A deeper sense of happiness

Buddhism teaches that the mind, not the wallet, is the path to contentment:

Pankaj MISHRA

WALKING out of a Buddhist bookstore in San Francisco early this month, I heard from the radio of a passing car the voice of U.S. President George W. Bush giving his annual State of the Union speech.

For a second, the word compassion seemed to hang in the clear air. This ideal, greatly cherished by Buddhists, is “one of the deepest values” of America, according to the President.

Immersed in Buddhist literature for the past few years, I have come to know well how words suddenly lose their familiar meanings when encountered in a different society or culture.

I was not surprised when reading Bush’s full speech to encounter his own special meaning of such resonant words as “compassion” and “freedom.”

For instance, his compassion was aimed at “any citizen who feels isolated from the opportunities of America.”

He didn’t specify what those opportunities are. But they can be summed up in four words: the pursuit of happiness. These words describe much more than an individual or collective aspiration.

They describe an ideology, a distinctively American attempt to give meaning to life. But people from older, traditional societies cannot be blamed for finding it a bit strange.

For happiness seems something very private in the U.S., best pursued by what Bush prescribed as a patriotic duty immediately after 9/11.

This view of the good life assumes that we have a birthright to happiness, and that suffering is an unfortunate and avoidable aberration, likely to be removed by political and economic change.

Nothing could be further from the Buddhist view of compassion and happiness. In a famous Buddhist story, a young woman wanders the streets of a town with her dead infant in her arms, asking everyone she meets to bring him back to life.

Someone directs her to the Buddha, who listens patiently and then promises to help if she brings him a mustard seed from a household that has never witnessed a death. The young woman knocks on many doors.

By the time she returns empty-handed to the Buddha, she has begun to grasp his lesson: all things in the world are impermanent, and to be ignorant of this fact is to be trapped in an endless cycle of craving, frustration and suffering.

The Buddha brought consolation to many people as he travelled around North India in the 6th century B.C. This was a time when the old tribal societies were cracking up, a new urban civilization was emerging, along with fast-expanding human desires, and rulers dreaming of empire were waging destructive wars.

The Buddha was one of the many new agnostic thinkers in North India who responded to the suffering of people uprooted from their tradition-bound worlds.

But he didn’t diagnose this suffering in sociological abstractions, as a consequence of social and economic injustice, widening racial or class gaps, or poverty.

He witnessed the emergence of the new rootless, ego-driven individual as it broke free from old close-knit societies and became afflicted with craving, pride, jealousy and hatred while acting upon its newly expanded world.

But unlike such modern thinkers as Hobbes and Marx, the Buddha didn’t assume that a model of society was needed that could contain the rampaging egos of human beings.

He proposed none of the massive restructurings of society familiar to us in our own times: revolution, socialism, democracy, capitalism or regime change. He insisted that suffering is a mental experience, born from desire, attachment, hatred, pride and envy.

These were the “negative emotions” that distort and confuse the mind and lead it into a pursuit of such goals as power, possessions and sensuous pleasures. When thwarted, they lead to frustration and suffering; and even when fulfilled, they can only turn into another source of unhappiness, for the happiness they bring is always fleeting.

Buddhists claim that to realize fully the impermanence of ordinary happiness is to make the first step toward real, enduring happiness. The first step is meditation. To sit still and observe that one is neither identical with one’s thoughts and impulses as they arise continuously and discursively in one’s mind, generating desire, anxiety, fear and guilt, nor indeed limited by them, is to be aware of the possibility of controlling one’s thoughts and of moving toward a new kind of spiritual freedom.

For Buddhists, the highest form of happiness lies in this inner freedom rather than the freedom to acquire and consume. Happiness is determined by one’s state of mind rather than by external events. It is not subject to time and decay, or dependent on the acquisition of things and people.

Today, it is what recommends Buddhism to so many people living in societies built around the endless stimulation and satisfaction of individual desires, but which seem to bewilder and oppress people as much as or more than the simpler world to which the Buddha offered his unique therapy.

Courtesy: TIME ASIA

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New Head of the Brickfield Temple and the Sangha Nayaka of Malaysia

APPOINTMENT: Sri Lanka has been, from ancient times, the repository of Buddhism. It has also contributed much to the spread of Buddhism.

For both preservation and spread of Buddhism the bhikkus of Sri Lanka have been serving tirelessly.

In recent times too Sri Lanka produced some outstanding missionary monks, and one amongst them was the late Ven. Dr. Kirinde Sri Dhammananda Nayaka Thera, the former Head of the Brickfield Temple in Kuala Lumpur Malaysia.

When he passed away recently, the Headship fell vacant and fortunately there happened to be an efficient successor.

He is none other than Ven. Kirinde Dammaratana, the protege of the great predecessor himself. Now he has taken over reins of the Brickfield Temple and is working dedicatedly to maintain the position of excellence it had gained.

Ven. Kirinde Dhammaratana was born in 1965 in the well known village of Kirinda in the southern tip of Sri Lanka.

He had his early education at the Deyandara Central College, and entered the Order at a young age under the tutelage of Ven. Dr. Kirinde Dhammnanda Nayaka Thera and Ven. Kotawila Deepananda Nayaka Thera.

Thereafter he came to Colombo for his further monast studies at the Vidyawardhana Pirivena (Dehiwala), Sunethra-devi-Pirivena (Papiliyana) and the International Bhikkhu Training Centre (Ratmalana).

He received his higher ordination from the Malwatu Chapter of the Syamopal Maha Nikaya with Venerable Dr. Kirinde Dhammananda, Kotawila Premaratana and Kotawila Deepananda Nayaka Theras as teachers and preceptors. Noticing his dyanism and commitment, Ven. Dr. Kirinde Sri Dhammananda Nayaka Thera, with the concurrence of Sasana Abhivurddhi Society of the Brickfield Temple invited him to Malaysia in 1980.

It did not take time for him to adapt to the situation and take upon himself responsibilities at the Brickfield Temple. Soon he became a well-known figure and worked hard to uplift the activities at the Temple.

Taking up the Principalship of the School he contributed to train the youth for leadership, and today most of the activities of Buddhist centers in Malaysia are managed by those who got their training at the Brickfield.

His dynamism and commitment suited his organizing abilities well. The establishment of the ‘Tiratana Welfare Association’ itself speaks eloquently for his farsightedness and success as an organizer and social worker.

The free medical clinics, welfare centre, Elders’ Home, home for destitute mothers and children which are managed and maintained by the Association have benefitted a large number deserving help.

The spectacular grand procession held in Kuala Lumpur to celebrate the Vesak festival bear evidence to his capabilities as a methodical and meticulous organizer with a sharp religious aesthetic sense.

His deep keenness to come to the rescue of those who are in adverse situations become quite manifest through the relief activities he did to alleviate the suffering of the tsunami affected people of Sri Lanka, Burma and Thailand.

He continues such social service activity in a generous manner and is always contributing his mite to help Sri Lanka in offering whatever material help he is able to provide to hospitals, to the handicapped soldiers and to the needy in general.

His services to the Sasana and to the people have been duly recognized by the Malwatte Chapter of Syamopali Maha Nikaya and he has been appointed the Chief Sangha Nayaka of Malaysia, in succession to Ven. Dr. Kirinde Sri Dhammananda, his spiritual mentor.

We sincerely congratulate Ven. Kirinde Dhammaratana Nayaka Thera and wish him further success in all his undertakings and activities.

Ven. Prof. Bellanwila Wimalaratana Thera

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Buddhism and human values

Dr. Sukomal BARUA

ACCORDING to Buddhism, for a man to be perfect there are two qualities that he should develop equally: compassion (Karuna) on one side, and wisdom (Panna) on the other.

Here compassion represents love, charity, kindness, tolerance and such noble qualities on the emotional side, and wisdom (Panna) on the other.

Here compassion represents love, charity, kindness, tolerance and such noble qualities on the emotional side, or qualities of the heart, while wisdom would stand for the intellectual side or the qualities of the mind.

If one develops only the emotional, neglecting the intellectual, one may become a good hearted fool; while to develop only the intellectual side neglecting the emotional may turn one into a hard-hearted intellect without feeling for others.

To be perfect, therefore, one has to develop both equally. That is the aim of the Buddhist way of life. Those who think that Buddhism is interested only in lofty ideals, high normal and philosophical values and that it ignores the social and economic welfare of people are wrong.

The Buddha was interested in the happiness of men. To him happiness was not possible without leading a pure life based on moral and spiritual principles.

But he knew that leading such a life was hard in unfavourable material and social conditions.

Buddhism does not consider material welfare as an end in itself: it is only a means to an end — a higher and nobler end. But it is a means which is indispensable, indispensable in achieving a higher purpose for man’s happiness.

So Buddhism recognises the need of certain minimum material conditions favourable to spiritual success.

A man named Dighajanu once visited the Buddha and said: ‘Venerable sir, we are ordinary lay men leading the family life with wife and children. Would the blessed one teach us some doctrines which will be conducive to our happiness in this world and hereafter?’

In reply the Buddha tells him that there are four things which are conducive to a man’s happiness in this world.

First: He should be skilled, efficient, earnest, and energetic in whatever profession he is engaged, and he should know it well.

Second: He should protect his income, which he has thus earned righteously, with the sweat of his brow. This refers to protecting wealth from thieves etc. All these ideas should be considered against the background of the period.

Third: He should have good friends who are faithful, learned, virtuous, liberal and intelligent, who will help him along the right path away from evil.

Fourth: He should spend reasonably in proportion to his income, neither too much nor too little, i.e. he should not hoard wealth avariciously nor should he be extravagant — in other words he should live within his means.

Then the Buddha expounds the four virtues conducive to a lay man’s happiness hereafter:

(1) Saddha: He should have faith and confidence in moral, spiritual and intellectual values

(2) Sila: He should abstain from destroying, from adultery, from falsehood and from intoxicating drinks

(3) Caga: He should practice charity, generosity without attachment and craving for his wealth

(4) Panna: He should develop wisdom which leads to the complete destruction of suffering to the realisation of Nirvana.

Buddha encouraged and stimulated each person to develop himself and to work out his own emancipation for man has the power to liberate himself from all bondage through his own personal effort and intelligence.

Today, we hope, with a better understanding of our common humanity and common values, we can say ‘hatred does not cease by hatred, but it ceases by love and compassion”. Buddha’s verse is as follows:

Nahi verena verani sammantidha kudha canam

Averena ca sammanti eso dhammo sanamtano.

Conquer anger by love and compassion, evil by good; conquer the miser with liberality and the lair with truth. Let us think good, do good and pray good for the welfare of mankind.

Sabbe satta sukhita bhavantu — May all beings be happy. Nibbanam Paramam Sukham — Nirvana is the supreme bliss of the world.

Courtesy: Daily Star, Bangladesh

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Ancient Buddhist links between Tamil Nadu and Sri Lanka

Lakshman JAYAWARDANE in Chennai

THE Palk Strait which lies between Tamil Nadu and Sri Lankan land masses, is seen as a divider, separating two different distinct ethnicities, religions, cultures and political entities.

But there was a phase in history, between the early years of the Christian era and the 14th century, when Tamil Nadu and Sri Lanka enjoyed very close ties, thanks to a shared interest in Buddhism.

At that time, the Palk Strait was not seen as a divider. Then Buddhism was a bridge between Sri Lanka and Tamil Nadu.

The land of the Tamils has been called Tamilakum, which means a land where the language Tamil is spoken. Tamilakum was a region which had the north-east Ventcata hill or the Tiruppati hill, the southern part of the modern Andhra Pradesh, as its northern border, Kanniya Kumari or Cape Comerin as the southern border, the bay of Bengal and the Arabian Sea as its eastern and western borders respectively.

The ancient Tamilakum encompassed modern Kerala too. Tamilakum was actually located in the southern part of the Indian peninsula. Present Tamil Nadu State is much smaller than the Tamilakum. Now Tamil Nadu is the only land where the language Tamil is spoken. At present Tamil country is famous as Tamil Nadu.

According to Historians, Buddhism began to make an impact on Tamil Nadu only in the 4th century AD. Buddhism flourished in Tamil Nadu in Two phases. (1) The early years of Pullava rule (400-650 AD) (2) The Chola period (mid 9th to early 14th century AD). Buddhism had then enjoyed a very remarkable popularity in the Tamil soil.

Although Buddhism has almost extinct from Tamil Nadu, it has contributed a great deal to the enrichment of Tamil culture and has exerted a significant influence, both directly and indirectly, on the Tamil religious and spiritual consciousness, present as well as past.

It has expressed itself in exquisite artistic forms and given an enduring colour and richness to Tamil culture as a whole. It has exerted a profound influence on the existing religious and social institutions, language and literature as well as on art and architecture.

The fascinating story of the historical links - Golden threads between Buddhism in Tamil Nadu and Sri Lanka was narrated by Dr. Shu Hikosake Director Professor of Buddhism, Institute of Asian Studies in Madras in his book “Buddhism in Tamil Nadu a new Perspective.”

Dr. Hikosaka’s study is based on his doctoral dissertation submitted to the University of Madras. In the conclusion he explains: “Thus Buddhism remained orphaned in all spheres without proper patronage and encouragement.

The Buddhist monks looked for greener pastures in the neighbouring countries. They found propitious soil in Ceylon and South East Asian countries.

A comparative study of the development of Buddhism in Tamil Nadu and the neighbouring countries clearly shows the fact that when Buddhism was in decline in Tamil Nadu, it witnessed tremendous growth in the neighbouring countries.

The monks of Tamil Nadu, who had left from their native land, have contributed a great deal for the growth of Buddhism abroad. In this sense we may say that the Tamil Buddhist genius was not destroyed but sublimated in another direction where it has grown with fresh vigour and vivacity.”

The earliest inscriptions in Tamil Nadu belong to the third century BC. They are written in Brahmi character of the time, on the walls of the natural caves in the Tamil districts of Madura, Ramnad and Tirnnelveli.

They are of considerable interest to students of South Indian Buddhism. It is learnt from these Brahmi inscriptions which palaeographically belong to 3rd century BC that Buddhism had come into Tamil Nadu even then.

It was to Asoka and his son Mahinda that the introduction of Buddhism into Tamil Nadu may be attributed. Epigraphical evidence seems to confirm this statement.

In his Rock-Edict No. 3, Asoka says that his Dharma Vijaya prevailed in the border kingdoms of the Colas, Pandyans and at Tambapanni. But it was his son Mahinda who was responsible for the introduction of Buddhism in Tamil Nadu.

In this task, he was helped by Maha Aritta, a nephew of the Sri Lankan king Devanampiyatissa. Mahinda is said to have erected seven viharas at Kaveripattinum while he was on his way to Sri Lanka.

Some Indian scholars are of the opinion that Aritta or Maha-Aritta might have lived in the caves of the village of Arittapatti in Madura, which is in Tamil Nadu.

According to Dr. Hikosaka Buddhism might have gone to Sri Lanka from Tamil Nadu, contrary to the general impression.

“Taking all evidence into account, we may fairly conclude that Mahendra and the Buddhist missionaries who went to Ceylon (Sri Lanka) could have embarked for the island from the East coast of the Tamil country. So, it is quite probable that the Tamil country received Buddhism directly through missionaries of Asoka.

Buddhism might have gone to Ceylon (Sri Lanka) from Tamil Nadu by sea-route, a route by which one can reach Ceylon (Sri Lanka) easily.

Since there existed close cultural affinities between Ceylon (Sri Lanka) and the Tamil country from time immemorial, the Buddhist activities in India could have easily influenced in some way or other the Buddhism of Ceylon (Sri Lanka)” says Dr. Hikosaka.

It is interesting and appropriate to investigate the interactions of Buddhist monastic centres between Sri Lanka and Tamil Nadu.

The remains of a Buddhist monastery excavated at Kaveripattinum which could be assigned to the fourth century, are believed to be the earliest archaeological relics of Buddhism in Tamil Nadu.

During the Pallava period, Tamil Nadu boasted of “outstanding Buddhist monks who had made remarkable contributions to Buddhism thought and learning. A Buddhist writer Buddhadatta or Thera Buddhaatta as he is called lived during the time of Accyutarikkanta, Kalabra ruler of the Cola-nadu. Under the patronage of this ruler, Buddhadatta wrote many books.

In his book Vinayaviniccaya, he says that due to the patronage of this king he was able to compose this work. In the Abhidhammaratara he gives a glowing account at Kaveripattinum, Uragapuram, Bhutamangalam and Kanchipuram and the Mahavihara at Ceylon (Sri Lanka). While he was at Sri Lanka, he composed many Buddhist works such as Uttara-viniccaya Ruparupa Vibhaga Jinalankara etc.

Buddhaghosha, contemporary of Buddhadatta composed many Buddhist commentaries. Buddhaghosha is a Tamil monk, who made a remarkable contribution to Buddhism in Sri Lanka.

He stayed and studied Buddhist precepts at Mahavihara in Anuradhapura. The Visuddhimagga was the first work of Buddhaghosha which was written while he was in Ceylon.

According to Mahavamsa, it is a summary of the three Pitakas together with the commentary. When Buddhaghosha had been staying at Granthakara Pirivena at Anuradhapura, he completed his task of rendering Sinhalese commentaries of Tripitakas into Pali. After a considerable period of religious service in Sri Lanka, he returned to Tamil Nadu.

After Buddhaghosha, the important Theravada monk from the Tamil country was Dhammapala. Dhammapala lived in the Mahavihara at Anuradhapura. He composed paramathadipani which was a commentary on Buddhaghosha’s work on Khuddaka Nikaya and Paramathamanjusa, which was a commentary on Buddhaghosha’s Visuddhimagga.

A close study of the three Buddhist monks viz Buddhadatta, Buddhaghosha and Dhammapala shows that Tamil Buddhists were closely associated with the Sri Lankan Buddhists around the 5th century AD.

The interaction between Tamil Nadu and Sri Lankan monks finds mention in “Manimekalai”. The 6th century Tamil Buddhist work Manimekali by Sattanar, is perhaps the most famous of the work done in Tamil Nadu. It is a work expounding the doctrines and propagating the values of Buddhism.

The interaction between Tamil Nadu and Sri Lankan monks finds mention in “Manimekalai” which is set in the Tamil towns of Kaveipumpattinam Kanchi and Vanchi. There is mention about the presence of wondering monks of Sri Lanka in Vanchi, which was the capital of the Chera Kings of Tamil Nadu. The Chinese traveller, Tsuan Tsang, wrote that there were around 300 Sri Lankan monks in the monastery at the Southern sector of Kanchipuram.