authority, power etc. are all intended merely for the sake of these concepts themselves without their being means to serve the people no good for the country can be expected from those who profess them. It is always the case that internal politics takes precedence over the national interest when these ideals become relegated to the background.

As usual the mundane man works for his own interest very much like consuming food and drink for his sustenance what percolates to the people as the fulfilment of their expectations would be only a tiny morsel.

A genuine politician need not have any conflict with the world because he or she works for the welfare of the people in the true Buddhist spirit of "disinterested action", as indicated by the Buddha's statement serving as the title of this essay.

The First Conference of Sri Lanka Association for Buddhist Studies (SLABS)

by G.A. Somaratne (Continued from last week)

Buddhist Counseling Psychology has received a lot of attention in recent years, as Western psychologists and counsellors have recognized the efficacy of Vipassana meditation techniques in allaying some of the neuroses of modern life, and the expositions on the nature of mind and matter found in the Abidhamma texts have found resonance in the investigations of scientists into the inner workings of the brain. Prof. Padmal de Silva, King's College, University of London, observed the fact that in mainstream psychological therapy, the use of mindfulness training for certain clinical problems have shown promising results.

Twenty-eight scholars presented papers at nine separate sessions presided over by the distinguished Buddhist scholars of Sri Lanka such as Prof. Chandima Wijebandara, now the Acting Vice-Chancellor of the Sri Jayawardenapura University, Prof. Tilak Kariyawasam, Former Director of Postgraduate Institute of Pali and Buddhist Studies, Prof. Oliver Abeynayaka of the Buddhist and Pali University, Prof. P.D. Premasiri of the University of Peradeniya, Prof. Asanga Tilakaratne, now the Director of the Postgraduate Institute of Pali and Buddhist Studies, Ven. Dr. Godagama Mangala, the Vice Chancellor of the BuddhaSravaka Bhikshu University, Anuradhapura, Ven. Dr. Medagama Nandawansa of the University of Ruhuna, and Prof. Chandra Wickremagamage.

Prof. Thilaka Meththananda from the Department of History at the University of Peradeniya presented a paper on, "Buddhist Revivalism and the Establishment of Girls' Schools in Sri Lanka" which showed how these schools played an important role in the Sri Lankan Buddhist revival of the late 19th and 20th centuries.

Mr. Sumana Ratnayaka from the same University presented a paper on the Buddhist Concept of Metta: Its Effective Application in Real Life Situations. He emphasized the therapeutic significance of the cultivation of loving-kindness. Prof. Nalin de Silva, Department of Mathematics, University of Kelaniya, talked on Western Science, Buddhism and Chintanaya.

He pointed out how Western science is based on the Greek Judaic Christian Chintanaya and how Buddhism is based on the pre-Vedic Chintanaya. Prof. Cetiya Witanachchi's topic was Beyond the Brahma-Kaya. He focused on the origin and development of Buddhist cosmology.

Dr. Toshiichi Endo of the Postgraduate Institute of Pali and Buddhist Studies presented a paper on The Latest Frontiers of Pali Commentarial Research. He introduced some of the emerging areas of research in Japan in the study of the Pali commentarial literature.

Other interesting papers read at the conference were The Ethical Application of Aesthetic Education by Mrs. Latha Meegodagamage, Development Patterns of Buddhist Monasteries by Dr. Mrs. Princy Merlin Peiris, Resemblances in the Jain and Buddhist Canonical Literature by Ven. Dr. Nabirittankadawara Gnanaratana, Buddhist Attitude towards Water Consumption by Ven. Dr. Makarawara Ananada, Philosophy of Buddhism: A Methodological Approach by Prof. A.D.P. Kalansuriya, Higher Ordination and Spiritual Development by Ven. Kotapitiye Rahula, the Five Sense Organs and their Significance in the Buddhist Path by Ms. Yu Nam Hyun, the Buddhist Councils and the Formation of the Theravada Canon by Prof. Russell Bowden, Idealistic Analysis of Reality as Presented in the Abhidhammasamuccaya by Ven. Prof. Waragoda Pemaratana, Ten Jnanas of the Sarvastivada: Their Nature, Scope, and Classification by Ven. Yuan Liu, Buddha's Comments on the Nine Attainments by Bhikkhuni Toon Herng, Controversy on the Arupadhatu in the Abhidhamma Tradition by Ven. Weishan, Relationship between Modern Scientific Experiments and Buddhist Concepts by Mr. G. Halgaswatta, Buddha's Thought of Sacrifice, Wish and Fulfillment by Mr. R.G.D. Jayawardena, Aspirations of the Jataka Stories Represented at Ajanta by Dr. M. Somatilake, Theravada View of Antarabhava by Mr. G.A. Gamini, the Attitude of Missionaries in Sri Lanka during the 19th century by Mrs. R. Hettiarachchi, the Role of the Bhikkhus by Ven. Layanegama Chandasiri, and Buddhist Teaching on Hygiene by Ven. Kanattegoda Saddharatana. Many of the presenters, it was noted, were young scholars.

Prof. Mejor Merek from the University of Warsaw in Poland gave a short talk about his country's efforts to establish a Buddhist studies program in post-Soviet Eastern Europe. He was very happy that he could participate at a conference of this nature in Sri Lanka and hoped to develop relationships with Sri Lanka in developing the Buddhist Studies programmes in his country.

(To be Continued)

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