Today is Unduvap Pasalosvaka Poya
Freedom in Buddhism:
The life that doesn't bite
Ajahn BUDDHADASA
FREEDOM: Let's consider "the life that bites its owner." Look
at the wounds that cover our bodies and minds.
When you look at a dog that is covered with scars and wounds, how do
you feel? When you see a person with leprosy whose body is covered with
sores, how do you feel?
How strange, then, to find ourselves covered with all sorts of sores
and wounds that are results of life biting itself.
Here, we must examine the lack of freedom in life. Everybody talks
about freedom, demands freedom, struggles for freedom and fights for
freedom.
Freedom is in the news; people make speeches insisting they be given
their freedom. This shows both that people desire freedom and that they
haven't yet found it. This lack of freedom is the source of a great deal
of dukkha and amounts to life biting itself.
There is a secret to this matter that requires deep exploration.
Where is the lack of freedom and where is genuine freedom? For example,
when we criticise and insult someone, we may feel a sense of freedom,
but in fact we don't have any real freedom.
To insult someone is to be dominated by egoistic emotions. Where's
the freedom in that? Likewise, when we are violent or when our military
invades another country, whatever the pretext, creating havoc and
destruction, aren't we just sacrificing our freedom to our own stupidity
and selfishness? Yet such crazy thinking runs the world.
In the mere name of the freedom, huge professional armies with
high-tech weapons are ready to destroy the actual freedom of others.
If our aggression is truly for democracy's sake, why don't we listen
to their opinions and let them choose? What comes of this imposition?
The result of such political opportunism and militarist madness is
far from genuine freedom. While we may think we're achieving material
freedom, we are losing our spiritual freedom in the process.
Giving up freedom to greed, anger and fear
When experiencing the deliciousness of something, we think that we
have the freedom to experience this deliciousness. For the sake of some
physical delight, we abandon our spiritual freedom.
In fact, we have surrendered our freedom to the power of that
delicious thing. But people seldom understand this. They simply think
they're getting something and never look more deeply to see what's
really happening.
On the other hand, when angry with or hating something, we also lose
our freedom to that thing. When the mind is full of anger or hatred, we
ought to notice that we've lost all freedom and these things are biting
and clawing us, so that we're covered with wounds.
When afraid of something, we surrender our freedom to that thing.
Nowadays, our world is full of fear and terror that no spiritual freedom
remains.
The left is always afraid that it will lose to the right, and the
right is equally afraid of the left. Bot the left and the right are
constantly worrying and fretting they will lose out to the other side.
Here's the question: When we fight, compete or go to war, do we do
for the sake of freedom or to lose our freedom? Don't answer too
quickly, merely on the basis of what you want to believe. Please look at
the facts.
Even when "winning," do we lose what's most important, our spiritual
freedom? Have we surrendered to our selfish emotions, to Mara and Satan?
When we fight for freedom, our very actions destroy freedom, biting our
hearts and minds.
Only the correctly established mind is free, so we must learn how to
establish mind so that it retains its freedom.
When positive values arise, our minds are taken over by greed and
lust. When negative values come up, our minds are lost to anger and
hatred.
Only when we investigate such basic realities do we start to find out
where genuine freedom lies. Living without any hopes or wishes is to
live with total freedom. Most people insist this is impossible. But in
fact, living without desires, wants and hopes is the most artistic way
to live.
The land of hungry ghosts
Hungry ghosts are popularly pictured as having mountain-sized
stomachs and needle-sized mouths. Their huge stomachs can never be
satisfied through their tiny mouths, so they are constantly hungry.
This low, pitiful existence derives from the constant hunger of
gnawing hopes, wishes and desires. Another kind of preta lives in
cesspits eating only what humans deposit there, while an even lower form
of preta lives off the excrement of the superior preta. Can we recognise
anything familiar in pretas?
We might ask ourselves whether we "advanced" modern people are living
like hungry ghosts.
Are we unable to control our hunger and indulgence, along with our
anger, hatred, fears and confusion? Do they all happen so easily and
quickly that we're unable to do anything about them? We may even
describe them, as "natural" or "normal".
We seldom think of these as the manifestations of life biting its
owner. Don't you see how they are just our emotional, psychic and
spiritual wounds?
Our bodies may be in pretty good shape, while our relationships with
family and community may be in turmoil. When mind can't control itself,
it bites itself. The rabid mind keeps biting and chewing. Sometimes we
recognize this in others, but we don't want to see it in ourselves.
It's time to stop and take an honest look at our addictive way of
life. Does it come from the desire of vijja, correct knowledge, or the
desire of avijja, ignorance? When we don't know whether our desires are
wise or stupid, then we don't know ourselves.
When we don't know ourselves, we don't understand life. When we don't
know what life is, we can't know its purpose. Consequently, this life
keeps biting and devouring until it's covered with sores, wounds and
scars.
Imagine for a moment what life would be like if it no longer bit
itself and all of the wounds disappeared. In Buddhism, we call this "the
cool life," which is the meaning of nibbana.
In other words, it's the life that doesn't bite itself. Strangely,
the life that bites its owner has tremendous attraction and charm.
What about the life that bites itself attracts, seduces, tricks and
addicts us? Why are people, for the most part, more attracted to the
life that bites its owner than to the life that doesn't bite?
Once we sense what has been going on and begin to lose our
satisfaction with this biting and wounded life, we start looking around
for an alternative. Usually, though, we have no idea where to look.
This is quite interesting and strange. Those who've come here looking
for the wisdom of the East should know that it's very simple - the life
that doesn't bite its owner.
All the knowledge and practices of Buddhism, such as mindfulness with
breathing (anapanasati), aim solely for realizing the life that doesn't
bite.
Amusingly, this comes down to "not owning life." Don't own anything.
Don't try to possess life. Don't take it as being "I" and "mine".
There are two sides to everything. There is the material,
conventional, legalistic side, and there is the spiritual side.
Although one may own something materially and conventionally in the
eyes of ordinary people, on the spiritual side one realizes that there's
nothing to cling to as "I" or "mine". This surely beats all the biting,
wounding and heartache.
In the same way, can you just be happy as if there weren't happiness?
There can be joy, satisfaction and contentment without feeling or acting
like we own them.
Joy is just a natural thing, there's nothing wrong with it, but grab
onto it as "I" or "mine" and it bites immediately. Cling with indulgence
or greed and it bites immediately.
Equally, when you don't get the happiness you seek, clinging with
dissatisfaction bites just the same. Positive and negative clinging have
the same results - a wounded life. It's much wiser not to bother
clinging to anything. Just leave happiness to nature without being
concerned.
When we say that something belongs to nature, it doesn't mean that
nature is the owner. Nothing can own other things, not even nature
itself. Everything is completely free of ownership and being owned.
The essence of Buddhism is doing what needs to be done without any
ideas of "me" or "mine", without any ownership or possessiveness.
Freedom is coolness
Relinquishing ownership, possession and clinging to "me" and "mine"
amounts to the classic Buddhist goal of relinquishing attachment to the
five aggregates of life (body, feeling, perception, thought and
consciousness). These aggregates are the naturally functioning
subsystems necessary for human life.
When they function without clinging, there is freedom. The clung-to
aggregate are the prison of life. Letting go of them is like a convict
being released from prison.
Call it salvation, deliverance, liberation or release, these all
amount to the same thing - freedom, the cool life that doesn't bite
itself. Such a life does whatever needs doing, according to its
mindfulness and wisdom.
In this freedom, egoism, selfishness and the reactive emotions no
longer obstruct. In Pali, this is also described as viveka, the
singleness or oneness of heart-mind where nothing can disturb, afflict,
entrap or harm it in any way. Does the power of this kind of freedom
interest you?
Nibbana, the supreme reality of Buddhism, is simply this coolness.
Thus, it's important that we understand this coolness properly. Imagine
a burning coal from a fire. When removed from the fire it glows red
because it is still hot. After it cools down, it no longer glows red.
When it's no longer hot, we say that the cool is nibbana, it is cool.
Even this physical example helps us understand nibbana, the coolness of
something that was once hot. However, we're really talking about the
fires of mind, by which we mean the reactive emotions (klesa,
defilements).
Should you honestly look at greed, hatred, fear and the like, you
will realises they are truly fires burning the heart-mind. The going out
of such fires is nibbana.
In our lives, so easily distracted by consumerism and terrorism, we
aren't aware of these internal fires and so have trouble understanding
what is meant by spiritual coolness and freedom.
Free of dualities
Ignorance bites life by falling for the pairs of opposites -
dualities such as good and evil, positive and negative, gain and loss.
These dichotomous pairs, of which there are dozens, dominate our
lives, constantly afflicting mind in different ways, forcing it this way
and that according to the power ignorance gives them.
One of the most basic dualities is that of good and bad, which arises
from a foolish way of viewing life.
The fool will say this is good and that is bad, this is winning and
that is losing, this is positive and that is negative. People actually
believe such suppositions to be true, and some consider them absolutely
true.
Yet clinging is the source of all duality. Holding to "me" and "mine"
is the basis on which we discriminate. Something is good and we laugh
like fools; something is bad and we cry like maniacs.
Centering ourselves in non-clinging completely frees us of the
influence and intimidation of all the opposites swirling around us. Then
they have no bite and are no longer able to disturb the mind or force it
in one direction or another.
There is kind of knowledge that leads to clinging and a kind of
knowledge that doesn't lead to clinging.
We speak of the latter knowledge as wisdom. The correct knowledge of
good and evil is that there is really no such thing as good and no such
thing as evil.
These are just illusions. In fact, the same applies to birth and
death and all other dualities. Such understanding is correct because it
doesn't lead to clinging.
This wisdom is to be used in daily life, beginning right here and
now. When no longer concocted by clinging to the opposites, especially
the most basic one of all - "me" and "mine" - mind doesn't tremble,
shake or move.
Think of all the times you get excited by someone or something. Is
that freedom? When will you realize that all this movement of mind is
too much, that it's wearing you out, that it's impossible for mind to be
clear and peaceful with all that moving and trembling going on?
When you see this for yourself, you'll see the value of ending the
concocting of mind by removing clinging to things, to life, as "me" and
"mine". Then mind is truly peaceful, unbitten.
Freedom in voidness
The path of freedom is living without egoistic "I" so there's no
egoistic mind to bite itself. When the arrogant "I", the low self-esteem
"I", the obsessive "I" and the self-centered "I" have disappeared, there
is nobody and nothing to bite. Life is not a burden or a problem. When
the obsession with self in all its forms disappears, life is released.
This letting go readies one for the supreme level of freedom, which
is the supreme voidness (sunnata). Generally, voidness refers to a mind
void of any idea or notion of "I" or "mine".
The Buddha called this the supreme unsurpassed voidness (paramanutarasunnata),
which is the highest possible voidness.
The Buddha himself said that he dwelt in the supreme unsurpassed
voidness. Ordinary people think they live in material houses; the Buddha
dwells in the supreme "spiritual home" where there is no egoism, biting
or suffering.
This is the ultimate reality that is empty and free of any kind of
"self" (atta) or anything connected with "self" (attaniya). Whoever came
to see the Buddha - kings, millionaires, students, courtesans, scheming
cousins, rival teachers, Brahmins, beggars - no disturbance, excitement
or agitation occurred in his mind. Changing conditions, such as going
without decent food or becoming ill, didn't disturb or excite him
either.
Such freedom is the meaning of the life that doesn't bite its owner.
This is the momentous choice given us. What freedom do we choose? What
life do we choose?
Buddhadasa Bhikkhu founded the Garden of Liberation (Suan Mokkh,
www.suanmokkh.org) in 1932 in his native Thailand and became the primary
reformer of Theravada understanding in recent times.
Courtesy: Inquiring Mind
Understanding Buddhism by looking inward
Budu Dahama
Thaman Thulinma Thaman
Visinma Athdekiya Yuthu Vidiya
(How Buddha Dhamma could be experienced
through oneself, by oneself)
Authored by: Bogoda Premaratne
(Former Commissioner of Examinations, Former Director of Education
and Former Principal of Royal College, Colombo).
Published by: Aruna Malathi PERERA
UNDERSTANDING BUDDHISM: The title of this book means that the
Teachings of the Buddha are meant to be interpreted and understood in
terms of one's own living experience. The author, in an introductory
brochure explains the primary motive that compelled him to write this
book.
He says "it is essential that we recognize the distinction between
the Buddha Dhamma, the teaching of the Buddha, and Buddhism, the
religion or the religious culture that the people of different counties
and communities have developed over a period of time.
Religions as different faiths or systems of unquestioning belief can
be abandoned altogether, or can conveniently be exchanged or bartered
for other sets of beliefs and cultures.
On the other hand, The Dharma that the Buddha teaches is identical
with the swabhava dharma the nature that manifests itself through life
which is accessible and verifiable by one's personal knowledge and
feeling as one's own living experience. That which deals with one's own
living experience is not negotiable".
The author says "It is a fact that up-coming generations drowned in
the tsunami of global cultures can no longer be confined to the
traditional cultures of their forefathers. All cultural practices appear
to them as mere 'cults'.
When the house is abandoned, whoever worries about the foundation on
which the house is built?
He states "Not only the young people, but also adults are losing
interest in religion as evidenced by the very poor ratio of males to
females participating in religious functions today".
"One reason, he says, is that males are embarrassed to be recognized
in society as being 'religious' fearing that it would interfere with
their 'fundamental freedom' of getting the maximum pleasure and profit
out of their life - except in instances where it is of political or
matrimonial advantage."
The Dhamma the teaching of the Buddha is identical with the nature of
one's life and that which deals with one's own life cannot be alienated
from one's life. But how many of us are exposed to the Dhamma that way -
the way that the Buddha specifically prescribed that the Dhamma should
be taught and learned?".
The curriculum, the syllabus comprising only of eight progressive
stages and the very simple teaching methods advocated by the Greatest of
Universal Teachers has been set aside, or are whittled down to mere
rites and ritualistic entertainment.
Then our experts in religious education declare that the human mind
in modern age, compared to that of those who lived twenty- five
centuries ago, lacks the wisdom and intelligence required to be able to
reap the benefits and the fruits that the Buddha had guaranteed in his
teaching, and by the example set by countless disciples in the past.
It is true, most ironically. The audiences addressed by the Buddha
with tremendous success were mostly illiterate, uneducated, ordinary
people who had no access to books, to high-flown language, to schools,
pirivenas or universities for them to acquire and develop sophisticated
intelligence.
But they had the wisdom essential in transforming their
life-experience to be in harmony with what the Buddha was teaching.
In the introduction to the book, the writer emphasizes that if one is
seriously interested in understanding what the Buddha teaches one has to
move away from one's addictive habit of depending entirely on verbal and
intellectual conceptualization of everything, and then imagine one
understands it all.
In this connection the writer quotes from the Dhamma-vihari sutta
wherein the Buddha issues a warning to his own disciples who were
committing the mistake of spending their whole life time using the
Dhamma to acquire expertise in different branches of 'literary'
achievement:
* Some disciples spend their entire life acquiring mastery in the
discourses (sutta-bahula)
* Some in acquiring mastery in the exposition of the meaning behind
words and phrases used in the discourses; (sannatti-bahula).
* Some in qualifying for recognition as experts in logical and
scientific reasoning to justify the teaching (takka-bahula).
* Some others spend the entire life time in rehearsing, repeating and
reciting the Dhamma (sajjhaya-bahula)
* There are some who actually spend their time in living and actually
experiencing the Dhamma (Dhamma-vihari).
Then the Buddha issues the warning, "these pursuits are not wrong in
themselves, but do not later accuse me of not doing my duty as a
teacher, I am telling you there are the shady trees, the empty grounds,
rock caves; get there and meditate until, through samadhi you realize
for yourself the essence of the Dhamma that I have been teaching you. If
you don't, you will be left with no time or leisure even to repent and
regret".
This book written by Bogoda Premaratne carries on its back cover a
commendation by one of the most erudite among the Sanghanayakas in this
country, with decades of experience in teaching the Dhamma here and
abroad.
It is a strong recommendation addressed to those who are learning to
meditate, those engaged in inquiring into the Dhamma, and particularly
to those who are engaged in teaching the Dhamma.
With the object of making this book available to the largest possible
number of Dhamma teachers, the book is being marketed at a price much
below the cost of production, together with a free copy to be donated to
a teacher engaged in teaching the Dhamma.
- Buddhini
Second International Conference of Sri Lanka
Association for Buddhist Studies (SLABS):
World Buddhist scholars meet at Peradeniya
BUDDHIST SCHOLARS: The 2nd international academic conference
(17-19 November) organized by Sri Lanka Association for Buddhist Studies
(SLABS), was concluded successfully at Peradeniya University.
Buddhist academics representing number of universities of Sri Lanka
and Sixteen other countries participated in the proceedings.
The countries included India, Thailand, Burma, Vietnam, China, Hong
Kong, Singapore, Bangladesh, Nepal, Korea, Malaysia, Argentina, Japan,
United States and England.
The Association fulfilled a need that was long felt among the
scholars of Buddhism in the Country. Many countries with Buddhist
studies at their higher education institutes already have had their own
Buddhist academic organizations.
Association joins hands with similar other Buddhist academic
organizations in the world and opens access to the Buddhist academics
all over the world to Buddhist studies in the country.
The Association also operates as the local facilitator to the
activities of the International Association for Buddhist Studies, which
represents the Buddhist scholarship worldwide.
The second International Conference began its academic sessions on
17th morning at Peradeniya University.
The inauguration took place 9 a.m. at the Senate House of Peradeniya
University with the hoisting of the National Flag and lighting of oil
lamps floating amongst red and white lotuses and 'nil manel' carried in
decorative bowls by Kandian ladies accompanied by traditional drums.
SLAB's joint secretary, Senior Prof. Asanga Tilakaratne delivered the
welcome address.
The Vice-Chancellor of the University of Peradeniya Prof. H.
Abegunawardene and the Dean of Humanities, Prof. Tudor Silva,
representatives from private sector organizations that sponsored the
Conference- Sri Lanka Telecom, People's Bank, Dalada Maligawa, Ministry
of Religious Affairs, Asgiriya International Buddhist College and
Mahaweli Reach Hotel and a number of eminent Buddhist Scholars took part
in the inaugural session.
An eloquent key-note address of the inaugural session on the theme
'The World of Buddhism: A Search for a Common Ground' was delivered by
Dr. Y. Karunadasa, Emeritus Professor of Pali, University of Kelaniya,
currently Visiting Professor at the Centre for Buddhist Studies.
This was also the occasion to declare open the official web site of
the Buddhist Studies Department of the University of Peradeniya. The
inaugural session was concluded with the Vote of Thanks delivered by
Prof. Toshiichi Endo, Treasurer, SLABS.
The days' proceedings of the Conference were held at Peradeniya
University premises whilst the two evening sessions were held at
Mahaweli Reach Hotel, Kandy where the participants were accommodated
during the three days.
There were large number of academic papers presented by senior
Buddhist academics as well as new entrants to the Buddhist scholarship,
both young and old and from Sri Lanka and abroad.
The academic sessions were divided on the following themes Buddhism
in South Asia, Tradition and Change, Applied Buddhism, Buddhist
Mediation and experience, Buddhist Psychology and Counselling, Pali
Tripitaka and Commentarial Studies, Buddhist Philosophical Studies,
Buddhist Art and Culture , Comparative Studies, Text and Tradition and
Sociological Aspects of Human Behaviour.
17th Night at Mahaweli Reach Hotel was an entertaining and a vibrant
evening with the Guest Speaker, Dr. Maurits Kwee Professor, University
of Flores, Buenos Aires, Argentina.
His presentation on 'A Psychological Revolution in the Buddhist
Teaching is Under way' was a delightful mix of humour, scholarship and
technology.
The Night session on the 18th held at the Mahaweli Reach Hotel
witnessed the Presidential Address delivered by SLAB's President, Senior
Professor P.D. Premasiri. His speech drew attention to many issues which
need to be addressed by the Buddhist Scholarship and the role of the Sri
Lankan Buddhist scholar viz-a-viz the international arena.
This session also witnessed the touching farewell to one of Sri
Lanka's great Buddhist scholars in the recent history, Prof. Premasiri
who will be retiring from the University career.
In appreciation of his contribution a collection of his writings were
published and released entitled 'Studies in Buddhist Philosophy and
Religion' which was sponsored by Buddha Dhamma Mandala Society,
Singapore.
This was also the occasion to honour one of Sri Lanka's finest
Buddhist Scholars, Dr. D.J. Kalupahana, Emeritus Professor of Philosophy
at University of Hawaii at Manoa, who was present personally to witness
the release of his book 'Karma and Rebirth: Foundations of the Buddha's
Moral Philosophy', published by the Buddhist Cultural Centre, Nedimala.
The Conference was concluded on 19th with the early morning visit to
the Dalada Maligawa followed by the Annual General Meeting of SLABS at
Mahaveli Reach Hotel and a Cultural show and lunch at Asgiriyaa
International Buddhist College.
The Conference as a whole marked high academic standards and
meticulous organisational skills.
Its warm hospitality touched both locals and foreigners alike. It
provided for close interaction amongst scholars from world over. It
displayed in no uncertain terms, the scope for Buddhist studies as a
competitive and an alternate career opportunity.
Above all it fulfilled the expectations of the International
community as to the role of Sri Lankan Scholarship as a guiding light to
the Buddhist academia as a whole. For all this the dedicated organising
committee who worked tirelessly deserves all praise.
Senior Professor Asanga Tilakaratne, Director Postgraduate Institute
of Pali and Buddhist Studies, Dr. G.A. Somaratne, Head of the Department
of Pali and Buddhist Studies, University of Peradeniya-Joint Secretaries
of SLABS
Towards good governance - Part II
Part 1 of this article was published on November
22nd:
Indrani IRIYAGOLLE
GOOD GOVERNANCE: Good Governance has emerged as one of the
most significant and valuable concepts for widening citizen
participation, upholding social responsibility and moral obligations
writhing the institutions of government and its use of power.
It must be repeated that the Constitution of the Democratic Socialist
Republic of Sri Lanka provides in Article 3 that "Sovereignty is in the
people and is inalienable, sovereignty includes powers of government,
fundamental rights and the franchise".
Article 4 states that the sovereignty of the people shall be
exercised and enjoyed in a specific manner. The legislative power of the
people being exercised by Parliament consisting of elected
representatives.
The executive power of the people shall be exercised by the President
of the Republic elected by the people.
The fundamental rights declared and recognised in the constitution
shall be respected, secured and advanced by all organs of government (to
the extent provided).
The judicial power of the people shall be exercised by Parliament
through courts tribunals and other institutions as provided for by
Parliament according to law.
As set out in the chapter on fundamental rights the constitution
upholds democratic values and provides even more avenues than the
previous constitution of 1972 for widening citizen's participation.
The core features of government is spelt out in the constitution. If
so why this further emphasis on good governance? Do reviews and studies
that exam government activities point out that the political branches of
government have over-stepped their limits? Good governance is marketed
today as if the traditional order is non est.
India and Sri Lanka's political concepts introduced over thousands of
years ago contain principles of good governance. States fought each
other. Kingdoms and empires were built and subsequently destroyed over
the years.
Many authoritative works destroyed by invasions and warring struggle.
(The article Pancha Seela the bedrock of Good Governance examines this).
Kautilya's "The Arthashastra", written in India over 1,500 years ago
and the Rajavaliya in Sri Lanka enhanced by numerous commentaries and
glossaries shed much light on the concept of good governance and the
personal qualities, leadership qualities and role of benevolent kings.
Kautilya (also known as Chanakya) analyses statecraft and politics in
all its aspects 'Dharma', 'Artha', 'Kamma' and 'Moksha' are translated
as moral behaviour, wealth worldly pleasures and salvation respectively.
'Dharma' and 'Moksha' being the highest ideal to which a human being
could aspire. Both ruler and the ruled being governed by his Dharma.
Good governance cannot be mere running of the political machinery or
administration. It involves shaping of public policy in a future ensured
exercise viz conflict avoidance, conflict management (eliminating the
danger factors), conflict resolution resulting in a build up towards
peace and unity.
"The root of wealth is economic activity and lack of it brings
material distress. In the absence of fruitful economic activity both
current prosperity and future growth are in danger of destruction."
(Arthashastra)
Why I meditate
(After Allen Ginsberg)
I meditate because I suffer. I suffer, therefore I am.
I am, therefore I meditate.
I meditate because there are so many other things to do.
I meditate because when I was younger it was all the rage.
I meditate because Siddhartha Gautama, Bodhidharma,
Marco Polo, the British Raj, Carl Jung, Alan Watts,
Jack Kerouac, Alfred E. Neuman, et al.
I meditate because evolution gave me a big brain,
but it didn't come with an instruction manual.
I meditate because I have all the information I need.
I meditate because the largest colonies of living beings,
the coral reefs, are dying.
I meditate because I want to touch deep time, where
the history of humanity can be seen as
just an evolutionary adjustment period.
I meditate because life is too short and sitting slows it down.
I meditate because life is too long and I need an occasional break.
I meditate because I want to experience the world
as Rumi did, or Walt Whitman, or as Mary Oliver does.
I meditate because now I know that enlightenment doesn't exist,
so I can relax.
I meditate because of the Dalai Lama's laugh.
I meditate because there are too many advertisements in my head,
and I'm erasing all but the very best of them.
I meditate because the physicists say there may be
eleven dimensions to reality, and I want to get a peek
into a few more of them.
I meditate because I've discovered that my mind is a great toy
and I like to play with it.
I meditate because I want to remember that I'm perfectly human.
Sometimes I meditate because my heart is breaking.
Sometimes I meditate so that my heart will break.
I meditate because a Vedanta master once told me that
in Hindi my name, Nis-ker, means "non-doer."
I meditate because I'm growing old and want
to become more comfortable with emptiness.
I meditate because I think Robert Thurman was right to call it
an "evolutionary sport," and I want to be on the home team.
I meditate because I'm composed of 100 trillion cells, and from
time to time I need to reassure them that we're all in this together.
I meditate because it's such a relief to spend time ignoring myself.
I meditate because my country spends more money on
weapons than all other nations in the world combined.
If I had more courage, I'd probably immolate myself.
I meditate because I want to discover the fifth Brahma-vihara,
the Divine Abode of Awe, and then go down in history as
a great spiritual adept.
I meditate because I'm building myself a bigger and better
perspective, and occasionally I need to add a new window.
Wes VISKAM
Dawn of a new era
In the month of December, the chilly winds did blow
A colourful yacht in the Indian Ocean was tossing to and fro
King Devanampiyatissa, already knee deep in the water
Was awaiting the arrival of Sanghamitta, king Asoka's daughter
An important visit to Sri Lanka,
for Sanghamitta was bringing a sapling of the Bo-Tree
Amidst the cries of Sadhu! Sadhu!
Maha Therani stepped down
To place the golden bowl with Bo-sapling, on the royal crown
Sanghamitta's arrival with the Bo-Tree,
introduced crafts like weaving and pottery
King Devanampiyatissa, was amazed to see
the arrival of Craftsmen, to the country
Arhant Mahinda's, preaching and King Asoka's influence -
opened the door
To get down the Bo-sapling and the Buddha's relics
Jaya Sri maha Bodhi! That fanned the breeze,
as the Bodhi-Satva, was in peak of meditation
Jaya Sri Maha Bodhi! That witnessed Mara's defeat and humiliation
Jaya Sri Maha Bodhi! That is held in great veneration
Its sapling was planted at Mahamevuna, amidst great celebration'
Sanghamitta Maha Therani! We bow to you with great respect
For the gift you brought, to enable man to be more perfect
Jaya Sri Maha Bodhi! A blessing from then to now
Always held in high esteem, with great reverence we bow.
- Vinitha Karunarathne
An ode to Theri Sanghamitta
On this blessed Unduvap Poya Day
Theri Sanghamitta in saffron robes so serene
Sailed across the blue seas with a
retinue like a queen
To land at Jambukola on this unforgettable day
Here King Devanampiyatissa wading
impatiently homage to pay
Received the sapling of the sacred Bo-Tree
Under which the Buddha attained Enlightenment
Without a blink, He stood for seven days and nights
Just to show gratitude to a mere Bo-Tree
An example for mankind to follow with glee.
At Mahamega Park, the Bo-Tree stands
majestically today
Perched high above, encountering all perils
peacefully at bay
Under the Bo-Tree today, the temple bells peal
The resonant drums beat
Pious devotees, clad in white silently walking
With clasped hands meditating
Oh! What a beautiful sight!
Let us gaze once more with clearer eyes....
To see the Theri's face sure and bright
Her hands held high beneath the saffron glow
Ordaining Queen Anula with five-hundred more
A sight that sets a glow.....
To the gloomy and dark minds of those
women of yore
Thus the Bhikkhuni Sasana established
And the Buddha's Dhamma in Sri Lanka flourished
With reverence, I worship the Theri with
clasped hands
And pray for peace through the Dhamma to our
beloved motherland
- Amara SAMARATUNGA |
