Buddhist spectrum

Buddhist world of poets:

Thich Nhat Hanh

Human link with prophetic past

Thich Nhat Hanh (pronounced Tick-Naught-Han) is a Vietnamese Buddhist monk. During the war in Vietnam, he worked tirelessly for reconciliation between North and South Vietnam.

His lifelong efforts to generate peace moved Martin Luther King Jr. to nominate him for the Nobel Peace Prize in 1967.

He lives in exile in a small community in France where he teaches, writes, gardens, and works to help refugees worldwide.

He has conducted many mindfulness retreats in Europe and North America helping veterans, children, environmentalists, psychotherapists, artists and many thousands of individuals seeking peace in their hearts, and in their world.

"Every day we do things, we are things that have to do with peace. If we are aware of our life..., our way of looking at things, we will know how to make peace right in the moment, we are alive." (Thich Nhat Hanh)

Thich Nhat Hanh has been living in exile from his native Vietnam since the age of forty. In that year of 1966, he was banned by both the non-Communist and Communist governments for his role in undermining the violence he saw affecting his people.

A Buddhist monk since the age of sixteen, Thƒy ("teacher," as he is commonly known to followers) earned a reputation as a respected writer, scholar, and leader. He championed a movement known as "engaged Buddhism," which intertwined traditional meditative practices with active nonviolent civil disobedience.

This movement lay behind the establishment of the most influential center of Buddhist studies in Saigon, the An Quang Pagoda.

He also set up relief organizations to rebuild destroyed villages, instituted the School of Youth for Social Service (a Peace Corps of sorts for Buddhist peace workers), founded a peace magazine, and urged world leaders to use nonviolence as a tool.

Although his struggle for cooperation meant he had to relinquish a homeland, it won him accolades around the world.

When Thich Nhat Hanh left Vietnam, he embarked on a mission to spread Buddhist thought around the globe. In 1966, when Thƒy came to the United States for the first of many humanitarian visits, the territory was not completely new to him: he had experienced American culture before as a student at Princeton, and more recently as a professor at Columbia.

The Fellowship of Reconciliation and Cornell invited Thƒy to speak on behalf of Buddhist monks, and he offered an enlightened view on ways to end the Vietnam conflict.

He spoke on college campuses, met with administration officials, and impressed social dignitaries. The following year, Nobel Peace Prize winner Dr. Martin Luther King, Jr., nominated Thich Nhat Hanh for the same honour. Hanh's Buddhist delegation to the Paris peace talks resulted in accords between North Vietnam and the United States, but his pacifist efforts did not end with the war.

He also helped organize rescue missions well into the 1970's for Vietnamese trying to escape from political oppression. Even after the political stabilization of Vietnam, Thich Nhat Hanh has not been allowed to return home. The government still sees him as a threat-ironic, when one considers the subjects of his teachings: respect for life, generosity, responsible sexual behavior, loving communication, and cultivation of a healthful life style.

Thƒy now lives in southwestern France, where he founded a retreat center twelve years ago.

At the center, Plum Village, he continues to teach, write, and garden. Plum Village houses only thirty monks, nuns, and laypeople, but thousands from around the globe call it home. Accommodation is readily available for short-term visitors seeking spiritual relief, for refugees in transit, or for activists in need of inspiration.

Thich Nhat Hanh gathers people of diverse nationalities, races, religions, and sexes in order to expose them to mindfulness-taking care in the present moment, being profoundly aware and appreciative of life.

Despite the fact that Thƒy is nearing seventy, his strength as a world leader and spiritual guide grows. He has written more than seventy-five books of prose, poetry, and prayers.

Most of his works have been geared toward the Buddhist reader, yet his teachings appeal to a wide audience. For at least a decade, Thich Nhat Hanh has visited the United States every other year; he draws more and more people with each tour, Christian, Jewish, atheist, and Zen Buddhist alike.

His philosophy is not limited to preexistent religious structures, but speaks to the individual's desire for wholeness and inner calm. In 1993, he drew a crowd of some 1,200 people at the National Cathedral in Washington DC, led a retreat of 500 people in upstate New York, and assembled 300 people in West Virginia.

His popularity in the United States inspired the mayor of Berkeley, California, to name a day in his honor and the Mayor of New York City declared a Day of Reconciliation during his 1993 visit. Clearly, Thich Nhat Hanh is a human link with a prophetic past, a soft-spoken advocate of peace, Buddhist community, and the average American citizen.

Looking for each other
I have been looking for you, World Honored One,
since I was a little child.
With my first breath, I heard your call,
and began to look for you, Blessed One.
I've walked so many perilous paths,
confronted so many dangers,
endured despair, fear, hopes, and memories.
I've trekked to the farthest regions, immense and wild,
sailed the vast oceans,
traversed the highest summits, lost among the clouds.
I've lain dead, utterly alone,
on the sands of ancient deserts.
I've held in my heart so many tears of stone.
Blessed One, I've dreamed of drinking dewdrops
that sparkle with the light of far-off galaxies.
I've left footprints on celestial mountains
and screamed from the depths of Avici Hell,
exhausted, crazed with despair
because I was so hungry, so thirsty.
For millions of lifetimes,
I've longed to see you,
but didn't know where to look.
Yet, I've always felt your presence
with a mysterious certainty.
I know that for thousands of lifetimes,
you and I have been one,
and the distance between us is only a flash of though.
Just yesterday while walking alone,
I saw the old path strewn with Autumn leaves,
and the brilliant moon, hanging over the gate,
suddenly appeared like the image of an old friend.
And all the stars confirmed that you were there!
All night, the rain of compassion continued to fall,
while lightning flashed through my window
and a great storm arose,
as if Earth and Sky were in battle.
Finally in me the rain stopped, the clouds parted.
The moon returned,
shining peacefully, calming Earth and Sky. "
Looking into the mirror of the moon, suddenly
I saw myself,
and I saw you smiling, Blessed One.
How strange!
The moon of freedom has returned to me,
everything I thought I had lost.
From that moment on,
and in each moment that followed,
I saw that nothing had gone.
There is nothing that should be restored.
Every flower, every stone,
and every leaf recognize me.
Wherever I turn, I see you smiling
the smile of no-birth and no-death.
The smile I received while looking at
the mirror of the moon.
I see you sitting there, solid as Mount Meru,
calm as my own breath,
sitting as though no raging fire storm ever occurred,
sitting in complete peace and freedom.
At last I have found you, Blessed One,
and I have found myself.
There I sit.
The deep blue sky,
the snow-capped mountains painted
against the horizon,
and the shining red sun sing with joy.
You, Blessed One, are my first love.
The love that is always present, always pure,
and freshly new.
And I shall never need a love that will be called "last."
You are the source of well-being flowing through
numberless troubled lives,
the water from you spiritual stream always pure,
as it was in the beginning.
You are the source of peace,
solidity, and inner freedom.
You are the Buddha, the Tathagata.
With my one-pointed mind
I vow to nourish your solidity and freedom in myself
so I can offer solidity and freedom to countless others,
now and forever.

From Call Me By My True Names

Review:

The Buddha's technique and practice of counselling as depicted in the Pali Canon

Author: Dr. Jenny Quek

Printed by : KepMedia International Pte Ltd, 22 Jurong Port Road, Tower A # 04-01,

Singapore 619114

It is interesting to note that the Buddha who appeared in India in the 6th century B.C. recognised that there are two types of sickness one physical and other mental.

So out of compassion for the world while recommending medicine for some cases of physical sickness the Buddha paid his utmost attention to mental sickness. There was no need to pay much attention to physical sickness as the status of native medical system was at a satisfactory level under able sages and teachers.

But with regard to the problems of mind it was not so in spite of the availability of many religions and philosophies. So many are the discourses dealing with the problems of the mind found in the texts of the three Traditions of Buddhism, Theravada, Mahayana and Tantrayana.

These Discourses discuss the causes and the relevant treatment for mental disorders and problems either briefly or at length. Therefore it is no wonder a knowledgeable Cambridge Psychologist of the calibre Robert Thouless maintaining that early Buddhism as a system of psychotherapy and psychotherapeutic aim in Buddhism as fundamental.

Scholars both in the East and the West are now paying their attention to the teaching of the Buddha as revealed in the three traditions. Therefore it is gratifying to note that those who are at home in the relevant areas have made it a point to reveal the Buddha's contributions to counselling.

In a recently published book on counselling it is said that there are about 450 techniques at present. But it does not mean that there will be no more. It is quite possible that there will be more. More and more new techniques will appear and some existing ones will disappear.

Now the trend being not to follow a particular school of thought to the exclusion of others. So most therapists and counsellors are eclectic. Under such a situation a study based on the Pali Buddhist tradition will be a welcome addition.

This is all the more necessary as we are told that two out of every ten in our contemporary society are subject to some sort of mental problems. Therefore it is a worthy attempt to show the world the Buddha's contributions as found in Theravada tradition.

Dr. Jenny Quek who shouldered this difficult task has been actively involved as a counsellor in the well-known Shan You Counselling Centre in Singapore since 1990.

While she was occupied in that field, being a student of Buddhism at the Buddhist and Pali College of Singapore, completed Diploma in Buddhism and Pali and later did her BA and MA at Pali and Buddhist University in Sir Lanka taking papers such as Buddhist Philosophy, Indian Philosophy and Western Philosophy.

This background has prepared her to undertake such a field to investigate and clarify the role of the Buddha in the practice of counselling. Thus she undertook to write a thesis for her Ph.D. at University of Kelaniya, Sri Lanka.

It was done under the expert supervision of Ven. Dr. P. Gnanarama Thera, Principal, Buddhist and Pali College of Singapore and Prof. K. Wimaladhamma Thera, Dept. of Philosophy University of Kelaniya, Sri Lanka.

This is a thorough study based on Theravada material. Its Title is the Buddha's Technique and Practice of Counselling as Depicted in the Pali Canon. It contains six chapters in addition to the abstract, introduction and conclusion. The Book runs into 334 pages. The chapters are as follows:

1. Early Buddhism and Counselling

2. Psychology underlying the Buddhist Technique of Counselling.

3. The Buddha's Role as a Therapist, Counsellor cum Teacher.

4. Buddhism on Effective Counselling

5. Analyses of Character Traits and Personality Types and

6. Cases of Effective Counselling and Techniques Applied.

Even a mere glance at these Chapter headings will show the reader what the coverage would be. Thus the Authoress comes out with highly illuminating points. These cannot be highlighted here for want of space. But the titles themselves would indicate the nature of the discussions each chapter contains.

So the authoress must be congratulated for unravelling what is present in the Pali Canon by analysing and explaining the relevant textual material and passing to those interested to use them and also to the clients who could be benefited. Depending on the context she has consulted a very important rare Mahayana Sutra Skill in Means (Upaya Kausalya Sutta).

Thus she has performed a great service in the name of the Buddha who is represented at several places in the texts as a unique physician and surgeon. So it is worthwhile to quote the words of Ramachandra Bharati a Brahmin Buddhist of Indian origin which run as follows: "Service to humanity is the worship of the Buddha".

Dr. Senarat Wijayasundara, Visiting Lecturer, Postgraduate Institute of Pali and Buddhist Studies

Ariyavamsa sutta festival

Ancient religious festivities in Sri Lanka:

Rohan L. Jayathileke

The Viashya settis, who were the third class in the four-tiered class system of India in Pre-Buddhist Vedic society and post Buddhist society of India - the order being Kshtriyas (rulers and warriors), Brahmanas (priestly class) Vaishya-settis (merchants and bankers) and Sudra (labouring class).

The Vaishya settis, who came here to Sri Lanka on the invitation of Arahant Mahinda, were the mercantile bourgeoise of India, bankers and chiefs of guilds to which the artisans and farmers were grouped and they were economically the most powerful.

After their arrival in Sri Lanka in order to introduce the people to the banking system founded a series of banks called, Niyama Tana, meaning places for depositing cereals, pulses and gold on which a fixed annual or monthly interest rate was assured and also they organised large marketplaces like the present day economic centres, called Padi where producers brought their products and retailers bought them in large stocks.

The Hopitigama Pillar inscription of King Vasabha (121-171AD) gives the royal directives as regards the conduct and the manner of sales at these market centres; Hopitigama was in Mahiyangana. This term Padi is still present in villages names such as Padiyapelalla, Padiyatalawa, Padiyagampola etc.

Amunas

The Tonigala inscription of the time of King Siri Megha Vanna of 4th century AD, says in the third regal year of the king 365 AD, Deva a son of a minister deposited in the niyama Tana two deyalak of paddy and ten amunas, undu six amunas, mung ten amunas and directed that with no decrease of the initial deposit the interest accruing on the deposits be directed to the Devagiri Vihara for the conduct of the annual Ariyavamsa sutra preaching festival. (Epigraph a Zeylanica Vol 111 No: 17 pp 172 ff).

The Labuaetagala inscription (Ibid No. 26 pp. 247ff) says a son of a minister named Sirinaka deposited at the Niyama Tana, at the eastern sector of the city, deposited hundred kahavanu (gold coins) and directed the interest thereof be directed for the conduct of the Ariyavamsa sutra festival at the Vihara.

Still another inscription at the same place says another person deposited two hundred kahavanu and directed the interest thereof to be directed to the Vihara for the conduct of the Ariyavamsa festival.

Kalans

The name of the depositor is undecipherable as that particular portion is damaged. In the Kaludiyapokuna inscription (Ibid Vol. 111 No. 27 pp. 252 ff) a person named Dalana deposited twenty-three 'kalans' of gold the interest of which to be used for alms of the monks of Dakkhinagiri Vihara. This too indicates the Ariyavamsa festival was held annually at this Vihara too.

King Voharaka Tissa (215?237AD), who suppressed the Vaitulya Vadins and burnt their texts, arranged alms givings in all places over the Island where the Ariyavamsa sutta was preached (Mahavamsa xxxvi 38)., in order to re-establish the superiority of Theravadhi Buddhism.

The vast gatherings to listen to this Sutta are testified in accounts in the Commentaries of the scriptures, done at Anuradhapura, Mahavihara. At Gavaravala angana a certain Thera who was listening to the Ariyavamsa sutta was stung by a viper or adder (gonasa) (Anguttara atthakatha p.385). A woman listening to this sutta at Cittalapabbata (Situlpahuva), under a tree, as the Dharmasala was full to capacity.

Her child who was put to sleep by her side under the tree was stung by a poisonous serpent. (Ibid p. 386). Padhaniya thera was stung by a poisonous snake when he was listening to the Ariyavamsa at Khandacela vihara (Majjhima Atthakatha p.65).

Another monk of the Kuddarajja Vihara went from Anuradhapura Mahavapi vihara at Mahagama (Tissamaharama) to listen to Ariyavamsa and had to stand on the grass outside the Dhammasala for want of accommodation.

He was stung by an adder (gonasa sappa) (Rasavahini 11, p.4). Still a certain woman went to hear the Ariyavamsa at the Dhamma?mandapa near the gate of the Manicetiya at Mahagama. Her child was playing in the sand near the wall was stung by a serpent (Ibid p.3).

Thus people congregated to Mahagama from all over the Island and walking even the long distance from Anuradhapura to listen to Ariyavamsa sutta. Digha bhanaka Abhaya Thera of Rohana was a great preacher and once when he gave a sermon on Sriyavamsa sutta the whole Mahagama community came to listen to him. The commitment to the Dhamma is still being continued by the bhikkhus of Rohana, which is matter of great pride to this writer who is son of Rohana.

Sadhu Cariyava

That fact that kings and ministers and other devotees contributing generously towards the Ariyavamsa preaching festival, indicates it required a great deal of finances.

Perhaps, alms had to provided to a large number of Bhikkhus preaching Sutta and listening to the Sutta, and travelling from long distances had to be provided with temporary huts for residing and staying at the venue for several days and also providing meals and accommodation to the great number of both laymen and laywoman devotees and also they had to be provided with temporary accommodation in huts.

It is not known when and why the Ariyavamsa festival fell from favour. The Sangharaja sadhu Cariyava (p34) which was written by Ayittaliyadde Muhandirama who lived in Kandy during the reign of Kirti Sri Rajasinghe (1747-1780 AD) mentions that a Sinhaka Sanne paraphrase to the Ariyavamsa sutta was written by Baminivatte Unnanse, a pupils of Welivita Sri Saranankara Sangharaja Maha Nayaka Thera.

In 1956, at a newly discovered cave temple near Gurulabadda in Pasdun Korale (Kalutara district) the Ariyavamsa sutta was preached several days during the festival.