2552 BE JOURNAL OF CALGARY BUDDHIST CENTRE - V O L : 3 2008 CE

RKW

BUDDHIST MEDITATION AND MENTAL HEALTH ’EHIPASSIKO’ - Vol: 3 Buddhist Meditation & Mental Health Page 2

Buddhist Meditation technique could be

grouped into two main categories: (1) Concentrative Meditation (Samatha Bhāvanā) and 2552 BE JOURNAL OF CALGARY BUDDHIST CENTRE - VOL: 3 2008 CE (2) Insight or Mindfulness Meditation he aim of Buddhist Meditation, is to end (Vipassanā Bhāvanā). suffering, or liberation from the forces that regenerate the cycle of repeated birth Concentrative Meditation, basically in the and death: deliverance from the causes Ânāpānasathi Bhāvanā focuses attention on that effect re-birth. Abstract word used for this the Breath, with the view to Stilling the Mind which is generally compared to a Monkey that unconditioned positioning is “Nibbāna”. cannot be still even for a split of a second.

Meditation has been practised in many differ- This primary technique of mindfulness in ent forms, and by many different cultures for Breath is practised to avert Mental Hindrances. thousands of years. Buddhist and Hindu texts Strategies for overcoming them in Loving- themselves are testimony to the existence of Kindness Meditation (Mettā Bhāvanā); the Meditation practice much long before the advent Value of the Precepts practiced in daily life; the of the Buddha. Today, it is taught and practised Spiritual faculties; Spreading of Compassion the world over, and is rapidly gaining popularity, (Karunā Bhāvanā); the Four Noble Truths; particularly in Western countries. Experiencing Joy (Muditā Bhāvanā); the No-

ble Eightfold Path and Equanimity (Upekkhā With the introduction of Eastern religions or Bhāvanā) are among those formally pre- philosophies (ie: Buddhism, Hinduism, Yôga scribed. etc.) to the Western hemisphere not-so-long- Vipassanā or Mindfullness Meditation is ago, meditation practice is being progressively practised on extensive concentration- on Imper- exploited for pursuits of worldly benefits, regard- manence (Anicca); on unsatisfactoriness in less of the aims for which this ancient system of Life and Death or Suffering (Dukkha); on No- mental training was founded. Sadly, its modern Self concept or Choiceless Awareness trend, diversity and complexity tantamount to (Anatta); and developing a sustainable prac- deviation from the teaching of the Buddha. tice. Different meditation ’gurus’ teach different Although this travesty downplays the impor- approaches to meditation. However, it is im- tance of Buddhism, scientific research and lit- portant to remember, Mindfulness (Vipassanā) erature keeps growing, increasingly deploying may be effective, only if the jumpy-mind is Meditation in mundane pursuits. Physicians stilled, enabling any concentration (Samatha). are found integrating Meditation Practices into Health Programmes: thus, classifying the bene- `Ehipassiko’ wishes that wisdom will fits of meditation into three categories, such as prevail with the reader and benefit by Buddhist physiological, psychological and spiritual, Meditation, which in turn results in conditioning the fertility of mind essential for Mental Health! and venture to call it “Mind-Body Medicine” ‘EHIPASSIKO’ BUDDHIST CENTRE Most people who practise meditation do so 5107, Whitestone Rd., N.E. to reduce Stress, Anxiety, Anger and other Calgary Alberta T1Y 1T4 (Canada) negative emotions. Modern physicians pre- Tel: & Fax: 1(403)280-9729 scribe meditation as part of therapy or treatment to various medical conditions of their clientele. Website: www.slbscalgary.org

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 3 Inside at a glance Contents Page #

Editor’s Note 2 Inside at a glance 3 Mindfulness: Pathway to a Peaceful Mind 4 - 6 Sahassa Vagga (Dhammapada) 6 Bhante W. Somananda The Meditative Mind 7 - 11 (Deputy Incumbent) Bhante D. Upananda Mindfulness: Key to Getting Rid of Stress 12 - 17 (Ehipassiko Incumbent) Cross the Channel 17 Perfect Personality thro Meditation 18 - 21 A Modern Approach to Meditation 22 - 23 Some Thoughts on Buddhism & Science 24 - 26 The World in Turmoil 26

Dr. Ananda Guruge Neurobiology of the Mind 27 - 30 Some Benefits of Meditation 30 Most Ven. Dr. K. Shri Why Meditation is Good for Mental Health 31 - 33 Dhammananda Vipassanā in Buddhist Meditation 34 - 38 Vipassanā ...for Social Wellbeing 39 - 41 “As a Lotus am I…!” Buddha said 41 Meditation ... A Simple Way to Begin 42 - 44 Nucleus of Mettāh Bhāvanā 44 Dr. Chandre Dharmawardana ‘Ehipassiko’ Katzina Pinkama 45 Train Your Mind: Who Creates Problems? 46 - 48 Bhante B. Saranapala Meditation Behind Bars 49 A Buddhist Approach to Mental Health 50 - 52 Evil, De-meritorious Thoughts 53 - 55 ”Ehipassiko’ ...Some Cimments 56 “ Thank you for sharing your Noble thoughts for this edition !” = Editor Dr. Daya Hewapathirana 2552 Vesak Poya Day ~:~ May 19, 2008 Bhikkhu T.Seelananda

Dr Anne Mahoney Dr. H.B.Jayasinghe Srima Warusawithana R.K.Wijayaratnae Sister Ayya Khema

“ Sabba Dānam Dhamma Dāna m Ji nāt i”

’EHIPASSIKO’ - Vol: 3 Page 4

- By Dr. Ananda W.P. Guruge Dr.Ananda Guruge others doing unto you. Subjectively we know If I were to summarize in one what we like and appreciate when done to us. phrase all that I have learned of the Buddha We all like a good smile, a kind word or a polite and his teachings from three or four years of gesture. The Buddha actually applied this stan- age when I went to Sunday School, through dard to our love for our own lives. He empha- the variety of educational systems that I have sized that life is dear to all and everyone fears had the opportunity of going through in my violence and death. country and over fifty years of serious formal The second criterion was: “Tam ca Buddhist Studies that I have been engaged in, kammam katam sādhu yam katvā nānutappati.” it will be this: “The mind is That action is well done if after the forerunner of every- doing it one does not repent. thing.” It is not by accident We are blessed with some that the editors of Dhamma- kind of inner mechanism that pada, the Venerable Ara- determines sooner or later hants, who at the time of the whether what we did agrees Buddha, compiling the Bud- with our conscience or not. dha's own Teachings and "That is a wonderfully good classifying, indexing and ab- action, that is correct action, if stracting them, under the after doing it you do not re- guidance of the great scholar pent." That is our cruise con- Venerable Sariputta, chose trol. The working of human two verses with this as the conscience has been further opening line to commence elaborated by the Buddha, this most invaluable anthol- who identifies hiri –shame and ogy. The mind was what the Buddha was ottappa – moral fear as “factors which govern most concerned about and leading people to the world --LôkapālakaDhammā.” peace of mind was his primary objective. One significant experience we all have Everything starts in the mind, the good in life is conducting post mortems on things we and the bad. Buddha realized, although he have done or said. We meet a friend on the didn't use the words I am now going to use, street and did not wave with adequate enthusi- namely, that every human being is pro- asm. Then we worry till we next meet our friend grammed for survival and for self preservation whether our casualness had damaged our and hence equipped with a cruise control. To friendship. Starting with such little things, hun- determine what is good or bad, Buddha used dreds of things happen in our daily life by which two very important criteria. our inner peace gets disturbed. We are either The first was “Attānam upamam ashamed of what we have done or said or we katvā”: making yourself the standard for com- experience a sense of fear that our actions had parison. That is the universal Golden Rule: Do been unskilled. One does not have to do hei- unto others what you would like others to do nous crimes to be repentant. Whatever we do unto you and avoid things that you don't like our conscience will critically re-examine and Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 5 MINDFULNESS (Contd…..…) avoid situations that lead to repentance. *May all beings be well and happy. The most significant of such teachings are those on mindfulness. Being mindful is to be I recall how my father explained to me conscious of everything one does and says that a moment of meditation on loving kind- from a very simple thing as how one reacts to ness was superior as a meritorious deed as people one meets, and how one chooses the giving alms to a hundred Buddhas. Later I words by which a given situation is addressed, found the text in the Ninth Book of Anguttara to the way one would criticize a person, where Nikaya and was impressed with the Buddha’s criticism is necessary. Mindfulness makes one sagacity. Merit apart, how such compassionate careful, tactful, and certainly compassionate. thoughts help one to face life with serenity has That is "Mindfulness in action." been my experience of a lifetime. It has en- abled me to handle extremely hard situations It has been my experience that the with the greatest degree of peace of mind. practice of mindfulness helps me to maintain peace of mind in spite of the stresses and ten- We have much to learn from the Bud- sions of life in the USA. In my daily work, I travel dha’s example as from his precept. For exam- 35 miles in the morning and 35 miles in the af- ple, I have been in situations where very angry ternoon, driving at an average speed of 75 citizens would say very nasty things. Instead of miles in the freeways of California. On these arguing with them, I tell them the story of the roadways is a dangerous phenomenon called Buddha who listened patiently to all the foul the "road rage," that leads to the loss of several words that someone used on him and re- lives every week. A simple thing like cutting in sponded, "Friend, if you brought me a gift and I front of one’s car or tooting a horn in the wrong did not accept it in whose hands will that gift place is enough for people to get angry, and be?" The man had to accept, "Oh, it will be in use their cars or guns to commit murder. How my hands" and the Buddha said, “So are all the foul words you spoke." can a person in his or her daily operations like driving in the streets avoid being subject to road On the other hand, one has often to rage? When I arrive in office, my colleagues ask deal with people who resort to flattery for what- how I manage not to be either tired or hassled ever purpose, and then too an example comes by the long drive, I tell them, “I drive as a Bud- from the Buddha. None other than Venerable dhist with complete mindfulness.” When they Sariputta once praised the Buddha saying, ask me for further elaboration I tell them of a "You are the greatest of all Budhhas." Did the form of simple meditation on loving kindness Buddha say,"Ah , thank you very much Sari- that I learned when I was still a tiny tot from my putta." No, he didn't say that. Instead he repri- father. I do this every morning and night before I manded Sariputta, "Sariputta don't say that. start the day and go to bed. I don't get into a Do you know all the previous Buddhas?" He cross legged meditative posture. Stretching my- had to say, "No" "Do you know all the self in bed I would repeat ten times, fifteen, Buddhas who would follow me?" He had to thirty times, or whatever number of times I can a say, "No." "If so, how can you then tell that I very beautiful Pali verse, which means: am the greatest of all Buddhas".

*May all beings in sufferings, be free These accounts of the Buddha’s sa- from suffering. gacity and humility in the way he handled in- sult and flattery are just two of the many hun- *May all beings in fear, be free of fear. dred episodes and practical lessons contained in the rich literary heritage of Buddhism. To me *May all beings in sorrow, be free of one single discourse of the Buddha, which he sorrow. Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 6 MINDFULNESS (Contd…..…) gave to a young teenager, has all the ingredi- would cite form the teachings of the Buddha. I ents of a life where peace of mind is attained in am more than convinced that the Buddha has every sphere. That is the Sigālôvāda sutta of placed before us a path that leads to peace of the Dïghanikāya. mind at every moment of our day to day life.. Young Sigā lost his Father when he was still young and his father, perhaps realizing that there was only one way really to advise him, asked him to worship the six directions. He was obeying his father and doing so, when the Buddha passed by and talked to him. This is a remarkable sermon, which tackles every prob- lem that societies have gone through over cen- turies. He does not tell this young man how to Atta havê jitam seyyô become a monk and live a life of renunciation ya ca yam itarā pajā or strive to attain Nibbāna. Instead he concen- Attadantassa pôsassa trates on the psychology of a young person. He tells him about how to protect his wealth. To a niccam sannatacārinô young man who took his prosperity and eco- nomic security as sine qua non, the Buddha N'eva dêvô na gandhabbô spoke most aptly of practical issues. Step by na mārô saha brāhmunā step he dealt with subjects of interest to a Jitam apajitam kayirā young man. He went even to the extent of tell- ing him how to acquire and consume wealth. tathāupassa jantunô He said, “Consume one fourth of your earnings; ~~ invest two fourths in your business and save one fourth for a rainy day.” If financial instability Dhammapada is one of the major worries of current society (Verses 104 &105) and one has to attain peace of mind from such Self-conquest is indeed, worries, the Buddha’s advice is indeed most far greater than the conquest helpful. of all other folk; neither

This same discourse also handles the a God nor a Gandhabba, nor other serious factor interfering with one’s peace Māra, nor Brahma, can of mind, namely, interpersonal relations. The win back the victory of Buddha foresaw the conflicts that could arise such a person who is between parents and the progeny, teachers and students, wife and husband, friends and self-subdued and friends, masters and servants, and spiritual ever lives in restraint. teachers and disciples. In a matrix of five obli- gations each set owed mutually, he elaborated Be rather a victor of your own-self a set of thirty guidelines to evolve a society in than conquering thousands else. which all components were interdependent and None can turn one’s own self- mutually supportive. victory into defeat…!

Many more are the illustrations one

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 7

By Sister Ayya Khema

eople are often surprised to find it is listen to or talk difficult to meditate. Outwardly it about. Only then can

seems to be such a simple matter, to the mind be ready just sit down on a little pillow and with a meditative watch one's breath. What could be hard about quality when we sit Sister Ayya Khema that? The difficulty lies in the fact that one's down on the pillow. It whole being is totally unprepared. Our mind, means that no matter where we find ourselves, senses, and feelings are used to trade in the we remain introspective. That doesn't mean market place, namely the world we live in. But we can't talk to others, but we watch the con- meditation cannot be done in a market place. tent of the discussion. That's impossible. There's nothing to buy or trade or arrange in meditation, but most peo- That is not easy to do and the mind of- ple's attitude remains the same as usual and ten slips off. But we can become aware of the that just doesn't work. slip. If we aren't even aware that we have di- gressed from mindfulness and inner watchful- We need patience with ourselves. It ness, we aren't on the meditative path yet. If takes time to change to the point where medita- our mind has the Dhamma quality established tion is actually a state of mind, available at any within, then meditation has a good chance. time because the market place is no longer The more we know of the Dhamma, the more important. The market place doesn't just mean we can watch whether we comply with its going shopping. It means everything that is guidelines. There is no blame attached to our done in the world: all the connections, ideas, inability to do so. But the least we can do is to hopes and memories, all the rejections and know the guidelines and know where we're resistances, all our reactions. making mistakes. Then we practice to get nearer and nearer to absolute reality, until one In meditation there may be momentary day we will actually be the Dhamma. glimpses of seeing that concentration is feasi- ble, but it can't be sustained. It constantly slips There is this difference between one again and the mind goes right back to where it who knows and one who practices. The one came from. In order to counteract that, one has who knows may understand the words and to have determination to make one's life a concepts but the one who practices knows meditative one; it doesn't mean one has to only one thing, namely, to become that truth. meditate from morning to night. I don't know Words are an utilitarian means not only for anyone who does. And it doesn't mean we can- communication, but also to solidify ideas. not fulfill our duties and obligations, because That's why words can never reveal the truth, they are necessary and primary as long as we only personal experience can. We attain our have them. But it means that we watch our- experiences through realizing what's happen- selves carefully in all our actions and reactions ing within and why it is as it is. This means that to make sure that everything happens in the we combine watchfulness with inquiry as to light of the Dhamma - the truth. This applies to why we're thinking, saying and reacting the the smallest detail such as our food, what we way we do. Unless we use our mind in this

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 8 The Meditative Mind (Contd…..…) way, meditation will be an on-again, off-again ly, a root sprouts and shows itself above the affair and will remain difficult. When meditation surface. We can see that within ourselves. doesn't bring joy, most people are quite happy Caused by delusion, we manifest greed and to forget about it. hate. There are different facets of greed and hate, and the simplest and most common one Without the meditative mind and experi- is "I like," "I want," "I don't like," and "I don't ence, the Dhamma cannot arise in the heart, want". Most people think such reactions are because the Dhamma is not in words. The perfectly justified, and yet that is greed and Buddha was able to verbalize his inner experi- hate. Our roots have sprouted in so many dif- ence for our benefit, to give us a guideline. ferent ways that we have all sorts of weeds That means we can find a direction, but we growing. If we look at a garden we will find have to do the traveling ourselves. possibly thirty or forty different types of weeds. We might have that many or more unwhole- To have a meditative mind, we need to some thoughts and emotions. They have dif- develop some important inner qualities. We ferent appearances and power, but they're all already have their seed within, otherwise we coming from the same roots. As we can't get at couldn't cultivate them. If we want flowers in the roots yet, we have to deal with what is our garden and there are no seeds, we can above the surface. When we cultivate the good water and fertilize, yet nothing will grow. The roots, they become so mighty and strong that watering and fertilizing of the mind is done in the weeds do not find enough nourishment any meditation. Weeding has to be done in daily more. As long as we allow room for the weeds living. Weeds always seem to grow better in in our garden, we take the nutriment away any garden than the flowers do. It takes a lot of from the beautiful plants, instead of cultivating strength to uproot those weeds, but it is not so those more and more. This takes place as a difficult to cut them down. As they get cut down development in daily living, which then makes again and again, they eventually become fee- it possible to meditate as a natural outcome of ble and their uprooting is made easy. Cutting our state of mind. down and uprooting the weeds needs sufficient introspection into ourselves to know what is a At this point in time we are trying to weed and what is a flower. We have to be very change our mind from an ordinary one to a sure, because we don't want to pull out all the meditative one, which is difficult if one hasn't flowers and leave all the weeds. A garden with practiced very much yet. We only have one many weeds isn't much of an ornament. mind and carry that around with us to every activity and also to the meditation. If we have People's hearts and minds usually con- an inkling that meditation can bring us peace tain equal amounts of flowers and weeds. and happiness, then we need to make sure we We're born with the three roots of evil: greed, have a meditative mind already when we sit hate and delusion, and the three roots of good: down. To change it from busy-ness to quiet at generosity, loving-kindness and wisdom. Does- that moment is too difficult. n't it make sense to try and get rid of those three roots which are the generators of all prob- The state of mind which we need to de- lems, all our unpleasant experiences and reac- velop for meditation is well described by the tions? Buddha. Two aspects of importance are mind- If we want to eliminate those three fulness and the calming of the senses. Internal roots, we have to look at their outcrops. They're mindfulness may sometimes be exchanged for the roots underneath the surface, but obvious- external mindfulness because under some

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 9 The Meditative Mind (Contd…..…) circumstances that is an essential part of prac- we give our wholehearted attention to this tice. The world impinges upon us, which we practice, we will find that it changes our ap- cannot deny. proach to living and dying. To be whole- hearted is a necessity in anything we do. If we External mindfulness also means to see get married and are half-hearted about it, that a tree, for instance, in a completely new way. cannot be very successful. Half-hearted prac- Not with the usual thoughts of "that's pretty," or tice of Dhamma results in chaotic misunder- "I like this one in my garden," but rather notic- standing. Whole-heartedness may have at its ing that there are live and dead leaves, that core devotion, and a mind which goes beyond there are growing plants, mature ones and dy- everyday thoughts and activities. ing ones. We can witness the growth, birth and decay all around us. We can understand crav- Another facet which goes together with ing very clearly by watching ants, mosquitoes, mindfulness, is clear comprehension. Mindful- dogs. We need not look at them as a nuisance, ness is knowing only, without any discriminat- but as teachers. Ants, mosquitoes and barking ing faculty. Mindfulness does not evaluate or dogs are the kind of teachers who don't leave judge but pays full attention. Clear comprehen- us alone until the lessons are fully learned. sion has four aspects to it. First: "What is my When we see all in the light of birth, decay, purpose in thinking, talking or doing?" death, greed, hate and delusion, we are looking Thought, speech and action are our three in a mirror of all life around us, then we have doors. Second "Am I using the most skillful Dhamma on show. All of us are proclaiming the means for my purpose?" That needs wisdom truth of Dhamma constantly, only we don't pay and discrimination. Third: "Are these means enough attention. within the Dhamma?" Knowing the distinction between wholesome and unwholesome. The We can use mindfulness to observe that thought process needs our primary attention, everything in existence consists of the four ele- because speech and action will follow from it. ments, earth, fire, water, air; and then check Sometimes people think that the end justifies out what is the difference between ourselves the means. It doesn't. Both means and end and all else. When we take practice seriously have to be within the Dhamma. The fourth step and look at all life in such a way, then we find is to check whether our purpose has been ac- the truth all around as well as within us. Noth- complished, and if not, why not. ing else exists. If we live with these steps in mind, we This gives us the ability to leave the mar- will slow down, which is helpful for our reac- ketplace behind where the mind flits from one tions. No inactivity, that is not the answer, but thing to the next, never has a moment's peace, the meditative quality of the mind, which is either dull and indifferent or hateful and watches over what we are doing. When we greedy. But when we look at that which really use mindfulness and clear comprehension, we is, we're drawing nearer to what the Buddha have to give time to investigate. Checking pre- taught, out of his compassion for all the beings vents mistakes. that are roaming around in samsara from one dukkha to the next. He taught, so that people Our wrong thinking creates the danger like us may awaken to the truth. of making bad kamma and takes us away from the truth into nebulous mind-states. The We should neither believe nor disbelieve Dhamma is straight forward, simple and pure. what we hear or read, but try it out ourselves. If It needs a pure mind to stay with it. Otherwise

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 10 The Meditative Mind (Contd…..…) we find ourselves outside of it again and again. deny our senses, that would be foolishness, External mindfulness can also extend to other but see them for what they are. Māra the people, but here we need to be very careful. tempter is not a fellow with a long tail and a Seeing and knowing others engenders nega- flaming red tongue, but rather our senses. We tive judgment. If we practice external mindful- hardly ever pay attention to what they do to us ness towards other people, we have to realize when they pull us from an interesting sight to a that judging others is making bad kamma. We beautiful sound, and back to the sight, the can pay attention with compassion. People- tough, the idea. No Peace! Our constant en- watching is one of the most popular pastimes deavor is to catch a moment's pleasure. but usually done with the intention of finding fault. Everyone who's not enlightened has A sense contact has to be very fleeting, faults; even the highly developed non-returner because otherwise it becomes a great dukkha. has yet five fetters to lose. What to say about Let's say we are offered a very nice meal ordinary worldlings? To use other people as which tastes extremely good. So we say to our our mirror is very helpful because they reflect host: "That's a very nice meal, I like it very our own being. We can only see in others what much." The host replies: "I have lots of food we already know about ourselves. The rest is here, please stay around and eat for another lost to us. two or three hours." If we did, we would not If we add clear comprehension to our only get sick in body but also disgusted in our mindfulness and check our purpose and skillful mind. A meal can last twenty or at the most means we will eliminate much grief and worry. thirty minutes. Each taste contact can only last We will develop an awareness which will make a second, then we have to chew and swallow. every day, every moment an adventure. Most If we were to keep it in the mouth any longer, it people feel bogged down and burdened. Either would become very unpleasant. they have too much or too little to do; not enough money to do what they like or they Maybe we feel very hot and go to take a frantically move about trying to occupy them- cold shower. We say to our friend waiting out- selves. Everybody wants to escape from unsat- side: "Now I feel good, that cold water is very isfactory conditions, but the escape mechanism pleasant." Our friend says: "We have plenty of that each one chooses does not provide real cold water, you can have a shower for the next inner joy. However with mindfulness and clear five to six hours." Nothing but absolute misery comprehension, just watching a tree is fascinat- would result. We can enjoy a cold shower for ing. It brings a new dimension to our life, a ten or twenty minutes at the most. buoyancy of mind, enabling us to grasp whole- ness, instead of the limitations of our family, Anything that is prolonged will create job, hopes and dreams. That way we can ex- dukkha. All contacts pass quickly, because pand, because we're fascinated with what we that is their nature. The same goes for sight, see around and within us, and want to explore our eyes are continually blinking. We can't further. No "my" mind, "my" body, "my" tree, but even keep sight constant for the length of time just phenomena all around us, to provide us we're looking at anything. We may be looking with the most fascinating, challenging school- at a beautiful painting for a little while and room that anybody could ever find. Our interest really like it. Someone says: "You can stay in the schoolroom increases as mindfulness here and look at the painting for the next five increases. hours, we're not closing the museum yet." No- To develop a meditative mind, we also body could do that. We can't look at the same need to calm our senses. We don't have to thing a long time, without feeling bored, losing

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 11 The Meditative Mind (Contd…..…) all awareness, or even falling asleep. Sense done, if he had thought "Oh, what a beauti- contacts are not only limited because of their ful woman." inability to give satisfaction. They are actually If we watch our senses again and waves that come and go. If we are listening to again, this becomes a habit, and is no some lovely music, after a few hours the same longer difficult. Life will be much more music becomes unbearable. Our sense con- peaceful. The world as we know it consists tacts are mirroring a reflection of satisfaction, of so much proliferation. Everywhere are which has no real basis in fact. That's Mara con- different colors, shapes, beings and nature's stantly leading us astray. growth. Each species of tree has hundreds of sub-species. Nature proliferates. All of us There's a pertinent story of a monk in the look different. If we don't guard our senses, Buddha's time which relates the ultimate in this proliferation in the world will keep us sense discipline. A married couple had a big attracted life after life. There's too much to row and the woman decided to run away. She see, do, know and react to. Since there is put on several of her best saris, one over the no end to all of that we might as well stop other, wore all her gold jewelry and left. After a and delve inside of ourselves. while the husband was sorry that he had let her go and followed her. He ran here and there, but A meditative mind is achieved couldn't find her. Finally he came across a monk through mindfulness, clear comprehension who was walking along the street. he asked the and calming the senses. These three as- monk if he'd seen a woman in a red sari with long black hair and lots of jewelry around her neck and arms. The monk said: "I saw a set of teeth going by."

The monk was not paying attention to the concepts of a woman with long black hair, a red sari, and lots of jewelry, but only to the Who-so-ever is fact that there was a human being with a set of teeth. He had calmed his senses to the angry, point where the sight object was no longer harbors hatred, and is tempting him into a reaction. An ordinary per- son at the sight of a beautiful woman with reluctant black hair, a red sari and lots of jewelry, run- to speak well of others ning excitedly along the street, might have been tempted to follow her. A set of teeth go- (discredits the good of ing by, is highly unlikely to create desire. That others), is calming the senses. perverted in views, If we come upon a snake, it's not an deceitful - object of dislike, or destruction, but just a sen- tient being that happens to be around. That's know him as an outcast.. all. There's nothing to be done, nothing to ~~~ react to. If we think of it as a snake that could (Vasala Sutta - kill us, then of course, the mind can go ber- Discourse on Outcasts)

serk, just as the monk's mind could have

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 12

- By Bhikkhu Saranapala (Buddhist Chaplain, University of Toronto) Ven. Bhikkhu Saranapala

n every major field of endeavor or inter- and a great capacity to bring in almost immedi- est in mindfulness meditation practice has ate results which are often visible. Observable lately become very popular, because it instant inner transformation in many instances has been recommended as a unique in the lives of many, emphasized by a dramatic remedy and a way of healing for physical and reduction of stress factors or tension levels mental pain, stress and anxiety human beings marked by tranquility, calm and joy required for face at one point or another in their day to day a harmonious living have been recorded by living. Neuroscientists relying on their re- professionals in the field. search now agree that any increase of mind- Although mindfulness practice could fulness in people in all walks of life shows a bestow all these great benefits and positive corresponding decrease of stress and tension experiences, the goal of mindfulness taught by levels and they perform much better in all the Buddha twenty five centuries ago, it must chores and given assignments. That almost be emphasized, is not an attempt to find a tem- all major business corporations in the West porary panacea but to offer a total and a per- consider a wellness department within the manent solution to the age old problem of hu- corporate structure that offers wellness pro- man condition, suffering. An antidote - one grams, for an example, ‘lunch hour wellness could say, to human problems and anxieties. instructions or short meditation sessions’, As Buddhist meditation practitioners aim at this points to a welcome change of attitudes and a absolute goal of Nirvāna – absolute, because it willingness to go along with what social scien- is the ultimate bliss one achieves in ones cur- tists and psychologists have been saying all rent form of life itself - or utter freedom from all along. Furthermore, to their delight and sur- suffering through the cultivation of mindfulness, prise they have found out that such programs they also with perfect legitimacy experience bring in their training, lucrative benefits such and enjoy its byproducts of increased mindful- as a decrease in absenteeism, a more fo- ness living in the present moment. cused and motivated workforce and a definite increase in productivity, yielding better turn- In this article I intend to explore the overs! Surveys have shown that among well- characteristics of mindfulness which in Bud- ness programs, low cost mindfulness medita- dhist doctrinal terminology is called “Sati” and tion sessions are the most intensively sought its cultivation by examining some key Sutta after and undertaken! (text) passages of the proto Buddhist Sutta lit- erature. Some parables and similes found in Aside low investment costs, mindful- these passages indicate that the function of ness meditation sessions possess flexibility Sati is to bring about total freedom from suffer-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 13 Key to Getting rid of Stress (Contd…..…) ing transforming the abnormal mind to its nor- Thus, it means memory, recognition and recol- malcy and thence, to super normalcy which is lection. What does it mean to remember? Re- saintliness itself. member what? What sort of memory? Then In this regard, some crucial questions remembering is the opposite of forgetting. One may be asked: What really is Sati or what does may put it this way! Lest one forgets the object it mean to be mindful? What formula one has to of meditation! Lest one forgets that skillful men- follow to cultivate it? How does it lead to inner tal qualities and living in the present moment are the central source of happiness! Lest we transformation and freedom from suffering? forget to remain focused to cultivate skillful With afore-raised questions in mind, now mental qualities! let us examine the function of Sati. The Buddha unwholesome is said to have expounded explicitly in one of It is to remove all states of mind and improve on all wholesome states of the Suttas of the Samyutta Nikāya, the abso- lute goal of the practice of Sati was to bring an mind. In conformity with the commentaries and Milindapanha end to the social and universal problem of Suf- the , mindfulness is to remember fering. Moreover, cultivation of Sati as de- all wholesome factors of Dhamma, for instance, scribed in the Mahāsatipatthāna Sutta of the five spiritual faculties, seven factors of enlight- enment which trigger uprooting all unskillful or Digha Nikaya and in the Satipattzāna Sutta of the Majjhima Nikāya is the only way (êkāyanô unwholesome mental factors. bhikkhavê ayam maggô) to freedom from suf- 1).Cattārome bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā fering conducive to the journey into the highest ariyā niyyānikā niyyanti takkarassa sammā dukkhakkha- reaches of human achievement and spiritual yāya – See Ariya (Noble) Sutta of the Satipatthana Sa- myutta in the Samyutta Nikāya; The Connected Dis- fulfillment. It’s significant that right at the outset courses of the Buddha, Vol. II, trans. by Bhikkhu Bodhi, of these Suttas, the Buddha describes purity of p. 1646. Wisdom Publications, Boston, 2000. mind as a necessary concomitant of the way referred to along with overcoming of sorrow 2).See the Long Discourses of the Buddha, trans. by Maurice Walshe, p. 335. Wisdom Publications, Boston, and lamentation, cessation of pain and dis- 1995. Also see the Middle Length Discourses of the tress, gaining of right understanding and attain- Buddha, trans. by Bhikkhu Nanamoli and Bhikkhu Bodhi, ing of ultimate evolution of human conscious- p.145. Wisdom Publications, Boston, 1995. ness; priceless reward awaiting human beings 3).The five faculties are (1) conviction or faith (Saddha), who steadfastly cultivating mindfulness to its (2) persistence of effort (Viriya), (3) mindfulness (Sati), peak with reference to body, feeling, emotion (4) concentration (Samadhi) and (5) wisdom or discern- and mental phenomena. ment (Pannā).

Sati has been categorized as five spiri- 4).The seven factors of enlightenment are (1) mindful- tual faculties, five spiritual powers, seven fac- ness (Sati), (2) analysis of qualities (Dhamma Vicaya), tors of enlightenment and the noble eightfold (3) persistence (Viriya), (4) rapture (Piti), (5) serenity path. Mindfulness has been incorporated into (Passaddhi), (6) concentration (Samādhi) and (7) equa- nimity (Upêkkhā). these groups of Dhamma, because it is the

most essential virtue, a sine qua non in its all 5).These are (1) right view/perspective (samma ditthi), important pre-requisite of the purification of (2) right resolve/intention (samma sankappa), (3) right ones mind, in understanding the true nature of speech (sammā vācā), (4) right action (sammā kam- things as they are in overcoming all human manta), (5) right livelihood (sammā āajiva), (6) right detriments. effort (sammā vāyāma), (7) right mindfulness (sammā sati) and (8) right concentration (sammā Samādhi).

Etymologically, Sati derives from Pali 6).See Pali English Dictionary by T. W. Rhys Davids and verb “Sarati” meaning he or she remembers. William Stede, p. 697. Pali Text Society, London, 1972.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 14 Key to Getting rid of Stress (Contd…..…) When Buddha was analyzing the five The Beauty Queen and the Bowl of Oil Indriya Vibhanga Sutta mental faculties in the Now let me tell you two parables and Samyutta Nikāya of the , he explained Sati as similes which indicate the quality of Sati or one of the mental faculties and described it in Mindfulness and how it has to be cultivated to the following manner: its peak to overcome human detriments. In the Sêdaka Sutta of the Samyutta Nikāya, once “And what, bhikkhus, is the faculty of the Buddha was teaching a group of monks as mindfulness? Here, bhikkhus, the no- to how the quality of mindfulness has to be cul- ble disciple is mindful, possessing su- tivated and maintained by bringing up the par- preme mindfulness and discretion, one able of the Beauty Queen of The World and a who remembers and recollects what simile of the Oil-pot filled to its brim was done and said long ago. He dwells “O monks! Suppose a beauty queen, also a contemplating the body in the body… diva, known the world over for her professional feelings in feelings…mind in mind… singing and dancing talent, arrives in the city phenomena in phenomena, ardent, for a gala performance drawing a huge crowd. clearly comprehending, mindful, having Then, there is this man who is sick to the core removed covetousness and displeas- with an incurable longing to see her perform on ure in regard to the world. This is stage. Tickets have been sold out and the only called the faculty of mindfulness”. way he could get in and mingle with the cheer- ful crowd is to accept a given assignment to In the above quotation, the Buddha carry a pot filled right up to its brim with oil on explained to a group of enthusiastic monks in his head and to carry it in between the crowd meditation practice, to what degree mindful- and the beauty queen while she was singing ness has to be cultivated. There, mindfulness and dancing. This man has also been told that goes hand in hand with discretion or insight he would be followed in close quarters by a and combination of these two qualities of mind man with raised sword to chop his head if he helps meditation practitioner to discern things but spilled a single drop of oil! Now, monks, will as they really are. Mindfulness has to be devel- this man spill a single drop of oil by letting him- oped along with some key components of a self to become distracted? The monks said, human being which go to make him/her a com- “No!” The Buddha continued to say that despite plete human being. Carefully examining the the beauty queen’s most beautiful singing and above definition concerning Sati, a person be- dancing and crowd’s cheering, this man, al- comes a complete being with the four phenom- though he wished to see the diva singing and ena: body, feeling, emotion and mental phe- dancing, would dare not spill even a drop of oil nomenon. These have to be developed within a on account of his fear and repulsiveness of person, not something outside. Mindfulness death, but would pay full attention to his carry- has to be established in regard to these four ing of the pot of oil on his head! phenomena in order to know, shape and liber- 7). See The Connected Discourses of the Buddha, Vol. ate mind from human suffering. A person is said to be mindful when he/she has the ability II, trans. by Bhikkhu Bodhi, p. 1672. Wisdom Publica- to be responsive to all mental states pleasant tions, Boston, 2000. or unpleasant impartially, non- judgmentally, accepting the ever present non-conceptual 8). See The Most Beautiful Girl of the Land in the Con- open window of the present moment in total nected Discourses of the Buddha, Vol. II, trans. by Bhik- awareness. khu Bodhi, p. 1649. Wisdom Publications, Boston, 2000.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 15 Key to Getting rid of Stress (Contd…..…) The Buddha admonished the monks on the huge clump of earth and taunted at the that like this man who was not drifting from his hawk saying, “eh! you hawk there! Come and awareness carried the oil pot carefully, every- get me! If you can!” The hawk, without bragging one had to cultivate and develop mindfulness off of its strength, swooped down toward the to the same degree. “The pot filled up to its quail with full speed. The quail realizing that the brim stood for mindfulness immersed in the hawk was swooping down on it, made a quick body”, said the Buddha, admonishing his move to hide under the huge clump. The monks to cultivate mindfulness and to pursue it swooping hawk shattered its breast”. with unwavering attention. The story is self-explanatory. This is As this parable suggests mindfulness what would happen to anyone who would won- has to be established in regard to the body. der in another’s territory which is not his or her This is the first meditation object of the four proper range. Here, the hawk stands for the frames of reference taught in the Satipattzāna Evil One which the giver of problems, stress, Sutta. That is to say that if a meditation practi- tension, anxieties, perplexities, perturbations tioner derails from the object of contemplation and sufferings in life. Another’s range and terri- in the body, then he/she can hardly remove tory stand for five strands of sensuality in which mental taints from their minds. It must be said, humans constantly seek gratification of their then a lack of mindfulness leads to fostering of senses. When a person walks into another’s unskillful states of mind. territory ie., immersed in sensual pleasures, the Evil One can gain enough of an opening. That Hawk Attacks a Quail is to say, a person will be engulfed with prob- In another homely parable, Buddha in lems and anxieties. the Sakunaggahi Sutta of the Samyutta Nikaya Next, the Buddha continues to say that relates, “One day a hawk attacked a quail. a person’s proper range and ancestral territory While the quail was being carried off by the are the four frames of reference: mindfulness hawk, the quail was crying aloud saying it was on body, feeling, emotion and mental phenom- his bad luck, bad karma that was the cause of ena. The Buddha guarantees that when a per- his predicament. The quail was lamenting and son cultivates mindfulness with reference to regretting even more the fact that if it had kept these four frames of reference, the Evil One itself with in the bounds following the estab- cannot gain an opening. In other words, a per- lished range and territory handed down by its son can enjoy freedom from problems and suf- ancestors, the hawk would not have grabbed it, ferings. That is a life endowed with harmony, since it had the security of the territory! “This peace, joy, tranquility and unconditional good- hawk would have been no match for me then!”, ness. the quail appeared to boast. The hawk, not boasting of its own strength, asked the quail In the post-canonical text, the Milinda- what its proper range and ancestral territory panha, two distinguishing characteristics of were. The quail then said to the hawk that the mindfulness have been pointed out by the Ven- proper range and ancestral territory were the erable Nāgasêna to the king Milinda: “not- newly ploughed fields all turned up with clumps drifting” and “taking up.” When king Milinda of earth. Then the hawk released the quail so it asked what it meant to be not drifting and tak- could go to its own proper range and ancestral ing up, Venerable Nagasena explained with territory and cautioning the quail the while that some similes which shed more light concerning even though it could live there, it could not es- mindfulness. Not drifting means, remembering cape the hawk’s snatching! all wholesome mental qualities which cause to cleanse mind from all mental taints. “Taking – ”The following day, the quail stood Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 16 Key to Getting rid of Stress (Contd…..…) up” means, removing all negative and unwhole- plating body as body, ardent, clearly some influences that pollute the mind and aware and mindful, having put aside choosing the good which leads to wholesome hankering and fretting for the world.” mental states. Any unwholesome state of mind In this agenda contemplating refers to connected with body, feeling, emotion, mental remaining fully focused or keeping the track in phenomena which would cause instability of the object of concentration, for instance, a Samvara the mind has got to be prevented ( ) breathing exercise. Being ardent refers a burn- Pahāna and uprooted ( ). Any wholesome state ing desire to make efforts on preventing and of mind regarding the above four components eliminating unwholesome states of mind and of a human being which would lead to stillness cultivating and maintaining wholesome states Bhāvanā of the mind must be developed ( ) and of mind. Clearly aware refers to being alert so maintained (Anurakkhana). Without drifting as to discern and perceive what is happening from wholesome states of mind, if a meditation at a given moment. Mindful refers to the ability practitioner can remember them to cultivate to remember or recollect all wholesome states more wholesome thoughts, it would eventually of mind. This means to be non-reactive, non- help him/her attain a liberated mind, free from judgmental. This suggests that purpose of the all problems and sufferings. mindfulness is to keep your task in mind during If a meditation practitioner does not the meditation practice or from moment to mo- drift away from the meditation object, it would ment throughout the entire day! first help him to get to know the nature of the This reminds me of a tragic incident that Not drifting can reinforce mind to be mind. took place in San Francisco, California, some shaped and steady. Unshaken and steady time ago. During a scorchingly hot day a father mind can ultimately letting go be liberated by of left the car leaving his five year old son in the all unwholesome thoughts with respect to car. When the father returned to the car, the physicality, feeling, emotion and mental phe- son was found dead. This father forgot to take nomena. Once mindfulness has been fully es- his son with him because he forgot to be mind- tablished in a person, he or she would not react ful in the moment to take his son with him. The to things which are in the periphery demanding investigation into this tragic incident revealed his/her attention. They have utterly stopped that while driving in this extremely hot day, the reacting to the surrounding. At this point, a true father’s mind was preoccupied with a chain of meditation practitioner would respond to the previous events which in turn had caused him letting go surrounding by of things which they to be distracted and stressful and dissipated. If see with insight as inconstant, stressful and no- this father had been mindful keeping the mo- self sans identity , ! These are the functions of ment’s task in mind, his son would have sur- mindfulness taught in proto Buddhism. Super vived. Forgetfulness causes untold disasters in normal mind never reacts, but responds to the life. surrounding. The twenty first century demands people In the discourses on meditation, the to be multi-tasking in action. Reality of every Buddha did clearly expound a formula leading day life is a fact of life that while people are Mahāsati- to increased mindfulness. The taking their breakfast they are also watching pattzāna Sutta of the Digha Nikāya lays the the news or they are talking to their children or foundation as to how mindfulness has to be answering the phone! While driving, a phone established in reference such as with body, call is either given or received! Recent news- feeling, emotion and mental phenomena. breaking road accidents in the USA and in Can- “Here, monks! A monk abides contem- ada have been attributed to not paying atten-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 17 Key to Getting rid of Stress (Contd…..…) tion or being focused on one action at a time! In conclusion, if we ponder on the above analysis of the proto Buddhist literature, the technique of mindfulness teaches us to discern things as they really are, by letting go of things which are inconsistent and stressful. Mindful- ness enables people to screen the influx or Venerable Upasiva once requested incoming unwholesome thoughts. This is like the Buddha: modern sensors in today’s technology that can screen or detect dangerous people and things. “Sir, I am alone, dependent, helpless, I can In the same way by applying mindfulness, the neither cross the flood of sense desire, mindfulness meditation practitioners screen nor the flood of becoming, nor the flood their incoming thoughts in order to prevent and of ignorance, nor the flood of views! uproot all unwholesome thoughts. Mindfulness, “Please, All-Seeing-One, tell me the Medi- therefore, paves the way to the increase of tation Object by which, I may cross this wholesome states of mind. Thus, they can lib- flood”. erate themselves from all unexpected negative consequences by advancing to the normal and “Aware, direct mind towards Nothing- the graduating to the super normal mind. A su- ness”, replied the Buddha, “be helped by per normal mind is always devoid of influences: relying on the notion, “Nothig really is…!” hence, devoid of any perturbations. Tranquility, calm and serene joy are its legacy! “Thus:

9). See The Hawk in the Connected Discourses of  by relinquishing all desires, the Buddha, Vol. II, trans. by Bhikkhu Bodhi, p. 1632. Wisdom Publications, Boston, 2000.  by stilling all speculative opinions, and 10). See The Questions of King Milinda, trans. by N. K. G. Mendis, p. 37. Buddhist Publication Soci- ety, Kandy, 1993.  by reviewing the elimination of craving day & night, 11). See the Long Discourses of the Buddha by Maurice Walshe, p. 335. Wisdom Publications, Boston, 1995. one may cross this flood”.

Source: Sutta Nipāta 1069-70 *Ven: Bhikkhu Saranapala, is also a mindfulness meditation practitioner and teacher with over 15 years’ experience in North America and has given Mindful- ness Meditation Sessions to Students, Teachers, Municipal and Corporate Execu- tives in Canada and the USA. He can be contacted at: *He is a resident monk of the West-end Buddhist Centre, Mississauga On, Canada.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 18

Right Perception Bhikkhu T.Seelānanda Vipassanā Meditation By Bhikkhu T. Seelaananda Centre, Edmonton

uddhist Meditation is a mental devel- spiritual development. But today, more people opment (Bhāvana). When one’s are seeking spiritual guidance as more spiritual mind is developed, one’s perception courses and classes are being offered and con- of 'being' and the 'world' becomes more and ducted. more clear. Eventually such a person becomes Once the Buddha said, "I don't envision a a perfect person. He or she is an enlightened single thing that when developed and cultivated one in the world: one who has no further per- leads to such great benefit as the mind. The verted perception (saññā vipallāsa). mind, when developed and cultivated leads to The English term "meditation" does not give great benefit." Development of mind, in the the real meaning of Buddhist mental develop- teaching of the Buddha is different from many ment. The meaning given in the Oxford Dic- other techniques that have been introduced in tionary for the word 'meditation' is, "The prac- many non-Buddhist institutions around the world tice of thinking deeply in silence, especially for today. In fact, that is one of the major differ- religious reasons or in order to make your ences between Buddhism and other faiths mind calm". In contrast, Buddhist meditation is (development of mind). not merely deep thinking or calming the mind. Mental development in Buddhism leads to However, meditation is a very popular topic the complete extirpation of all impurities or la- these days and many around the world prac- tent tendencies of mind culminating in the path, tice many varieties and versions. Meditation is fruits and ultimate bliss of Nibbana. It is accord- a wonderful trend in the present world system, ing to Buddhism, the only way to realize the which everyone should appreciate. Four Noble Truths. The necessity for meditation in the world Once the Buddha took up a little bit of soil in has arisen due to so-called ‘development’ his fingernail and addressing the monks said, which in turn creates stress, depression, anxi- "What do you think, monks, which are more; the ety, and frustration. This ‘development’ only little bit of soil in my fingernail or the great emphasizes the accumulation of the materials earth?" The monks replied, "Venerable sir, the giving rise to artificially inflating ego or the self- great earth is more, the little bit of soil that the centered personality. Blessed one has taken up in his fingernail is a This is not a sustainable development since trifling." The Buddha then said, "So too monks, development should be both material and spiri- those beings are few who are reborn among tual. For the last decade, especially in the humans but are more numerous who are reborn West, people did not realize the necessity of elsewhere. [This is] for what reason? [It is] be- cause they have not seen the Four Noble Truths Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Perfect Personality thro Meditation (Contd…..) Page 19 Beings are born into the 31 realms of exis- as they really are: the result of Vipassanā or tence again and again, which is called sam- insight meditation. sāra. They are hindered by ignorance and fet- Perception has been very clearly spelled out tered by craving. Therefore, all beings are by the Buddha in the Madhupindika Sutta of the really trapped in this cycle of births and Majjima Nikāya. The Buddha said, "Dependent deaths. In comparison to some other beings in on the eye and forms, eye-consciousness the lower realms, such as animal, we humans arises. The meeting of the three is contact. have a developed mind, which can be further With contact as condition, there is feeling. developed. In the teachings of the Buddha, What one feels, one perceives. What one there is a proper way to develop this mind. As perceives, that one thinks about. What one most Buddhists know well, the admonition of thinks about, that one mentally proliferates. Buddhas all the is to avoid all evil, do what is With what one has mentally proliferated as good, and develop mind. The Buddha of our the source, perceptions and notions [born era, Sakyamuni Gôtama has dissected both of] mental proliferation beset a man with re- mind and matter, has very clearly defined mind spect to past, present, and future forms cog- and matter, expounding the way to develop nizable through the eye. Dependent on the mind and reach the highest goal of Nibbāna. ear and sounds... Dependent on the nose Perverted Perception & Right Perception and odors... Dependent on the tongue and flavors... Dependent on the body and tangi- Perception simply means the way that we notice things through our senses. We all have bles... Dependent on the mind and mind ob- our own perception of things in the world. Ac- jects, mind-consciousness arises. The meet- cording to Eastern thought there are six ing of the three is contact. With contact as senses, they are: eye, ear, nose, tongue, body condition, there is feeling. What one feels, and mind. In practicing Buddhist meditation or that one perceives. What one perceives, that mental development, we all strive to under- one thinks about. What one thinks about, stand these six senses and their concomi- that one mentally proliferates. With what one tances as they really are. Those who have has mentally proliferated as the source, per- perverted perception always see things in a ceptions and notions [born of] mental prolif- wrong manner. They strive to grasp things as eration beset a man with respect to past, their own. However, the world is not to be present, and future, mind-objects cognizable grasped but lived in peacefully and harmoni- through the mind." ously, using life and earth resources in a non- Most of us in society have wrong percep- destructive way. The Buddha said,"There is tions; so, with a wrong perception would anyone nothing to cling to in the world". come to a right conclusion? Through this per- verted perception, one would never come to a When the mind is well developed through mental development, one's perception be- right or harmonious perception and with the re- comes very sharp and clear with right under- sult of that the whole process of thinking be- standing. This right understanding is very sig- comes wrong. When one's pattern of thinking is nificant from the beginning to the end of Bud- wrong, one's vision, view or understanding, be- dhist practice. When the perception is clear comes wrong. When one has wrong under- with insightfulness, one's perception becomes standing, one's intention becomes wrong: when a right perception, which leads to an extrasen- one has wrong intention, his/her speech be- sory perception. This is the way to see things comes wrong-speech: when one's speech is as they really are, the result of Vipassana or wrong, action becomes wrong: when one's ac- insight meditation. tion is wrong, way of living becomes wrong:

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Perfect Personality thro Meditation (Contd…..) Page 20 when one's mindfulness is wrong, his/her con- Dhatuvibhanga sutta of the Majjhima Nikāya, centration becomes wrong. Then with a wrong the Buddha clearly said that this ‘so called per- concentration (meditation), one does never son’ is nothing but the six elements, six bases of achieve right liberation. contact, and eighteen kinds of mental explora- On the other hand, for the right liberation tion. one should have a right concentration. For the So what are the six elements; earth element, right concentration one needs right mindful- water element, fire element, wind element, ness; for the right mindfulness, a right effort; space element and consciousness element. The for the right effort, right living; for the right liv- six bases are the six sense-bases as said previ- ing, right action; for the right action, right ously. The eighteen kinds of mental explorations speech; for the right speech, right intention; for take place together with the arising of feeling. the right intention, one should have a right and Feeling arises dependent on contact. The to- clear vision. This is what we call right under- getherness of the sense-base, its external ob- standing. This is how one's perception be- ject, and the respective sense-consciousness is comes right perception; then such a personal- called contact. Whenever there is contact, there ity becomes a perfect personality. arise three kinds of feeling namely; pleasant feeling, painful feeling, and neither painful nor Five aggregates and six elements pleasant feeling. When these three kinds of feel- When we examine perception, we should ings arise in each sense dependent upon con- understand well that one's perception of being tact, it is called 'exploration'. So there are eight- or oneself should be more and more clear. It is een kinds of exploration. because of wrong perception and wrong un- Therefore, we all have to understand that derstanding of this mass of suffering, the eva- this man or woman is nothing but mentality and nescent phenomena (five aggregates of cling- materiality (nāma rûpa). According to the De- ing) that beings are born again and again to pendent Origination (paticcasamuppāda) six suffer in existences. This so-called man, senses come to be, because of mentality and woman, "being", "I", or the five aggregates are materiality. It further illustrates that contact certainly empty of a permanent entity. They all comes to be, because of six senses. Now this are impermanent, unsatisfactory and soulless. point of contact is very significant in the whole The Buddha, in many discourses, especially in process of right understanding. It is because of the Khanda Samyutta of the Samyutta Nikāya, contact that feeling arises. It is because of con- vividly and categorically illustrates the real na- tact that perception arises. It is because of con- ture of five aggregates. Those Five aggregates tact that volitional formations arise. That is why are as follows. it is so important for us to understand the 1. Form aggregate deeper aspects of the Dhamma. 2. Feeling aggregate With the analysis of matter, in modern sci- ence physicists especially, talk about the atoms, 3. Perception aggregate electrons, protons, neutrons, quanta or quantum 4. Volitional formations aggregate world. Now, as most of us are aware, the latest 5. Consciousness aggregate. revolution of evolution in physics is quantum theory. Regarding quantum physics physicists According to the Buddhist scriptures, birth like Niels Bohr, Max Planck, Heisenberg, Albert of a being is the appearance of aggregates Einstein and others, accept that there is nothing (khandhānam pātubhāvo) and the gaining of permanently existing in the world of matter. the six senses (āyatanānam patilabho). In the They now proclaim, "When you enter the

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Perfect Personality thro Meditation (Contd…..) Page 21 quantum world, everything changes and treated through mind; for that mind should be calmed and controlled through spiritual develop- there is no longer any possibility of cer- ment. tainty". Once Niels Bohr said, "Since every- thing is made out of atoms, the entire uni- Sustainable Solution verse should have disappeared within a We all like to live in sound health. However, split second of its creation". Unfortunately, no one is able to lead a 100 per cent healthy life they see this ever-changing phenomenon only due to the intrinsic nature of these five aggre- in matter. The Buddha, fortunately, saw this gates to fall sick. One should understand clearly same ever-changing nature in both mind and that this body is a nest for diseases. Once the matter 2550 years ago, realizing the true na- Buddha himself said, "If anyone carrying ture of all things in the whole universe through around this body were to claim to be healthy his extra-sensory perception or intuitive wis- even for a moment, what is that due to other dom. When one has this right perception, one than foolishness" The Buddha's advice is this, sees one's own nature, where one is able to "Train yourself thus: Even though I am af- realize, "this is not mine, this I am not, this flicted in body, my mind will be un-afflicted." is not myself". As long as one's perception is How should we keep an un-afflicted mind? For a perverted perception one regards the five this purpose, we should practice and develop aggregates and the world as "this is mine, our mind. When we develop our mind, our per- this I am, this is myself". So, this is really a ception of 'being' and the 'world' becomes differ- mental revolution through meditation. That is ent, and then our personality becomes more the perfect or harmonious perception of things and more fruitful and harmonious. Such a per- in the world. son has sound health and that personality leads Not only did the Buddha have this percep- towards the end of suffering in this very world to tion, but also thousands of his disciples who gain the ultimate bliss of Nibbāna. That is how succeeded through meditation and lived their one can gain the perfect personality through lives as perfect personalities. They were called mental development and right perception. Mahā purisha, the Great men. This status can May we all come to realize the true nature be gained only through practicing calmness of ourselves and attain Nibbāna! and insight (Samatha-vipassanā). For this pur- pose, the Buddha has inculcated a technique References to observe one's own nature first, then to focus Anguttara Nikāya Book I attention to the external world. That is the pur- Samyutta Nikāya. Sacca Samyutta. (56.61.1.) pose of Buddhist meditation or mental devel- Aññatra Sutta ( Elsewhere) opment. See. Dhammapada. Chapter 3 -The mind-: A.N. 1; Present Problem and The Mahā Satipatthāna Sutta (The Great Dis- course on the Foundations of Mindfulness) of the Today, most people in the world suffer from Digha Nikaya (Sutta. No.22.). It is also available in various kinds of mental and physical diseases. the Majjhima Nikāya (Sutta. No.10). Day-by-day, new brands of medicines and D.N. Mahā Satipatthana Sutta ( na ca kinci loke medical technologies are invented. There are thousands of pharmaceutical companies and upādiyati) insurance companies to give protection to hu- M.N. Madhupindika Sutta (Sutta N0.18). Majjhima mans. But still stress, depression, anxiety, Nikāya Translated by Ven. Bhikkhu Ñānamoli and worry and frustration are ever increasing. edited by Ven. Bhikkhu Bodhi – Wisdom publica- Stress, especially, has become a universal tions- 2001, Second Edition. malady with mind as its base. Mind should be Sutta No. 140 (Majjhima Nikāya) Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 22

Dr. Daya Hewapathirane, Ph.D., (Advisor to the President of Sri Lanka) Dr. Daya Hewapathirane uddhism arose out of the profound psy- Opportunities for Solitude chological and ethical experience of an Opportunities for solitude are necessary exceptional human being concerned for inner growth. Even modern science has es- about the fate of humanity: someone who in- tablished that if the brain is to function at its tently and successfully pursued a spiritual best, and individuals are to reach their highest quest. Buddhism is not a religion with a dog- creative potential, they need to develop some matic canon. Buddhism functions not through capacity for solitude. Rural communities living crusades, but through tolerance, openness and with less distractions than the cosmopolitan, the persuasive power of its philosophical foun- have the opportunity of being alone, which of- dation. Modern science has also found a good fers them most rewarding experiences. Medita- measure of corroboration on its insights into tion practice is an avenue to achieve this impor- time and space. tant opportunity to be able to promote the crea- Buddhism upholds everything worthy and tion of the highest individual mental potential, meaningful. It promotes peace, peaceful coexis- that is necessary to better understand, identify, tence, and democratic principles in governance. organize and redress burning social ills.

It promotes human rights, development of indi- vidual and community virtues and discipline in Modern Eco-System Impact accordance with the “Pancha Seela". Respect Concerned primarily on monetary trans- for the natural environment, and sustainable actions and largely overlooking such non- and participatory development of resources are material aspects of life such as family and com- upheld in Buddhism. In addition, Buddhism munity, meaningful work, or spiritual values, the strongly promotes tolerance of other faiths, reli- focus of this so-called modern system of social gious and social harmony, and cordial relations relations was based on the belief that people with other nations. are motivated primarily by self-interests and endless material and worldly sensual desires. Buddha's teachings include a theory of This is in total contradiction to Buddhist princi- knowledge, an ethical system and a system of ples and values. law and inter-personal and inter-community re- lations. The political philosophy of Buddhism is The complexities that this economy cre- universal; in that it directly concerns with the ated, disconnected society with psychological totality of human life. Not only does it deal with deprivation and environmental breakdown. The the social and economic aspects of life, but also first signs of disintegration of the integration deals with man's spiritual and ethical . that existed between people and their local en- aspects too. The finality could be achieved by a vironment and the cooperative spirit that ex- host of meditation practices recommended by isted in rural communities were evident during the Buddha. colonial period.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 A Modern Approach to Meditation (Contd…..) Page 23 Effects of Globalization Trends images that have become such an intimate part Emergence of extreme forms of social of our lives. The inevitable outcome is the exal- problems has been the outcome of modern tation of craving and greed as the fuel of social trends created by globalization, technological and economic activity. Life becomes blown up advances and marketing strategies. Advertis- in an insatiable urge for status, power, and lux- ing and provocative forms of media exert pow- ury. Precisely, the glorification of the profit mo- erful psychological pressure to seek an en- tive, gives rise to a social order in which the un- hanced pleasure-hunting life based on in- derlying springs of social activity are the twin creased consumption, eroding spiritual values. defilements of ignorance and craving. These trends created in recent decades that Buddhist Meditation Socially Engaged promoted ethnic and religious disharmony, Buddhism has always been engaged in have captured global political dimensions, various socio-political contexts. The idea of in- causing bitterness and enmity among the hu- terdependence is widely associated with Bud- man race. These trends, instead of bridging dhism. Buddhism is the religion of Human Ecol- people together - creates endless divisions ogy. Engaging in the lives of others through that did not exist before. compassion, sacrifice and service is the worthy spiritual path that we need to observe in the Distorted Perception contemporary world. We need to expand our If we sincerely adopt a Buddhist per- spective on these problems, there has to be a approach or shift somewhat away from those far-reaching change in our collective views, traditional customs that purely promoted monas- attitudes and lifestyles. The social order ticism and individual salvation, and become brought about by globalization is founded upon more socially engaged and be more concerned ignorance (avijjā) and delusion (môha), about service to the community, the human namely the supposition that material wealth habitat and the environment in general. We and consumption are the criteria for good life. need to broaden our spiritual practices to in- According to the Buddhist texts, when igno- clude both family and community and the social rance infiltrates our cognitive systems, it is- and environmental concerns of the broader sues in a series of distortions (vipallāsa), world. (sannā), which infect our perception thinking We need to approach the concept of (citta) and views (ditthi) The Buddha mentions Meditation, more to prepare ourselves for a re- four (4) such distortions – (1) the notion that entry into society, so as to be better able to the insubstantial is a self, (2) the unbeautiful is beautiful (3) at the most basic, impermanent identify and understand social hardships, misery is permanent, and (4) the unpleasant or suffer- and perils, and be able to do something tangible ing is pleasant. We perceive things in terms of to relieve them than a way of escaping from these distortions which actually are in reality, society or getting out of the society. It is time the other way round. that we, as Buddhists involve in an organized manner, become socially engaged and apply Under the influence of these distorted Buddhism to matters of everyday life, individual perceptions and thoughts, one accepts views, work, family, politics and the human race. It beliefs, doctrines and ideologies that affirm the needs to be a direct application of Buddhist prin- mistaken notions of permanence, sensual ciples, concepts and values to social issues as pleasure, self-hood and beauty, sustained by well as individual emancipation from suffering.l Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 24

Dr. Ananda W. P. Guruge Dr. Ananda Guruge ecently I was engaged in a brief and of the modern concept of evolution even cursory examination of a rather through natural selection and the representative (but in no way exhaus- survival of the fittest; tive) array of writings by a variety of authors Advanced scientific judgment was ob- from both the East and the West over the last served as the basis for the Bud- one hundred and twenty-five years in search of dha’s declaration of life as begin- similarities, parallels and contact points be- ningless (anamataggo’yam sam- tween Buddhism and Science. What all these saro) and his pragmatic insistence writings reveal is that it remains an unfinished on not wasting time with specula- task. tion on the unknowable; Buddhists and friends of Buddhism, Buddhist concepts of cosmology with who have been on the whole impressed by the limitless and unending universes, science-friendly disposition of Early or Pali in perpetual flux of arising, chang- Buddhism (in contrast to the Judeo-Christian ing and disappearing, were found interaction with scientific findings), have made to be more in keeping with the cur- enthusiastic claims, and some may even be a rent knowledge of galaxies and bit far-fetched. But a number of important re- their evolution; sults has ensued: The Buddha’s teachings on (a) the indi- Kalamasutta The in which the Buddha vidual as a compound of interde- declares his confidence in the ca- pendent psycho-somatic aggre- pacity of a human to think critically gates (Namarupa = pancakkhnad- and objectively – a prerequisite for has = form, perception, sensation, scientific inquiry – received the mental formations and conscious- universal attention it deserves and ness), (b) all things as com- continues to be upheld as the hall- pounded and conditioned by cause mark of Buddhist thinking and the and effect (sankhara) and (c) the earliest known Declaration of Free- rebirth-seeking factor as an I- dom of Thought; process propelled by its own voli- The logical reasoning with which the tional action (Kamma) were high- fundamental Buddhist doctrines of lighted as more plausible than theo Three Signs, Four Noble Truths, -centric theories of creation, soul Noble Eightfold Path, and Depend- and once-only earthly existence; ent Origination came to be widely With the Buddha’s recognition of Mind recognized; as the sixth sense, whose func- Impermanence (Anicca) and Change tions were analyzed in minute de- (Viparinama) as key doctrines of tail, and his emphasis on the de- Buddhism were seen as supportive velopment of the mind through

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Some Thoughts on Buddhism & Science (Contd…..) Page 25 meditation and higher mental juna’s concept of Emptiness in Madhyamaka states of dhyana as the Path of philosophy has come up for scrutiny. A major Deliverance, Buddhist teachings perception that is evolving as a result of these on the Mind are observed as con- studies is to be noted: as scientific research stituting the principal elements of leans towards intuition-based philosophical the current theories and findings in speculation – a tendency which is increasingly Psychology; evident and promoted. Scientific thought and Rebirth as an explanation of the diver- method will progressively converge with those sity of the fate and plight of hu- of Nagarjuna and even more likely with the mans is being increasingly ac- Prasangika School of Madhyamaka. The stud- cepted as plausible on the basis of ies compiled by Alan Wallace, which derive empirical evidence obtained significant inspiration from Tibetan Buddhism, through objectively conducted re- establish this point even more than they show any similarities or parallels between Buddhism search; and Science. Links between Zen meditation It was also recognized that, with the and neuroscience are being explored by Buddha’s own precept and exam- James. H. Austin in his studies into the working ple pertaining to harmonious coex- of the brain/

istence, Buddhism had at no time obstructed or persecuted seekers Nearly a century ago, Paul Dahlke of truth with its own inflexible and proffered Buddhism as a panacea for the cure rigid dogmas, but encouraged in- of then observed problems in Science on the novation and acceptance of inno- ground that Buddhism dealt with actuality more vation; realistically and hence was a superior world- Some went to the extent of calling Bud- view. His solutions may no longer be applica- dhism a Science on the ground ble. But it is important to note the fervent ap- that it conformed to the scientific peal of Venerable Payutto (Dhammapitaka), method of observation, evaluation who is convinced that Science as “a lackey of of evidence, experimentation and industry” is in dire need of transformation. openness to new findings and When the remedies he suggests for Science dealt with actuality; and are taken up along with those he has with equal enthusiasm proposed for economic de- Practitioners like Jon Kabat-Zinn and velopment, two questions come to mind/ his colleagues, Teasdale and Pad- mal de Silva have demonstrated Is the principle of ‘Small is beautiful’ how mindfulness meditation and applicable to scientific research other Buddhist practices could ef- and development, even if it may fectively contribute to modern psy- have relevance to economic activ-

chotherapy. ity under certain situations? With the expansion of the investigation Is it obligatory that to be Buddhist is to to Mahayana and Vajrayana traditions of Bud- curtail a nation’s capacity and po- dhism, which coincided with spectacular devel- tential to advance scientific knowl- opments in the field of Science such as the edge and its application for na- promulgation of special and general theories of tional develoment? relativity by Albert Einstein and quantum theory by Niels Bohr and Werner Heisenberg, Nagar- The ethical considerations, which Vener-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Some Thoughts on Buddhism & Science (Contd…..) Page 26 able Payutto advocates, are indeed very impor- tant in that Science, which causes the deterio- The World in Turmoil ration of the environment or affects human life The world is on fire, adversely, must certainly be carefully moni- yet we carry on, tored and corrected. A country needs Science as if nothing, to solve the ever-increasing problems of food is wrong. production, health care and prevention of dis- ~~~ ease, mass transportation and the like. A strong body of scientists is a vital necessity and SELF-CREATED the implementation of Venerable Payutto’s rec- ommendations while ensuring the steady This world, growth of scientific expertise of the nation is a full of greenary, significant challenge. fruits and lovely trees, Finally, it has to be observed that the is a heaven indeed, and investigation so far has been to find similarities, can be perceived in this way, parallels and contact points which Buddhists or by someone with a pure, calm, friends of Buddhism would like to see between and an undisturbed mind. Buddhism and Science. The overriding purpose For one whose mind is disturbed, appears to have been to show what Buddhism turbulent and in distress, can show in its favour. Time is ripe and facili- the same world may seem, ties are increasingly available for the search to much like a hell. be broad-based and objective. This only goes to show, that we create heavens and hells, (From a forthcoming book by the author - for ourselves, BUDDHISM, ECONOMICS AND SCIENCE) inside, our own minds. ~~~ THE MIND: A LIAR

The mind is a liar, That tells you all kinds of lies, Especially when under the influence of feelings, You cannot trust what it says. ~~~ Stilling (i)

Having stilled all fabrications, The sage sits still: silent, Like a still forest pool, A calm lake.

Stilling (ii)

I will go, and be still, I wish to be still..!

http://groups.yahoo.com/group/dhamma/message/1349

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 27

By Dr. Chandre Dharmawardana aving seen mental illness at close hand, Mind & Coscious- and having a background in chemistry, I ness as emergent had developed a deep interest in the sub- p r o p e r t i e s of ject. I had spent much time reading and Dr. Chandre Dharmawardana learning about it from practicing psychiatrists complex systems: and researchers. Those of us who grew up in The scientifically most fruitful model of the Sri Lanka have also wondered about various human being is to regard an individual as a altered states of consciousness discussed in complex chemical factory (=organism) working Buddhist literature as well as in other traditions. according to a set of chemical guidelines en- Unlike mystics and spiritualists, scientists coded in its DNA. The brain becomes the con- deal with public facts, and with theories de- trol room or the computer system of this chemi- signed to model the available facts. These cal factory. The guidelines coded in the DNA theories should also be able to correctly predict allow room to take account of the prevailing outcomes of novel situations. Although various conditions (nurture or environment) outside the critics of the scientific method (like the Post- organism. Mind, consciousness and other attrib- Modernists) may claim that “scientific truth” utes that we are aware of are simply properties also depends on the social context, we verify of the organism as a whole, just as wetness is a that telescopes, computers, or antibiotics work property of a collection of water molecules held equally well in capitalist, communist, or Islamic together under normal conditions (defining the societies. It is in this sense that we are looking environment). That is, we can discuss all the for an understanding of “mental illness”, i.e., characteristics of this organism in terms of the independent of dogma or belief. This is impor- chemistry of the organism and its interactions tant since, even today, many people believe with the environment. This is simply an exten- that mental illness is caused by the Devil, who sion of the fact that we can discuss the has to be cast out by priests chanting verses “drunken” behaviour of a person in terms of the from so-called holy books. Some times, a per- amount of alcohol consumed by him. Similarly, son with an altered personality may be claimed when a child becomes “cranky”, we put him at to be hearing the “voice of God”, or making ease by giving him a sweet, i.e., by raising his prophetic utterances. In the Indian or Sri blood-sugar level. Lankan tradition there are many evil spirits Neurobiology of the mind: (e.g., Mahasona, Reeri Yakka and others). A mentally ill person may hear voices or take on In mental illness we are mostly concerned a personality different to his usual self, and with the chemistry of brain function and its im- then the spirit is said to have “taken control of pact on behaviour, mood etc. This sets the the person’s body”. The evil spirits can be stage for what one would call the “Neurobiology countered by invoking good spirits or guardian of mental illness”. Those readers with a well deities, and by banishing the evil spirits via rounded scientific culture would probably recall various rituals. A conceptually more sophisti- that the highly respected textbook on the sub- cated approach is to blame mental illnesses on ject by Charney and Nestler has exactly that past Karmas, or on malefic planetary conjunc- title! Much of the modern experimental material tions. has come via new tools for the investigation of Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Neurobiology of the Mind (Contd…..) Page 28 the brain, like nuclear-magnetic resonance concentration of ions) away from the neuron. (NMR) and positron-emission-tomography At the very ends of an axon are axon terminals. (PET) imaging techniques. These, coupled The axon terminals release molecules with modern molecular biology have made it (neurotransmitters) that travel from the neuron possible to study brain function. Here we might to the next cell. If the next cell is another neu- note that the Ven. Dalai Lama has sponsored ron, the space between the two cells is called the study of brain function under meditation the synapse. In general, the signal travels using these modern techniques. across the synapse from the axon of one cell to the dendrite of the next. The signal is carried by Neurons, axons & neurotransmitters: the neurotransmitters molecules. That these The nervous system is the communication things actually happen was established by network (or electrical wiring) of the body. Tiny Hodgkin and Huxley using the neurons of the subatomic particles called electrons travel giant squid for their experiments. Hodgkin and along house-hold wires, doing various things Huxley earned a Nobel Prize for their work in like lighting up lamps or operating radios. Here this field. the electric signal goes at lightening speeds. Once a neurotransmitter molecule (NTM) is The nerves do things more slowly, using released from the end of an axon, it attaches to chemicals. A molecule of common salt has two spots known as receptors on the cell receiving parts, a sodium ion and a chlorine ion. Ions the signal. The NTM “fits” into the correct re- such as sodium and potassium, and other ceptor as a lock and key fit into each other, due molecules known as “neuro-transmitters, are to the shape and electric charge of the NTM used in the nervous system. The earliest and the receptor. Then the receiving cell is acti- known neurotransmitter is a molecule named vated and it in turn may relay the signal, or do “acetyl-choline”. It is made up of a vinegar something else, in keeping with the structure of molecule and a part of a vitamin-B molecule the cell. For example, the muscle may contract joined together. Nerves contain cells known as as in a heart beat, or stretch as in a throwing neurons. These can be of many shapes and action. sizes, but they have

essentially the same parts. As shown in Parkinson’s disease as the opposite the figure here, they of Schizophrenia: all have dendrites, a Acetylcholine is an NTM which enables fast cell body, and axons. (i.e., in a few milliseconds) signal transfer, while Dendrites are exten- some other NTMs, like Dopamine, are slow sions of the cell signaling molecules. In several medical condi- body. The dendrites tions the levels of dopamine in the brain are and cell body are affected. For example, in Parkinson's disease, where signals are the neurons that produce dopamine are dam- received. The cell aged. There is not enough dopamine for send- body contains vari- ing signals. Hence a person with Parkinson's ous parts disease experiences slowed movements, rigid- (organelles) responsible for cell metabolism, ity, and tremors. On the opposite extreme, too growth, and repair. The axon is a threadlike much dopamine can cause some forms of extension of the neuron. Some neurons may schizophrenia, a mental illness in which a per- have axons more than a meter long. Axons are son suffers disruptions of perception and responsible for carrying signals (e.g., a higher thought processes, hears hallucinations or

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Neurobiology of the Mind (Contd…..) Page 29 sees vivid visions. body itself produces substances that attach to Schizophrenics may “obey” the voices they these receptors and kill pain in the right circum- hear. Depending on their religious beliefs, they stances? Yogis who hang themselves from iron may imagine that the voices are that of God or hooks as in Katharagama , Sri Lanka , or other an Angle, and they may carry out violent acts Hindu shrines seem not to feel any pain. Could directed against individuals deemed to be their emotional state trigger the production of “sinful”. A person’s “religious beliefs” are the NTMs which act like endorphins? It is also software of the brain, and the signals are inter- claimed that athletes also get a “second wind”, preted within the context proposed by the soft- and do not feel pain when in a state of competi- ware! The well-known movie “A beautiful mind” tion, perhaps due to the production of suitable depicted the story of a mathematical genius NTMs in the body, due to the action of the mind afflicted with schizophrenia, and how he imag- (i.e, a collective state of neurons) on the body ined various foreign terrorist plots etc., and how chemistry? Experiments have failed to confirm the production of endorphins in athletes under he, in his lucid moments carried out world-class academic research which earned him a Nobel extreme effort in laboratory settings. The neuro- Prize. In fact, the dividing line between genius biology of individuals hanging on iron hooks or and mania may in some cases be simply a undergoing extreme self-mortification has not matter of having just a slight chemical imbal- been investigated under controlled conditions. ance in the brain of the manic, while just a little It should be remarked that the brain chemis- less may have rendered the person a genius!. try that we have described applies not only to The Dutch Painter van Gogh was another indi- humans, but also to animals. That is, they too vidual who was a mentally ill person. He was a have brains, minds, and indeed, mental ill- genius as he had a most unusual colour vision, nesses as well. They clearly suffer pain, and saw the world differently, and painted it as this should teach us to treat animals with com- such. A few milligrams per day of Risperidone passion. (a modern pharmaceutical), can usually re- Many clinical psychiatrists have claimed that move all traces of these “divine messages” and various types of meditation practices have a schizophrenia control the , since the drug binds positive effect on mental illness. Anecdotal to the receptors and prevents the dopamine “evidence” is not acceptable as scientific evi- from acting excessively on the receiving neu- dence. Experiments comparing control groups rons. Unfortunately, the drug dampens the of patients with test groups are a must. Since “visionary” element that may have been the “mental illness” is a blanket word which covers essence of van Gogh’s genius. many situations, great caution is needed in Self-Healing and the generation of evaluating these possibilities. However, the NTMs by the mind itself: fascinating chemistry of the brain is very rich, and clearly leaves a lot of room for the possibil- In the early 1970s, several scientists dem- ity that mental exercises or meditative proce- onstrated how opium, morphine and its deriva- dures may have a retro-active effect on brain tives act in the nervous system. Two new chemistry. Currently, we need clear, unequivo- types of neurotransmitters, the enkephalins and cal experimental breakthroughs in this area, the endorphins as well as their receptor sites before definitive conclusions can be expressed. came to the attention of scientists in the course of studies on opiates. These “pain-killer” NTMs Conclusion. bind to receptors named “opiate receptors”. The experimental findings of neurobiol- It raised an interesting possibility that the ogy, neurochemistry, and molecular biology

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Neurobiology of the Mind (Contd…..) Page 30 etc., coupled with the advances in artificial cog- with public facts, and with theories designed to nitive sciences associated with the develop- model the resulting non-morally, ethnically ment of computers have led to a new paradigm neutral knowledge.. for the study of normal and pathological states of the “mind”. For this purpose “the mind” is The author of the foregoing article is a modeled as an emergent property of a complex Principal Research Scientist at the National system. Research Council of Canada, Ottawa, and a Age old mental training methods based Professor of Theoretical Physics at the Univer- on meditation, focused thinking etc., are also site de Montereal. He was a Professor of coming under the scrutiny of the scientific method. Their role in healing as well as attain- Chemistry and Vice Chancellor of the Vidyo- ing trance-like states of mind may also be elu- daya University. The author is well known for cidated by these methods. This process does his contributions to quantum many-body the- not need to resolve semantic questions like the ory, physics of nano-structures, condensed- supremacy of mind over matter or vice versa. matter physics and plasma physics. =Editor What is investigated is the nature of certain While the advent of Scientific Research has acquired extensive proportions in ad- Some Benefits of vanced living standards, extended life expec- tancy etc., the objective of Buddhist Meditation is way apart from such mundane benefits. Meditation

Buddhist Meditation is to be practiced  Fosters a sense of peace, calm with the firm and unwavering aim of deliver- and well-being, extending into activi- ance from the cause and effect explained as ties of daily life/ Paticcasamuppāda, in an effort to emancipa- tion from the continuous cycle of suffering, and  Ability to focus the mind and stop performed in an extraneous attempt at realiza- uncontrollable thoughts and worries. tion of Anicca (Impermanence), Dukkha (Suffering) and Anatta (No - Self) concepts.  Engages the parasympathetic Physicians increasingly prescribe Medi- nervous system or "relaxation re- tation as an effective ingredient towards curing sponse" and turns off the fight-or- flight stress response experienced in both Mental and Physical Illness, albeit this the course of generalized anxiety dis- cannot be considered tenets of Buddhist Medi- order, panic disorder, phobias, anger tation. and post-traumatic stress reactions. Although some scientists have historically - (Allen Wallace)

endeavoured to compare Buddha’s teachings with their scientific findings, scientists are not Source: Lotus Virtual Temple

able to reach the moral wisdom of the Buddha www,lotus-meditation-center.org by their (scientific) methodology of dealings

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 31

By Anne Mahoney (PhD., H. Psych.) Dr. Anne Mahoney hy do meditators seem happier the use of recreational drugs & alcohol, gam- than non-meditators? What is it bling, or over indulging in various aspects of life about meditation that promotes (for example, food, work, exercise) as a way to psychological resilience? These are avoid difficult thoughts & feelings. questions that have attracted the interest of western psychology and have lead The second reason that this natural inclination is to a growing trend in the West to use Buddhist problematic for our psychological wellbeing is meditation techniques to facilitate emotional because it places us in a disadvantaged posi- and psychological wellbeing. tion relative to our thoughts and emotions. It becomes all too easy to believe our thoughts Psychological wellbeing is generally defined as and feelings are “real”. They become powerful the ability to feel happy and content in life. This and feel permanent. We begin to identify with definition includes the ability to be flexible in our thoughts and emotions. They become “my” our expectations and approach to life’s difficul- thoughts, “my” emotions. We begin to judge ties, resilient in our ability to bounce back from them “that is a bad thought”, “that is a bad emo- life’s difficulties and balanced in our ability to tion”; therefore I am a “bad” person. juggle many aspects of life. When we hold such beliefs we brace against When our psychological wellbeing is chal- our thoughts and feelings in an attempt to gain lenged by illness, loss, emotional pain, or other control over them. When we brace we become difficulties it is human nature to move away tense, rigid and defensive. For example, you tell from those unpleasant, hurtful thoughts, feel- your friends about your latest vacation plans ings and situations. Our bodies have a similar and they are critical of your choice. This leads reaction when exposed to physical pain. If we you to wonder if you have made a mistake. A reach to pick up something that is very hot and thought that you find unpleasant and that leads burn our hand we quickly pull our hand away. you to feel tense and defensive. You may ra- tionalize your choice by judging your friends This natural inclination is problematic for our opinion as uninformed, ignorant etc. psychological wellbeing in two ways. First, it denies what is really happening. When we This process adds stress and strain to an al- deny or otherwise ignore reality we have no ready distressed system and serves to increase way to relate to it. We become ostriches, with our pain and unhappiness. Buddhist meditation our heads stuck in the sand. Fundamentally provides a very direct and effective method of this approach does not work. Therefore we are reversing this process of denial and avoidance. required to find more complex and elaborate ways to keep our heads in the sand. Popular There are many well-known meditative ap- methods of denial or avoidance can involve proaches to psychological wellbeing. Jon Kabat-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 32 Why Meditation is good for Mental Health (Contd…..) Zinn’s (1990) Mindfulness Based Stress Re- involves training in concentration. The meditator duction (MBSR) program pioneered the use of learns to let go of memories that agitate the mindfulness meditation in behaviour medicine. mind, thoughts that produce anxiety or fear, ru- This program is used around the world to alle- minations that lead to confusion, worry or de- viate suffering from chronic pain, stress and pression, doubts that leads to self recrimination anxiety. Tara Brach’s (2003) Radical Accep- and restlessness that stresses both the mind tance focuses on loving kindness and compas- and body. The absence of these psychic irrita- sion meditations to enhance self-acceptance tions is the presence of psychological wellbeing. and overcome shame and self-loathing. Miriam Greenspan (2003) focuses on the ability of The meditative process of learning to calm the grief and despair to heal when we learn to mind also involves learning how to deal with bring mindful awareness and compassion to these various psychic irritants when they arise these emotions. Tara Goldman (2001) utiliza- (and they do arise at times for all of us): learning tion of mindful awareness to penetrate deeply to observe them without personalizing them, ingrained behvioural patterns that sabotage seeing them as transitory and developing the psychological well being. Williams and his confidence to not brace against them. Knowing colleagues (2007) have developed a compre- that we have the tools necessary to stop our hensive and detailed treatment program for minds from being caught in negativity is a very depression (Mindfulness based cognitive ther- impactful realization, which also leads to psy- apy) based on the integration of Buddhist chological wellbeing. meditation techniques and cognitive therapy. Another aspect of Samādhi meditation involves What these approaches have in common is training in the Brahma Vihāras. Loving Kind- their ability to harness the power of mindful ness (Mettā) meditation is the best known of awareness and acceptance. In contrast to our these heart practices. This concentration prac- natural inclination it is by directly facing the tice involves the cultivation of unconditional love unpleasant thoughts, feelings and sensations for oneself and the whole world. It is considered and accepting them in a non-judgmental way to be a means to feel connected to others is that enhances our psychological wellbeing. paramount if one wants to develop psychologi- cal wellbeing.

We know Buddhist meditation facilitates awareness, nonjudgmental acceptance and The other category of Buddhist meditation is the development of a more compassionate Vipassanā meditation. Vipassanā or Insight attitude. Buddhist meditation can broadly be meditation (also known as Mindfulness medita- divided into two categories: concentration tion) is designed to allow the meditator to ex- (Samādhi) meditation and mindfulness perience phenomena directly. Vipassanā is of- (Vipassanā) meditation. Samadhi meditation is ten described as nonjudgmental awareness. designed to calm the mind. When the mind is The ability to just be aware without engaging in calm, thoughts and emotions that disturb the a discursive thought process designed to evalu- mind are suppressed. For example, thoughts ate, compare and judge. It helps us cut through and feelings of anger, fear, jealousy, anxiety, our conceptual framework and teaches us to worry, self-doubt and despair are absent when experience life on a sensory level. With mindful- the mind is calm. ness when we hear a sound we just hear the sound rather than ignoring the actual sound by The process of learning to calm the mind thinking about the sound (What made the

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 33 Why Meditation is good for Mental Health (Contd…..) sound? Why it is occurring? I like the sound, when do I get to hear it again?) Most importantly mindfulness practice teaches us how to bring awareness into the present moment. In the present moment experience is perceived very differently than when we view the same ex- perience through a series of cognitive filters. Thinking about the taste of chili is very different from experiencing the hot, burning sensation on our tongue. Mindful awareness in the present mo- ment allows us to suspend judgment, discursive thought, and habitual & obsessive rumination. It opens the door for a fresh, clear accurate percep- tion. A thought is just a thought, an emotion is just an emotion. They do not have to become “my thought “ or “my emotion”. This is very freeing. From the perspective of psychological wellbeing both mindfulness meditation, mindful awareness in daily life and concentration meditation are impor- tant and highly valuable. These practices cultivate the ability to be aware of mental phenomena that threaten our psychological well being and provide the discipline to make a conscious choice to either bye into those negative destructive processes or respond to them in a way that maintains and en- hances our well-being. In addition, concentration meditation teaches us to calm our minds and gives Meditative Mind thro an Artist’s Eye. us the confidence to know that we can transcend (Thalangama Jayasinghe) the negative thoughts and destructive emotions that all too often take over our minds. Once calmed A dog bound to a we can begin to cultivate constructive mental atti- tudes such as loving-kindness that greatly enhance strong post our psychological wellbeing. "There comes a time, bhikkhus, when the great earth burns up and perishes and no References: longer exists, but still, I say, there is no making Tara Bennett-Goleman (2001) Emotional Alchemy: How an end of suffering for those beings roaming the Mind Can Heal the Heart. Harmony Books, N’ York. and wandering on, hindered by ignorance and Tara Brach, Ph.D. (2003) Radical Acceptance - Em- fettered by craving. bracing Your Life with the Heart of a Buddha. Bantam "Suppose, Bhikkhus, a dog tied up on a Books, New York. leash was bound to a strong post or pillar: it Miriam Greenspan Ph.D. (2003) Healing Through the would just keep on running and revolving Dark Emotions: The Wisdom of Grief, Fear, and De- around that same post or pillar. So too, he spair. Shambhala, Boston. [person roaming in samsāra] just keeps running Jon Kabat-Zinn, Ph.D. (1990) Full Catastrophe Living: and revolving around form, around feeling, Using the Wisdom of Your Body & Mind to Face Stress, around perception, around volitional formations, Pain and Illness. Dell Publishing, New York. and around consciousness." Mark Williams, Source: S.N. 22 - 99 (7) Homage to the Exalted One, Accomplished & Fully Enlightened…!

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- By Thanissaro Bhikku What exactly is Vipassanā? two qualities of mind that a person may Almost any book on early Buddhist meditation will "gain" or "be endowed with," and that should tell you that the Buddha taught two types of medi- be developed together.One simile, for in- tation: samatha and vipassana. Samatha, which stance (S.XXXV.204), compares samatha means tranquility, is said to be a method fostering and vipassana to a swift pair of messen- strong states of mental absorption, called jhana. gers who enter the citadel of the body via Vipassana -- literally "clear-seeing," but more of- the noble eightfold path and present their ten translated as insight meditation -- is said to be accurate report -- Unbinding, or nibbana -- a method using a modicum of tranquility to foster to the consciousness acting as the citadel's moment-to-moment mindfulness of the incon- commander. Another passage (A.X.71) rec- stancy of events as they are directly experienced ommends that anyone who wishes to put an in the present. This mindfulness creates a sense end to mental defilement should -- in addi- of dispassion toward all events, thus leading the tion to perfecting the principles of moral be- mind to release from suffering. These two meth- havior and cultivating seclusion -- be com- ods are quite separate, we're told, and of the two, mitted to samatha and endowed with vi- vipassana is the distinctive Buddhist contribution passana. This last statement is unremark- to meditative science. Other systems of practice able in itself, but the same discourse also pre- dating the Buddha also taught samatha, but gives the same advice to anyone who wants the Buddha was the first to discover and teach to master the jhanas: be committed to vipassana. Although some Buddhist meditators samatha and endowed with vipassana. This may practice samatha meditation before turning suggests that, in the eyes of those who as- to vipassana, samatha practice is not really nec- sembled the Pali discourses, samatha, essary for the pursuit of Awakening. As a medita- jhana, and vipassana were all part of a sin- tive tool, the vipassana method is sufficient for gle path. Samatha and vipassana were attaining the goal. Or so we're told. . used together to master jhana and then -- based on jhana -- were developed even fur- But if you look directly at the Pali discourses -- ther to give rise to the end of mental defile- the earliest extant sources for our knowledge of ment and to bring release from suffering. the Buddha's teachings -- you'll find that although This is a reading that finds support in other they do use the word samatha to mean tranquility, discourses. . and vipassana to mean clear-seeing, they other- wise confirm none of the received wisdom about There's a passage, for instance, describ- these terms. Only rarely do they make use of the ing three ways in which samatha and vipas- word vipassana -- a sharp contrast to their fre- sana can work together to lead to the knowl- quent use of the word jhana. When they depict edge of Awakening: either samatha pre- the Buddha telling his disciples to go, meditate, cedes vipasana, vipassana precedes they never quote him as saying "go: do vipas- samatha, or they develop in tandem sana," but always "go do jhana." And they never (A.IV. 170). The wording suggests an equate the word vipassana with any mindfulness image of two oxen pulling a cart: one is techniques. In the few instances where they do placed before the other or they are yoked mention vipassana, they almost always pair it with side-by-side. Another passage (A.IV.94) samatha -- not as two alternative methods, but as indicates that if samatha precedes vipas-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Vipassanā in Buddhist Meditation Page 35 sana -- or vipassana, samatha -- one's practice (the five senses plus the intellect), their ob- is in a state of imbalance and needs to be recti- jects, consciousness at each medium, contact fied. A meditator who has attained a measure of at each medium, and whatever is experienced samatha, but no "vipassana into events based as pleasure, pain, or neither-pleasure-nor-pain on heightened discernment (adhipañña- based on that contact. One maintains this dhamma-vipassana)," should question a fellow awareness in such a way as to stay uninfatu- meditator who has attained vipassana: "How ated by any of these things, unattached, un- should fabrications (sankhara) be regarded? confused, focused on their drawbacks, aban- How should they be investigated? How should doning any craving for them: this would count they be viewed with insight?" and then develop as vipassana. At the same time -- abandoning vipassana in line with that person's instructions. physical and mental disturbances, torments, The verbs in these questions -- "regarding," and distresses -- one experiences ease in "investigating," "seeing" -- indicate that there's body and mind: this would count as samatha. more to the process of developing vipassana This practice not only develops samatha and than a simple mindfulness technique. In fact, as vipassana in tandem, but also brings the 37 we will see below, these verbs apply instead to Wings to Awakening -- which include the at- a process of skillful questioning called appropri- tainment of jhana -- to the culmination of their ate attention. . development So the proper path is one in . which vipassana and samatha are brought The opposite case -- a meditator endowed into balance, each supporting and acting as a with a measure of vipassana into events based check on the other . Vipassana helps keep on heightened discernment, but no samatha tranquility from becoming stagnant and dull. -- should question someone who has attained Samatha helps prevent the manifestations of samatha: "How should the mind be steadied? aversion -- such as nausea, dizziness, disori- How should it be made to settle own? How entation, and even total blanking out -- that should it be unified? How should it be concen- can occur when the mind is trapped against its trated?" and then follow that person's instruc- will in the present momen t. tions so as to develop sa -matha. The verbs used here give the impression that "samatha" in From this description it's obvious that this context means jhana, for they correspond to samatha and vipassana are not separate the verbal formula -- "the mind becomes steady, paths of practice, but instead are complemen- settles down, grows unified and concentrated" -- tary ways of relating to the present moment: that the Pali discourses use repeatedly to de- samatha provides a sense of ease in the pre- scribe the attainment of jhana. This impression sent; vipassana, a clear-eyed view of events is reinforced when we note that in every case as they actually occur, in and of themselves. where the discourses are explicit about the lev- It's also obvious why the two qualities need to els of concentration needed for insight to be function together in mastering jhana. As the liberating, those levels are the Jhanas. . standard instructions on breath meditation indicate (M.118), such a mastery involves Once the meditator is endowed with both three things: gladdening, concentrating, and samatha and vipassana, he/she should "make liberating the mind. Gladdening means finding an effort to establish those very same skillful a sense of refreshment and satisfaction in the qualities to a higher degree for the ending of the present. Concentrating means keeping the mental fermentations (asava -- sensual passion, mind focused on its object, while liberating states of being, views, and ignorance)." This means freeing the mind from the grosser corresponds to the path of samatha and vipas- factors making up a lower stage of concentra- sana developing in tandem. A passage in M.149 tion so as to attain a higher stage. The first describes how this can happen. One knows and two activities are functions of samatha, while sees, as they actually are, the six sense media the last is a function of vipassana. All three

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Vipassanā in Buddhist Meditation Page 36 must function together. If, for example, there is asking the proper questions about phenom- concentration and gladdening, with no letting ena, regarding them not in terms of self/other go, the mind wouldn't be able to refine its con- or being/non- being, but in terms of the four centration at all. The factors that have to be noble truths. In other words, instead of asking abandoned in raising the mind from stage x to "Do I exist? Don't I exist? What am I?" one stage y belong to the set of factors that got the asks about an experience, "Is this stress? The mind to x in the first place (A.IX.34). Without origination of stress? The cessation of stress? the ability clearly to see mental events in the The path leading to the cessation of stress?" present, there would be no way skillfully to Because each of these categories entails a release the mind from precisely the right factors duty, the answer to these questions deter- that tie it to a lower state of concentration and mines a course of action: stress should be act as disturbances to a higher one. If, on the comprehended, its origination abandoned, its other hand, there is simply a letting go of those cessation realized, and the path to its cessa- factors, without an appreciation of or steadi- tion developed. ness in the stillness that remains, the mind Samatha and vipassana belong to the would drop out of jhana altogether. Thus category of the path and so should be devel- samatha and vipassana must work together to oped. To develop them, one must apply appro- bring the mind to right concentration in a mas- priate attention to the task of comprehending terly way. . stress, which is comprised of the five aggre- gates of clinging -- clinging to physical form, In M.73, the Buddha advises a monk who feeling, perception, mental fabrications, and has mastered jhana to further develop samatha consciousness. Applying appropriate attention and vipassana so as to master six cognitive to these aggregates means viewing them in skills, the most important of them being that terms of their drawbacks, as "inconstant, tress- "through the ending of the mental fermenta- ful, a disease, a cancer, an arrow, painful, an tions, one remains in the fermentation-free re- affliction, alien, a dissolution, an emptiness, lease of awareness and release of discern- not-self" (S.XXII.122). A list of questions, dis- ment, having known and made them manifest tinctive to the Buddha, aids in this approach: for oneself right in the here and now." This is a "Is this aggregate constant or inconstant?" description of the Buddhist goal. Some com- "And is anything inconstant easeful or stress- mentators have asserted that this release is ful?" "And is it fitting to regard what is incon- totally a function of vipassana, but there are stant, stressful, subject to change as: 'This discourses that indicate otherwise. is mine. This is my self. This is what I am”? Note that release is twofold: release of (S.XXII.59). These questions are applied to awareness and release of discernment. Re- every instance of the five aggregates, whether lease of awareness occurs when a meditator "past, future, or present; internal or external; becomes totally dispassionate toward passion: blatant or subtle, common or sublime, far or this is the ultimate function of samatha. Re- near." In other words, the meditator asks these lease of discernment occurs when there is dis- questions of all experiences in the cosmos of sipation for ignorance: this is the ultimate func- the six sense media. tion of Vipassana (A 11.29.30) Thusm both This line of questioning is part of a strategy Samatha and Vipassana are involved in the leading to a level of knowledge called knowing two-fold nature of the Release. and seeing things as they actually are (yatha- The Sabbasava Sutta (M.2) states that bhuta-ñana-dassana), where things are uder- one's release can be "fermentation-free" only if stood in terms of a fivefold perspective: their one knows and sees in terms of "appropriate arising, their passing away, their drawbacks, attention" (yoniso manasikara). As the dis- their allure, and the escape from them -- the course shows, appropriate attention means escape, here, living in dispassion.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Vipassanā in Buddhist Meditation Page 37 Some commentators have suggested examples could be drawn from other dis- that, in practice, this fivefold perspective can be courses as well. The overall point is that the gained simply by focusing on the arising and ways of the mind are varied and complex. Dif- passing away of these aggregates in the pre- ferent fermentations can come bubbling up in sent moment; if one's focus is relentless different guises and respond to different ap- enough, it will lead naturally to a knowledge of proaches. One's skill as a meditator lies in drawbacks, allure, and escape, sufficient for mastering a variety of approaches and devel- total release. The texts, however, don't support oping the sensitivity to know which approach this reading, and practical experience would will work best in which situation. seem to back them up. As M.101 points out, individual meditators will discover that, in some On a more basic level, however, one needs cases, they can develop dispassion for a par- strong motivation to master these skills in the ticular cause of stress simply by watching it with first place. Because appropriate attention re- equanimity; but in other cases, they will need to quires abandoning dichotomies that are so make a conscious exertion to develop the dis- basic to the thought patterns of all people -- passion that will provide an escape. The dis- being/not being" and "me/not me" -- meditators course is vague -- perhaps deliberately so -- as need strong reasons for adopting it. This is to which approach will work where. This is why the Sabbasava Sutta insists that anyone something each meditator must test for him or developing appropriate attention must first herself in practice . must hold the noble ones (here meaning the Buddha and his awakened disciples) in high The Sabbasava Sutta expands on this point regard. In other words, one must see that by listing seven approaches to take in develop- those who have followed the path are truly ing dispassion. Vipassana, as a quality of mind, exemplary. One must also be well-versed in is related to all seven, but most directly with the their teaching and discipline. According to first: "seeing," i.e., seeing events in terms of the M.117, "being well-versed in their teaching" four noble truths and the duties appropriate to begins with having conviction in their teachings them. The remaining six approaches cover about karma and rebirth, which provide intel- ways of carrying out those duties: restraining lectual and emotional context for adopting the the mind from focusing on sense data that four noble truths as the basic categories of would provoke unskillful states of mind; reflect- experience. Being well-versed in the discipline ing on the appropriate reasons for using the of the noble ones would include, in addition to requisites of food, clothing, shelter, and medi- observing the precepts, having some skill in cine; tolerating painful sensations; avoiding ob- the seven approaches mentioned above for vious dangers and inappropriate companions; abandoning the fermentations. destroying thoughts of sensual desire, ill will, harmfulness, and other unskillful states; and Without this sort of background, meditators developing the seven factors of awakening: might bring the wrong attitudes and questions mindfulness, analysis of qualities, persistence, to the practice of watching arising and passing rapture, serenity, concentration, & equanimity. away in the present moment. For instance, they might be looking for a "true self" and end Each of these approaches covers a wide up identifying -- consciously or unconsciously - subset of approaches. Under "destroying," for with the vast, open sense of awareness that instance, one may eliminate an unskilful mental embraces all change, from which it all seems state by replacing it with a skillful one, focusing to come and to which it all seems to return. Or on its drawbacks, turning one's attention away they might long for a sense of connectedness from it, relaxing the process of thought- abrica- with the vast interplay of the universe, con- tion that formed it, or suppressing it with the vinced that -- as all things are changing -- any brute power of one's will (M.20). Many similar desire for changelessness is neurotic and life-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Vipassanā in Buddhist Meditation Page 38 denying. For people with agendas like these, fermentations, and all eight factors of the noble the simple experience of events arising and path. To take a reductionist approach to the passing away in the present won't lead to five- practice can produce only reduced results, for fold knowledge of things as they are. They will meditation is a skill like carpentry, requiring a resist recognizing that the ideas they hold to mastery of many tools in response to many are a fermentation of views, or that the experi- different needs. To limit oneself to only one ap- ences of calm that seem to verify those ideas proach in meditation would be like trying to build are simply a fermentation in the form of a state a house when one's motivation is uncertain and of being. As a result, they won't be willing to one's tool box contains nothing but hammers. apply the four noble truths to those ideas and . experiences. Only a person willing to see those fermentations as such, and convinced of the - Bhikkhu Thanissaro (1998) need to transcend them, will be in a position to apply the principles of appropriate attention to Abbreviations: them and thus get beyond them. . A = Anguttara Nikaya;

So, to answer the question with which we M = Majjhima Nikaya; began: Vipassanā is not a meditation tech- S = Samyutta Nikaya nique. It's a quality of mind -- the ability to see events clearly in the present moment. Although Source: - mindfulness is helpful in fostering vipassana, it's not enough for developing vipassana to Access-to-Insight: (1998—Revision) : the point of total release. Other techniques and Please visit approaches are needed as well. In particular, http://www.saigon.com/~anson/ebud/ed037.htm vipassana needs to be teamed with samatha -- the ability to center the mind comfortably in states of strong absorption, or jhana. Only then will the mind have the sense of stability, bal- ance, and ease it needs to apply a skillful pro- gram of questioning called appropriate atten- tion to all experience: exploring events not in terms of me/not me, or being/not being, but in terms of the four noble truths. The meditator pursues this program until it leads to a fivefold understanding of all events: in terms of their arising, their passing away, their drawbacks, their allure, and the escape from them. Only then can the mind taste release.

This program for developing vipassanā and samatha, in turn, needs the support of many other attitudes, mental qualities, and tech- niques of practice. This was why the Buddha taught it as part of a still larger program, includ- ing respect for the noble ones, mastery of all seven approaches for abandoning the mental

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he consistent fear, tension, pain and dis to the society. In other words, total eradication tress persistently overwhelming the man of lobha, dosha and moha signifies the attain- compels him to seek the solace, relief ment of nibbana. and protection of a religion, but the question High degree of mental stress leads to vari- that continues to remain unanswered is, ous physical and psychiatric disorders. Although whether the religion which he so desperately these disorders could be treated with antipsy- depends upon could really provide him with the chotics, antidepressants and sedatives, their anticipated relief. In other words, can an exter- common root cause, namely the mental distress nal divine force relieve one’s internal distress? cannot be eliminated with medication but only Or is it not possible for one to manage his men- with meditation. Since mental distress plays a tal agony with the help of his own internal re- key roll in the causation and perpetuation of sources? physical and mental illness, proper manage- Today the psychiatrists, clinical psycholo- ment of mental distress is imperative in the pre-

for Physical, Mental, Spiritual and Social Well-being (By Dr. H. B. Jayasinghe) Dr.H.B.Jayasinghe

gists and neuroscientists have observed that vention and cure of most of the physical and the main contributory factors responsible for psychiatric ailments. The prescription, namely personal distress and social disruption are at- Vipassana Meditation, offered by most of the tachment (greed), aversion (hatred) and lack of clinicians today, in the management of some of understanding (delusion), with regard to one- the physical and mental ailments is in direct self and others, various situations and materi- conformity with what the Buddha taught 2550 als. In Buddhist terminology, these factors cor- years ago for the extinction of suffering. respond to lobha, dosha and moha respec- “Bhikkhus, this is the direct path for the purifi- tively. cation of beings, for the surmounting of sorrow The degree of mental distress and social and lamentation, for the disappearance of pain damage has been found to be directly propor- and grief, for the attainment of the true way, for tional to the degree of attachment, aversion the realization of nibbāna – namely, the four and lack of understanding. When an individual foundations of mindfulness.” has a high degree of attachment, aversion and lack of understanding he tends to suffer with an Satipattāna Sutta, (Majjima Nikāya). equally high degree of mental distress, causing Thus in the Buddha’s own words, although an equally high degree of social disruption. the ultimate aim of satipattāna bhāvanā or vi- When the intensity of these factors become passanā meditation is the realisation of nib- less and less his tendency to suffer, and posing bāna, the vipassanā meditator on his way to a threat to the society becomes less and less. such realisation, is capable of reaping several Eventually, when there is no attachment, aver- mundane benefits, such as overcoming sorrow sion and lack of understanding his mental dis- and lamentation, and the disappearance of pain tress disappears completely, posing no danger and grief. Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Vipassanā Meditation (Contd…) Page 40 Some of the other mundane benefits of vi- depression. passanā meditation are increased attention, improved memory, quick and correct decision On the other hand a person, who has making and enhanced intelligence achieved emotional intelligence through medi- Sara Lazar at the Massachusetts General tation, does not react to situations abruptly and

Hospital in Boston, US, and colleagues have unskillfully, but only responds to them mindfully and skillfully. He is able to recognize his emo- used MRI to compare 15 meditators, with ex- perience ranging from 1 to 30 years, and 15 tions as they arise and deal with them appropri- non-meditators. This study found evidence that ately, neither with expression nor with suppres- sion. Thus he is not affected mentally, physi- the daily practice of meditation thickened the parts of the brain's cerebral cortex responsible cally or spiritually by his emotions, and what is for decision making, attention and memory. more he poses no danger to the society. When Sara Lazar showed that the gray matter of 20 the Buddha stated, “by protecting oneself one protects others” he would have referred men and women who meditated for just 40 min- to a person of this nature. utes a day was thicker than that of people who did not. Unlike in previous studies focusing on Buddhist monks, the subjects were Boston- Such a person easily recognizes the emo- area workers practicing mindfulness or insight tions of other people and responds to them skillfully and appropriately and is obviously an meditation. invaluable asset and a blessing to the society.

Richard Davidson, Head of the Laboratory When the other person is angry, such an indi- for Affective Neuroscience at the University of vidual does not retort with anger, but responds Wisconsin-Madison observes, "One of the with loving kindness (metthā). When the other

most important domains vipassanā meditation person is in distress, he is not indifferent, but is acts upon is emotional intelligence — a set of much concerned and responds compassion- skills far more consequential for life success ately (karunā). When the other person is suc- than cognitive intelligence." Emotional Intelli- cessful and happy, he is not envious, but re- sponds with altruistic joy (mudithā). In addition, gence Quotient (EQ), is an ability, capacity, or skill to perceive, assess, and manage the emo- what is most important is that he has the skill of tions of one's self, of others, and of groups. In controlling and guarding these emotions of lov- fact this Emotional Intelligence Quotient (EQ), ing kindness, compassion, and sympathetic joy is none other than the “Bhavanāmaya Pannā” with neutrality or equanimity (Upekkhā), pre- venting them from being overwhelming and as described in Buddhist teachings, the wisdom that could be achieved by meditation. dissipating in vain quests. In other words, a person who has developed Emotional Intelli- A person who lacks emotional intelligence gence (Bhāvanāmaya Pannā) through vipas-

will invariably react to various situations sanā meditation, is evidently enriched with the abruptly and unskillfully. Owing to non develop- supreme qualities of four divine abidings ment of the mind, he has no clear perception of (satara brahma viharana). Such a person en- his emotions. He lacks access to his emotions. counters no danger from others and it would have been in this context the Buddha stated, As a result, he will either express them unskill- fully, causing damage to himself and others or “by protecting others one protects oneself.” suppress them only to be exploded at a later moment to cause a bigger damage to himself Today, enhancement of emotional intelli- and others. In the alternative, he may continue gence and eradication of physical, mental, spiri- tual and social distress by vipassanā medita- to suppress them until he leads to a state of

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Vipassanā Meditation (Contd…) Page 41

tion has become more a reality than a con- No murky droplets stay on its glossy petals, cept. It is a technique with universal applica- No mud can soil this beautiful bloom; tion, and has transcended cultural and reli- gious barriers showing its efficacy in all - Yet it lives there – forsaking not populations. the muddy water

Dr. H. B. Jayasinghe MBBS (Cey), Which gave it birth; so am I like the lotus MCGP (SL), MD CH (Lond), MBS CH (UK), Born among men, and living too FFBAMH (UK), C.Ht (USA). Founder Fellow of the British Association of Medical Hypnosis, beside them, Consultant Clinical Hypnotist Never leaving them; Kandy , Sri Lanka is a Founder Member, ex-President and the running Advisor to Yet, unsoiled by lust, by hatred Success Sri Lanka organization. and by delusion Which mark the creed of human life:

I rise above these petty ills, Thus am I, a Sammā Sambuddha – A Peerless, Incomparable, Perfect Being.”

With these words the Buddha replied The brahmin Dona, who seeing the blessed footprints on the path the Buddha trod, The Buddha Said… Confused, he asked of Him, “As a lotus of glorious hue and fragrance, “Who could you be...? that is born in the mud, a dêva, a yakka, a gandhabba or in the mud it lives. any other being…?”

But rising above the muddy waters of the pool,

It blooms; spreading its fragrance far and wide”. Composed by: Srimā Warusawithāna

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A Simple Way to Begin...

By Srimā Warusawithāna Srima Warusawithana

he Buddha’s teaching, the However, on our journey to realize this Dhamma, emphasises the three seemingly elusive truth, we could convert a universal characteristics of all component simple everyday practice in our daily offerings things, namely Anicca, Dukkha, Anatta. to the Buddha, the Dhamma and the Sangha, “Whether a Buddha appears in the world or not, as a way to reflect on impermanence in a very it remains a fact, an established principle, a practical, touching and effective manner. It is natural law that all conditioned things are tran- offering flowers at the feet of the Buddha. sient –Anicca, sorrowful -Dukkha, Soulless – Children and adults always take a fancy Anatta,” so proclaimed the Buddha. to offering flowers. Never is an offering com-

A Buddha realizes this as Truth and un- plete without fragrant blooms. Children pick derstands, teaches, proclaims, analyses, clari- flowers and sprinkle water on them. The fies, this Law and shows the way to be free blooms are then arranged in beautiful patterns forever of Dukkha (Sorrow). Because of the and gracefully offered at the shrine. Adults no impermanent nature of all conditioned things in matter how old they are, also derive much the world, there arises sorrow. We do not per- pleasure from this act. It is enjoyed by every- ceive the transient, ever changing nature of one. Often people make worldly wishes to be things as it lies hidden beneath superficiality born beautiful and sweet smelling like the flow- and distractions in everyday life. So when ers they offer but many fail to grasp the intrinsic change occurs, we grieve, we weep, we suffer, depth and meaning of this simple tradition. It we experience sorrow. Anicca means imper- could be converted into an offering that leads to manence. There is nothing eternal or finite in realization of the universal truth of Suffering – the world. All component things are subject to Dukkha. Instead of complex meditation prac- change, subject to decay. This truth the Bud- tises, here is a simple but profound topic to dha proclaimed time and again in His lifetime. ponder upon: Impermanence – Anicca. Even a “sabbê sankhārā aniccā”. To perceive this young child could be trained to cultivate this truth is what leads to true wisdom – Panna. Yet awareness of change. In the awareness of it is a truth so difficult to understand, to grasp, change, in being mindful of impermanence as life offers so many distractions, bonds and rests the very essence of the Buddha’s teach- ing. interactions with people and situations that we believe everything lasts forever. It is on rare Let us then be mindfully aware of our occasions such as when confronted with part- every action during the entire process of pick- ings, death and misery that we stop briefly to ing a beautiful bloom from a tree, sprinkling think on this aspect of impermanence. But that water upon it as a symbolic act of cleaning it of too is a temporary fleeting moment of pause, any impurities, mud, dirt or grime upon the deli- for soon we get back to routine life and daily cate petals, setting them in neat eye-catching activities until the next misfortune, the next sor- patterns on a clean basket or tray, and then rowful experience arrives. offering those flowers at the feet of the Buddha.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 A Simple Way to Begin (Contd....) Page 43

The Buddha used flowers as examples to in its middle and perfect in its end, that explain various facets of the dhamma. He even beckons one to come and see for oneself likened himself to a lotus which grows and lives and understand, which He expounded over in the mud, but is yet untainted, unspoilt by the a long and tedious period of five and forty mud: so, born among men, living among men, years devoted to the welfare of mankind. yet is undefiled by passions of greed, hatred and delusion, He is Sammā *Now I reminisce Sambuddha. deeply on the imperma- Pûjêmi Buddham nent nature of these kusumêna nêna, beautiful flowers. These Punnêna mêtêna ca beautiful blooms so hôtu mokkham fresh and fragrant now, Puppham milāyāti are also a symbol of yathā idam mê, impermanence. These Kāyô ta tāyāti vināsa flowers wither and die, Bhāvan. lose their fragrance and beauty in a short while. The Buddha is worthy of They teach the lesson all offerings. One flower or many, of impermanence. Even a mass of costly blooms, or just as these flowers wither one picked from one’s own gar- and die soon, my body den or by the wayside; these shall also die and de- hold the truth of life. Imperma- cay. By the end of the nence - anicca. day they fade and lose their freshness; their Focus on these thoughts as we fragrance is then no offer flowers: more; they are repul- sive and ugly. The *Flowers…..are a symbol of beauty withered, the beauty: they are choice, deli- colour and fragrance cate, fragrant, perfectly faded away. They are formed, of glorious fascinating thrown now into the colours. dust heap. Flowers show us what life is – fleeting, impermanent! *May this offering of beautiful, sweet smelling flowers at the feet of my Lord Bud- *All component things are subject to de- dha, perfect in physical beauty, perfect in cay. Let me think of the impermanence of moral conduct, be a symbol of reverence to life - My life. Let me ponder upon death: just the Perfect Awakening, the Supreme as these flowers have withered and waiting Enlightenment of The Buddha, Lord of the to be thrown on the dust heap so will my worlds of devas, brahmas and men. body now decked in fine clothes, adorned with exquisite ornaments, beautiful to be- *May this offering of beautiful fragrant hold, soon be as these once fresh-hued blooms be a symbol of reverence to the flowers now only fit for the dust heap. pristine purity of the Dhamma, appropriate for all time, perfect in its beginning, perfect Deep and profound, this meditation

Homage to the Exalted One, Accomplished & Fully Enlightened…! (Contd....) ’EHIPASSIKO’ - Vol: 3 A Simple Way to Begin Page 44 cleanses the mind and points the way to end the cycle of birth and death. It helps us in all our daily activities to be aware that nothing is permanent; everything is subject to change and decay. It is worthwhile to see this chang- ing nature in simple common happenings; when washing a plate it slips and falls and shatters to pieces; a favourite family heirloom is lost, or greater losses such as when a loved one dies, instead of running into a frenzy blam- ing oneself or blaming another, or even believ- ing that it is the work of some unseen mysteri- ous power, a mind that is mature and com- posed would reflect on the universal nature of all component things – Impermanence, Anicca from which arises Sorrow, Dukkha.

Daily practice on this thought whilst of- fering of flowers at the shrine helps in no small way to overcome problems, losses and misfor- tune. Simple though it is, this awareness would ‘EHIPASSIKO’ SAMADHI BUDDHA help to purify our mind, to be free of all sorrow; to realize the ultimate goal of Nibbāna. Nucleus of

Mettāh Bhāvanā

I am a friend and a helper to all! I am sympathetic to all living beings! I develop a mind full of love and The one delight always in harmlessness! I gladden my mind, fill it with joy, who has left violence, make it immovable and unshakable! Who never harm any being, I develop the divine states of mind not cultivated by simple men! Who never kill nor causes to kill,

Such one, mild, is a Holy, Noble One! Thêragāthā. 648-9 One who is friendly among the hostile, Thus, he who both day and night Takes delight in harmlessness Who is harmless among the violent, Sharing love with all that live, Who is detached among the greedy, Finds enmity with none. Such one is a Holy, Noble One!! SN I : 208 - Dhammapada 405 - 406

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A caption from the performing Maha Sangha at the ceremony

Annual Katzina Pinkama (traditional robe-offering ceremony) of Ehipassiko Buddhist Centre, Calgary was held on November 03 and 04, 2007 at the temple premises, with the participation of a large gathering of devotees.

The phenomenon is the fulfilment of an important Buddhist tradition that takes place every year, ending the resident monks’ three-month long ‘Vassāna retreat or the (rainy) seasonal retreat, that confines them to the Centre, in perpetuation of the Vinaya requirement laid down in the code of ethics (discipline), binding on monks of the Thêravāda tradition.

Pirith chanting, Offering of the Katzina robe, Buddha pûja, offering dāna (Lunch) to the Maha Sangha and delivering Dhamma talks were the highlights of the ceremony. The program was conducted by Venerable Werapitiyê Sômananda Thera, Deputy Incumbent of the temple. Bhikkhu Talgaswewê Seelānanda of Edmonton Vipassanā Meditation Centre delivered a Dhamma dis- course explaining the significance of the Katzina ceremony. The ceremony was illuminated by Ven- erable Maha Sangha from Myanmaran (Burmese), Laotian, Cambodian and Vietnamese Buddhist temples in the province of Alberta.

This year’s ceremony was sponsored by Mr. & Mrs. Lal Perera, in keeping with the tradition.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 46

Who Creates Problems? (Excerpts from some of the vast writings by the late Chief (Malaysian) Sangha Nayake - Most Venerable Dr. K. Shri Dhammananda) Most Ven. K. Shri Dhammananda Mental energy being or that it is the result of punishment for he extraordinary mental energy that a primordial crime. Buddhists regards this as human beings experience cannot be found any- a natural phenomenon. But many others re- where else. However this mental energy is wild gard this situation as a problem because and free and it must be trained and controlled for changes and impermanence disappoint this us to benefit from it. Otherwise the human mind craving for permanence. The unsatisfactori- becomes the main cause for our own problems. ness of life begins when we realise that per- When that mind is harnessed properly through manence in another life, in heaven or hell, is intense training, then harmony, understanding impossible. and peace will prevail and we can perform great good deeds not only for ourselves, but others Because the energies of our body are a also. Let us take an example of a great waterfall. part of them, cosmic forces also influence the Imagine the great energy that is wasted as the elements and energies within our physical water falls thousands of feet over a high cliff. But bodies. Some of our physical and mental when man controls that energy and changes it to electricity, then people benefit from it, But re- problems are due to their influence. Some member, even when the mind is trained, what- other unknown forces also disturb our lives ever precaution we take to avoid the unsatisfac- which people regard as being caused by evil toriness of our lives, the universal law of imper- spirits. Fear, imagination suspicion supersti- manence changes everything in this world. This tion always feed on such beliefs to disturb the is the nature of existence. mind. When the mind is disturbed, we suffer Existing things change and disintegrate from physical problems. according to worldly conditions. The combination The unsatisfactoriness of life begins of elements and energies and their existence when we realise that permanence in another together produce objects, which we can see, life, in heaven or hell, is impossible. and touch, thus giving them an illusion of solidity and permanence. The cause of their change is However, if our minds are well trained friction of the elements and energies. When a visible object disintegrates through time it is the and developed through understanding, we dissolution of the elements and energies which can prevent many of these problems from are compounded. The energy is not lost, but occurring. This is why the Buddha has said, goes on into new forms and the process goes on “Mind is the fore-runner of all good and evil and on, without end. This is a natural phenome- states: mind made are they”. Actually, we suf- non and every component thing is constituted in fer from problems because they are the re- this way. There is no reason for us to regard this situation as a certain creation of a supernatural sults of our hallucinations. By following the

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Who Creates Problems? (Contd…) Page 47 Buddha’s advice we can eradicate fear and able culture or traditions, some religionists ridi- ignorance. cules others’ cultures and traditions. In their beliefs and practices, which they introduce as We are responsible the only true religion, they promote selfish People do not use their education wisely ideas for material gain, political power and self- when they come to superstitious religious prac- glorification. tices. Try to get rid of this poor mentality by Accumulation of wealth strengthening your mind and developing self- Some people think that by accumulating confidence. Then you can overcome many of more and more wealth, they can overcome your problems and in most cases, your imagi- their problems. So they try to become billion- nary problems will simply disappear. aires by working hard, but after becoming bil-

lionaires they have to face many more other Some religionists try to escape from real- unexpected problems-insecurity, unrest, ene- ity by saying that there is god who is responsi- mies and difficulty in maintaining their wealth. ble for all the good things that happen to you This clearly shows that the accumulation of and if anything goes wrong, then the devil is to wealth is not the solution for human problems, be blamed for it. To the Buddhists there is no Wealth can help to overcome certain problems meaning in this kind of belief. Most of us simply but not all the worlds’ happiness can be gained do not try to understand why we are not happy through money. Money cannot eradicate natu- and why we are not satisfied with our lives, and ral problems. who is responsible for this situation. The Bud- dha teaches that we are ultimately responsible Philosophers, great thinkers and rational- for every action of ours, which leads to content- ists have pointed out the nature of human ment or unsatisfactoriness weakness and how to overcome them. How- ever, the common people regard them as mere Besides all major problems for which we theories and not as solutions to their problems. are responsible and which affect us directly we Sometimes the intellect actually creates more also create other racial, religious, cultural and problems because it increases our egoistic economic problems, which divide mankind and opinions about ourselves.

create discrimination. Problems such as these Good conduct indirectly contribute to our sense of discontent- Good conduct such as kindness, pa- ment. tience, tolerance, honesty and generosity also Purpose of religion cannot stop certain problems because cunning The purpose of religion is to guide man- people can take undue advantage of the good kind, to develop unity and a harmonious life qualities of others. Therefore good qualities and to cultivate humane qualities. Today how- must be practised wisely.

ever, religion is being used to discriminate Social welfare workers are trying to wipe against other religions and to develop jealousy. out human problems. But their contribution also Actually man is not using religion to maintain can only minimise certain problems. Some oth- peace but to disturb and hate others. This hos- ers try to settle human problems by distributing tile attitude and unhealthy religious competition property and revenue of a country equally has even created bloodshed in many parts of amongst the public in so-called socialist socie- the world. ties. It seems that their method is also not very At the same time, while cherishing their effective to settle human problems, since self- own superstitious beliefs as part of their valu- ishness, cunningness, laziness and many other

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Who Creates Problems? (Contd…) Page 48 shortcomings can upset the situation. (animals), have no such selfish ideas. They use their five senses only for their survival and lead Overcoming problems a natural life without wilfully hurting others. It Modern scientific education has created has been said that only man hoards more than more problems rather than promote peace, he can eat. All other animals take only as much happiness and security. Government is trying as they need from nature. What they do not to maintain peace and order by punishing those need they leave alone for others to use. Today who disobey the law. But, all over the world, we even neglect our health but indulge in the evil and immoral practices are spreading senses to such an extent that we have become rapidly. slaves to self-gratification.

Ignorant people resort to charms, magic, Facing death supernatural powers and mantras to overcome Human beings are the only beings on their problems. But nobody knows just how far this earth who can understand that one day he or she can succeed through such beliefs. they have to face death. That is why they worry unnecessarily about it. Worrying about it will not Some use violent methods such as kill- make death go away; so why not accept it ing, destruction and creating disaster to gain calmly? Shakespeare makes Julius Caesar what they need to settle their problems. Some says: - try to settle human problems by improving the people’s way of life through financial aid. “Of all the wonders that I yet have heard and seen, Religionists, on the other hand, try to It seems to me most strange settle these problems by illustrating the concept that men should fear. of a paradise to create temptation and frighten Seeing that death, a necessary end, people by threatening them with hell-fire if they will come when it will come”. don’t behave themselves. On the other hand, there are those who Whatever method people adopt to avoid do not bother at all about the end of their lives their problems, they experience more and more or about what happens after that. However, the new problems in their day-to-day lives. The majority do worry about existing problems and reason for this situation is that they have not also worry about the next life. All other living realised that the main cause of most of their beings are free from that problem. problems is the untrained mind or selfishness. In conclusion, we have to realise that Craving whatever method we adopt to overcome our Human beings are more selfish in their problems, it is impossible to gain complete craving for pleasure than any other living being. satisfaction in our lives, until we train our They enjoy worldly lives and sensual pleasures mind and reduce selfishness and craving. with no thought for the welfare of others or for The teachings of the Buddha give us a very the survival of the species. Sensual people like clear exposition of how to understand the to live long to experience pleasures. They de- nature of human problems and how to over- velop craving towards the property that they come. have accumulated and do not want to die be- cause they do not want to leave their properties May this writer, late Sangha Nāyaka - behind, when they depart. Other living beings Most Venerable K. Shri Dhammānanda Thera Attain Nibbāna...! Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 49

Letters from the Dhamma Brothers (By Jenny Phillips)

Intimate letters and interviews over four years from inmates tell their stories of change since participating in a ten-day Vipassana meditation course behind bars in an Alabama maximum security prison.

Author Jenny Phillips is a practicing psychothera- pist who also works in prisons, teaching emotional liter- acy skills. Through her initiative the Vipassana program was established at Donaldson Prison. The inmate- meditators began writing to her about their lives and quest for inner peace. Their letters, and the award-winning documentary film "The Dhamma Brothers", co-produced and di- rected by her, point to the possibility of genuine transformation.

Corrections officers, wardens, judges, and others ask: "Can this program really re- form hardened inmates? Will the changes last?" This book will help you decide for your- self if the transformations are real or not.

"The Dhamma Brothers have taken their own passage to India and discovered a practice of meditation that guides them down their inner path toward freedom. Those of us who accept the philosophy of non-violence believe there is a spark of divinity within all of us. This book makes it plain that no human being--no matter how troubled his be- ginning, regardless of his race, color, nationality, or creed--should be considered beyond the reach of redemption. No one should be tossed away in a jail cell and forgotten as though his life means nothing. This book demonstrates that all some people need--even those we might consider the worst among us--is to be led toward their path to recovery, and when they are restored, their contribution to our society and the world is limitless." - Congressman John A Pariyatti Press Publicaion ~ : ~ Editor’s Note: Great thinkers and spiritual leaders practised meditation even before the advent of the Buddha who discovered by Himself where they all went wrong in their search for emancipation from suffering but, on the other hand, those varied practitioners, although misguided in the struggle on ending suffering did achieve strides of higher mental states known as “Jhāna”. Similarly, meditation practice has acquired much popularity today, particularly owing to its proven benefits on physical as well as mental health. Buddhist Meditation is the modus operandi practised for conquering the mental hindrances (that block attempts at arresting the mental forces that conglomerate and heap up, or the process of accumulation of Sanskāra and regenerate the cycle of birth and death) and enable attainment of “Nibbāna” as its ultimate goal, and end suffering! Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 50

By R. K. Wijayaratne R.K.Wijayaratne he mental state of a person is some- individual in some instances. It is very impor- thing that can constantly change due to tant to understand however, that all forces various internal and external factors. At times, within the mind are actually self-created in re- these factors are capable of overwhelming and sponse to external events from the outside de-stabilising the mind if not properly dealt with. world, as well as in response to internal events It is up to the individual to ensure that they can from within oneself. It is an individual’s inability

effectively function in to understand society while main- (delusion or môha taining their inner in the Pali lan- peace and stability, guage) and skilfully thus ensuring that deal with external they are capable of and internal pres- making a positive sures that cause contribution to their them to lose their own life, to those mental equilibrium. close to them as well Most Buddhists un- as to wider society. successfully attempt There are various to seek answers to external factors in their problems out- everyday life that side of the Dhamma can negatively im- (Lord Buddha’s pact on an individ- teachings) without ual’s mental stability. knowing that the Pressures from the Lord Buddha work place, the fam- equipped his follow- ily home, friends and relatives and other areas ers with all the necessary ‘tools’ to effectively of their life can all negatively impact the mind. combat life’s pressures. It is up to the individual The factors are wide and varied, but the end to know and diligently apply these teachings in result is the arising of various negative forces their life to gain the necessary results as ‘Lord within the mind that are capable of de- Buddhas only show the way.’ stabilizing it and even affecting the sanity of the There can be no inner peace nor sta-

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 A Buddhist Approach to Mental Health (Contd…) Page 51 bility for one who has no control over his/her Eightfold Path, comprising sîla (morality), mind. The Lord Buddha emphasised the impor- samâdhi (concentration) and paññā (wisdom), tance of self-control as the foundation for inner which leads one to inner peace, happiness and peace, harmony and happiness. He also to the lasting peace of Nibbâna. It is essential showed the ultimate way to gain this self- for beginners to start along this path gradually control in the Noble Eightfold Path. The Noble and to seek the guidance of good spiritual Eightfold Path comprising sîla (morality), teachers as well as good friends, while utilizing samâdhi (concentration) and paññā (wisdom); resources such as the Internet and its online leads one to greater understanding (paññā - Buddhist community for guidance. The more wisdom) of oneself and the external world, in- one endeavours along the Noble Eightfold ner peace, stability, happiness and to the last- Path, the more one will be at peace. ing peace of Nibbâna (realization). May you attain the lasting peace of Nibbâna! Treading the Noble Eightfold Path is no mean task, especially for those who have Notes: 1. This article was written for ‘Ehipassiko’ had no prior exposure to such forms of self- Buddhist Journal to cover its theme of ‘Buddhist Medi- tation and Mental Health.’ The PDF version of this discipline and training. Therefore it is important document can be found here: http://www.vihara.org.au/ for such individuals to take to the training go?=mentalhealthpdf gradually, so as to not cause any additional 2. This is no mean feat however and can require years of pressures to arise from it. It is also wise to seek self-training and self-discipline in line with the Buddha’s the guidance of an experienced spiritual teachings. teacher to help and advice them in their en- 3. Until one attains Nibbâna (enlightenment) one cannot deavours. One can never underestimate the expect to have full and perfect control over one’s own importance of good spiritual friends to guide, self. It is important to understand and bear this in mind encourage and help one along the path. In the and to not be ‘too hard’ on oneself during one’s journey absence of such guidance, one needs to rely there. on oneself while utilizing resources such as the 4. See the Noble Eightfold Path here : Internet, including its online Buddhist commu- http://www.vihara.org.au/go?to=noblepath nity comprising learned and wise monks and 5. One may find it easier to start out by first becoming lay disciples for guidance. established in dâna (giving), sîla (virtue) and bhâvanâ (meditation) and then slowly progressing onto the Noble Many pressures are unskilfully self- Eightfold Path. It is also important to know of and be- created within the mind in response to various come established in guidelines enumerated in discourses internal and external events, which are the such Sigalovada Sutta by the Lord Buddha especially for product of unclear understanding and thinking lay people. See the Sigalovada Sutta here (delusion or môha in Pali). The Lord Buddha http://www.accesstoinsight.org/tipitaka/dn/dn .31.0. emphasised the importance of self-control as nara.html and here http://www.accesstoinsight.org/ the cornerstone of happiness and mental stabil- Related Articles: ity and showed that the most skilful way of 1. Daily Dâna - On giving and generosity, see: gaining this self-control is by treading the Noble http://www.vihara.org.au/go?to=dailydana

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 A Buddhist Approach to Mental Health (Contd…) Page 52 2. Five Precepts - Developing virtue through the five precepts, see: http://www.vihara.org.au/go?to=pansil

3. Metta Meditation - Easy to follow instructions for doing the meditation on loving-kindness, see: http://www.vihara.org.au/go?to=mettamed

4. Work Stress - An analysis of stress in the work-place, see: http://www.vihara.org.au/go?to=workstress

5. Fault Finding & Resentment - Dealing with fault finding and resentment, see: http://www.vihara.org.au/go?to=faultfind

6. Equanimity - Dealing with the viscitudes of life, see: http://www.vihara.org.au/go?to=equanimity

7. Buddhist Positive Thinking - Positive thinking from a Buddhist perspective, see: http://www.vihara.org.au/go?to=posthink

8. Mental Purity - Five ways for subduing mental defilements, see: http://www.vihara.org.au/go?to=vitakkasantana

9. Noble Eightfold Path - The path for ending stress and suffering, see: http://www.vihara.org.au/go?to=noblepath

Related Suttas (Discourses)

1. DN 31, Sigalovada Sutta, The Discourse to Sigala, The Layperson's Code of Discipline, see:: http://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html 2. MN 20, Vitakkasanthana Sutta, The Removal of Distracting Thoughts, see : http://www.accesstoinsight.org/tipitaka/mn/mn.020.soma.html

Online Resources

1. AccessToInsight.org here http://www.accesstoinsight.org

2. Mettanet.org here http:/www.mettanet.org

3. What-Buddha-Said.net here http://what-buddha-said.net

4. What-Buddha-Taught.net here http://what-buddha-taught.net

5. SuttaReadings.net here http://www.suttareadings.net

6. Buddhanet.net here http://www.buddhanet.net

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Page 53 Conducive to Mental Illness By Bhante W. Somananda Bhante W. Somananda Sense objects such as visible objects, free from delusion (amôha). In the alternative, sound, odour, taste and body-impression states of unwholesomeness occur in thoughts (touch) are the basic means that induce the of craving or desire or greed (lôbha), hatred arising of the numerous mental states. The nor- (dôsha), and delusion (môha), which are the mal condition of the mind is to create mental opposite of wholesome thoughts. impressions through the six sense-objects, eye, In this context, desire (or craving), hatred ear, nose, tongue and the body which is identi- and delusion are rupturing mental tensions that fied by the mind. All thoughts that occur in the cause de-meritorious thoughts in the mind. mind are divided into two categories: (1) whole- When such thoughts continue to harbour in the some thoughts and (2) unwholesome. The mind, the evil process would invariably become natural process of Karmic energy which we detrimental to Mental Health. ourselves produce through our body, our speech and our mind belongs to either of these It need not be emphasized that a well two categories, as the Mind is the focal point of balanced body and mind (thoughts and actions) all physical, mental and verbal phenomenon. pave the way for a successful, joyous and “Mind is the fore-runner of all actions”: the Bud- healthy life. It is rather difficult to build up men- dha strongly pointed out, in several stances in tal wellness than physical wellness, for physical Anguttaranikaya—Ekaka Nipathaya (Bahulikata or bodily wellness, one can physically get exer- Sutta). (Please refer to some of the many stanzas cised as suitable and consume healthy food, reproduced at P.55) vitamins and so on. But, there are no such Mind precedes all actions. Mind is their comfortable and easy means to achieve mental chief. If one thinks, speaks or acts with an im- wellness. The only way in which one can get pure mind, the resultant physical and mental mentally well is by purifying the mind: cleansing suffering will continue to follow him. The Bud- it and barring defilements from entering the dha explained the definitive effects of unwhole- mind. However, this process is not like cleaning some, demeritorious thoughts and actions in or removing unwanted materials or substances manu discpirses.. that are dirty (garbage). It needs the process of progressively removing all mental defilements The human mind is naturally pure, and such as desire (lôbha), hatred (dôsha) and de- also purifies itself through wholesome thoughts. lusion (môha), as taught by the Buddha. Unwholesome thoughts cloud the mind that is pure in nature and heaps defilements in it. It is very easy to cleanse ourselves by Therefore, it should be clear that the genuine washing away the dust or any other dirtying condition of the mind is constantly changed substances from the body. We can find a lot of according to the nature of the thoughts: whole- constantly modernized cleaning materials and some or unwholesome. According to Buddhist resources such as detergents or disinfecting teaching, wholesome thoughts occur primarily agents for cleaning of visible impurities. But, in the three states of being generous or free there is no chemical, detergent or other appli- from desire or craving (alôbha), being free from cable material means to cleanse our mind of hatred or being righteous (adôsha) and being impurities.

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Evil, De-meritorious Thoughts…(Contd…) Page 54 Another important factor is that no one mental instability. The behavioural pattern can ever purify the mind of another. One’s mind changes instantly. Such situations of mental should be cleansed by himself or herself alone. states could be harmful, not only to oneself, but to others around as well. One’s own evil thoughts are the primary Hatred arisen in someone’s mind cause of his or her mental ailments, if any. Evil burns him within, just as fire that devastates thoughts do not enter one’s mind from another everything within reach. Life becomes full of source than one’s own-self. They arise from misery if hatred is harboured in the mind. In within the mind itself. Evil mental thoughts are addition to desire, hatred and delusion - anger, harmful to oneself, since such thoughts shall be jealousy, envy, conceit, cunning, lust, attach- the cause for ruin to ment, fear, worry, his or her own mental temptation, idleness, health. An iron-bar lamentation, repen- ruins itself due to its tance, grief, and tem- own formulation of per are some of the rust. The rust does not evil, de- meritorious come to the iron-bar thoughts that take the from outside. It springs better of a defiled mind. within the iron itself and hastens to destroy In order to over- it in due course. If come such evil someone’s mind is thoughts already arisen defiled, dominated by in the mind, the Bud- evil thoughts, his or dha has recommended her unstable life will be a modus operandi, full of stress, misery, consisting of the follow- unhappiness and con- ing five steps of obser- stant sickness, with mental ailments to add to vance: the progressive destruction of the individual. When a certain evil, de-meritorious thought arises in the mind: Although desire, hatred and delusion are taught to be the tri-partite forces, or the main (1) Substitute t he evil or unwholesome roots of unwholesome, evil or de-meritorious (de-meritorious) thought, with whole- thoughts that defile the mind, any single one of some (meritorious) thought: these thoughts alone, could also be harmful to (2) Examine the looming danger of the evil mental health. When evil thoughts arise in thought, understand its harmful and one’s mind, the blood (which has very much to disastrous effects and allow that do with the heart) becomes impure, affecting thought to fade away, whilst developing physical wellness seriously, day by day. When the wholesome thoughts administered: the mind is filled with evil thoughts, it changes (3) Obliterate the evil thought from the mind the whole body, quickly affected by the impure by setting the mind at single-point and blood. The face becomes frightful to look at, with the person’s inability to control bodily reac- contemplate on a wholesome thought: tions: the verbal sanctity is also lost. Even a (4) Examine the root-cause of the evil person who normally behaves like a saint, may thought and extract the root-cause suddenly appear to be like a demon, due to away:

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 Evil, De-meritorious Thoughts…(Contd…) Page 55 (5) Dispel the unwholesome thought with firm uppajjati, anavadeva akusalà dhammàti. determination, mentally and physically. * Bhikkhus, the mind is foremost for all de- It is not an easy task to set the mind at one meritorious thoughts, they are born in the mind first and invariably become de-merit. -point. For this extremely hard task of one- pointed contemplation, which is necessary to dis- * Ye keci bhikkhave dhammà kusalà kusalab- pel evil thoughts, right-effort should be present at hàgiyà kusalapakkhikà, sabbe te manopub- very high level. Otherwise, the possessed mind baïgamà. Mano tesaṁ dhammànaṁ pathamaṁ uppajjati, anvadeva kusalà dham- would still remain at the original evil-thought màti. stage. All human virtues depend on mental pro- * Bhikkhus, the mind is foremost for all meri- torious thoughts they are first born in the gress. Evil thoughts lead to brutality. wickedness mind and invariably become merit. and other unwholesome, disastrous states of mind that lead to loss of compassion followed by * Nàhaṁ bhikkhave aññaṁ adhammaṁpi samanupassàmi, yena anuppannà và aku- de-meritorious actions. Mental progress could be salà dhammà uppajjanti, uppannà và kusalà developed only through indulging in meditation dhammà parihàyanti, yathayidaṁ bhikkhave practice (Buddhist meditation). Well-directed and pamàdo. Pamattassa bhikkhave anuppannà ceva akusalà dhammà uppajjanti, uppannà cultivated pleasant thoughts such as loving- ca Kusalà dhammà parihàyantãti. kindness, patience, generosity, determination, compassion, genuineness, serenity and polite- . *Bhikkhus, I do not see anything else which is more conducive to the arising of non arisen ness etc., lift one to higher echelons of one’s own demerit and the fading of arisen merit as neg- mind. Therefore, the mind should be guarded ligence. To the negligent man non arisen de- against, and restrained from evil, de-meritorious merit arises and arisen merit fades. thoughts, continuously through out life. * Nàhaṁ bhikkhave aññaṁ ekadhammaṁpi samanupassàmi, yena anuppannà và kusalà dhammà uppajjanti, uppannà và akusalà Primary activity the Buddha himself experi- dhammà parihàyanti, yathayidaṁ bhikkhave enced and recommended was training of the indi- appamàdo. Appamattassa bhikkhave anup- pannà ceva kusalà dhammà uppajjanti, up- vidual mind. Human Mind could be trained by pannà ca akusalà dhammà parihàyantãti concentration. It leads the mind to calmness and concentrate into one single-point and a state of * Bhikkhus, I do not know anything else that purity: free of defilements. This purity state of the arouses non arisen merit and fades arisen demerit as diligence. To the diligent man non mind leads to the understanding of things as they arisen merit arises and arisen demerit fades. truly are. The ultimate goal of Buddhism - Nib- bāna, is achieved only through this process of * Nàhaṁ bhikkhave aññaṁ ekadhammaṁpi mental training and development. As we do samanupassàmi, yena anuppannà và aku- physical exercises for the wellness of body, medi- salà dhammà uppajjanti, uppannà và kusalà tation is essential for mental wellness. A well- dhammà parihàyanti, yathayidam bhikkhave kosajjam. Kuseetassa bhikkhave anuppannà developed mind through meditation cannot be ceva akusalà dhammà uppajjanti, uppannà subdued or dominated by evil, de-meritorious ca kusalà dhammà parihàyantãti. thoughts. * Bhikkhus, I do not know anything else that (Anguttara Nikaya - Ekaka Nipathaya: arouses non arisen demerit and fades arisen Padhassara vagga) merit as laziness. To the lazy man non arisen demerit arises and arisen merit fades. * Ye keci bhikkhave dhammà akusalà akusalab- hàgiyà akusala pakkhikà, sabbe te manopub- May the bliss of tranquility of bangamà. Manotesaṁ hammā nam pathamaṁ the mind be yours…!

Homage to the Exalted One, Accomplished & Fully Enlightened…! ’EHIPASSIKO’ - Vol: 3 ’EHIPASSIKO’-Some Comments! Page 56

Dear Ananda, Dear Dhamma Friend,

You are doing an incomparable work fitting for your Have just received Ehipassiko Volume 2 name Ananda (In Lord Buddha's time, Ânanda Therun was the Dhamma Bhāndāgārika who kept the Buddha's Most Impressive! discourses). 'Dhamma Dāna' surpasses all the gifts in A Very Professional Publication! this world. I have never seen a collection of articles with very Well done indeed! high quality such as this, until I saw ‘Ehipassiko’ Vol. � Friendship is the Greatest  2. I fully respect the incumbent Thera's lofty ideal of producing works of highest quality to disseminate Bud- Bhikkhu Samahita  Sri Lanka  dha Dhamma and your commitment to it. = Gamini Edirisinghe Dear Ananda,

Ananda, Received the "Ehipassiko" Buddhist Jour- nal. As I expected, it is a well-conceived, well During the Sixties I could remember reading organized, high quality publication - perhaps a monthly Sinhala journal by the name of the best Buddhist publication of a Sri Lanka 'Rasavāhini' decorated with articles from distin- based Buddhist Centre in North America: if not guished scholars such as Shri Chandrarathna the Western World! Manavasingha, Ven. Dr Henpitigedara

Gnaseeha, Dr. E. W. Adikaram and many Meth Sithini..! more. It was essential reading for the cultured = Daya Hewapathirana and a remarkable monthly compilation. I have no hesitation to place 'Ehi-Passiko' among the (Advisor to Sri Lankan President) ilk of Rasavāhini for the simple fact that every Ananda, article it carries is of high standard, knowledge Thanks for the "Ehpassiko Vol 2,", which I giving and thought provoking. read with great enthusiasm. I congratulate Please accept my sincere appreciation and you, and your colleagues for putting together, thanks for your grand effort. such a thorough, and a comprehensive docu- Theruwan Saranayi! ment. Keep up the good work...! = Siri Anandagoda (London) = Nihal Perera (Toronto) Dear Ananda, Dear Ananda, I have received both editions of 'Ehipassiko' published by you. I found it to be Please accept my grateful appreciation of the noble work you do to promote the un- of a high quality and a valuable journal for derstanding of Buddhism. Buddhist devotees….! Cordially, May the merit of sharing the Noble =Ananda Guruge Dhamma help you to speedily develop on the Director, Path and gain the fruits of the Path in this very International Academy of Buddhism life. Theruwan Saranai!! University of the West, = Mahinda Gunasekera (President, SLUNA Los Angelese Toronto, Canada)

Compiled and published by Ananda Wijesinghe, on behalf of ‘Ehipassiko’- ISSN 1916-1557 Buddhist Centre, 5107, Whitestone Road N.E., Calgary, Alberta - Canada.