Buddhist Spectrum

Life of the Buddha, military training and youth

Dr Keerthi JAYASEKERA

The Buddha was born as Prince Siddhartha, to King Suddodhana and Queen Maya, over 2600 years ago in a Sakyan kingdom, in present day north east India. His caste was kshathriya and the social function of this caste was to be a warrior to fight in wars. In keeping with that social obligation, Prince Siddhartha exhibited his Military skills as a 16 year old youth before an audience of Sakyan elders in order to prove his Military skills, the art of warfare to win over the hand of Princess Yasodara, his own first cousin, in marriage.

After going through the physical characteristics of the new born Prince, the Royal court Astrologers predicted that either he will be a Universal Monarch or a Buddha. King Suddddhana wished and took all steps to make the young prince a universal Monarch. This implies that Prince Siddhartha would have further military training, to sharpen his skills in the Art of warfare, in order to achieve his father’s wish to be a Universal Monarch till the age of 29.

Being the intellectual he was, by that age Prince Siddhartha realised the futility of war as a means of perpetual suffering and As described in Attadanda sutta and opted to change course, and took to the path of Mendicancy, to put an end to suffering and seek the ultimate happiness.

As the Buddha he describes in a discourse Ariyapariyesana how he much against the wishes of this father and wife and relatives cut his hair, and became a mendicant and walked away to the forest in search of wisdom.

Thereafter having experimented with all types of religious practices prevalent then for 7 years and discontinued such extreme forms as he found them to be useless. Finally he discovered the Middle path unique to the Buddha which led him to Enlightenment, which is Buddha’s contribution to the conquest of ultimate happiness in this world.

When the Buddha began to preach the new found Dhamma, to the people in society he had to use a language and a method which would make the people easily understand. In this context it is very interesting to note so many similes from the military the Buddha uses to illustrate the new found Dhamma.

The Buddha was an empiricist. The Buddha spoke of things which he had personally experienced and verified them to be true or false. The Buddha did not subscribe to the then held view that the Vedas contained the ultimate knowledge. The Buddha was analytically critical about the contents of the Vedas when such teaching did not conform to reality.

He gave new meaning to those concepts which people were so conditioned to believing in as absolute truth. The Buddha gave a psychological interpretation to the Theological concepts in the three Vedas. In the process of so doing the Buddha made people to realize reality as it is, and to rely on oneself to improve and develop an ethical pathway to realize the ultimate happiness, Nirvana.

At the beginning the Buddhist Monks wore cloths collected from the cemeteries where the dead bodies were wrapped in. Then one day the Buddha having seen a beautifully laid out paddy field, instructed Ven Ananda to tell the monks to cut such cloths in to pieces in to the paddy field pattern and sew a Robe as a uniform dress of the Buddhist monk which had persisted for 2600 years to this day.

In Ambalattica Rahulovada Sutta, a discourse address to his son, then a novice monk gives a graphic account of how the elephant conducts himself in the theater of war. The Buddha says the elephant advances with its trunk bent inwards towards the chest, since a straight open trunk will invite poison arrows from the enemy to be shot through the trunk to reach its brain. Then goes on to advice Rahula to guard his mouth when speaking.

Elsewhere the Buddha says like the elephant who walks majestically withstanding the enemy arrows shot at its body in the battle field, so does he walk withstanding the insults hurled at him by others.

Then with Kesi the horse trainer the Buddha discusses about the training of horses used in chariots, carriages, carts and for riding and compares with how he handles the monks.

The Buddha says when a chariot is dismantled to its component parts like the wheel, axel, main frame etc it looses its identity as a chariot. Similarly when the human being is analyzed to its constituent parts the five aggregates, than the concept of a human being does not hold any more.

In response to the 10 questions of Malunkya putta a disciple of the Buddha, the Buddha says even if one knows the answers will not help him to put an end to suffering, and goes on to compare him with a man who had been shot with a poison arrow. Instead of trying to find out who shot, the direction in which it came, poison in the tip of arrow etc by which time you would be dead, instead the thing to do is to pull the arrow and seek prompt medical attention.

In the Dhajagga Sutta, the Buddha describes a full scale battle between the Suras and Asuras. The Royalty, good archers in their Chariots led from the front and how the high flying flags and banners helps to keep the fighting moral of the warriors who follow them from behind. In a symbolic representation of his inner and outer struggle against the defilements under the Bodhi tree the Buddha says better to die in the battle field, than living as a defeated fellow.

The naming of Ven Sariputta as ‘General of the Doctrine is a development of the idea of Buddha’s destiny as a Universal king. Just as Buddha by rejecting universal empire, becomes the king of the Doctrine, so Ven. Sariputta became his general and turns the wheel (of Dhamma) after him.

The Buddha is described as a sangamaji, the winner of the war. Prior to the Parinibbana or passing away of the Buddha, on being asked by Ven Ananda, how the burial was to be carried out, The Buddha said that believing laymen, Kshathriya, and others would see to it. It was to be like that of a Universal King, and the cairn or Stupa was to be at four cross roads.

As an Army Doctor doing medical examinations of the new entrants to the Sri Lanka Army and as a student of Buddha Dhamma, I saw the similarity between the enlistment of a soldier in the Army and Ordination of a novice monk in the Sangha. H S Olcott Colonel US Army Lawyer, Journalist and Co-founder of the Theosophical Society in 1875. Theosophists are those who seek spiritual ecstasy.

After the American civil war, he came to Ceylon and landed in the port of Galle. There he met Ven Hikkaduwe Siri Sumangala Thera and took the five Buddhist precepts, thus becoming a Buddhist out of conviction. Col Olcott the disciplined legal luminary with a strong sense of spiritual values, now a Buddhist soon released that the Buddhist children had no proper schools for primary and secondary education, since at that time monopoly of education was with the Christian missionary schools in Ceylon.

On June 17, 1880 Buddhist Theosophical Society was formed to campaign for education of Buddhist children in the country.

Col Olcott went around the country in his legendary double decker bullock cart, collecting funds from the Buddhist public, from the rich and poor, for the establishment of Buddhist schools in the country. The first Buddhist school established was English Buddhist High School in Pettah. This eventually became Ananda College 125 years ago. Then Nalanda, Dharmaraja in Kandy, Mahinda in Gall, Rahula Matara, Maliyadeva in Kurunegala, Dharmapala in Pannipitiya etc. All these schools were managed by the Buddhist Theosophical Society (B.T.S.).

The vision of Col Olcott made these schools impart Buddhist social ethics, and a strong sense of discipline. The result was the students developing a sense of patriotism to put the country before self. One thing common to all these schools was that they had junior and senior cadet platoons. This was junior military training which was very popular among the students. These platoons took part in training camps in Boossa and then Diyathalawa, and competed for de Soysa for juniors and Herman Loose challenge cups for the senior cadets.

As the platoon sergeant I was privileged to win the cup for the best all round cadet of the third cadet Battalion in 1959. In its long history Ananda won both de Soysa and Herman Loose many times in addition to other areas of cadetting like Physical training, Sports first aid, Hut inspection and concert etc. Ananda College has a fully equipped armory with .22 Rifles for shooting, 303 Rifles with bayonets for squad drill, ammunition for them and a Bren Gun.

Ananda College has a 50 yards firing range for .22 rifle shooting practice and competitions. Among the many photographs inside the Armory, there hangs the photo of the legendary shooting team of the senior cadets who won the cup for shooting in 1950.

Three members of this team who later joined the SL Army had the distinction of being promoted as Major Generals in the same day and one went to command the Army, thus bringing glory to the history of cadetting at Ananda. Among those who chose Discipline as a profession by joining the three forces and the Police, Ananda College as a single school has produced the most.

What does cadetting do to a youth in his formative years in life? It teaches you how to walk, talk, sit, develop respect for others, and develop a sense of duty and obey command to discharge one’s duties to society.

Formation of a healthy body and mind which is mandatory to develop analytical reasoning in the face of problems in life to make the correct decisions in order to be successful in life.

Prof S Radhakrishnan says: “Buddhism is a way of living and not a way of talking”. A discipline generation of youth will help achieve a way of life in keeping with the teachings of the Buddha.

Chief Judicial Sangha Nayaka of Raigam

Sarath MALALASEKARA

The act of appointment as Chief Judicial Sangha Nayaka of the Raigam, Hewagam Pas Yodun Koralage of Saswana Keerthi Sri Saranakara Siri Dhammawansa was presented to Chief Incumbent of the Horana Batuwita Sri Sudharmarama Vihara Ven Padukke Pangnawasa Thera.

The presentation was made at a function held recently at Kuppiyawatte Jayasekeramaya in Colombo by the Sangha council headed by the Most Venerable Balangoda Siri Sudhammawasa Mahanayake Thera of the Sri Lanka Siri Saddhammawasa Mahanayaka of the Amarapura chapter to coincide with the 2600th Sambuddhatwa Jayanthi.

Daham Sewane Singiththo

Children’s proram Daham Sevane Singittho will be telecast on National Rupavahini channel on June 30 at 5 pm. The programme is conducted by Ven Suduhumpola Wimalasara Thera.

“Character is child’s nature. It has a clean mental status when it’s born. It is spoiled by the society and education is aimed at protecting that clean mental status.” Jean Rousseau once said.

Daham Sevane Singittho is a programme set up island wide.

It is aimed at generating the creative and other abilities of the child, Ven Wimalasara Thera said.

Noble message for a noble society

Manoli SUBASINGHE

Ayanthi Vithana is currently the Features Editor of our sister paper Dinamina. She has been attached to the Sinhala daily for over a decade. It is during this period she emerged as an author. She has authored two books: Andura Misa Dutu Binda Helannata and Andura Vinivida Eliya Dakinna. Her latest compilation is Dehemi Dayakata Yathi Sitihvili, which is a Sadeepa publication. This is a selected collection of articles that appeared in Dinamina Dharma Sabhava. She also edits the Dinamina Vesak annual and weekly Aloko Udapadi supplement.

What is the background for publishing a book of this kind?

We are witnessing a technologically affected world today. The world is like one country. We cannot be alone in a globalized society. We cannot keep the technological knowledge from child.

But we should teach him good and bad while letting him grasp the technological knowledge. The religion has an important role to play here.

It is the religion that makes the human disciplined. We become animals if we live without considering good and bad. What we adults should do is make the environment religious more and more. Our youths are not that bad.

That’s why they say Budu Saranai at the end of most text messages. Their souls have not collapsed yet. If so we must understand that kindhearted mind and give them guidelines. That was the main reason for me to undertake this work.

What is the message you are trying to convey through this book?

The Buddha says thus in Anguttara Nikaya: monks, these teachings will shine as long as they are discussed openly. By writing or preaching the teachings what we do is let the teachings shine. I think I’m blessed to have an opportunity to make the teachings shine.

By launching Dehemi Deyakata Yathi Sithivili my aim was to put forward these beautiful teachings. We live in a competitive society. We live a hectic life. And we are so much under pressure too. So everyone is now used to read Buddhist books despite their different religious backgrounds. I paid special attention to daily social issues rather than deep Buddhist concepts.

Compiling a book out of articles written for newspaper has become a trend. It is rather common now. Your book is also a compilation of interviews you have done for Dinamina.

Most of my journalistic career has been spent to propagate Buddhist teachings. Dinamina’s Dharma Sabhava is so popular among the laity as well as monks. The popularity is because it is not a common Buddhist page we could see everyday. We always focus on the daily issues we face and how Buddhism can give a solution.

Most monks I interviewed also told me personally that these articles should go for a compilation and that would be of invaluable service. Most readers emphasized that point too. All this led me to give this serious consideration.

It was quite difficult to filter the articles. All articles carried some important Buddhist message. In the end I included 35 interviews with monks such as Venerables Diviyagaha Yasassi, Pathegama Sumanarathana, Maduluwave Sobhitha, Dodampahala Rahula, Galigamuve Ghanavimala, Pinnavala Sanghasumana, Rukmalpitiye Sadhaloka, Mandavala Vijitha, Daranagama Kusaladhamma, Mavarale Bhaddiya, Vimalajothi, Induragare Dhammarathana, Agalakada Sirisumana, Padalangala Dhammadeva, Dimbulkumbure Visudhananda, Kosgoda Subhoothi, Butavatte Sumanasara, Walpola Piyananda, Lunugamvehere Vimalananda, Uduve Dhammaloka and Uduhavara Ananda Theras.

What is the significance you attach to your work among many Buddhist books?

Most Buddhist books in the market are written based on one-monk interview. This book has views from several Buddhist monks. The views they express are really interesting too. They are socially important opinions. Sometimes those views look down on how this society is heading. It is by severe criticism can we discuss the good and bad of the society.

I put them into words in the simplest manner I can. And I think it is better to discuss daily issues rather than deep Buddhist teachings. Discussion is the best way to put forward the teachings. I think this book makes a forum to create a good Buddhist environment. I also think this book gives something to think.

Buddhist books are published so often. There is a huge demand too. But do you think at the rate these books are published the intended message gets conveyed to the society?

There are many Buddhist books in the market authored by both monks and laity. Buddhist books are published just like novels in the market. They have a good market too. This is a good trend, I must say. It leads to Buddhist awakening.

I have written this book to aim at the common man. I try to discuss the common problems faced by the common man. I bring up many social incidents. However important it is, you cannot afford to write it in academic style if you are to reach the common masses. For example everyone cannot understand Visuddhi Magga. This is because it is written in high-flown language. Only scholars can understand that work. Many classical Buddhist works are like this. The common man cannot read and understand.

It is not a bad thing to talk serious Buddhist teachings. But it is better if we can discuss them in a way that can be applied in daily life.