Buddhist Spectrum

Focus must be on ethical education

Priyanka KURUGALA

Sri Lanka witnessed a number of grand celebrations marking the 2600th Sambuddhatva Jayanthi. Many scholars, however, are of the opinion that the programmes took place without much benefit to mankind. Ven Prof Induragare Dhammaratana Thera of the Sanskrit Department, University of Kelaniya, is among them.

Many boards and banners read ‘let us be principled’ in both Sinhala and English. But hardly anyone knew how to be principled. How do you view this phenomenon?

Ven Professor Induragare Dhammarathana Thera

Most Buddhists ironically are not aware of Buddhist principles. It was quite evident in the past few months.

The Sambuddhatva Jayanthi celebrations were mostly confined to pandals and lanterns lit everywhere.

People hardly gave a thought to be principled. They didn’t even seem to be bothered about it. But still I think we can motivate people to be principled. That motivation is not what we could see in the celebrations.

Do you think there were insufficient projects for implementation?

Don’t rush to any such conclusions. This government has experience and they know how to implement projects. This government has contributed to so many constructive projects. For instance Minister Basil Rajapaksa implemented the Divi Neguma project in its best.

The project helps rural communities stand up on their own. The communities are motivated and it leads them to enhance their living standard.

There are many programmes in agriculture, handcraft, rearing ornamental fish and manufacturing export items. You can see many identified activities. You can see how responsibilities are deputised.

This is the way to activate a project in a practical scale.

Usually a project proposal is passed, but no one is bothered to implement the project. In the end there is no programme at all. But luckily what we see today is not that negative.

Do you think 2600th Sambuddhatva Jayanthi ended up with futile projects?

I like to recall the eve of 2500th Sambuddhatva Jayanthi in 1956. The then government could introduce a 10-year project. This was a turning point. It positively affected the Dhamma Schools. Teachers had been appointed. Syllabi were drafted. In addition, the Sasanarakshaka Bala Mandala had also been established.

Government Agents and Additional Government Agents held responsibilities. Sasanarakshaka sub boards had also been established. Dhamma schools came under their purview.

The 2500th Sambuddha Jayanthi came to pass in a period when communication was not quite advanced. We can have this as a model.

At present we have modern communication equipment and networks in addition to a number of advanced administrative structures. Here comes my argument: why can’t we implement much more useful projects as we did way back in 1956?

There are numerous projects implanted to mark the Sambuddhatva Jayanthi.

True, we can identify them. Two international Buddhist conferences were held. That is quite important. But the problem is whether there is any progress stemming from these confereneces? Photos and reports are important, but do they lead people to take that extra step towards principles?

The Sambuddhatva Jayanthi is the period between Vesak of 2011 and 2012. However the organisers were getting ready only for the 2011 Vesak. The first day, so to say, was celebrated throughout the country. That’s good, but not sufficient.

And here too, we could see mostly entertainment programmes such as pandals , processions, lanterns and films. We need entertainment too, but that doesn’t offer anything that lasts long. I think we ended up allocating colossal amounts of money in entertainment.

What are your suggestions?

We got to initiate a programme to encourage ethical education. I know someone will say we have got it already. But I say we have no ethical education system straightforward. The National Education Institute had an educational unit for ethical education. It doesn’t function anymore.

The Education Ministry on the other hand has a unit called Religious and Ethical Education. But only the ‘Religious’ unit is functioning. This is precisely because the authorities have not identified the importance of this unit. Ethics are not given prominence at schools either. There is no subject called ‘ethics’. No one can show their levels of ethics in exams or any other competition.

The school education system we have today is concerned only about covering syllabi. This educational system is based on knowledge. We can identify the targets of a proper education system: knowledge, skills and attitudes.

Parents are also concerned about exams and nothing else. They want to pump knowledge to their children as much as possible. Schools have competitions with each other to go for maximum results at the examinations. Knowledge is there sans skills and attitudes.

Nobody can teach ethics, because it should be our habits. It is as if you speak in a certain language. Dhamma Schools have also become institutions bothered only about covering syllabi for exams. Every week the Dhamma School children mug up some knowledge for four or five hours.

This is a sorry situation. So the ethical education should be implemented. That is the first step of getting to know principles.

Have you got any suggestions for Sambuddhatva Jayanthi?

The 2600 Sambuddhathwa Jayanthi is quite important because we are a nation devoid of terrorism. I remember before we saw the end of terrorism, things were really hard. Even the Dhamma discussions were hard to do back then. The Buddhist monks could not reach those affected by the war and bliss their hearts.

But now we can do that. So the authorities must dedicate to build up infrastructure facilities, which will uplift the status of the affected people.

For example we have to build an environment where the Buddhist monks can preach in Tamil. The Dhamma talks of course can reduce the tension which had been bottled up in these innocent civilians.

We can see Tamil Buddhists. If we can see more Tamil Buddhist monks too, then we can rest assured we have achieved the goal of the country’s future generations. Today is not too late. We have got ample time to implement such projects.

Obstacles in the path of meditation

Dr Padmaka SILVA

When one keeps on practising the Dhamma he gets the ability to attain concentration. He gets the ability to develop understanding in the Panca Upadanakkhanda. Thereafter he develops dispassionateness with understanding. Desire gets away from such a person. Desire gets annihilated. Complete calming down of the mind takes place. He gets the ability to develop the special wisdom. He gets complete understanding of the Noble Truths. He realises Nibbana. Therefore it will be a gain of no small magnitude if we develop trust in Dhammas like this which are explained to us in a straightforward manner by the Buddha.

Five meditation subjects are explained in this sermon. Asubha Sanna (idea of the impurity of the body), Loathsomeness of food, not taking delight in worlds, Considering all Sankharas as impermanent, and thinking of death. If one practises these five Dhammas he gets a chance to attain Nibbana.

If one practises these Dhammas what type of person would he be? He is a person who accepts this preaching. One who does not accept will practice for a short while and say ‘there is nothing’. Or he may ask ‘Is that enough?’ That is the characteristic of the person who finds it difficult to accept. Therefore one must be clever enough to have confidence in the facts explained by the Buddha.

The confidence should arise in us that one can definitely realise Nibbana if one practises these Dhammas. Such a person will not get into a hurry. He will do it continuously. Will do it methodically. In an orderly manner.

The results cannot be achieved in a day or two. We do not know how long we will have to spend on it. It may be a month, or two months, one year, five years, ten years or even the entire life time. What is important is not the duration. What is important is realising Nibbana. One arrives at the path to Nibbana by believing in the understanding of the Buddha (Sadda).

If the person who develops confidence in that manner fails to attain Nibbana in this life he will definitely do so in the next birth. That is inevitable. Therefore what should one do at the beginning? What should be done by the individual who wishes to begin meditation? He should develop confidence in the Buddha’s understanding. Why? Why do we meditate? We meditate to get liberated from Sansara. For what else? Is it to travel in the air? Is it to dive in the ground? No. We decide on meditating in order to get liberated from Sansara.

Therefore what should be present in a person to perform the meditation with a liking for it? The confidence in understanding of the Buddha. If an individual has trust in understanding of the Buddha will he remain without meditating? He does meditate. Does he do it in a hurry? No. He does it systematically. He does it in an orderly manner. Therefore what have we got to do at the start? To have confidence in understanding of the Buddha.

To get that confidence we have to read the Dhamma preached by the Buddha and accept it. The individual who accepts the Dhamma practises the meditation indicated therein little by little. He does it systematically. He is not in a hurry. He is calm. His sense organs become disciplined little by little. Why? There is an inherent calmness in him. It is not something forced.

Many people have calmness which has been forcefully formed. That forced calmness is useless. It is a nuisance. It is like remaining in a prison. That forced calmness arises where there is no confidence in the Dhamma. Where there is confidence in Dhamma calmness arises. Why? He starts getting calmed. Indecent hurry leaves him.

There is a definite thing to be done by him. One who has something definite to be done does it without getting into an indecent hurry. One who has nothing definite to do does one thing, abandons it, does another, abandons it also and thinks “This does not work for me”.

He carries out one meditation for some time. Then abandons it thinking that “This does not work for me”. Thereafter carries out another meditation. Abandons that also. Says “Venerable Sir, Asubha does not seem to work for me. Metta might work”. In this manner he comes out with various excuses.

Such things happen. Why do they think like that? He has confidence only in himself. It is he who thinks “Asubha does not work for me. Metta works for me”. We should not develop confidence in ourselves. We should develop confidence in the Buddha. If the Buddha says “If one practices these five he gets these results” we should rely on it. Under such circumstances we will not think in a weak manner.

But many people meditate for a few days. Then says “Asubha does not work for me. Asubha does not settle on me. My mind says Metta might work”. That is how many people say. You can thus see on what they have placed confidence.

Many people say that they know the preaching. They carry the Sutta books in their hands. But where is their confidence? They have faith in themselves. They start with faith in themselves. After a time they say “I cannot practice Asubha” and start practicing Metta. After sometime they feel “Meditating on the virtues of the Buddha is better than Metta for me” and give up Metta.

They practice the virtues of the Buddha for some time and think “Virtues of the Buddha will not work for me. Must practice meditation on Sense Organs”. In this manner they keep on changing from one meditation to another. Finally they say “Meditation is not suitable for me. I will read books and meditate later” and give up meditation completely.

Why? He thinks meditation does not work for him. The reason for that is his having faith only in himself. He remains in the conclusion formed by himself “I will fail in this. This will not work for me”. We should not come to a conclusion based on our ability or belief. We should come to a conclusion based on the Dhamma preached by the Buddha.

It is explained in the Dhamma that by practising these five factors one gets disgusted definitely. Then there is no use in believing in ourselves. There is a belief we should have in ourselves. There is a way, an aspect which we should have in ourselves. What is it? “I am not a person with great wisdom. I am a person with weak ability. I have been born in an age in which wisdom is deteriorating.

This opportunity has come my way because of a small merit performed by me. Therefore I must have confidence in understanding of the Buddha”. That is the conclusion one must come to about oneself.

One who has arrived at the correct conclusion believes in understanding of the Buddha. He becomes a strong person. It is like putting a fainted person into a good vehicle. It will be inconvenient for a fainted person to walk. If he gets into a comfortable vehicle is it difficult for him now? No. He is comfortable. He has strength now. Similarly we are weak now. But we can overcome it by developing confidence in understanding of the Buddha.

That is what is referred to as being certain. That is where patience is formed. That is where energy is generated. If someone believes in the understanding of the Buddha energy will definitely get generated in such a person. He will not meditate for a short while and then come to the state of weak energy saying that “This does not work for me”. He will practise systematically. He will meditate in an orderly manner. He has energy. On what is that energy based? By believing in understanding of the Buddha.

He accepts that the Buddha is Arahan, Samma Sambuddha. He accepts that Dhamma is well preached. He accepts that the Aryan priesthood is on the correct path. One who accepts in that manner becomes a person who has accepted the Dhamma. He knows that irrespective of what people say the Dhamma is reliable. He says “I will therefore practice the Dhamma”. He does not look for results. Why doesn’t he look for results? That is because there is no need to do so. He knows that there will be results.

Suppose one consumes some food. Does he feel his abdomen to see whether the stomach is getting filled up? No. He knows that it goes to the stomach and the stomach is getting filed up. To the person who has confidence in Dhamma, the fact that practicing this Dhamma produces results is no stranger than the knowledge that consuming a meal fills the stomach.

The acceptance that this Dhamma definitely makes the one who practises it attain Nibbana is stronger than that. He arrives at such a strong acceptance and confidence. Therefore we must read these preachings and be willing to develop a strong belief in this absolutely profound and beautiful Dhamma preached by the Buddha.

Compiled with instructions from Ven Nawalapitiye Ariyawansa Thera.

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Buddhist concept of character evolution

Dr Senarath TENNAKOON

The qualities that make someone different from other people or the nature of someone, can be looked upon as character. It can also be looked upon as the mental or moral qualities that make one person, race, community etc different from others. Even twins who are alike in physical form are quite different in their individual character. (Hornby 1974). It is often said that character building should be the aim of education. It is the characteristic which is the dominant quality that is typical of a person which is different from another person that is useful in identification.

The influencing factors underlying the behaviour pattern of an individual may be pinned down to ones genetic make up, personality, experiences and the living environment. These factors could interact with one another in shaping ones character and behaviour. It is quite possible, one factor may be the key factor exerting a dominating influence. Children are aware of the story of the two parrots that were reared in two different human dwellings; one among robbers and the other with an ascetic. The former used to utter harsh verbal expressions while the latter uttered sweet and kind expressions in due course.

We are also aware of Angulimala who became a criminal because of bad associates and began to chop fingers of human beings to fulfil a vow made to his teacher. Ultimately his notorious character was moulded into a soft and gentle one by the Buddha. Angulimala finally entered the Buddhist priesthood. But in the case of Devadatta his notorious character was unshakeable from childhood to his death.

The enmity he developed with the Buddha has been frothing and festering throughout his samasaric existence as exemplified in the Serivanija jataka and his attempt to kill the Buddha etc. One would wonder whether Devadatta had an inherited genetic defect that was beyond correction as he could not change his notorious character although he closely associated with the Buddhist priesthood and the Buddha. Devadatta is the worst possible example of revenge.

The best example for refraining from revenge is the Buddha (Sarada, 1998) Devadatta is well known for his several attempts of taking revenge from the Buddha, Devadatta’s powerful royal friend Ajasatta too opposed the Buddha. Some attempts to kill the Buddha are mentioned in Buddhist texts. The Buddha had to escape stones and archers that were arranged to destroy him. Sundari and Cinci Manavika were used to tarnish his character. One Brahamin scolded him as an outcast and another ridiculed at him saying Mundaka (shaven head).

But the Buddha extended his loving kindness even to his enemies. The Buddha used to state that Devadatta would go to the evil state and none could prevent it. One prince called Abhayaraja asked the Buddha why he used to make such a statement that hurts Devadatta.

The Buddha replied that his intention was not to hurt him but to speak the truth because of love to humankind. The Buddha explained the matter to the prince saying that the prince would put his finger to remove a pebble or a morsel of dirt in his infant’s mouth because of his love to the child although it may hurt the child.

In the Mahilamukha jataka we come across the king Babadath’s royal elephant, Mahialamuka that happened to be of a gentle character. But this elephant having heard the rough and rude expressions of a gang of robbers who were frequenting near its stable acquired an undisciplined behaviour form.

It even killed its mahout one early morning. The king sought the advice of the Bodhisattva who was the chief minister. Accordingly the robbers were chased away and a group of people who conversed in gentle language was allowed to converse so that the elephant could hear their conversation. Soon after, the elephant became tamed and exhibited its former gentle behaviour pattern. This jataka was told by the Buddha in relation to Devadatta Thera at the Velymanara:maya, to highlight the importance of associating with good folk for developing one’s character.

In the Guttila jataka which too was related at the Veluwanaramaya in relation to Devadatta Thera, we come across Musila who was taught to play the veena by Guttila. Later Musila, get a salary equal to that of Guttila, got his teacher to engage in a veena competition. But due to the intervention of the God, Guttila wins and Musila had to leave the city in disgrace.

In this jataka Musila has been presented as a person with a selfish dishonest and jealous character, who did not honour and respect his teacher. Here the environment does not seem to have an influencing effect. By nature Musila has been coreless. In the Serivanija jataka too the bad character seems to be inherent and matures even to the extent of taking revenge. Here too the enmity between Devadatta and the Bodhisattva is highlighted.

The Dadiva hana jataka is an interesting jataka story which depicts important aspects of character evolution.

To be continued