Editorial

Contents Page In Sri Lanka, we are emerging from a short dark period of religious intolerance. Easter All Ceylon Buddhist Congress 02 Sunday of last April, our Christian friends had Capturing 100 Years of ACBC to face a very painful experience of bombing their holy places by a group of terrorists and And History we Buddhists felt very sad about their plight. History of in Sri Lanka 07 Various Buddhist groups hurried to help and R.I.D.Wickramsinghe showed their fellow feelings while condemning the attack. We wish that this kind of cruel Buddhist Perspectives acts should never be repeated anywhere in the An Interview with a Buddhist Millionaire 15 world. Professor Chandima Wijebandara ACBC is committed to peaceful coexistence Tripitaka: Our Guide in Education 19 of all religions. The Buddha, our revered Geetika Seneviratne founder has shown us by theory and practice, how to befriend and extend our love towards Buddhist Psychology practitioners of alternative paths to their goal - enlightenment or salvation. We, respect their Role of Mind in Human Development 25 genuine attempts to cultivate excellent morals Dr Sagara Kusumaratne and will do everything possible to enhance the solidarity, trust and brotherhood of all four Conflicts and Disputes; How to Manage Them 33 religions practiced by Sri Lankans. Dr. (Mrs) Princy Merlin Pieris Chandima Wijebandara Anger Mangement 43 Editor-in-chief Dr. Shraddha Gautami Vol. 1 No. 2 November - December 2019 (B. E. 2563) Social Welfare Publisher 47 National Publicity Council The Four Sangahawatthus with Reference to Their All Ceylon Buddhist Congress Relevance as Leadership Qualities Web: www.acbc.lk Email: [email protected] Thomas Voss Editor-in-Chief Conflict Resolution; A Buddhist Perspective 57 Professor Chandima Wijebandara Professor Palihawadana Managing Editor Pushpadeva Pathirage Picture Section Photo Report 69 Miscellaneous Assistance Cyril Gunasekara

Cover Story Design & Digital Artwork This Buddha Image in is in the C. A. Dhamsiri Ajith Vijjadharaguha of Gal Vihara, Polonnaruva. It is one Printer of the four in-situ rock-cut images at this historical Dimangi Printers complex. Apologies and gratefulness are extended to the copyright owners or the pictures uploaded from the Photo by Sarath Perera internet Writers of the articles are responsible for their views.

2 3 Celebrating Hunderd years of All Ceylon Buddhist Congress

Hundred Years Esteem for Establishment of the Buddhist Congress

4 5 The All Ceylon Buddhist In order to achieve these in1945 and since then seventeen and Inquiry Council (BIIC) on World Fellowship of Buddhist Temeple and Jetawanaramaya in Congress, the leading Buddhist multiple objectives several more welfare centers have been 2nd of April 1954 and several Youth (WFBY) Sravasti Each year a large number fellowship in Sri Lanka, was national councils were formed initiated and maintained by the committees and commissions The WFBY was formed at of Sri Lankan devotees attend the established by a groop leaders headed within the Congress and they Congress. ACBC’s child care subsequently in its long history the 10th General Conference of Dambadiva Bauddha Wandana. by Dr. C. A. Hewawitharana with are presently actively engaged in institutions provide shelter and of hundred years. The council the WFB held in Colombo, Sri the hope of uniting all Buddhists the areas of religious and cultural security to destitute children by which was appointed in 1954 sat Lanka in May 1972. International under one umbrella organization. Affairs, social services, child providing them with a school for almost a year inquiring into the Buddhist Youth Exchange (IBYE) Buddhist Renaissance The inaugural meeting was held welfare, education, development, education within a religious status of Buddhists of Sri Lanka Programme was hosted by the All (Punaruda Kriyawaliya) Project at Ananda College, Colombo youth activities, membership atmosphere and creating who are the majority population of Ceylon Buddhist Congress from The Buddhist Renaissance 10, in December, 1919 under development, publications, opportunities to develop their Sri Lanka. 15 – 20 August 2016 with the project is an initiative by the the chairmanship of Sir Don research & international latent talents. The administrative theme “Exploit the Heritage & Executive Committee of the ACBC affairs. All these councils meet councils of those homes are Culture of Sri Lanka”, organized under the guidance Dr. Mrs. Milina Baron Jayathilaka. During the last National Council for frequently, dedicating themselves responsible for maintaining these by the Vice President of WFBY Sumathipala. It is an outcome of hundred years it has become a great International Affairs to organize and promote social, homes, with the generous monetary Mrs. Puthula Mayakaduwa. long and hard discussion carried institution engaged in fulfilling the This council was established educational and welfare activities. and material contributions received Today, WFBY membership has out by patriotic scholars and it is hopes and aspirations of Buddhists in 1956 to advice the Department around the world; Lifetime dedication and generous from the public. expanded to 38 Regional Centers a national, religious and economic contribution of leading Buddhists of the Cultural Affairs to improve in 18 countries. WFBY is the revival programme. Its core and and active involvement of the The residential children of knowledge and normative value of international network of the Youth action should be followed and At the beginning, the main Buddhists. This council from 1958 intention of the ACBC was to general membership of the the child development centers Buddhist organizations around understood by all Buddhists. The congress has played the major part of ACBC join to together at the published a monthly magazine the world sharing the same aims broad outline of the project was systematize and regularize the “Bauddhaloka” and the entire work of the young men’s Buddhists in developing ACBC to become Inter-House annual sports meet of propagation and to promote revealed to the public in October the most prominent Buddhist and the children concert (Tharu cost was born by the Department understanding of Buddhism 2004. associations formed throughout organization in the country. The Muthu Daru). Over 700 children of Cultural Affairs. This was the among youth. the country later however, its ACBC, as the leading Buddhist from 17 child development centers magazine for the Dhamma Schools Under this programme, ACBC objectives were widened to embrace organization in the country, participate these events annually. and Sasanarakshake Committees Annual Bauddhaloka Wesak was able to establish the “Village the following ends as well. has immensely contributed to of the Department of Cultural The Bauddhaloka Wesak and Temple” programme (Gamai promote and protect the rights of Inauguration of the World Affairs. which was commenced in 2002, Pansalai). a) To promote, foster and the Buddhists during the past 100 Fellowship of Buddhists (WFB) build up an awakening to the Dr. Mrs. Milina Sumathipala protect the interests of Buddhism years. One of the biggest Elder Care Centers Wesak Festival and it evade the was fortunate to be the first and the Buddhists and also to achievements of the ACBC is For the helpless elders who darkness of the streets in Colombo. lady to hold the position of the safeguard the rights and privileges Some of the main activates the establishment of The World Since 2002 the Bauddhaloka Hony. President of the ACBC. of Buddhists. are in the evenings of their life of the Buddhist Congress are given Fellowship of Buddhists (WFB) after working hard for the country, Wesak is continuing as a very In 2001 when she was elected as below: in May 1950 in the presence of serving the nation and the religion successful event of ACBC. the President, the ACBC was in a b) To promote co-operation 129 foreign delegates from 29 crisis situation both in operational among the Buddhists and Buddhist for a long time, the ACBC has Translating Tripitaka in Sinhala countries. Prof. G.P. Malalasekara established homes so that they Sadaham Yathra Dambadiva wise and an economically. Her Associations Tripitaka Trust was established was the first president of the WFB could spend the rest their life Bauddha Wandana dedication, hard work and during the presidency of Prof. G.P. and the Head Office of the WFB In 2003 the All Ceylon untiring services gradually helped peacefully. Wijerathna elders c) To represent the Buddhists Malalasekara to translate Tripitaka was situated in Colombo from Buddhist Congress ACBC began to overcome this situation and Home at Rathgama was the first and act on their behalf in public from to Sinhala and the very 1950 – 1958. a guided pilgrimage tour to India. to build up the goodwill of the one established in 1956. There are matters affecting their interests. first section of the “Dighanikaya” The tour organized by the ACBC ACBC. eight elders homes now maintained was published on the Independence Buddhist Information and takes devotees to all the important d) To provide opportunity to Day, 4th of February 1945. Inquiry Council (BIIC) by ACBC. places including Jetavanaramaya in Tsunami Disaster on 26th Buddhists for free discussion of ACBC contributed Savath Nuwara, Weluwanaramaya December 2004 any matter affecting their interest. Child Development Centers significantly to changing directions There are two Elder Care in Rajagaha Nuwara, City of The tsunami 2004 was the The First Child Development of government policies of post- Centers established for sick monks Visahala, Sankassa and Saanchi. biggest natural disaster to strike Sri e) To undertake Buddhist Center, Viharamahadevi Girls independence Sri Lanka by at Baddegama and Kalutara Also ACBC hold an annual “Katina Lanka. Around 76 temples all over Charitable activities. home, Biyagama, was established appointing Buddhist Information established in 1961. Pooja” centering the the country have got destroyed

6 7 Buddhist Philosophy And by the tsunami and the ACBC Preservation of Archeological Training Centre for the children istory took the initiative to renovate Heritage above 18 years was opened up at H 20 selected temples by making In an effort to preserve the the Wijewardena (Girls) Child History of donations. While the donations Buddhist archeological heritage Development Centre in Walana, for the displaced people were and hand down that glorious Panadura with the guidance of happened from all over the country, past history to be learnt by the Hony. President of ACBC, Mr. the initiative to protect the current and future generations, Jagath Sumathipala. Theravada Buddhism in places was a noble decision taken the ACBC in partnership with by ACBC for the sustainability of the Archeological Department Buddhist Business Forum Buddhasasana. organized several programs and As an initiation of the Sri Lanka courses in 2007. Subsequently, President of all Ceylon Buddhist 60th Anniversary of WFB R.I.D. Wickramasinghe established a committee work Congress (ACBC) Mr. Jagath Highlighting and re- Lecturere in Pali and , towards the preservation of Sumathipala in 2010, the very first activating the Sri Lankan presence University of Sri Jayewardenepura Archeological Heritage in Sri “WFB Buddhists Forum” was held in WFB, Mr. Jagath Sumathipala Sri Lanka is known as the The early chronicles preserve Establishment of the Lanka. ACBC is actively involved at the 25th General Conference took the initiative to conduct the cradle of pure Theravada Buddhist an episode which connects the 25th Annual General Conference with this national responsibility and and 60th Anniversary of the tradition. According to Sri Lanka’s family of the Buddha with These 236 years could be and the 60th Anniversary of the to work towards the preservation World Fellowship of Buddhists reckoned as a separate period in WFB in Sri Lanka in November and promotion of Buddhist in Sri Lanka. The Buddhist historical chronicles, the Buddha the sovereignty of Lanka from the history of Sri Lanka for it 2010. It was a very successful and a heritage, relics, traditions, practices Business Forum 2018 – “Buddhist visited this island state thrice the time of king Panduwãsadeva. formed the background for the grand Buddhist event happened in and archeological sites. Specially, Leadership Practices in Business” during his 45 years’ dispensation According to this account, official introduction of Theravada Sri Lanka. launching an archeological held on 16th October at BMICH and the , naga and yakkha clans Bhaddakaccana, who arrived in exploration site in 2014, along with Jasmine Hall, Organized by the Buddhism, which occurred during that were living in the island at the Lanka with 32 other maidens Women’s Progressive Society the ACBC 94th anniversary at the National Council for International shortly after Panduwasudeva the opening years of the next This society was formed in time, took in the Buddha, Wijayaramaya in . Affairs of the All Ceylon Buddhist arrived, was the daughter of pandu ruler, king Devãnampiya Tissa. 2006 with the participation of Congress. Dhamma and the Sangha. This During this period Anurãdhapura Sakka, who himself was the son Dr. Mrs. Milina Sumathipala to Buddhist Literature Festival happened in the 6th century BCE. became a well-organized city with of Amitodana, an uncle of the uplift the lives of rural women and The ACBC having identified Buddhist Rights Commission Buddhism was introduced to Sri boundaries marked, lakes dug to further promote the Dhamma Buddha. Panduwasadeva ruled that there is a lack of appreciation The Buddhist Rights Lanka in 236 B.E. It became the and hospitals and other buildings among the female folk in the 30 years and was succeeded by for the Buddhist literature in Commission was established on national religion of the Sinhalese constructed. country. This society is involved the country decided to organize Poson Poya day in 2018 to Buddhist his eldest son abhaya, who ruled in helping financially for the from that date. an annual Literature Ceremony State Governance, Education, 20 years. Abhaya’s successor was marriages and providing shelters The aim of Mahinda-thera to felicitate the authors of the Economy, Medicine and Health, Pandukabhãya, the son of Abhaya’s for needy families. and his four companions, the Buddhist literature. Since 2007 the Law and Administration, Culture, According to the early sister Ummãdacitta. Pandukãbhaya first Buddhist missionaries in Buddhist Literature Ceremony is Language and Literature. chronicles relating the historical Commission on Unethical was a great ruler in whose reign Sri Lanka, was to take every step annually organized by the ACBC tradition of Sri Lanka, a prince Conversions Anurãdhapura developed in to necessary to establish the Buddha in a grand scale. The Saamaggi Sangha Congress named Vijaya and his followers Under guidance of Mr. Jagath a great city with well-marked Sasana firmly on Sri Lanka soil. In 2019, established a council Sumathipala, the ACBC appointed who were from India landed boundaries. After a long reign of 70 Vocational Training Centre for National Policy Making to On the fourth day after Mahinda- a Commission to investigate the in Sri Lanka on the day of the years Pandukãbhaya was succeed Ananda Samarasinghe safeguard the rights of the Sri thera’s arrival in Anuradhapura, Conversion of Buddhists into Parinibbana of the of the Buddha. Children’s home and the Vocational Lankan people. ACBC is planning by his son Mutasiva who ruled for King Devanampiyatissa as advised other religions by unethical means “Yakkhas” and “nagas”, who were and ruses and was actively involved Training Institute, Kalutara opened to establish Saamaggi Sangha 60 years. MutasivaZs second son, by the Thera, himself ploughed reported to have inhabited Lanka in controlling these unethical doors for the students on 8 January Congress to bring all the Sangha Devãnampiya Tissa, succeed him a furrow to mark the boundaries conversions. The Commission 1976. Subsequently in 2013, under one umbrella to address the in the time of the Buddha were the in 250 B.C., that is 236 years after of the area consecrated to the report was issued in January 2009. the first Residential Vocational national issues. occupants of the land then. the accession of Vijaya. Buddhist Order. The Mahamegha

8 9 garden was the place where edifices places where food was available . of attendants to accompany the necessary for the Samgha were to This was called the Brahmanatissa Tree. The chronicles mention come up. Work was commenced famine. Both events occurred in that these were selected from to put up the buildings which were the reign of Vattagamini Abhaya the brhamins, nobles and required. This was the origin of the (104-88 B.C) householders and consisted of 64 , the great centre of families. Sangamittã Therí and her orthodox . Arrival of the sacred Bo-Tree attendants embarked on the same Many women of Sri Lanka, ship as well as the ambassadors and The chronicle named headed by Queen Anulã, desired messengers who came from Lanka. Dipavamsa is regarded as a work to enter the order of disciples and of the nuns of the Mahavihara thus it came about that emissaries The ship sailed from who resided in the Hatthalhaka led by the king’s nephew aritta Tãmralipti (tamluk) and arrived nunnery. The Mahavamsa, were sent to emperor Asoka to at the port in Lanka in seven days. composed by Mahanama has obtain the help of female disciples The port was known as Jambukola been called’ a chronicle of the to enable the women of Lanka to and was situated in the north of Mahavihara. The Mahavamsa obtain ordination. the Island. The king of Lanka on contains the traditional history hearing of the arrival of the ship connected with the Mahavihara. Sanghamittã, the sister of had the road from Jambukola to Like the Dipavamsa, the events Mahinda Thera, who had entered the capital city of anurãdhapura recorded in the Mahavamsa end the order and had received gaily decorated. He arrived in up with the reign of Mahasena. ordination, was sent out to Lanka state and himself took charge of Mahasena’s attempt to destroy at the request of the king and the the sacred . This Tree the Mahavihara must have so people and on the recommendation was planted in the Mahãmegha disorganized the life of monks of Mahinda thera. The message garden of Anurãdhapura with within it that the records on which sent by Thera Mahinda to Emperor grate festivities and tended with these traditions were based were no asoka pleased him very much, for honour and care. Up to this date it longer maintained. in it he realized that the mission flourishes as one of the most sacred to Lanka had been eminently objects of veneration and worship The Mahavihara upheld the successful and the king and the for millions of Buddhist. doctrines which were claimed to people of Lanka had accepted the be the teachings of the Buddha new doctrine with enthusiasm. Progress of Theravãda Buddhism in their most original and in Lanka orthodox form. They were called Emperor Asoka decided to Devãnampiya tissa ruled the doctrines of the theras or the send a token of the enlightened one The Sri Lanka for forty years. It Theravada. There were several to the land of Lanka and prepared was the first year of his reign that vicissitudes in the history of this a branch of the sacred Bodhi Tree Buddhism was introduced to institution. The first great peril was under witch the Load attained Sri Lanka. From That time king a secession by some monks to form enlightenment. He planted the worked for the progress of the new a separate fraternity. Then there branch in a golden vessel and, faith with great zeal. Apart from followed a famine which lasted when it had taken root, conveyad the Mahavihara, the Cetiyapabbata by twelve years. Many monks left it to the ship, depositing it in the vihãra, the Thupãrãma and the Mahavihara and went in search of ship. He also sent a large number Sacred Bodhi Tree, numerous other

10 11 monasteries and several Buddhist reign of twenty-four years. The continued each time for seven monuments were established. The advancement of the Buddhist days; the gatherings on these chronicles mention that the king religion was his main concern. occasions appear to be very large as built monasteries at distance of The Ruvanveli-sãya, the most mentioned in chronicles. It is said yojana from one another Among celebrated in Sri Lanka was that the crowds were so great that these monuments the Isurumuni - his greatest work. The magnificent large numbers usually had to be vihãra and the Vessagiri Vihãra are edifice of nine storeys and nine outside the hall for the whole night important centres of worship up to hundred chambers, called the listening to the Dhamma sermons, this date. He is also credited with Lohapãsãda, was constructed by the audience including the construction of the pathamaka him for the use of the monks. and the laity. There is also mention , the Jambukola Vihãra Mirisavati dãgaba was another of discourses by lay preachers well the Hatthãlhaka vihãra and the grand stupa he sponsored.. versed in the Dhamma employed by the king at halls of preaching.

The First Schism Vattagãmini Abhaya, after sect in India came to Sri Lanka and There in reference, in the earliest responsibility of the Bhanaka regained the throne, demolished were received at the Abhayagiri, inscriptions, written in Brahmi monks to accurately preserve the the monastery of the Nigantha not long after Tissa and his script, to a category of monks text assigned to them by constant (Jaina scetic) named Giri for followers occupied that monastery. called Bhanakas (custodians) recitation. The responsibility was having mocked him when he Tissa and his followers liked the eg. the Dighabhanakas and immense and the many disruptions was fleeing. He built a Buddhist new monks and adopted their Majjhimabhanaks. They were due to foreign invasions, famines, monastery in the same place and doctrines. Therefore, they came the custodians of Dighanikaya internal strife and other natural named it Abhayagiri Vihãra, and to be known as the Dhammaruchi and Majjima nikaya of the and man–made calamities that presented it to the monk named sect, after the name of the Indian Tripitaka Respectively. It was the befell the country from time to Kuppikkala mahã Tissa who had monk who was the teacher of the time. helped him in his exile. Later, the newcomers to Abhayagiri. There Mahapali refectory. Thousands of monks of Mahã Vihãra imposed was no official suppression of the There was a severe famine men and women joined the Order After the establishment of the punishment of expulsion on new sect, presumably because the during the reign of Vattagamini during his reign. The king not only Buddhism in Sri Lanka bhikkhus Tissa on the charge of improper king was in their favour, but the Abhaya (1st century BCE) that built vihãras for their residence were the instructors of the people. contact with lay families. Tissa’s Mahãvihãra monks opposed them lasted for 12 year. Due to lack of but also provided them with This was practically a duty. The pupil Bahalamassu Tissa, who as unorthodox and heretical. From food many monks disrobed and their requisites. It was not only Dhamma was expounded by protested the punishment imposed this time the Abhayagiri functioned some left for India. There was no in the capital city that Buddhism erudite monks on every significant upon his teacher, was likewise as a separate sect opposed to the guarantee of returning of those spread in his reign but even in religious occasion and sermons to expelled for the Mahãvihãra. He Mahãvihãra. Bhikkhus who went abroad. Being distant regions like Jambukola in congregations were also held from then, went away with a following alert of this danger, those who the north and Kãjaragãma and time to time. There is mention of five hundred monks and lived Preservation of Buddhist text knew the books by heart took all Chandanagãma in the south. of the periodical expounding of at Abhayagiri-vihãra, but they and recording of text precautions not to allow the text to the Dhamma at temples. Each continued to practice Theravada. Preserving the unwritten fall into oblivion. “ Sixty Bhikkhus The Theravãdha Buddhism temple in a district sometimes text of the Tipitaka was no easy who had gone as far as the coast to in Sri Lanka had best period of took its turn once a year to preach The actual schism occurred task. The Sinhala monks did cross over to India because of the progress in the king Dutthagãmini’s the Ariyavamsa Sutta, which was only when monks of the Vajjiputta this in a meticulous manner. famine, returned to the southern

12 13 Malaya districts and lived there extensive literature in Pali, mainly became active members of leading eating only roots and leaves. They exegetical in nature, which lies Buddhist associations like the never failed to recite the text. When to the credit of the Mahavihara. Buddhist Theosophical Society and they had sufficient strength, they There is evidence to the effect the All Ceylon Buddhist Congress recited the texts in a sitting posture, that Abhayagiri and Jethavana and worked with remarkable and, when they could no longer monasteries also made their success to achieve the aims and keep their bodies erect, they laid contributions to , objects of those organizations. their heads on mounds of sand and but time has not spared any of Through such organizations these continued their recitation. There their works. The commentaries Buddhist leaders were able to unite was an intense debate among the on the Pali scriptures which have and bring together all Buddhists members of the Sangha as whether come down to us were written in Sri Lanka, to inspire them to the preservation of the texts by , be active, to collect funds for (pariyatti sasana) superseded the and Dhammapala. These persons educational and other religious practice of the Dhamma (Patipatti were not natives of Sri Lanka. purposes, to give the Buddhist sasana) or vice versa due to this Of these three persons, the most children a sound religious and effort to preserve the texts. The famous is Buddhaghosa. His secular education, to do a great Maha Theras finally decided on commentarial work has settled deal of social work and to raise the the importance of the preservation the doctrines of Theravada for the spiritual and moral standard of the of the pariyatti sasana and this future generations and he is held people. and more people who were not Jayanti and to aid the reconstruction education. The government on momentous decision ensured that as the authority in all lands where Buddhist by birth are becoming of the Mahiyangana Thupa its part has given the necessary the pali Tipitaka, the oldest of all Theravada Buddhism flourishes. The Buddha Jayanti and After traditions, exists today. In the Year 1956, on the interested in Buddhism. were among the undertakings. A encouragement for this religious Buddhism in Sri Lanka in 23rd of May, which was the Substantial grant was also given renaissance. In January 1959 the The Theravada Buddhist the First Half of the Twentieth full-moon day of that year, the The government of Sri Lanka, to the organizations which was Vidyodaya and the Vidyalankãra canon in the Pali language brought Century (Revival of Buddhism in Buddhist in Sri Lanka and other on its part, undertook numerous handling the construction work Pirivenas were given university to Sri Lanka by Mahinda Thera Sri Lanka) parts of the world celebrated the activities in commemoration of of a Sanghãrãma for the Buddhist status. The Private Buddhist and and his colleagues was handed Buddha Jayanthi. That was the the Buddha Jayanti. A committee monks at the University of Ceylon, Christian schools were taken down orally by different schools of The leading men in the 2500th anniversary of the Buddha’s of leading Buddhist monks and Peradeniya. Arrangement were also over in December 1960 are now reciters of the various collections Buddhist community at the parinibbãna, a day especially layman was appointed to advice made to hold a World Buddhist managed by the government. The (Nikayas) to which it was sub- beginning of the twentieth century significant to the Buddhists the the government on all matters Conference in Colombo in the fullmoon days of the month were divided. These scriptures were were inspired by the activities of world over an account of the relating to the Buddha Jayanti following year. made holidays. committed to writing in the 1st Anagarika and they tradition that it constitutes half the Celebrations. Arrangement were Century B.C. The preservation formed in to organized bodies for life-span of the Sãsana and from made to translate the Tripitaka From the Buddha Jayanti year, Since Sri Lanka gained its of the Theravada cannon which the promotion of the Buddhist that year the Dhamma flourished into Sinhalese and compile an it was noticeable that the Buddhist independence in 1948, there has had been lost in India itself at a revivalist movement. Among them and spread far and wide. Encyclopaedia of Buddhism in in Lanka applied themselves more been a revival of the Theravãda comparatively early date is the were great personalities such as Sir English. It was also decided to keenly to the practice of morality Buddhism, religion and culture in greatest contribution that the D.B. Jayathilake, F.R.Senanayake, The in compile other books dealing with taught in Buddhism while showing the country end this reawakening Sinhala people had made to the Valisinha Harischandra and W.A. Sri Lanka from the closing years of the biography of the Buddha, interest in the celebration of was particularly noticeable when intellectual heritage of mankind. de Silva. To them the Buddhist the last century has clear indications his teaching and the history of Buddhist festivals. More and more the Buddha Jayanti was celebrated revival was the national revival. that the prophecy related Lanka Buddhism. The completion of the people observe the in 1956. The 4th and 5th centuries These prominent men, whose to come true. In other parts of renovation of the Daladã Mãligava on the Poya days and young A.D. are noteworthy for the names have gone into history, the world too it is seen that more in the Kandy before the Buddha children are given a sound religious

14 15 Buddhist Perspectives

Can I afford to do that? Does An Buddhism encourage me to do that? Is money really evil? These interview are the thoughts that came to mind when I listened to this song attentively. Is this a sound message with a to mankind? Well, to be frank, I do not think so. Money is evil only Buddhist to the foolish. Money can destroy Millionaire them. Professor The Buddhists of olden days Chandima Wijebandara did not seem to have believed (B.A., Ph.D., D.Litt.) in total rejection of money. Visiting Professor at Sri The Buddha is reported to have Jayewardenepura University and associated frequently by very Nagananda International Institute rich people. One was so rich that of Buddhist Studies. he could cover the park of an My radio is playing a golden aristocratic prince with gold coins. oldie. It is sung by Andrews Sisters. Only those who renounced the lay life to become monks have given “Money is the root of all evil up their money and wealth in Money is the root of all evil full. The laymen were known for Won’t contaminate myself with it generosity but they managed their Take it away, take it away, take it wealth skillfully and were finance away….” savvy. And the Buddha has given

16 17 Unravelling his adventures Jesus Christ), he gave the young name of the soup as well. So I in the difficult voyage to riches, man a recipe of a delicious Dutch decided to listen to the millionaire he continued, “I had to find soup and promised to buy him not insisting that he should reveal something that I can sell to plastic cups for packing and a what his invention was. get initial investment. My first bicycle to transport them. He even principle I will share now with told him that he would provide “I am sorry, please continue.” you. You have to be innovative. initial capital. The young man had “As a matter of fact, I made Find something to sell and get responded “Who do you think I am created new commodity out of a few coins. I did exactly that. I to sell soup? I would rather starve something that was not sold before. sold something that no one would to death than become ridiculed I combined it with another thing think of saleable. I got a few coins by selling damn soup”. And he and made it saleable. So it was my out of that. The moment I got never came back for his usual product idea. I created a demand hold of it I used my imagination. begging. The most interesting for my new product. I went to the Instead of spending I looked for a part of the story is not this. When promising market I thought where better investment. I thought of an the same artiste moved to live in I could create a demand. So both invention, to be more factual.” another South Asian country, he the commodity and the market happened to get there too, a young was my brain child.” “Tell me, how did you do that? person coming to him for a few positive guidelines on how to earn “Of course, I may enjoy positive advice from a very wise What was your invention?” rupees time to time. Picasse dared “Very interesting” I nodded money and how to enjoy the best sharing my secrets with you. As a and rich person. That time I was a to extend to him also his kind highly inspired. use of it. matter of fact they are no secrets to casual worker and rich people only “Please allow me to keep offer. Young fellow was excited Buddhists. The Buddha has taught gave me something to eat. I had not myself abstract for some more and accepted the offer, which was “And the most interesting In order to appreciate the all of them very clearly in a few even a single cent in hand, to be time. Because I know that you are immediately granted. In two years thing is that I even resorted to Buddhist attitude to money and suttas, which your monks keep on honest. People called me a pauper from Sri Lanka. Most people in time, to the amazement of the bartering. I found it was easier wealth I decided to interview a repeating almost every day. But I then. I could not even dream of a your country are foolishly arrogant artist, the young man had become and more profitable to barter in Buddhist millionaire. Though know that the Sri Lankans do not rosy destiny.” when they come to start a business. an owner of a thriving business that particular market. I resold he was not as fortunate as Bill give a heed to them. They would They want to ride clouds even with many people working under the goods I got from them at a Gates with a lot of media blitz, read my biography with delight I “Absolutely interesting! I have when they cannot afford a bicycle. him. The soup is now delivered different time at a better price. I Professor Ananda Guruge tells know. But it is only to have a good heard of some who were given So, let me avoid a showdown at not on two wheels but four wheels. made friendship with my clients us that Americans today are very laugh. Very few, if at all, would initial finance by philanthropists this juncture.” He has made a respectable brand too.” much interested in his biography. think of applying them to their or generous relations and later The venue of my meeting him life. Anyway, as you have met me became millionaires building on His comment was a bit was Benaris (Varanasi) in India, I will definitely share the way I that small capitol they were given. offensive, I thought. Yet I knew the cradle of Buddhism. I was became rich in a very short time.” You were only given know-how. that he really knew the mentality of fortunate to have an upfront chat some Sri Lankans. No matter how And, surprisingly, you built on that with this extraordinary person. “I am glad you consent to be many stories of millionaires who and became a millionaire?” interviewed by me. Tell me, how had a very humble beginning are “Good morning” much was your initial investment?” told, some never get inspiration. “Exactly. With the casual Having greeted him formally, I remember a story told by the I told him my purpose of visiting “Well, to be honest, I had piece of advice that I was given famous Dutch artist Jean Picasse. him. “I wish to get some insight nothing to invest, so to speak. I thought of entering the world During his stay in Sri Lanka, he from you on how did you become My path was not rosy at all. You of business. Just a fantasy for any had a pestering poor young person a millionaire. I want to share your may not believe, but to tell you pauper, you may say, but it was always asking for a few rupees. economic and managerial wisdom the simple truth, I started with not for me. I was determined and Thinking that giving a fishing rod with my readers, especially Sri zero investment. However, I was became proactive.” he said with is better than giving a fish for a Lankan Buddhists.” fortunate to have encouraging and nostalgic joy. poor fellow (it is a wise saying of

18 19 “So you won some good even recommended me for a ‘state friends. Some customers like a recognised millionaire’ title.” bit of personal touch. That is the secret that even when there are “You told him all about your prestigious supermarkets some journey from poverty to riches and customers do not give up buying the ways and means you earned from their usual corner shop as your first million?” well. Some personal goodwill is essential in doing business, isn’t it?” “Yes sparing no secret I revealed him the entire scenario; “Well, there is more to that. How I got encouraged by his The Buddha has taught that remark that he made looking at Tripitaka: kalyana mittata is an essential It is like having Aladdin’s lamp! the dead rat seen at the roadside. resource for success in business. I That is miraculous, I must say.” I told him that I purchased some Our strongly believed in that. So I had jaggery with the few coins I got made friendship with some street “Well, yes, it is a miracle of from the owner of the cat I fed Guide in boys too and when I was in need of strategy. To enter into wholesale and combined jaggery and water some manpower they helped me in business you need an impressive to create my first commodity. He a big manner.” office with staff, clothes that show listened with curiosity that, instead Education. status, classy vehicle and such. I of accepting money, I asked some Geetika Seneviratne “Very wise indeed. Some had none. So I hired all of them. grass and flowers from grass cutters (B.A.Kelaniya,M.A.Kelaniya, people when they acquire a bit Spruced up in hired clothes and and flower sellers for water and M.A.Colombo, Diploma in of wealth become ‘big heads’ and riding a hired vehicle I approached jaggery I gave them and made profit Education NIE Lecturer, National Institute of Education forget their good friends. So, me, the cargo people and reserved all by reselling them. And he had a how many years it took for you to what they had on ships by paying good laugh on how my friendly One might wonder how a make your first million?” advances. When retailers came to lads helped me in collecting fallen literature like Tripitaka, which is 26 centuries old could provide the ports they all had to come to trees and branches in the royal guidance for sophisticated people “Not very long; about three my hired office and buy through park to dry and sell for firewood in the21st century on pedagogical months” me. So from their money I released again to the royal kitchen. What matters. However, the sceptics may the stocks and made a good profit. really impressed him most was definitely be surprised to find out “That is incredible. May be that instead of stagnating at small This was the way I entered import that the Tripitaka is remarkably rich your commodity was a miracle market and believe me, in the first business I moved to wholesale and in absolutely useful pedagogical product.” three months I had earned my first imported goods” wisdom as progressive as (if not million.” more) the modern educational “Not really. It was a very Thanking this enterprising insights. Observes Richard A. Gard humble thing. But I was very “Born in India, you seem to young millionaire who was feeling : “The discriminating methods of positive and imaginative. I did not have had a super American business jaded about his life I closed my preaching and teaching adopted by stagnate in one position. I took brain. Very smart I must say. How book of Jataka stories in which I the Buddha, with the individual the risks and moved to import did you adviser feel about it?” found his biography as Culla Setthi care taken of the hearers, also go trade and even became a wholesale Jataka.. I wrote this report of his a great way towards the success dealer in no time.” “Well, I visited him with an upbeat views not only for your of teaching methods, and even expensive gift. He was absolutely reading pleasure but hoping some from the point of present day “So fast! You became a impressed. I was given red carpet of our readers may get lifted up for pedagogy, they are interesting and wholesaler of imported goods in treatment. To cap it all he gave a better approach to money. still applicable in many situations” three months and earned a million? me his daughter in marriage. He (Buddhism p.63)

20 21 The Buddha’s ability of that Buddhism is not just learning rationally. And the Buddha purposes they have in mind . The or both alike, and of the whole has to live with the guidance of a teaching and communicating for accumulating knowledge. It is taught only the meaningful things teacher has to select, adjust and world.(A.II.179) Knowledge and teacher. Higher ordination is not was frequently appreciated by his really meant for practicing what (sappatihariyam). (A.I.276). He correctly teach the subject with conduct must go together and conferred upon a monk who is not listeners in the following manner: one has learnt until the goal is purposely avoided discussing reference to the socio-psychological they make a one an ideal person. introduced by a teacher as having “It is excellent, Sir, as one might realised. Learning is a gradual irrelevant, useless and unrealistic background of each individual Concludes Butr-Indr: “intelligence fulfilled necessary foundation set upright what has been upside process. The Buddha said that his metaphysical problems. The or group of individuals. In other combined with discipline may be education and moral training. down, or disclose what has been method is , gradual Buddha never sought or apricated words before teaching the student conceived as the motto, the motive, The teachers are requested to look covered, or show the way to one action and gradual practice. It is gullible pupils who would accept one should know him very well. the purport and the standard of after the pupils as if they were their who had gone astray, or bring an active learning process in the illogical and unverifiable dogmas. The Buddha has suggested four the Buddhist educational ideal. children. an oil lamp into the darkness so real sense of the term. That is the ways to get relevant information To overcome ignorance and to Methodology of learning that those with vision might see reason why the entire discipline is According to the Buddhist to know the individual well. subdue bad conduct, a learner is described in many suttas in visible shapes, even so in many a sometimes explained as a process view, a person must have sound Information on the individuals makes earnest efforts to acquire Tripitaka. The process of learning technique have the teachings been of educational training (sikkha). qualifications to become a good who are to be instructed could knowledge and good behavior begins with careful listening (suta) made clear by the Lord…” (Eg: Those who are still on training are teacher. He must be firm in his be collected 1) from others, 2) in their proper perfection.” (The and registering in the mind (dhata) D.I.85, M.I.378, etc.). called sekha and those who have knowledge without any misgivings by observing external signs, 3) by Social Philosophy of Buddhism what one has learned. Then one completed all the three aspects (the about the subject. He also has to be observing their way of thinking p.180) has to familiarise himself by From the early days of three’P’s) of education are called modest, fearing sin, be confident of and reflecting, 4) comparing them frequent reciting (vacaya paricita) Buddhism, the Buddhists used to asekha. his ability to train a pupil in proper with others and carefully observing The Buddha expected his and pondering over it (manasa call the Buddha ‘sattha’, meaning conduct, confident in educating how the mental dispositions are followers to master the teaching suppatividdha) Then one should teacher. The Buddha also used The Buddha has claimed him in dhamma and , and placed in the minds of particular perfectly to be confident enough to set himself on practicing what one to address his followers‘mama in justifiable confidence that he able to criticise, or get another individuals. (D.I.212, A.I.170) claim expertise in it, get established has learned to become a real knower savaka’, my pupils (literally my was equipped with all necessary qualified person to criticise wrong listeners). The vast literature we qualifications to be a teacher par views every time someone came What actually is the purpose are in possession which we call excellence because he started with one. (Mookherji, Ancient of acquiring knowledge? Tripitaka Thripitaka today is like the lecture teaching only when he had achieved Indian Education p.405) does not encourage learners to notes carefully handed down by full comprehension (abhinnaya) pursue knowledge just for the sake his pupils. The Buddha was a of what he happened to teach. In The Buddha once said that of knowledge. What one learns teacher par excellence. He has, fact, there were teachers during if a teacher is endowed with the and considers beneficial should be as he himself claimed, taught his his times who were either not capacity for analysis of meanings practiced by the learner. Learning pupils keeping nothing as teacher’s fully conversant of their subjects (attha), of reason or conditions just one statement and practicing fist (acariya mutthi). He said “Let or had not achieved the goals that (dhamma), of educational medium it is considered much better than an intelligent person come to they were instructing others to (nirutti), and of intellectual learning entire religion by heart but me, sincere, straight forward and achieve. Uddakarama putta was an mastership (or rather self- not practicing it. It is mentioned honest; I shall instruct him in the example. He had not achieved the confidence, patibhana) will not be in that learning doctrine so that on my instruction attainment he had been teaching at a loss as regards both the meaning and teaching religion/philosophy he could practice by himself in the technique for. The Buddha as and the letter or theory of what he only for instructing others is equal such a way that before long he a managed to achieve teaches.(A.II.139) Acquiring these to looking after cattle of other in it with thorough practice and be of the teaching (Dhammannu). would himself know and realise that particular jhana following the four skills is indicative of deep people just for a small pay. An able to defend the Dhamma when Sometimes this is summed up himself M.II.44). method taught by Uddakarama knowledge and ability to impart ideal learner, on the other hand, outsiders distort it or challenge it. in three words sunatha (listen) putta. his wisdom to others. These are is a person living up to the high From the early days the Buddhist dharetha (learn) caratha (practice). The Buddhist religion is called catu patisambidhas. principles he instructs others on. monastery was an educational Buddha does insist that language described as consisting of three Furthermore, the Buddha The Buddha has stated that a man, institute providing both formal and should not be a barrier to learn branches of discipline, viz., Pariyatti explained his teachings to his According to the Tripitaka, a who is wise, well-educated and of non-formal teaching. The monks Dhamma by people of different (Learning of discourses), Patipatti listeners showing the causal teacher needs to have some insight high intelligence, does not consider were necessarily educators. At the countries. He has permitted people (Practice what one has learned) connections (sanidanam) so on the dispositions, and tendencies harm either to himself or to others, time of ordination itself every to learn his teachings in provincial and Pativedha (Realisation of the the intelligent listeners could of the pupils. And he should or both. He keeps thinking of novice is given two teachers called languages (sakaya niruttiya). goal of practice). It is clear, then, understand his teachings also pay special attention to the good for himself, good for others upajjhaya and acariya. Every monk (V.II.139)

22 23 prong educational programme to enlightenment begins with subdue bad conduct, a learner described as Pariyatti (Learning education. makes earnest efforts to acquire of discourses), Patipatti (Practice) knowledge and good behaviour and Pativedha (Realisation). The The Buddha expected his in their proper perfection.” ( The entire discipline is also sometimes followers to master the teaching Social Philosophy of Buddhism explained as a process of educational perfectly to be confident enough to p.180) training (sikkha). Those who are claim expertise in it, get established From the beginning the still on training are called sekha in it with thorough practice and be Buddhist monastery was an and those who have completed all able to defend it when outsiders educational institute and the three aspects (PPP) related to it are distort it or challenge it monks were educators. No monk called asekha. Learning, is glorified has to be without a teacher. Higher and frequently encouraged. It When teaching others one ordination is not conferred upon a is one of the stepping stones of needs to have regard to their monk who is not introduced by a one’s progressive development dispositions, and tendencies and teacher as having fulfilled necessary (mangala) as presented in Mangala purposes. And thus one has to Sutta. One who is not learned is select, adjust and correctly teach foundation education and moral said to be like a bull that has only the subject with reference to the training. The teachers are requested grows in flesh. background of each individual to look after the pupils as if they or group of individuals. The were their children. The eightfold path leading to information on those could be had enlightenment begins with refining 1) from others, 2) by observing Even though the Tripitaka Buddhist approach to teaching done by me for you … concentrate If one learns only for the one’s philosophy and outlook external signs, 3) by observing their is the canon of Buddhism it does and learning does not encourage pride of teaching others and to on it and be not careless.”(M.II.22, which is called Samma ditthi. Two way of thinking and reflecting, 4) not encourage dogmatism or blind dogmatism or blind faith. It show off his knowledge without A.III.87) main sources of Samma ditthi comparing them with others and faith. It encourages Buddhists to encourages students to experiment ever practicing he is like a cowherd are Paratoghosa (learning from carefully observing how the mental experiment and verify the teachings and verify the teachings and never looking after other people’s cows Learning, which is called others) and Yoniso manasikara dispositions are placed in the to uncritically accept anything. for a small wage. Only the owners and never to uncritically accept bahusacca is glorified and (methodical thinking). These will minds of particular individuals. The Buddha’s search for truth was get milk and other dairy products anything. The Buddha’s search frequently encouraged. It is one provide a student with two types of an example to his followers too. while cowherd does all work. The for truth was done in compete of the stepping stones of one’s initial knowledge called acquired The Buddha has stated that Learning is a gradual process. The same way a learned man who does independence and it is an example progressive development (mangala) knowledge - sutamaya panna and a man, who is wise, well-educated Buddha said that his method is not practice will not get the real to his followers too. Thus, the as presented in Mangala Sutta. gradual training, gradual action benefits of knowledge. Learning generated knowledge - cintamaya and of high intelligence, does not Tripitaka is an evergreen guide to One who is not learned is said to consider harm either to himself and gradual practice He said just one statement and practicing panna. One begins with this initial mankind in relation to the value, be like a bull that has only grows knowledge and proceeds perfecting or to others, or both. He keeps “Let an intelligent person come to it is considered much better than method and purpose of education. in flesh. However, learning is not his moral and intellectual qualities thinking of good for himself, or me, sincere, straight forward and learning entire religion by heart Its philosophy of education is of for learning’s sake or to be proud to cap them with meditational others or both alike, and of the honest; I shall instruct him in the but not practicing it. Accordingly, timeless value. doctrine so that on my instruction of possessing just knowledge. If it is insisted that one should wisdom called Samma Samadhi whole world. Knowledge and he could practise by himself in such someone who has become arrogant practice what he learns and teaches. (wholesome mental equilibrium). conduct must go together and Sources: a way that before long he would owing to his learning scoffs and Teaching, learning and practicing When this gradual programme is they make a one an ideal person. 1. Pali Tripitaka (PTS editions himself know and himself realise disparages who are poor in learning what one learns, therefore, are followed systematically the final Concludes Butr-Indr: “intelligence and translations. …”(M.II.44) Addressing the he is considered as a blind person essential steps in the Buddhist attainments called right wisdom combined with discipline may be monks, the Buddha said; “What keeping a lamp. Buddhists are programme of enlightenment. (samma nana) and right liberation conceived as the motto, the motive, 2. Lecture notes from Professor should be done by a teacher for his encouraged to learn and practice (samma vimutti) are achieved. the purport and the standard of Chandima Wijebandara disciples, seeking their Once, good, what they consider good and The Buddhist spiritual Thus, it becomes clear that the Buddhist educational ideal. 3. Mookherji, Radha Kumud, out of compassion, that has been beneficial. culture is composed of three- entire Buddhist practice leading To overcome ignorance and to Ancient Indian Education

24 25 Buddhist Psychology

Role of Mind in Human Development; A Buddhist Analysis

Dr. Sagara Kusumaratne (B.A Hons Ceylon, M.Phil, (BPU) Ph.D (B.P.U) Ph.D (Ruhuna) Former lecturer in Sociology, University of Colombo.

26 27 In this short discussion it understanding of the general indicates it has no physical body. (hearing, = savanna) nose birth and non-believing . is intended to highlight the role readership. The Buddha has, The word “guhasayam “points consciousness performs smelling, There are many creeds believe it is of mind in respect of human perhaps in an attempt to define out it exists within itself. This tongue conscious feels taste and managed by a god or brahma who development. Firstly let us mind, Yañca kho etam Bhikkhave analysis help to understand some physical body consciousness with all power consider the role of mind and vuccati cittam itipi mano itipi vinna important characteristics of mind. perform the functions of touching mental qualities in respect of am (S.ii.148, BJTS). Accordingly, Generally, in this analysis there are respectively. Punabbhava- Now let us behavior. There are two stanzas in mind is known as , viññanam various forms such as light energy, consider of rebirth (punabbhava Dhammapada known to most of and mano too. Whatever the term heat energy, mechanical energy, d) The function of ) as it is a most important the Buddhists which I consider as used to introduce it, it is a special gravitational energy, electrical investigating is performed by function of mind. The term of extreme relevance to begin any form of energy (Kusumaratne energy, electronic energy, sound three consciousness, investigating “punabbhava” means receiving a discussion on mind. 2019.182). Traditionally it energy, chemical energy and consciousness, associated pleasure, new birth. The English equivalent was believed the mind is in the nuclear or atomic energy etc. These displeasure and indifference. is “rebirth” Some use the word “Mano pubbangama dhamma mental qualities produce sinful or heart. However, later on some forms of energy can be transferred as reincarnation. The term mano settha manomaya meritorious actions. So far it was believed that it is in the brain. Yet, or transformed. As it seems in e) The mind door “incarnation” means embodies in Manasa ce padutthena bhasati discussed priority of mind. the connection of mind there is a consciousness performs the human flesh. In Buddhist point va karoti va, anatomically it is neither in heart nor in brain. As it is an energy it form of energy in between electric function of determining in the of view it is better to use the word Tato nam dukkhamanveti This, though brief, is a energy and magnetic energy. This thought process. rebirth. To understand how this needs no space to exist. cakkan’va vahato padam” functional analysis. So, this helps is important in this analysis. rebirth takes place, the other end

“Mano pubbangama dhamma to identify the structure of Buddhist This is the real practical of rebirth death (marana) should The general traits of mind mano settha manomaya thought and its functional aspect. Now let us consider aspect of mind, so relinking be understood at least briefly. In are as follow according to Manasa ce passannena bhasati It also indicates that there is no the functions of mind. The produce rebirth. It is a very subtle canonical literature there are many va karoti va, Dhammapada, point of thinking of past or future; consciousness performs one concept and difficult to explain. places which mention that rebirth Tato nam sukhamanveti Dhammapada, in describing think of the present and do the function or more than one. The However socio-historical back happens after death, they are said chayava anapayini (Dh. some characteristics of mind needful. The above brief account functional consciousness-; the ground this is the interior force five places of rebirth (pañca gati)), Yamakavagga stanzas I & II). mentions, presents the following points to the following important particular functions performed are of this study that connects with factors. stanza. as follows; conscious and action (karma). There are deities (deva) This highlights priority of There is a very close ‘Durangamam ekacaram The major problem of each and humans (manussa), realm of mind as the base of all physical interaction between material asariram guhasayam a) The re-linking (patisandhi), every religion in the world is to animal (tiraccana yoni) in the and verbal behavior. It should be Ye cittam saññamessanti life- continuum (bhavnga) and answer what happens after death. realm of suffering ghosts (petti noted that mind is a special form world and mental phenomena. And conscious mental phenomena mokkhanti marabandana.” decease (cuti) are performed by According to their beliefs, there are visaya) hell (niraya).A few of of energy (“Mind and Heart”, (Kh.Dh. 34.BJTS) Kusumaratne 2019) If this energy have physical basis. In this nineteen consciousness as two various groups of religions. They humans get back rebirth in is corrupted by defilements, it context as K. N. Jayatilleke has types of investigating consciousness are mainly twofold as believing human world . Most of them This indicates that citta is makes sinful products which observed that some Western (santirana) accompanied by would get rebirth in other places. not a physical organ. It is a form brings sorrow just like a cart wheel scholars have interpreted the first equanimity, eight great wholesome (S.V.II.332 & A.I 118-BJTS). of energy. Now let us get into its that follows the hoof of ox. On stanza of Dhammapada ( Mano resultants, nine Form sphere and Until the death, the five aggregates the other hand, if the mind is pubbangama dhamma, manosettha deeper implications. Here the Formless Sphere resultants. (pañcakkhandha) interact and used correctly, meritorious results mano ) to mean that all things word “Durangamam” indicates the at the death they break into five. follows just like a shadow without are preceded by mind, governed speed of mind.Within a fraction of b) Two consciousness, For examples it is mentioned in any trouble. In this context, by mind and created by mind. a second, we can think of anything apprehending with five physical Pali literature (Kayassa bheda “dhamma” mean mental qualities/ Jayatilleke, however, says that it is either in any country in this world doors and apprehending with parammarana apayesu upapajjati, thoughts (cetasikas). This form of not mind, it is the conscious states or the heaven or brahma world. mind door perform apprehending sagge upapajjati etc.,). What is this energy reflects on external objects of mind cetana (1975.77) The word “ekacara” means that it function (avajjana) kayassa bheda? “Kaya” is a word through six internal doors. And exists without help of any other derived from the verbal root “ci” in thereafter mental qualities emerge. Here, it is useful to define thing. That means energy does not c) Eye consciousness, (seeing= the sense of collecting. Its splitting Then keeping mind as basis, mind, even briefly, for easy want a space to exist. “Asariram” dassana), ear consciousness separately into five aggregates is”

28 29 (bheda).These five Aggregates his eye door. The “Dependent *) The next function of mind are different thought processes sukkam sukka vipakam, atthi are divided into two groups as Origination” (paticcasamudpada) is the life continuum (). according to the function and Punna, kammam kanhasukkam ‘Nama” and “Rapa” Rupa is explains it as follows. In this This is conducting the thought doors. The last thought process kanhasukka vipakam atthi Punna, matter (material units). Nama is study Dependent Origination Process throughout the life. All ( Cuti) has only thirteen mind kammam akanha asukkam mind, mental states; feeling and (Paticcasamuppada) is discussed the consciousness commence moments. These are very important akanhaasukka vipakam kammam perception etc. (form of energy). briefly in both aspects, structural vibrating this state and again after in the analyses of actions (kammas). kammakkhayaya sanvattati- M.88- After splitting of five Aggregates, and functional and inter- the seventeen seconds of a thought Committing kammas are very BJTS) These four kammas are as there is no more living condition. dependency of as relative elements. process goes back to the same state, important of discussing mind follows; The material units are formed by but even before it can happen. four sources, seasonal factors, food The term “structure” means *)The definitions of kamma. *)Good kamma (sukka factors, mental factors and kammic a set of interconnected parts a *)Apprehending is the Here some important definitions kamma) and their results. factors. In a dead body only complex. Paticcasamuppada has function of directing the mind to in Buddhism are mentioned. The *) Bad kamma (kanha seasonal factors are available and it interconnected twelve parts. Just certain object so that to emerge a other definitions are not relevant kamma) and their results. becomes rotten and decaying. The like an interconnection of parts consciousness. In the traditional to this study. *)Good and bad kamma Buddha says that if one think of such as an engine, wheels and body methods of teaching thought (kammam kanhasukkam) and something, consider of it and hear is as a vehicle interconnection process, a story of fall down a 1.I) Kamma is will or volition- their results. of something this is an condition of twelve parts like ignorance mango fruit is related. (Cetana’ham Bhikkhave kammam Only these consciousnesses for the existence of viññana. (avijja) is unawareness of real vadami. Cetaitva kammam koroti). *)It is neither good nor bad are not sufficient to generate When this viññana arised and condition of conditional factors “A man was sleeping under (A.1V.208, BJTS, Chakka nipata). kamma (akanhaasukkam) nor kammas without completion grew up rebirth takes place. (yañca of a living being or five Aggregates a mango tree. Suddenly he heard These kammas are born with three their results. This last one causes the kamma patha (programme Bhikkhave ceteti, yañca kappeti, (pañcakkhandha). a sound of fall down a mango mental states, bad side, greed, “kammakkhaya) which means of completion the action). In yañca anuseti arammanametam fruit. When one is sleeping the hatred and delusion and when they nibbana. Now it is clear these this thought process, impulsions hoti viññanassa thitiya tasmin After dissolution of consciousness in life continuum are considered as good. Then there kammas and their good or bad (javanas) energize this process and patitthite viññane virulhe ayatim Paticcasamuppada, there is no state... That sound of a mango are non-greed, amity and non – results are based on mind and its arise the resultants. One who is at punabbhavabhi nibbatti hoti-(S, more rebirth, but there is no doer fruit falling down.Then vibrated ignorance. Then there are six. impulsion (cetana) is working his last thought process about to die ii.102.BJTS). as for a vehicle. The reason is the (calana) the life continuum They have results .which affected force. Among the functions he recollects a good or bad action nature of grasping (Citta ). state and break it (upaccheda) in this life, next life or after that performed by mind the role of In this context, “ceteti, yañca he has performed during his life This discussion provides an then mind is directed to certain whenever it gets an occasion. It kamma is very important. If it is kappeti and anuseti” indicates time. .If there is not such serious introduction to it so that the reader object, in this example it may be can be mentioned as an example over that means no rebirth on demerit mental conditions, action or recently committed may understand this exegesis. In the sound. It is the function of that Mugalan Thera in his last the other hand it emancipation meritorious mental conditions one or habituated one; a kamma this context three questions emerge apprehending (avajjana). After that life too suffered a sinful action he (kammakkhaya). and unshakable (mahaggata) committed in a previous life arises. as follows. five functions are related to five committed about thousand births mental conditions because Of them kamma or instruments senses as eye=seeing, ear= hearing, ago. So it is better to examine these consciousnesses produce used or the place he will have *)Who has rebirth? Who do nose= smelling, tongue= tasting, even briefly how rebirth is made kammas. There are nineteen such a rebirth is taken as the object. not have rebirth? Why it happened In the Kukkuravatiya sutta by mind. Kammas are divided in consciousness potential of making They are internalized through the so? The profane persons get rebirth Then receiving of Majjhimanikaya the Buddha to four on seriousness and time. * rebirth as follows; mind door (dhammarammana) as the craving of the last thought (sampaticchana) is next function said that there are four types of Serious kamma- (garuka kamma). mostly because at that moment process excites, it cannot fathom and then investigating it kammas and their results realized *)Rootless two investigations other sense organs are inoperative. the real nature of conditional (santirana), then deciding what to by him as good, bad, good and This means a most serious in case of unwholesome However as is mentioned in the things. The Arahants would not be do (votthapana). After completion bad, neither good nor bad. or greatest kamma committed in consciousness. Dhammapadahakatha young so as the real nature of conditional of these basic functions on that (Cattirimani Punna, kammani his life. This may be a moral or *Eight wholesome Matthakundali saw the Buddha’s things they have realized. So far we ground seven impulsions run maya sayan abhiñña sacchikatva immoral and definitely its result consciousness. shadow reflected on the wall discussed the linking function of (javana). After that registration paveditani, katamani cattari, atthi will be effective in the last thought *)Nine great gone kusala and it was the object of his last mind. The rebirth is result of this (tadalambana) come twice. This is Punna, kammam kanhan kanha process in this connection here it is consciousness. consciousness internalized through function. the general thought process; there vipakam atthi Punna, kammam mentioned to point out that garuka

30 31 form a character of a person and function, the resultant of, a kamma inner development must practice at leisure time he often engages whenever committed in the rebirth meditation. There are two types himself in his habitual thoughts circle come forward and perform of meditation to develop as mind and deeds. In the same way at the that function.. development and develop wisdom. moment of death unless influenced The practice of the first one leads to by other circumstances naturally as Apart from, these profane ecstatic trances (Jhanas), reducing a rule a consciousness arise on that functions of mind, there is a sacred the grossness of mind step by step, base. There are many examples aspect of mind usable for attain inviting more and more calmness, in Buddhist literature. At the Nibbana. peace ,serenity and purity in moment of dying if garuka kamma respect of heart and mind. This is or asanna kamma does not precede “Anto jata bahi jata- jataya called “ ” what the acinna kamma arise and gives a jatita paja, mentions “cittan good or bad rebirth. bhavayan”. There are forty objects Tantan gotama pucchami- of “samatha bhavann. All of them 3…2.d) Katatta kamma - The kho imam vijataye etymological analysis of this word jatam is not much clear. However it is said reserve or cumulative kamma Sile patitthaya (Narada Thera, 1956. 262). As naro sapañño it seems in literature, it should cittam paññañca be explained a little further. The bhavayam, starting point of the rebirth circle atapi nipako (sansara) cannot be seen, unknown Bhikkhu so imam to everyone. The Buddha also said vijataye jatan.” kamma comes first in the order to the death. This is what one the effects of the sinful deeds he that starting point of (sansara) is to make re-link consciousness. remembers or does just before the accumulated during his life time. not known. No point of trying to The celebrated If good it is purely mental as in dying moment Among Buddhist as They will have their due effects as find out it. It is endless too unless commentator the case of Jhanas. So he will be a custom of reminding dying person occasions arise. emancipate from it following the Buddhaghosa Thera pointed out in provide preparatory background, born in Brahmaloka. Rerukane of his good kammas and making Eight Noble Path. (Anamataggo his great work Visuddhimagga how but all meditation objects cannot Chandavimala Mahanayaka Thera him do good acts when he is about 3.2.c) acinna kamma - The Bhikkhave sansaro pubba koti to practice for ceasing rebirth and produce all jhanas. Only ten aids points out that there is no garuka to die because it is determining term “acinna” is derived from the napaññayati) So in this long to develop mind. In the Buddhist to meditation objects (kasinas) and kamma resultants in sense sphere his future birth. Sometimes a root “a + cinna”. It is the past journey one definitely would path sila takes the first step. So breathing meditation () (2011.164). On the immoral side, good person who has committed participle form of acarati that have committed innumerable intelligent person strictly adheres to can produce all the Jhanas. With five anantariya kammas which meritorious actions remarkably, means a practice as Rhys Davids good or bad kammas. There is no the precepts and develop the mind these meditations a person who has definitely produce their affect in if he remembers a sinful action at says but it could be derived from opportunity to affect all of them. and a mental quality. Accordingly, developed so much the subsequent life and permanent the last moment he may have a bad “a+ci+nna” Then it is “acinati” If the effective power if a kamma is sila takes the first place because still has not yet emancipated from scientism are also garuka kammas. rebirth unfortunately, that means doing over and over only in first javana or if he attains physical and verbal behavior can be suffering. He is still in the rebirth Five anantariya kammas are as again to be trained. It is habitually nibbana it effects only in this life. controlled by sila, it is impossible to circle with suppressed defilements. follows, the creation of schism in If there was no opportunity to control mental behavior. However, Such developed concentration the Sangha, injuring the Buddha, On the other hand also performed and recollecting. If one murdering an Arahant, matricide similarly it happens. A bad person get used to worship the Buddha affect it becomes an ineffective on this path, firstly it is necessary ability makes easy to turn his and patricide. As it seems more who used to do sinful acts even then morning and evening it will be his kamma in this life or forever (ahosi to control physical and verbal channel, (samatha bhavana) serious garuk kamma comes first. if he recollects a good thing he may habitual behavior. The probability kamma). So at the moment of behavior. This is the foundation of to develop wisdom (vipassana have a good birth. This does not of arising that thought when he dying if a Garuka kamma, asanna development of higher virtues and meditation). It is the method of 3.2. b) asanna kamma - sanna mean that though he enjoys a good was about to die is very high. This kamma or acinna kamma does a person of such a good character investigating conditioned things of kamma is kamma committed close birth he will be exempted from is “acinna kamma”. They tend to not come forward to make re-link Thereafter for the sake of his the world from various aspects. It is

32 33 the development of introspection. pleasure feeling of mind. Feeling of coconut. So every word should With this regard the most useful concentrating mind, then samatha be understood in that context. object is himself, his physical body is completed the meditation turns Accordingly mind runs the five and mind. With this contemplation into developing wisdom (pañña). aggregate. he becomes disgusted. He sees This is the first step of releasing the the impermanency, nature mind from the attachment to five References of suffering and soullessness. aggregates as a result of it he feels 1)Canonical and commentarial It gradually develops passing the impermanency of conditional literature sotapatti, sakadagami and anagami things and concentrates on this 1. I) Anguttaranikaya, IV and VI- maggas and their fruitions when condition. The next step is feeling BJTS. he is about to attain “nibbnna” of attaining nibbana ending I.II) Khuddhakanikaya.I. as he has realized the real nature rebirth but residues of substratum Dhammapada Pali -BJTS. of conditioned things, grasping, (sopadisesa) Then mind goes to the I.III) Dhammapadatthakatha, I._PTS. kammic power in javanas, avijja perception of without residues and I.IV) Majjhimanikaya, I. BJTS. and tanha are extirpated. As a expiration. This is the perception I.V) Samyuttanikaya, I, II, IV, result, the rebirth vanishes. of renunciation (A.VI.194-BJTS). V-BJTS. II) Other Publication. The meditation on inhaling The functional analysis of mind I). Jayatilleke, K.N. “The Message and exhaling (anapanasati) is is mentioned in samyuttanikaya of the Buddha” (1975, A posthumous Conflicts and Disputes; practically more useful and easy covering its all aspects the five work), London, George Allen & to practice also. It consists of both aggregate led by mind” (cittena Unwin, Ltd. developing mind (samatha) and niyate loko- S.I.61, BJTS). The II). Kusumaratne, Sagara How to Manage Them developing wisdom (vipassana). term “loka” means breaking with “Mind and Heart in Theravada Buddhism” (2019)-S. Godage and The meditator should go to a meaning of performed, due to the conditional things (lujjati palujjati Brothers (Pvt) Ltd, Col.10. Dr. (Mrs). Princy Merlin Pieris silent place like a forest hermitage, Lecturer, Postgraduate Institute of Pali and Buddhist Studies University of Kelaniya, Sri Lanka. ) in this sense except the Nibbana, II). Kusumaratne, Sagara under tree or empty house. From whole universe can be named as “Viññana, Kamma and Conflicts and disputes are groups. political groups ethnic Types of social conflicts birth to death we are breathing loka. It is not led by the mind. It Punabbhava (2016)-S. Godage and rampant in society today. When groups as well as disagreements Buddhism oversteps all up and exhaling but we are not is the miniature of five aggregate. Brothers (Pvt) Ltd, Col.10. living in company it is a common boundaries such as racial, religious aware of it. When one prepared between various countries In the context of samyuttanikaya III). Narada Thera (1979, 5th factor that contradictions arise. national and geographical in for this meditation he has to sit and individuals occur. These explanation (cittena niyate loko) edition) “A Manual of Abhidhamma” These minor misunderstandings its humanistic concers, with its on the floor in the bending leg interpersonal, conflicts are mainly loka means five aggregate. It is led Buddhist Missionary Society, Kuala gradually strengthen and finally end commitment to the welfare and posture (pariyankam abhujjitva) due to the weakness in the vision by mind. Therefore two meanings Lumpur, Malasia. in aggressive warfare. Hostilities engage in inhaling and exhaling of the individuals. Buddhism never happiness of all beings (sabbe satta). of this word have been confused IV) Chandavimala Rerukane, are unavoidable when people live we observe in canonical sources with mindfulness. Then he feels advocates violence as a means of by some scholars. In colloquialism Mahanayaka Thera (2011). together. The mahajanaka Jataka.1 the importance of conciliatory inhaling and exhaling separately achieving ones objectives. War and same word is to give different Abhidhamma Margaya, Pokunuwita mentions thus. A girl wore on methods of resoloving various but interconnected. After that meaning in different contexts. For SL.Chandawimala Dharmapustaka conflicts are considered to be evils the other two bracelets. The two types of conflicts. when it continues gradually the instance, when a carpenter is fixing Sanrakkhana Mandalaya. beacelets jingled while the single and instructs that one should keep following feelings arise, the feeling the roof he may say the owner Sir v). Hewamadduma Amara et.al, bracelet was noiseless. In the same away from conflicts, debates and Religious conflicts. of whole process of breathing air coconut is better. In this context he Dhammapadaya, 2002, way unlike living alone, when living war fare. The doctrine of Buddha During the 6th century B. C. goes to the lungs and coming back, means coconut rafters. The owner National Integration Programme Unit, is such that one who lives in feeling of just like the ceasing this may bring coconut rafters, When Col.5, SL. in company, with other individuals there were various religious groups accordance with dhamma succeeds process, feeling pleasure, feeling the owner is having lunch he may vi) Melford Spiro “Structural conflicts are unavoidable. as recluses (samana) Brahmanas happiness, feeling mental qualities, tell his wife coconut is better but and Functional Analysis”.21-38, in living in the world without (Brahmana) wandering ascetics feeling of removing mental she never bring a coconut rafter, International Encyclopedia of social Originating from household coming into conflict with anyone (paribbajakas) and the rest. qualities, feeling about mind. she would bring some scraped sciences,Vol.5. disputes. friction between religious (nakenaci loke viggayha titthati) pali suttas represent numerous

34 35 moral degeneration in a society Even today in the world there in the same way those belonging are indications of the growth of is the ‘colour-bar’ which divides to all the castes entered the poverty. The motto employed people into two groups Buddhism community of monks as the maha throughout the cakkavatti sihanada introduced in troduced arguments sangha. sutta is when wealth is not provided in support of the conception of for the poor poverty becomes equality. The anthropological Household conflicts widespread (adhananam dhane argument 7. Maintains that at Society grows through ananuppadiyamane daliddiyam the start of human society all a network of interdependent vepullam gacchati) 6 when poverty human beings were the same. relationships. Every relationship increases people resort to stealing Social distinctions arose in society is a whole hearted commitment leads to the usage of weapons. due to a division of labour which to support and to cherish others. Usage of weapons, leads to the was necessary for its very survival. The world is a society of beings destruction of life. Thus social Unlike the Brahmanic theory, who depend utterly upon one conflicts occur. According to the Buddhism does not maintain that another. we can grow neither kutadanta sutta in any country class structures were absolute. The materially nor spiritually unless priority among its problems equality of human beings is said to we are committed to one another. should go to food. The Buddha be in accordance with the universal The function of all social bonds acknowledges it when he gets the law. is to provide a life – path both philosophical tenets or dogmas Buddha in high esteem. This itself they are not beneficial to anyone. chaplain to advise the king to give as a realistic discipline and as an that were prevalent during indicates that the Buddhahimself they are also called undetermined food to farmers and workers. This The biological argument opportunity for fulfillment which the life time of the Buddha. had set an example of overstepping questions (avyakatani)because can be achieved according to the maintains that the ‘human being’ guides and rewards at every stage constitutes a single species in from birth to death. In this strong paribbajakas met in santhagara religious boundaries being free the Buddha thought that these Buddha by organized cultivation. contradiction to different species web of relationship marriage plays sala or samayakpavadaka and got from disputes. questions ought not to be answered therefore the duty of the state is to provide a continuous supply to which various types of fauna a central part. The status of the involoved in talks pertaining to to avoid disputations. Just as it is of grain to the cultivators. when and flora belong8. Unlike in the family is held as the nucleus of religion, philosophy and other At that time there were two stated in the ditthimca the king acted accordingly people case of fauna & flora, which are society. For a considerable period mundane matters. philosophical dogmas widely held anupagamma not attaining to any of the country became busy with characterized by differences of in Buddhist countries family called eternalism (sassataditthi) and views Buddha said thus “I don’t their own business and harassed species all human beings, not unity was extremely strong. But On one occasion Buddha annihilationism (ucchedaditthi). fight with the world, but the world the country no more. The revenue withstanding minor differences in today materialism has crept in to went to meet potthapada Apart from this many other fights with me”.(na aham lokena went up and the country became the colour of the hair or in skin the fabric of every culture with paribbajaka 3 He saw the Buddha philosophical theses had been hotly vivadami loko ca maya vivadati)4. quiet and was at peace. The people pigmentation and other similar the technological developments; coming at a distance andaddressed argued by various philosophical Thus Buddha avoiding arguments being pleased and happy dwelt with visible aspects should be looked craving together with violence had his followers who were making a schools. The well known debaters rejected to views. open doors, free from disputes. upon as belonging to one single increased friction in the family high sound, thus. the venerable chanki, pokkarasathi, janussoni species, since in physical and other background. the erosion of the Gotama is coming ‘’he delights in assalayana, vasettha and ambhatta, Economic conflicts Class conflicts vital characteristics they all are traditional morality in the family quiet. Speaks in praise of quietude, were propagating their theories, Cakkavatti sihanada sutta and Conflicts arose in Buddhist, same. has brought about drastic problems all of you be silient.’’ saying “we are of the correct path the kutadanta sutta 5 show the India categorizing people in to in the society. Rigid ideas about and the others are of the wrong necessity of economic development four namely khattiya, Brahmana, Taking all these facts into male and female roles about rights Once Upali the chief path”. Buddha never entered in for a society. When there is an Vessa, Sudra. Brahamins held the consideration it can be observed and privileges generate heated disciple of Niganthanathaputta to disputations with his opponets. economic downfall poverty spreads sway considering themselves as the that Buddha eradicated class difference of opinions. approached the Buddha and he Without going in to conflicts with over the country. Then in return Legitimate sons of maha Brahma conflicts and allowed people of was pleased with the Buddha s them clarified the trus situation for crime will spread over the country born fromhis mouth. sudras were any caste to enter ordination. According to Buddhist teaching. Buddha advised him not those who are intelligent enough with the deterioration of the deprived of all human rights and Just as the water of the four great teachings tha life of marriage is a to give up the respect towards his to comprehend. sometimes the standard of morality. According were considered as those born rivers entering the sea shed their unique balance of enlightened self own faith althought he held the Buddha avoided such debates since to Buddhism social unrest and from the feet of mahabrahma. differences and become the ocean interest and unselfish devotion. It

36 37 should be a religious partnership replied. Buddha then questioned thamena ca ditthi paramasena ca where neither is superior nor why they are trying to destroy the abhinivisitva) to their respective inferior. Buddha emphasizes four chiefs of high worth on account of views, saying ‘ This is the truth all qualities which both partners worthless water. Buddha illustrated else is folly.’’ should develop as faith, virtue, the effects of unity and the conflict generosity, and wisdom.9.Further was resolved. Having understood On the other hand the more in the Singalovada sutta the the folly the kings at the end said.’’ righteous company is always reciprocal duties of the husband Had not the master come we ready for amendments. In such a and the wife and parents and would have slain one another and company monks dwell in harmony. children are given.If the code of set flowing rivers of blood. Thus They are courteous and without conduct laid down in this sutta the conflict resolution was due to quarrels. Like milk and water is followed one can suppress Buddhas advice. mixed together they look at each conflicts that emerge in the family other with the eye of affection. background. Conflicts Prone Groups Thus according to Buddhas In the society there are two Teachings one can end conflicts by Conflicts for material profits groups. Those who are prone to reconciliation without becoming Desire for sensual pleasures conflicts are always obstinate and stubborn and clinging to one’s own (Kamatanha) is supposed to be stick to their concepts. (vagga views. Conflicts due to speech second although the matter is true Speech should be according to the root cause of conflicts. The parisa). Those who are compliant Speech that conduces to leads to harm. The third although facts (Sabhavam eva) sakyans and entered in to and ready for amendments Conflicts between individuals non conflict is encouraged by the true and beneficial one should war due to the water of Rohini are peaceful (samagga parisa). regarding trifle matters. Sometimes Buddha in the Aranavibhanga have the wisdom to know when As things actually are (yathabhuta River. This river flows between the According to Buddhist teachings it will lead to offensive speech, sutta 13.Buddha had praised the it should not be said. For instance –sabhavam eva) cities of Kapilavatthu and . conflicts in society occur in malice in thought discontent and Aranapatipada, the part of non true and beneficial matters can Without personal prejudices Dwellers of both cities assembled whatever company the monks dissatisfaction, disturbing the conflict. Buddha refrained from if spoken at the wrong time be (kassaci puggalassa) anadesa karana together and that people of Koliya are frivolous, empty headed, of peaceful environment. in the kinti concealed and secret methods of embarrassing to some people. vasena)14 sad “should that water be drawn harsh speech loose in talk, lacking sutta.12. it is stated that once two teaching and condemned religious Buddha allowed covert speech off on both sides it will not trove in concentration, unsteady, monks were speaking differently secrecy. His words and methods which is true and beneficial only The manner of speaking too sufficient for both of us. Our crop with senses uncontrolled. In about abhidhamma. Between them are straight forward and there when a hine is needed to correct leads to contentment. Peacefulness will thrive with a single watering such a company monks become there was a difference in denotation is nothing hidden for favoured someone.Buddha allowed overt is also hindered by those who therefore give us the water. quarrelsome with wrangling and a difference in connotation. If disciples to discover. Religious sharp speech which is both true and speak hurriedly. steady mindful Dwellers of kapilavatthu replied disputations wounding each other the disagreement becomes strong secrecy Buddha perceived easily beneficial as an instance which can speech is related to a mindful thus “our crops too will thrive with with the weapons of the tongue. the result will be a dispute. Hence became the shelter for fraud, turn some person away from evil, mind leading to harmony avoiding a single watering give us the water” Trodding on this wrong path they the Buddha advised them thus ‘’ leading to conflicts. Buddha back to practicing dhamma. But friction.with local language and We will not give they said neither continue the struggle and do not Let not the venerable ones fall in classified covert speech into three overt sharp speech which is untrue normal usage the Buddha touches we will said the others. As words wish to reconcile. to contention over a mere trifle. groups. and harmful as spoken by an angry upon some other important points thus ran high one of them rose up What is easy to grasp should be man trying to put the blame on favouring non conflicts. In North and struck another a blow. Thus This unrighteous company do understood as easy to grasp and 1) Untrue and harmful; utter on someone else will definitely lead India there were many dialects and interchanging blows, and spitefully not meet together for investigation, hard to grasp as hard to grasp.” no account. to conficts. That which is true and sub-languages. They used different touching the origin of their do not conciliate each other, 2) True and harmful ; try not to harmful spoken at the wrong time terms for the bowl as patta, pati, princely families they increased the without taking such steps, It indicates that according to utter or in a wrong company too will vittha, sarava, dharopa,pona and tumult. persisting more and more in their Buddhist teachings when a Single 3) True and beneficial, utter it result in conflicts. pisal.If someone obstinately cling refusal to inform and conciliate statement is Interpreted by two knowing the right time. to any term saying this indeed Buddha approached and each other and renounce the Individuals, differently, it should One should speak only the is the thuth,all else is falsehood asked the two parties the cause of quarrel they make it more stubborn be accepted as it is without going The first is lies and slander dhamma.The commentators the quarrel. “About water’’ they still by strong attachment (ditthi into disputation. breaking the fourth precept. The explain thus. there be difficulties for the speaker.

38 39 Thus insisting a special form of Conflicts due to communication Psychological Conflicts perceives he reasons about. This meant mainly for those whose which leads to grasping. It leads dialect with rigidity is a kind of Erroneous methods of All psychological Conflicts leads to obsessions (papanca). IT is temperament was malicious in to stinginess. leads to protection. dogmatism founded on pride communication often leads produced in are traced in the same with the other senses. The order to get rit of hatred. Pasure protection finally leads to usage leading to friction. to conflicts. It brings about Buddhism to Psychological Causes analysis offered in the madupindika sutta 19. mentions f public debates of clubs and sticks and weapons deterioration of social contacts as a asava (influxes) anusaya sutta begins with the sensory at which dogmatists attempted to leading to fight, hostilities, leading to alienation. In the It is stated in the sub- (latent evil) kilesa (psychological process and indentifies papanca argue in defence of their own views arguments as scolding insulting abhayaraja sutta16. It is stated commentary that the Buddha, defilements). All wars originate in as most noteworthy psychological with the intention of becoming slandering and committing that the Buddha dose not utter the cause of social conflict thus this victorious. unwholesome actions. the venerable sariputta and other the minds of the people. According speech if it is not fact, not true, to Buddhist Psychological factors, sutta goes much deeper to trace its disciples in their instructions, not connected with the goal, and When people are affected by psychological origins. They who love debates enter In this connection Buddha sometimes commended or disagreeable to them. The speech roots of evil as greed, hatred and a gathering and get engaged in points out that people are censured a monk for the sake of uttered by the Buddha is always delusion, it is difficult for them to This sutta briefly describes debates calling each other fools. psychologically incapable of guiding and disciplining him.But according to facts, true, connected arrive at a correct decision. Hence how to get rid of all obsessions so Calling themselves experts, they forming opinions about what the venerable Subhuti15. refrained with the goal, agreeable to them Psychologically they face a difficult that all evil and wrong states of seek in praise. But however when is right and wrong, just and in his dhamma talks from such and most particularly at the correct mind are quelled and pass away ones arguments are rejected he injust plunged in this defiled time. Buddha does not utter is true in considering whether it is right or personal references limiting entirely. It explains how to avoid all becomes irritated at censure. psychologically conditions. They and according to facts it not liked wrong just or injust. himself to saying that ‘this is the strife and make a man dwell above When such unwholesome roots of cling to pre-conceived notions and by others, and not connected with wrong path ‘and ‘that is the right all pleasures of senses atthakavagga motivation are removed conflict desires. Conflicts no longer arise the goal. At the same time Buddha Madupindika 17. Sutta path’Therefore the Buddha singled of speaks of conflicts and disputes no longer arise. when this unwholesome mental shall not speak what is liked by explains the conflict between the debates disputes prevalent among process is removed. out subhuti by declaring him to others if other conditions are full sense and sense objects. when people who pursued the religious In the sakkapanna sutta20. be the “foremost of those dwelling filled. This indicates that in the there is eye and visible form visual life. They were dogmatically the Lord of Gods questioned the Resolution of conflicts in non-conflict (aranaviharinam) inter-personal communications consciousness arises. This begets. clinging to contradictory opinions. Buddha the reasons for various Facets of social conflicts are Thus he has entered the path of the speech should be well guarded Contact. Conditions feelings what beings though desirous of living numerous. Attraction to what is non-conflict (aranapatipada) to avoid conflicts. a man feels he perceives, what he According to kalahavivada in unity could not do so Buddha pleasurable, constant search for sutta, 18. In the world subject to answered that it is due to envy what gives pleasure, psychological sense objects there are two sections and selfishness. (issa-maccariya) friction against what produces as pleasurable and non Pleasurable eny occurs in the minds of human displeasure, wishing to protect satam and asatam). The attainment beings when they are unable to ones possessions, jealousy for being to what is pleasurable is’ piyarupe enjoy the benefits enjoyed by unable to acquire positions attained rupe sarajjati’. The hatred towards others. Selfishness corrupt the by others, spirit of competition and what is not desirable is called mind at the moment when one is dogmatism by strongly clinging to appiyrupe rupe vyapajjati’. These afraid that ones belongings will be one’s own views olone. attachments and Non attachments’ owned by others. are based on the contact between To eliminate these conflicts mind and matter. Thus this sutta Mahanidana sutta 21. in one has to practice . exhibits that conflicts occur based terms of dependent origination By practicing the , on cause and effect. describes how people are driven to four and and conflicts as a result of seeking to other ethical practices as generosity Conflicts and disputes give secure their cherished possessions. tolerance patience and the rest one rise to sorrow and lamentation Due to craving there occurs seeking can minimize conflicts. Greediness is an outstanding for objects. As a result of seeking characteristic, Pride and conceit objects profit. As result of profit According to Buddhist is also observed. Since there is judgment. As s result of judgment, teachings the mind is no verble control slandering lustful desire. As a result of lustful intrinsically pure and lustrous exceeds immensely. This sutta was desire the thought ones own self but it is defiled by adventitious

40 41 defilements(Pabhassaram idam)make an attempt to cultivate of oneself and others. The actions ones eyes to avoid, material shapes. life itself bears the seed of conflict emphasize the importance of cittam aganthukehi upakilesehi wholesome qualities where ever which are not beneficial for both One must dominate the mind and which should be resolved. conciliatory methods of resolving upakkilittham)22.Due to this possible. Even Sakka the king of parties or for one party should be restrain and subdue the mind teeth conflicts before embarking on mental coused by defilements, Gods was more concerned about avoided since such actions always clenched and the tongue pressed In the resolution of conflict war. Buddhism considers quarrels conflicts often occur. The five a situation which will not lead to lead to conflicts. Therefore in against his palate. Thus mental of life it should be understood and dispute as an evil which hindrances 23.Sense pleasures conflicts. Once in a mythical story order to avoid conflicts one should control is of supreme importance that the cause of the conflict is finally leads to the destruction of (kamacchanda) anger (vyapada) Devas became victorious over be responsible of ones own actions. for conflict resolution. craving. Due to the greed for human beings. Hence for conflict sloth and torpor (thinamiddha) Asuras. And the king of Asuras sense pleasures kings dispute with resolution it is necessary to follow excitement and worry vepacitti was taken prisoner and It is also necessary to avoid According to Buddhism all kings, nobles dispute with nobles, the ethical teachings of Buddhism. (uddahaccekukkucca) and doubt was brought to the territory of the emotions that make the mind component things are by nature Brahmans dispute with Brahmans, harsh and ruffled leading to the or perplexity (vicikiccha) always Devas driven in sakkas chariot by disharmonious.it this lack of house holders dispute with house References destruction of pease and emity. defile the mind.When the mind his charioteer matali, vepacittis harmony which is the essence of holders, parents dispute with 1. Jataka iii tr .P.T.S. PP30 - 68 Vatthupama Sutta26. gives sixteen is obsessed with the yearning for limbs all bound with chains dukkha a conflict (sabbe sankhara children, children dispute with 2. Majjhimanikaya I P.T.S. P.109 sense pleasures it is difficult for a vepacitti turend to be extremely such emotions which should be dukka).conflict in life mayparents, brothers and sisters dispute 3. Dighanikaya II. tr. P.T.S. P 245 person to take a clear decision. It is abusive using harsh words against avoided for conflict resolution. assume different forms .It may be with each other and friends dispute 4. Samyuttanikaya III, P. T.S. P138 just like trying to see the difficult Saka the king of Devas. However sorrow. (soka) which is suffering with friends. Those who enter 5. Ibid iii tr. P. T.S.P. 59 II, P. 160 for a person to take a decision. It is sakka did not retort and the driver 1. abhijja - Covetousness 2. vyapada - malevolence resulting from loss (vyasana) of into quarrel sometimes attack one 6. Ibid iii tr .P. T.S. P 68 just like trying to see the reflexion of sakkas chariot was curious to relations, wealth, health, virtue another with their hands and with of the mind through abowl of know whether Sakkas behavior was 3. upanaha - enemity 7. libid P .93 and opinions. (ditthi). Conflicts stones and with sticks and also with coloured water. `at the moment due to fear or to weakness. Sakka 4. makkho - hypocrisy 8. Sutt- nipata P.T.S 600 -611 arise due to circumstances arising weapons and ultimately leading to the mind is covered with anger one responds saying that he is not 5. palasa - malice 9. Anuuttara iv P 284 6. issa - jealousy in life’s associations. Pain (dukkha) death.29. cannot take a correct decision just so stupid as to retort to a foolish 10. Jathaka tr.V-VI, P.T.S.P. 219 7. maccariya - avarice is a physical in which the conflict like trying to see the reflection of person like vepacitti. The patience 11. Anguttaranikaya l tr.P.T.S.P. 65 8. maya - deceit is due to feelings repugnant to These pleasures of the senses the mind through a bowl of boiling observed by sakka can be considered 12. Majjimanikaya iii ,tr P.T.S.P. 24 9. satheyya - treachery senses. grief (domanassa) is a are not lasting. Being entangled in water. When the mind is over as an instance which stopped a 13. lbid lll, tr P.T.S.P 281 10. thambo - obstinacy mental suffering a conflict arising them possess wrong values leading powered by laziness one cannot conflict. sakka said the man who 14. Discourses of the Buddha tr. 11. mano - pride from regret at having failed or it to great peril. The cessation come to a correct decision just when reviled does not in his turn Nanamoli, wheel Publication (269) 12. atimano - conceit may be due to misfortunes befallen of suffering (dukka) which is as trying to see ones face though revile wins a twofold victory.24. In 1979,P.14 13. mado - intoxicating to others. Despair (upayasa) the greatest conflict should be abowl of water covered with moss. this manner the teachings of the 15. Anguttaranikaya l, tr P.T.S.P.24 14. pamado - negligence is the conflict due to absence of brought about by following the When the mind is agitated by Buddha contain valuable principles 16. Majjhimanikaya ll, tr. .P.T.S.P .60 15. kadho - anger hope old age and decay (jara) or Noble Eight Fold path, which excitement and worry, the decision for non- conflict. A great deal of 17. lbid l,P.T.S. pp 108- 14 16. sarambho - impetuosity the complect dissolution of the includes the practice of sila (virtue) taken may be wrong. It is just like social conflicts are due to improper 18. Suttanipata tr. Jayawickrama N.A, aggregates(marana) is the greatest Samadhi (concentration) and trying to see the face through a reflection (ayoniso manasikara) The vitakkasanthana sutta27. homagama 2001 ,P.339 wind tossed turbulent water.How proper reflection (yoniiso conflict in life. During the life time panna (wisdom) which will finally explains the method the of 19. lbid P.324 can a mind that is habituated to manaikara) will lead to peace and to be associated with things one lead to the supreme bliss. controlling negative emotions for 20. Diganikaya ll ,tr.P.T.S.P 310 doubt take a correct decision? It harmony reducing conflicts. dislikes and to be separated from good mental stability leading to 21. lbid P.51 will be impossible. It is just like things one likes and not to get Conclusion peace. When objects of mental 22. Anguttaranikaya l P.T.S.P.10 trying to look at once reflection Buddha also stressed the what one likes is also a conflict.28. In the social life if we are disturbances as lust hatred and 23. Samyuattanikaya V.P.T.S.P.121-125 through a bowl of muddy water manner in which one should delusion arise in the mind one greedy, envious and quarrelsome, 24. lbid l, P.T.S.P. 221 placed in darkness. reflect when Committing an must divert the mind from those The struggle for life thus we can’t expect to be free from 25. Majjhimanikaya l,P.T.S.P 414-420 action through mind word and emotions to something else tassa becomes the greatest conflict which conflict and be happy. if we are This untrained mind which deed. In the majjhima nikaya thmha nimitta annam nimittam needs a solution. Life is such that to be happy free from conflict 26. lbid P.46 is unable to take prompt decisions Ambalattikarahulovada sutta 25. manasikatabbam” it is just as if a in the midst of enjoyment and bliss we should practice non-greed, 27. lbid P. 153-154 correctly leads to conflicts. Hence it is pointed out that an action skilled carpenter might knock out a there creeps the final frustration non-envy and avoid becoming 28. Diganikaya ii P.T.S.P. 305 it is necessary for individuals to should always lead to the benefit large peg with a small peg, or close and . Therefore quarrelsome. Canonical sources 29. Majjhimanikaya I tr P.T.S. 114

42 43 something delicious about finding fault with something and feel and Anger express our anger over it. When our inflated egoism is involved, we may feel proud of our anger and Management; justify it and even feed it. Some people seem to be always burning the with anger and pride. This makes them appear socially unpleasant and even mentally unhealthy Buddhist people. Buddhism, on the other hand, believes that destructive Way. emotions themselves are obstacles and need to be eliminated to have Dr. Shraddha Gautami happiness. PGIBS Kalaneya University - Sri Lanka wrong and blameworthy wouldn’t Angry people, when they burn feel ashamed? with that violent emotion, find It’s hard not to act, to remain calm and Anger Because anger is based still; their emotions are screaming is one of on exaggeration, delusion and at them to be violently active. Anger the most common impatience anger is an unrealistic fills us with edgy energy and makes destructive emotion. Some of us mind; What is more;, anger is us want to do something. Some get ‘suffer’ from it almost every also an extremely destructive advice us to pound our fists into day. Even those who get frequently uncontrolled emotion that serves pillows or to scream at the walls to get angry know that this it makes no useful purpose whatsoever. “work out” our anger. Thich Nhat them unpopular, hated and even Having understood the destructive Hanh, the master, disagrees: make victim of cruelty by affected nature and disadvantages of anger, “When you express your anger you parties. we then need to watch our mind think that you are getting anger carefully at all times in order to out of your system, but that’s not Anger is an expression of recognize and control it whenever true,” he said. “When you express deluded mind that is directed it begins to arise within us. your anger, either verbally or with on someone. We feel him/her physical violence, you are feeding It’s important to understand to be unattractive and focus on the seed of anger, and it becomes that anger is created entirely by stronger in you.” So, how can we the bad qualities only, and wish yourself. It didn’t come from neutralize anger? harm. Imagine you are angry outside to infect you. We tend with your own partner in life; at to think that anger is caused by According to the teachings that moment he or she appears to something outside ourselves, such of the Buddha, from ignorance you unattractive and intolerable as other people or frustrating comes greed – avarice, desire, enemy. You then exaggerate his/her events. No one makes you angry. lust, attachment and all the rest. bad qualities by focusing only on You make yourself angry. So, Also, from ignorance comes anger, irritant aspects and overlook all the controlling it is up to you. And it aggression, cruelty and violence. good qualities. However, when that is very important to know that you anger has faded away, when you can do it. The Buddha said, “Conquer return to normalcy don’t you regret anger by non-anger. Conquer evil your destructively angry thoughts? The problem with some by good. Conquer miserliness When you realise you were careless, people is that They see as if there is by liberality. Conquer a liar by

44 45 truthfulness.” (Dhammapada, we should not pay attention to his She is weak, thirsty, poor, hot, the man’s hand and leads him to the v. 233) Read this to find out the unkind bodily actions, but only be deprived, and filled with sorrow. next village, where she takes care of Buddhist way of controlling anger. attentive to his kind words. This When she arrives at the crossroads, him, treats his illness, and makes will help us put an end to our she sees a buffalo’s footprint with sure he has everything he needs One day the Venerable anger. a little stagnant rainwater in it. by way of clothes, medicine, and Shariputra said to the monks, She thinks to herself, ‘There is food. Because of this compassion “Friends, today I want to share “My friends, this is the second very little water in this buffalo’s and loving kindness, the man’s life with you five ways of putting an method. If you become angry with footprint. If I use my hand or is saved. end to anger. Please listen carefully someone whose words are not kind a leaf to scoop it up, I will stir it and put into practice what I teach.” but whose bodily actions are kind, up and it will become muddy and Just so, my friends, when you if you are wise, you will know how undrinkable. Therefore, I will have see someone whose words and The bhikshus agreed and to meditate in order to put an end to kneel down with my arms and bodily actions are not kind, and in listened carefully. to your anger. knees on the earth, put my lips whose heart there is nothing that right to the water, and drink it can be called kindness, give rise The Venerable Shariputra “My friends, say that not far directly.’ Straightaway, she does to this thought: ‘Someone whose then said, “What are these five from the village there is a deep just that. words and bodily actions are not ways of putting an end to anger? lake, and the surface of that lake is kind and in whose heart is nothing covered with algae and grass. There My friends, when you see that can be called kindness, is “This is the first way. My is someone who comes near that someone whose bodily actions someone who is undergoing great friends, if there is someone whose lake who is very thirsty, suffering and words are not kind, but where suffering. Unless he meets a good bodily actions are not kind but greatly from the heat. He takes off there is still a little kindness in her spiritual friend, there will be whose words are kind, if you feel his clothes, jumps into the water, heart, do not pay attention to her no chance for him to transform and go to realms of happiness.’ anger toward that person but you and using his hands to clear away actions and words, but to the little Thinking like this, you will be able are wise, you will know how to the algae and grass, enjoys bathing kindness that is in her heart so to open your heart with love and meditate in order to put an end to and drinking the cool water of the that you may put an end to your compassion toward that person. your anger. lake. It is the same, my friends, anger. Someone who is wise should You will be able to put an end to with someone whose words are not practice in that way. your anger and help that person. “My friends, say there is a kind but whose bodily actions are Someone who is wise should bhikshu practicing asceticism who kind. Do not pay attention to that “This is the fourth method, practice like this. wears a patchwork robe. One day person’s words. Only be attentive my friends. If there is someone thirsty, suffering from heat, whose jealousy to overwhelm you. If you he is going past a garbage pile filled to his bodily actions in order whose words and bodily actions “My friends, this is the fifth body is covered in sweat, comes do not know how to live happily with excrement, urine, mucus, and to be able to put an end to your are not kind, and in whose heart method. If there is someone whose with someone who is as fresh as many other filthy things, and he anger. Someone who is wise should there is nothing that can be called bodily actions are kind, whose to the lake, takes off his clothes, sees in the pile one piece of cloth practice in this way. kindness, if you are angry with that leaves them on the shore, jumps that, you cannot be called someone words are kind, and whose mind who has wisdom. still intact. Using his left hand, he person and you are wise, you will is also kind, if you are angry with down into the water, and finds picks up the piece of cloth, and he “Here is the third method, know how to meditate in order to that person and you are wise, you great comfort and enjoyment takes the other end and stretches my friends. If there is someone put an end to your anger. in drinking and bathing in the “My dear friends, I have will know how to meditate in order shared with you the five ways of it out with his right hand. He whose bodily actions and words pure water. His heat, thirst, and to put an end to your anger. putting an end to anger.” observes that this piece of cloth is are not kind, but who still has a “My friends, suppose there is suffering disappear immediately. not torn and has not been stained little kindness in his heart, if you someone on a long journey who “My friends, suppose that not When the bhikshus heard the by excrement, urine, sputum, or feel anger toward that person and falls sick. He is alone, completely far from the village there is a very In the same way, my friends, Venerable Shariputra’s words, they other kinds of filth. So he folds are wise, you will know how to exhausted, and not near any village. beautiful lake. The water in the when you see someone whose were happy to receive them and it and puts it away to take home, meditate to put an end to your He falls into despair, knowing that lake is clear and sweet, the bed of bodily actions are kind, whose put them into practice. wash, and sew into his patchwork anger. he will die before completing his the lake is even, the banks of the words are kind, and whose mind is robe. My friends, if we are wise, journey. If at that point, someone lake are lush with green grass, and also kind, give your attention to all ( 25: when someone’s bodily actions are “My friends, say there is comes along and sees this man’s all around the lake, beautiful fresh his kindness of body, speech, and Corresponds with Aghata Vinaya not kind but his words are kind, someone going to a crossroads. situation, she immediately takes trees give shade. Someone who is mind, and do not allow anger or Sutta Anguttara Nikaya 5.162)

46 47 Social Welfare

Introduction The PED defines dana (skt. The Four dana ; GK . ;Lat. donum) as (a gift); as almagiving, munificence”.1 Even though its synonym is generosity giving is an act that Sangahavatthus requires a giver and a receiver 2 whereas generosity may be what the giver dose motivate or drive to give. In regard to this it can with be either the couse of giving or it describes a personal quality of the giver. Hence, caga, also meaning abandoning, giving up or Reference renunciation,3 is more frequently used for generosity.

Practically, the giver can give to something away or give something up; i.e give away old cloths to give up smoking. Giving must their not necessarily be material but can be immaterial, too; like giving someone one’s cold shoulder or encouragements. There are relevance several reasons why one might be motivated to give such as affection, intention to receive in return or the like as we shall see later. Giving can as even become contagious.4 Usually , we do have a love- hate relationship with giving. since Leadership being breastfed in our first days of childhood we are conditioned for the goodness coming from the receiving end and turn quite furious once we sight competition. From this perspective it comes Qualities very natural to us, and in fact can even be a matter of life and death, by as any wild life documentary will Thomas Voss easily will testify us, that receiving M.A (Kelaniya) - Sri Lanka. is the way-better option than

48 49 giving. This suggests that we are sharting, they would not eat (f) expecting rewards, (f) because don’t be afraid of acts of . happiness and development. Ats Paul Zak and his colleagues have naturally selfish. It is a survival without having given, nor would being able to ( and the receiver is This is another way of saying the sangaha vatthu gose “These show in their studies that intake strategy; Herbert spencer’s phrase they allow the stain of meanness to not). what is blissful, desirable, pleasing, bonds of sympathy are in the world of oxytocin, a hormone that acts survival of the fittest5 has become obsess them and take root in their endearing charming “23 and a big just like the linchpin of a moving as neurotransmitter in our brains, a commonplace in our everyday minds. Even if it were {…} their (g) happiness, (g) seeking good account of merits will bring about car”27 can make us more generous and language and so it has in business. last mouthfui, they would not eat reputation, “ happiness, (…) and what is concludes, “notably,[Oxytocin And business nowadays is serious without having shared it, if there desirable, pleasing, agreeable and About the Selfishness of Giving ] had twofold larger impact on if not even becoming a war zone were someone to share it with. But, (h) mental training (of enjoyable.”24 In the same sutta With the ‘ insight’ of being a generosity compared to altruism, one of the world’s leading business bhikkhus, as beings do not know, detachment). (h) to ennoble the The Buddha goes on to emphasise selfish lot is any discussion about `this indicates that generosity is media websites subtitles its article as I know, the result of giving mind. that merits promote the “ five morality doomed right from the associated with both altruism as Business as War. Companies, not and sharing, they eat without gifts” meaning the Five Precepts start? And dose not leading such a well an emotional identification countries, are battlefield rivals” having given, and the stain of Then, there are five ways an (panca-sila). The Five Precepts are pack already implies the perfection with another person”30 In another and goes on further: on nationality, meanness obsesses them and takes integer person 15 gives : “ A person the minimum ethical code, not of selfishness to get and keep the study J.J. Ellers suggests “that there is a battle-ready competitor root in their.9 Accordingly, we of integrity gives a gift with a only for the Buddhist laity, but alpha-position? So how can all this without reputational information somewhere who is busy thinking find dana mentioned first in the sense of conviction 16. A person they are in fact universal as Piya refined Buddhist philosophy make people have intrinsic expectations how to beat you. There no safe three Grounds for Merit-Making of integrity gives a gift attentively Tan points out in his book simple any leader see the value proposition, about the altruistic behavior of heavens.”6 What relevance can the (punnakiriyavatthu)10, a training 17. A person of integrity gives a gift Joys: “The first precept is against “see the money”, and how can the others, which largely explained Buddhist concept of dana have for model for lay people, in the Six in season18. A person of integrity killing, that is, the respect of life. followers ever rejoice in such acts their own altruistic behavior. this such alpha – animals whom we and Ten Perfections (parami)11 as gives a gift with an empathetic19. [… ] The second precept is against not troubled by thoughts of any implies that when no information call leaders, the modern warlord of well as in the Sangagaha Vatthu: heart. A person of integrity gives a stealing [… ]. When we steal from agenda? is available, intrinsic expectations business.7 Finally, since we initially gift withought adversely affecting someone, we are [… ] taking away started off from Sangaha Vatthu;8 “Monks, there are these four himself of others20’’ 21 Comparing hts happiness. The third precept how can this in the end be of bases of sympathy. What four? these five ways with the range of is against sexual misconduct, that service for the ones being shepherd Charity, kind speech, doing a good possible motives given above we is, we should not disrespect the by them. turn and treating all alike.”12 can see that the first four in the body [and take] away that person’s list match nicely with the Four freedom. The forth precept is To find out let us outline what 8 Motivations for Giving – 8 Ways Biases of lust, hatred, delusion against falsehood […]. Truth Buddhism has to say about giving of Giving – 5 ‘Superior Intentions’ and fear, whereas the next four can is the very basis of wholesome and try to understand the positive we, but not necessarily are, rooted human communication. The fifth aspects of this act . Next let us The Buddha gave eight possible in selfishness. The noblest way of precept is against taking anything shortly examine whether selfishness reasons for giving 13 and eight ways these eight is obviously the last intoxicative or addictive […] not to or generosity is hard-coded in our one 22. The integer person’ way lose self- control. ”25 Seeing them one can give:14 genes, if at all and whether we of giving is genuine and dose not in this way comparison with the should simply accept such faith or nourish the four biases. From this Universal Declaration of Human Behavioural scientist have can be as powerful a driver of (a) out of affection, (a) are we able to do anything about we can conclude that the intention Rights of the United Nations will been doing research about many altruistic behavior as actual spontaneously, it. `then, we look closer into its (volition) of the act of giving carries easily prove their general validity. aspects of altruism going back to knowledge about other people’s implications on leadership, on most importance. 26 ideas from Thomas Aquinas (1225- reputation.’’31 the example of business leaders (b) out of anger (b) anxiously, 1274), David Hume (1711-1776) and how giving could be used as a Meritas - The Return of In summary we say that and Adam Smith (1723-1790) as In another study observing leadership tool. (c) for foolish reasons (stupidity), Investment according to the consciously and/ well as more recent studies from the behavior patterns of wolf (c) because of feeling obliged So, whi shall we give in the or unconsciously chosen forms the mid-60s onwards on pro-social packs to understand the origin of Giving in Buddhism first place? Evidently, any honest of giving and their underlying behavior,28 showing the role of alpha-beings we learn that ‘’ in The Buddha recognized (d) out of fear, (d) expecting a gift self- experiment will tell us: because intentions, they carry more or less empathy in prompting altruist act, natural wolf packs, the alpha male the importance of giving as an (in return), a it feels genuinely good and due meritorious momentum, which imaging their footprints in our or female are merely the breeding act of utmost importance thus: to this we feel happy. Happiness, service other as well as oneself. The brains, locating the reward regions animals, the parents of the pack, “Bhikkhus, if beings knew, as (e) out of obligation, (e) because it if you like, is measured in merits( practice of giving consolidates the and studying its evolutionary and dominance with other wolves I know the result of giving and is good to give, punna) as The Buddha said: “ […] foundation for social and individual roots on nonhuman primates.29 are rare, if they exist at all. [… ]

50 51 Any parent is dominant to its argue ‘’ that adoptions for other choice but making use of process of facilitating individual the parents can be interpreted as The servants and employees young offspring, so ‘’alpha’’ adds leadership and followership both it and there is nothing morally and collective efforts to accomplish leaders as they lead us into and thus ministered to […] show their no information.’’ And finally, evoleved to enable individuals wrong in doing so as long as we are shared objectives’ […] peter through important parts of our compassion towards him in these emphasizing later that what is to pursue their own evoloved smart and apply wholesome means Northouse […] defines leadership lives. Based on their generosity five ways.53 true for wolfs cannot simply be interrsts in ancestral environments; which The Buddha explains thus; as ‘ a process whereby an individual they raised us, fed and dressed us, supwrimposed on other species, in other words, leadership and ‘’[…] And what is the root of the influences a group of individuals sheltered us, cared for us when we Here we should also pay not to say humans, the author followership are equally genetically wholesome? Non-greed is a root of to achieve a commongoal.’’’ 38 were sick, provided education and close attention on the cause and states: ‘’ the point here is not so ‘selfish’ strategies. […] We suggest the wholesome; non-hate is root Many theories have been proposed so forth and so they are worth of effect mentioned in the text: much the terminology but what that optimal form of leader- of the wholesome; non-delusion about leadership such as the Great honour and respect, No leader, A master should minister their the terminology falsely implies: follower relationship is one that is a root of the wholesome. This is Man Theory39, the Trait Theory putting aside despotism, is able to employees in the five ways, then a rigid, force-based dominance balances the interests of leaders called the root of the wholesome. 40 and many others clustered lead if their followers do not respect the employees thus ministered hierarchy.’’32 and followers, in an elaborated ‘’ 36 This attitude is what HH the into Behavioural-, Participative-, them not do they have sympathy show their compassion to them in form what biologist ‘reciprocal Dalai called as being wise – Situational-, Contingency-, for them. So again we have this the five ways. This means that the These two examples are altruism’ […] 34, 35 From a selfish.37 Consequently, selfishness Transitional and Leadership.41 concept of moral interrelationship, incentive or lead shall come from just small, random dots on a vast Buddhist point of view this is not is not by itself immoral but it again They all focus on different aspects this reciprocal altruism, this middle the employer as the obvious leader. is the intention that carries the of leadership and identify their set path or balance between the needs The leader. The leader’s vision must moral or immoral load. We have of characteristics supporting their and desires of two parties. The incorporate the right intention, to balance the trade-off between role model. But after all people same concept we come across in born by wisdom, which will be selfishness and generosity, between still seem to search eagely for the Sigalovada Sutta in witch The chracterised by fairness, honesty egoism and altruism, wisely in such guidance on what makes a good Buddha teaches the and integrity and it will effect in a a manner that happiness can grow leader. Worldwide Internet traffic Sigala to worship the six directions mission that brings about a moral as the main relationships we all best in use as well as in our social about’ leadership’- related news interrelationship. Compassion have in our lives: (a) parents and environment. rose between 2008 and 2012 by will bring about compassion in children, (b) teacher and pupil, factor three to four 42 and under return. At this state, the leader is (c) husband and wife, (d) friends Leadership Attributes the category ‘product search’ guiding their followership not only and companions, (e) employer So far we labeled leaders, leadership books rank on the top to achieve what they are ought to and employee, 51 (f) noble and lay quite provokingly and lopsided, as 43 Interestingly, in many of such achieve but at the same time with people: 52 ‘’alpha-animals’’, giving a negative rankings ethical characteristics the ultimate goal of improving ring to it, and ‘’modern warlords’’ score high: In one online article In five ways should a master their well being. This is what L.M. not only being completely silent on Forbes honesty is listed number minister to his servants and Miller et al. define as altruistic 44 54 about all the efforts and hard work one, first on Danny Cox’s list is’’ a employees […]: (i) by assigning leadership. 45 it takes to reach and stay on top but high standard of personal ethics’’ them work according to their 46 also about their risk disposition. and so it goes on with integrity , ability, (ii) by supplying them Giving as a Leadership Tool surprise, since The Buddha teaches A leader sticks their head out fairness 47. Humility 48 etc. Many Now, let us have a more canvas between the two extremes with food and with wages, (iii) by us the Middle path, the avoidance and is exposed to the public as a of these attributes we already came practical look on how dana could of altruism and egoism but tending them in sickness, (iv)by of extremes. The two examples 24/7-role-model prune to chatter, across in our discussion above. be used as a leadership tool based they suggest that empathy and sharing with them any delicacies, also exemplify the possibility blame, critique and retaliation for (v) by granting them leave at times. on an example: One of the main altruism on one hand is at least of change (impermanence) as a actions of others. What especially This Sangaha Vatthu also tasked in leading is to win over dormant in us and that it can be prerequisite for any improvement. in our context, makes a leader and reminds us on one aspect essential The servants and employees followers and make them support manipulated.33 On the other hand, Hence, anyone’s generosity, not whish characteristics should leaders for any leader when it says: “Now thus ministered to […] by their and carry out the tasks required to it suggests that alpha – beings are, the perfection in persona like The possess? if these bonds49 were lacking, master show their compassion to perform the mission and to achieve beside any personal predispositions Buddha, will be to some degree mother who bore and father who him in five ways: (i) they rise before the goal. And since we know all and self-centeredness they might defiled with selfishness. Putting ‘’Gary Yukl […] defines begat would not receive the honour him, (ii) they go to sleep after him, participants crave to fulfill their have, a product of their social the point the other way round; leadership as’ he process of and respect (which are their due). (iii) they take only what is given, particular desires we as the leader surroundings and not of faith, a Since we possess this defilement influencing others to understand But since the wise rightly regard (iv0 they perform their duties well, must find some common ground, Donum Dei or the like. Price and anyway (until the day we become and agree about what needs to be these bonds, they win to greatness (v) they uphold his good name and find for what these participants Van Vugt enlightened, we do not have any done and how to do it, and the and are worthy praise. ‘’50 Here, fame. have desire for, and find a way to

52 53 nourish it to make the participant intimacies. The needs of esteem- course, does not save the effort to follow us. In short: We must self-esteem, self-respect and self- identify each and every individual motivate them. confidence- are then finally topped need of their team members to by the need of self - fulfilment. The achieve optimal results nor should In general, we distinguish lower four are called deficiency it be understood as a call to lavishly between extrinsic and intrinsic needs, which, if not sufficiently give away perks. Here, the leader motivation: Extrinsic motivation met, will show up, Maslow, in can benefit from the ‘Right Way means that the motivation factor some psychological form like, for of Giving’ we touched upon in comes mainly from outside e.g. instance, anxiety. the beginning. More importantly, as payment, a bonus, avoiding we see that the way of giving must punishment and the like. If we Watching closely, we see not and should not merely address are motivated by excitement again a striking similarity between the monetary aspect, since in that about a task, are keen to learn Maslow’s model and the Five way only the two bottom layers are and to improve our skills, we are Precepts in Buddhism: To (a) mainly supported by them. Once intrinsically motivated. Usually, a refrain from killing and harming adequately addressed, the practice combination of the two is present others means to respect others of skilful giving can open up a vast but one is domination; e.g. we physiological needs, (b) refraining pool of motivation oppprtunities, need to work to make a living but from taking away what is not which, because they are more what does really drive our career is given means to respect once safety intrinsic in nature, will last long. the desire to learn new things. `As needs,(c) refraining from sexual we know from our last pay increase misconduct and respecting the Having so far focused inwardly extrinsic motivation is considered integrity of a being nourishes on corporate level, we must not for them. Followers want to trust a powerful leadership tool able to 1. Pali-english Dictionary quite short lived whereas intrinsic needs of belongingness56 and (d) forget that the same principles their leaders and leaders seek to all kinds of fundamental needs (PED):http://dsalsrv02 chicago.edu/ (de) motivation can have a long respecting truth is the base for self- apply towards the entire society, support their integrity and to and bring about happiness within cgi-bin/philogic/getobject.?c.1:1:2383. lasting effect. In both ways, the trust and self respect. Finally, (e) to other stakeholders than just the quench their desire for honour and or organization as well as for the pali.1699756;The . basic mechanism at work as we can refraining from intoxications not followership. in the USA along, respect. Beside all the interwoven see here, is reward; the fulfillment only serves as a skillful means to US$ 298.4 billion in total were leader itself. One who is spiritually economical needs within these of various needs and desires. keep up the former four but makes contributed to charity in 2011, inclined can findpractical guidance 2. What implies a sender-reciver-mode complex networks of relationship, self - fulfilment truly meaningful about 5% go back to corporate to establish and maintain such here, is in fact a ‘bidirectional system’, this trade-off between selfishness One very popular and not potentially disastrous for philanthropy 57 and forbes as sympathy in Buddha’s teachings not only in the sense that a person’s and service must be successfully categorization of human needs and the individual. This, of course, well as Bloomberg routinely (as well as other religions, despite role can alternate between giver and managed. Such craving of both desires was suggested by Abraham does not mean that by simply publish the “Top Most Generous of cultural differences that should receiver but,as we shall see later, the sides for fulfilling their desires is Maslow in his work “A Theory granting someone, say, the freedom philanthropists” containing be taken care of)61 about the giver, by the very act ofgiving,is in fact not immoral in itself, provided, of Human Motivation” first of not harming him, that his needs the who-is-Who of leadership Right Way of Giving and Moral also receiving (merits). we are wise-selfish and therefore published 1943, 55 which is used of food, water, air and so on are idols.58,59 It would go beyond Discipline. For those who are led genuine intention to improve by many motivation trainers as a automatically fulfilled. Instead, it our scope here to analyse whether 3. Pali English Dictionary (PED) wellbeing of all. not, and religion affiliation is not model. Simply put, Maslow starts promotes favourable conditions their ways of giving and intentions compulsory for altruism,62 can :http/dasisrv02uchicago.edu/cgi-bin/ 60 on level of physiological needs that someone in these needs can measure up to the advise, but find practical guidance by making philologic/getobject.pl?c.1:1:1433. such as food, water, breathing, fulfill their desire and it also fosters this generous act in general is Giving can be motivated use of fundamental rights and pali:1070403;The Pali Text Society. sleep, excretion and homeostasis. that one would not refuse or keep undoubtedly a huge merit. in many ways but yields the basic tools such as the “Hierarchy They must be primarily fulfilled away these essentials from the one best outcome when they are 4. Willard,Chris S,Jim E sheppard, and before our desires move up to the in need. Successful leaders cannot nourished by greed, anger or of Needs” by Maslow, provided, Robert Morris. ”Contagious Generosity” next higher levels as there are safety live from charisma, breathtaking foolishness but generosity, they harbor an altruistic desire Zondervan,2012 needs like health, personal security, This example illustrates in a visions and outperforming kindness and understanding. towards leadership. All that counts financial security etc. followed by very simple way that adopting the followers along.latest when the Together with open and kind is the genuine intention to benefit needs of belongingness within a skillful mean of giving is in fact a blue sky gets cloudly, stakeholders talk, appreciation and treating to the wellbeing of others and in 5 Spencer,Herbert, The Principles of family context, with friendship and fundamental motivation tool. If , of must have faith in and sympathy everyone the same, generosity is cultivating this virtue. Biology. Vol.1, p.444, 1872.

54 55 6 fuller,Mark B.”business as 21 Sappurisadana Sutta (AN 5. 148 ) in wolf packs. Canadian Journal of &cmpt=qandhttp://www. 53 Sigalovada sutta (DN 31) 62 Paciotti et al. find in their study War,”http://www.fastcompany. Zoology 77, no 8 (1999): 1196-1203 google. com/ trends/explore?q=l that “although we found a few weak com/55076/business-war. 22 if free from the Four Biases eardship+qualitites#q=l 54 Miller, LM, J S Fink, DL Pastor, effects of religiosity in the study that 33Even though, as in the given eadership&gprop= Froogle&cmpt=q and RE baker. Defining altruistic added organizational. context, we 7 Even though we here narrow down 23 , 22. case,chemically. leadership in the management of believe that our sample as a whole leadership onto the group of business,it 43Ibd. intercollegiate coaching.” SMART ( provides evidence for our hypothesis is understood that what is said here 24 AN 8. 39 34 Price, Michal E, and Mark Van Sport Management and Related Topics) that religious institutions, and the effect can be transformed to other forms of Vugt. “The Service-for-prestige Theory 44 Rive, T.’’10 Qualities that On-Line Journal, 2,4-16.(2005). these have on individual dimensions leadership also. 25 Tan, P.: “simple Joys”, p 38-39, of Leader-Follower Relations: A Review make a Great Leader”, Forbes. of religiosity, are not a strong force Singapore (2011). of the Evolutionary Psychology and 12/19/2012:http://www.forbes. com/ 55 Maslow, Abraham Harold.” A to explain generosity, trust, and 8 Pali: objects (characteristics) of Anthropology Literatures” (n.d.): 1-50. sites/tanyaprive/2012/12/19/top-10- theory of Huan Motiviation” (1943): cooperation among individuals paired sympathy. 26 United Nations: Univesal quqlities-that-make-a-great-leader/ 370-396. within unknown social networks”in: Declaration of Human Rights”, http:/ 35Regarding ‘reciprocal altruism’ also paciotti, Brian, peter Richerson, 9 Itivuttka,26 www.un.org/en/documents/udhr/index. note Trivers, Robert L. The Evolution of 45 Cox,Danny.”Ten Leadership 56 While also respecting safety needs Billy Baum, Mark Lubell. Tim and supporting the needs of esteem shtml. Reciprocal Altruism. “ The Quartterly Characteristics’’(1996);1-2. Waring, Richard McElreath, Charles 10 Giving (dana), morality (sila) Review of Biology 46, no. 1(March Efferson, and Ed Edsten.” are religious and mental cultivation (bhavana) 197): 35-57. 57 “Giving USA 2012: The Annual individuals more generous, trusting, 27 A ii.32. 46 BoaDrKenneth. “Leadership Punnakiriyavatthu sutta (AN 8.36) Report on philanthropy for the Year and cooperative? An experimental test Qualities: Integrity” _n.d.). 36 Sammaditthi Stta ( MN 9) 2011- Executive Summary.” Gining of the effect of religion on pro-sociality. 28 Collett, Jessica L and Christopher 11Compare: Dhamapala, A.:”A USA, (2012). ”Research in Economic Anthropology A Morrissey.”The Social Psychology 47 Gillis, G. Leadership traits- Treatis on the paramis,” http//www. 37 XIV, and Victor 31 (2011) :p. 302. of Generosity: The state of Current Fairness”; http;//ezinearticles. accesstoinsight.org/lib/authors/Bodhi/ Chan. “The Wisdom Of Forgiveness” 58 “the 50 Most Generous Interdisciplinary Research’’ (October com/?Leadership-Traits---Fairness wheel409.html. Penguin, (2005), p.222. Philanthropists – Businessweek.com, 2007):1-45. &id=7208176 http//:www.busimnessweek.com/ 12 A ii .32;emphasis added. 38 As quoted in: Rowe, W Glenn, and interactive reports/philanthropy 29 Zak, Paul J, Angela A Stanton, and 48 Lawrence, Pareena G. Laura K Guerro. “Cases in leadership”. individual htmi (accessed May 20, Sheila Ahmadi. ‘’Oxytocin Increases 13 Compare Dana Vatthu Sutta (AN Sage Publications, Inc, 2011,p.1. ‘Neohumility/ Humility and business 2013). Generosity in Humaans’’ Edited by 8.33) Leadership: do they belong to Sarah Brosnan. PLoS ONE 2, no. 39 Carlyle, T.’’ On Heroes, Hero- together?.”journal of business and 59 “The World ‘Biggest Givers 14 Compare (atta) Dana Sutta (AN 11(November 7,2007): e1128. Worship and the Heroic in History”, Leadership 2(2008):116-126. –Forbes.”Forbers. com, mn. d. 8.31) Fredrick A. Stokes & Brother, New http://www.forbers .com /sites/ 30 Ibd. York (1888). 49 Of charity, kind speech, doing a Iuisakroll/2011/05/19/the –Worlds- 15 “APerson of Integrity is grateful good turn and treating all alike biggest-givers/(accessed May 20,2013). and thankful. This gratitude,this 31 Ellers, JacinthaJ, and Nadia 40 40 Cowley, W.H.” The traits of thankfuiness, is advocated by civil C E van der NC pool.”” Altrustic face- to- face leardes”. The Journal of 50 A ii .32. 60 Lev, Baruch, Christine petrovits, people.” Katannu Sutta (AN 2.31-32) behavior and cooperation: The Abnormal and Social Psychology,26(30, and Suresh Radhakrishnan. ”Directors rile of intrinsic expectation when 304-313, (1931). 51 We might read this in our context as notes-Making the Business Case for 16 Faith reputational information is ‘leader and followers’ Corporate philosophy. ”The Conference incomplete..”Evolutionary psychology 41 Compare http:// changingminds. Board, (August 2011). 17 Respectfully an international journal of org/ disciplines/ leadership/theories/ 52 It is interesting to note here the evoloutionary approaches to psychology leadership theories. htm similarity of these relation ship with 61 Ma, Andrew.” Comparison of the 18 At the right time and behavior 8, no. 1(2010): 37 - 48. the Confucian concept of wulun ( ): Origins of Altruism as Leadership 19 Generous 42 Compare http://www. google. emperor and subject, father and sun, Value Between Chinese and Chiristian 32 Mech, L David. “ Alpha status, com/ trends/ explore?q = leardership husband and wife, elder and younger Cultures.” Leadership Advance Online, 20 Without denigration or belittling dominance, and division of labor +qualitites# q=leadership&gprop=news brother, friend and friend . no.16 (n.d.): (2009).

56 57 Conflict Resolution: A Buddhist Perspective By Professor Mahinda Palihawadana Former Professor of Languages and Cultural Studies, Sri Jayewardenepura University

“Conflicting, in the world prevalence at this time of wars A particularly striking they go, Whose perception and between kings and kings, and example of the Buddhas comments views have clutched.” - Suttanipata between kings and the republican on conflicts is found in the Sakka- (1) states. The texts also reflect social panha Sutta of the Digha Nikaya. conflicts arising from crime and Here Sakka tells the Buddha that all The Buddha appeared at a poverty, and interminable disputes peoples wish to live without hate, time that is widely recognized as and confrontations among the harming, hostility or malignity, a period of political, social and many competing religious and and in peace. In spite of this, they spiritual unrest in India. The philosophical schools of the time. actually live in hate, harming one canonical texts of Theravada The Buddha had occasion to another, hostile and malign. (LDB: Buddhism are testimony to the comment on all these conflicts. 328). Sakka asks why this so. This

58 59 way a simple explanation of how that has arisen by common usage we are wholly unaware. It is part biases, prejudices and stereotypical in the world. In four words - of the ignorance or delusion which notions are unconsciously imbibed digharattam anusayitam ditthi- is said to be the origin of the by us in the course of growing up in gatam ajanatam - verse 649 of the whole cycle of human suffering. society. This is flawed perception, discourse brilliantly sums up the A perceptive person may discover which in fact is ignorance or unconscious evocative power of the this, as did the Buddha. He then delusion. We can therefore idea of difference-by-birth. Here points it out to others, bringing conclude that in the contexts view (ditthi), ignorance(annana) awareness where there was none mentioned above, the Buddha sees and mental propensity (anusaya) before. Such awareness, carefully ignorance or flawed perception as are interlinked. A mistaken view nurtured, weakens the power of has remained in memory for the factor that is responsible for all the propensities and in the fullness conflicts. a long time and has become a of time liberates the mind from mental habit. An example of this their grip. Theravada canonical texts is the notion of nama-gotta or often trace the origin of conflicts name-and-clan, i.e., the common to opinions, beliefs and ideologies. assumption I am of such-and-such To sum up, fixing every The question arises, are they any - same as differentiation- perception on a grid of conceptual different from flawed perception by-birth. The last word, a negative and emotional reference points discussed above? form from the root na (to know) of the past, the tendency of mis- indicates how, unconsciously or perception robs the freshness The umbrella term for beliefs, without knowledge, the notion out of our experiences. But we launches a discourse in which the How perception leads to become the inclination of his mind opinions and ideologies is ditthi. of differentiation by birth has are not aware of this constant (9) Buddha traces the cause of conflict error is the theme of yet another (MLD 208). (4) The Pali word Derived from the root dis - (Skt taken root in the mind. Racial interference of the past. Because and hostility to bonds of jealousy discourse, the Madhupindika for inclination is nati (literally drs-) to see, ditthi means view. consciousness is unexceptionably of this unawareness, which is our and avarice, thence to likes and Sutta. Here the Buddha gives a bending or the state of being Although in some contexts the an expression of this differentiation- ignorance or our delusion, we see dislikes, desire and finally to what terse summary of his teaching. bent). (5) Frequent thinking bends word stands for religious views, in by-birth, which the Vasettha humanity fragmented as me and is called papanca(2), which we Interestingly, in this summary the or habituates the mind in that its actual usage at the hands of the Sutta determinedly exposes as others, us and them, and in various might regard as flawed perception. Buddha says that he teaches how to direction. No doubt, it is the same Buddha, it has acquired a far more a misconception, a convention other stereotypes skin colour, (10) We see here that the Buddha, as handle perceptions such that they as mental propensity which the complex significance. According assumed from place to place. ethnicity, language, ideology to this usage, a habitually held (13) usual with him on any question, do not lead to mental propensities; Madhupindika refers to and which included. When we are trapped view is also a mental propensity In ditthi we see the flawed is concerned with revealing the and this is the art of living without it links with mis-perception. (6) in these conceptual moulds, (ditthanusaya), something invested cognitive aspect of human deeper psychological roots of what conflicts. When this is referred we lose our natural sensitivity with emotional content. The classic consciousness. The cognitive, may manifest itself as a social or to the Elder Maha Kaccana for When one frequently thinks and compassion, and become political phenomenon. example is the idea of me, my self; however, is not its only aspect. a fuller explanation, he gives an some kind of thought, a thought- prone to violence and excessive and, compounded with other Counted among mental analysis of the various stages of habit or a mental propensity attachment(14) to limiting notions In another discourse, we conventional views, my clan, my propensities are also craving , sense-perception. He points out develops. But why does one think such as our people, our homeland find the Buddha engaged by an country, my language, my nation, pride and arrogance, ill-will and that thinking (vitakka) follows such a thought in the first place? etc. etc. We become hardened and unnamed questioner in a dialogue and not least, my creed. (7) aggression. (11) These are the more lose the ability to see the essential on quarrels and disputes (Sn 862 perception and it is this that leads The Vasettha Sutta, which we will complex affective characteristics of similarity of human beings, which 877). Again he traces the origin to flawed perception (papanca). presently discuss, has the answer Let us turn our attention to the the flawed consciousness. These of disputes to sense perception, What one perceives, one thinks to this question.. One thinks as Discourse to Vasettha. (8) This epic are also common causes of conflict the Buddha sums up in the saying which ultimately leads to mis- about. What one thinks about, one others do; i.e., one follows the exposition of the Buddhas teaching and violence(12) mentioned in the as I am, so are they; as they are, (15) perception or flawed perception. mis-perceives. conventions of thought found in of the biological indivisibility of canonical texts of Theravada. so am I . We thus remain in Commenting on this, Premasiri ones surroundings. As this happens humankind analyses methodically ignorance of a very important notes that sanna or perception in In another context too, the again and again, one becomes how the notion of difference- So this is how opinions aspect of our humanity. This is the this context is subjective experience Majjhima Nikaya ( I.112) says habituated to such thought; it by-birth has come to occupy (ditthi) frequently held in a society ultimate sources of the micro- and and subjective experience can easily that what a person frequently becomes so strong that the mind such an important place in our become cancerous mental habits; macro- conflicts among us human lead to error (1972: 12).(3) thinks and ponders upon, will becomes bent on thinking in that consciousness. It is a convention yet this is a development of which beings.

60 61 On this model, conflict In these, we see that the roots of victims by cutting off their heads. Justice, David R. Loy offers some works. When the state uses violence originates from the same roots as conflict lie not only in individual Once they got accustomed to illuminating insights on the against those who do things that it suffering. For that very reason, the consciousnesses, but also that it is this kind of violence, every thing Cakkavatti- sihanada Sutta: does not permit, we should not be way to the resolution of conflicts the very structure of society that started going wrong, resulting in surprised when some of its citizens cannot be different from the Noble encourages those roots to grow. killing, deliberate lying, evil speech, In spite of some fanciful feel entitled to do the same. The Eightfold Path which the Buddha Two of the best examples of this are adultery, incest, covetousness elements, this myth has important emphasis on nonviolence within so recommended for the pacification the discourses named Cakkavatti- and hatred, false opinions, lack implications for our understanding much of the Buddhist tradition is of suffering. sihanada and Kutadanta, both of of respect for parents, clan elders of crime and punishment. The first not because of some other-worldly the Digha Nikaya(19). and the religious in short the point is that poverty is presented preoccupations; it is based upon breakdown of all social norms.(D as the root cause of immoral the psychological insight that It seems to me that the above To abstain from what Although obviously iii 70 f.) behaviour. Unlike what we might violence breeds violence. This is would be an approximation to a is morally bad, to do what is mythological in character, these expect from a supposedly world- clear example, if anything is, of valid Buddhist approach to the wholesome and to purify ones mind two discourses mirror important The Kutadanta Sutta also denying religion, the Buddhist the maxim that our means cannot causation of conflicts. - this is the teaching of Awakended Buddhist ideas on the relationship speaks of a king whose kingdom solution has nothing to do with be divorced from our ends. There Beings says the Dhammapada between violence and poverty. The was ravaged by thieves and accepting ones poverty karma. The is no way to peace; peace itself is However, Buddhism does not (183). The last, cleaning up ones Cakkavatti-Sihanada shows how brigands. He is advised by his problem begins when the king does the way. (JBE 7 (2000): 152-154. adopt the skeptical and pessimistic mind, is inward change and the liberation of Buddhism, which the successive universal monarchs kept Brahmin adviser that this situation not give property to the needy, Emphasis added.) view that we are destined to remain social problems at bay by following will not be solved by executions, that is, when the state neglects its in this state. The Buddha explained Buddha declared to be the essence (17) the sage dictum whosoever in your imprisonments or other repressive responsibility to maintain what we In her assessment of these that change is a very difficult and flavour of his teaching. It implies a new mode of perception kingdom is poor, to him let wealth measures, for those who survive call distributive justice. According discourses, Harris comments: the process but not an impossible one. and a new kind of relationship be given. Ultimately there came a such measures will continue to to this influential sutta, crime, Cakkavatti-sihanada Sutta presents In fact the whole of Buddhism is an with the world - which necessarily king who disregarded this advice cause problems (as often happens violence and immorality cannot a disturbing picture of how a enterprise to transform man from signifies the absence of that and allowed poverty to continue. in anti-guerilla measures today). be separated from the broader society can fall into utter confusion what he is to what he ought to be antagonism towards others from Only when he found that the poor He then gives an alternative plan questions about the justice or because of a lack of economic (16) . Angulimala, the serial killer is which we cannot escape under got into the habit of breaking the to completely eliminate the plague, injustice of the social order. the justice. The extremes reached are an example of one who underwent normal circumstances. To be free law by stealing, did he give them which involves granting grain and kings violent attempt at deterrence far greater than anything envisaged a sudden change of heart. Usually in this manner is to have that wealth, hoping that they would fodder to those who cultivate crops sets off an explosion of violence in the Kutadanta Sutta and they however, there are no such short strength of character that can be at set up businesses and lead a stable and keep cattle; granting capital to that leads to social collapse. .. If stem from the states blindness cuts, only a systematic, long-term ease with persons of all types - and life, without resorting to crime. traders; and giving proper living punishment is sometimes a mirror- to the realities of poverty (1994: programme of moral education. It ideas, viewpoints and perceptions But this did not happen. Now wages to those in government image of the crime, .. in this case 23). She goes on to show how is for such change in society that that differ from our own. more and more people resorted to service. (Harvey: 198) the crime is a mirror-image of the according to the Sutta, criminality the Buddha gave his discourses and stealing, in order to get assistance punishment. The states violence in society spirals to the point when founded the Sangha. Although, in the Buddhist from the king. When the king Peter Harvey sums up the key reinforces the belief that violence people behave as if they see one view, the one direct way(18) to found this out, he changed his message of these texts: if a ruler another as wild beasts: it is as if an The stress on a gradual process achieve a real difference will be tactics. He decided to punish the allows poverty to develop, this will evolutionary drift towards extreme of change and training, beginning on these lines, one cannot say wrongdoers with extreme severity; lead to social strife, so that it is violence has taken place. It is in fact he completely wiped them his responsibility to avoid this by significant that the sutta does not with moral habits, stretches like a that there is no other Buddhist out. But, instead of fulfilling the looking after the poor and even concentrate on the psychological thread across the . approach to the understanding and resolution of conflicts, especially kings wish that this should serve as investing in various sectors of the state of the people. The obsessive There is a firm belief that discipline, massive socio-political conflicts. a deterrent and make his subjects economy (ibid).Where this is not cravings, which overtake them, are education and the taking of one remain within the law, the latter done, the result will be crime and traced back to the failure of the step at a time can lead people from Causation Of Large-Scale Social decided that it would be good for lawlessness, as is shown in the state rather than to failings in their a state of relative ignorance to Disturbances them to do as the king did. They Cakkavatti-sihanada Sutta. own adjustments to reality. The greater wisdom. The possibility of It is well known that there are obtained weapons and launched root is the defilement in the state gradual change must be admitted instances in the Theravada Canon murderous assaults on villages, In a contribution entitled the , dosa and in the alongside the sudden change of where the question of social conflict towns and cities and indulged How to Reform a Serial Killer: The king which afflict his perception Angulimala. (Harris, 1994:38) on a mass scale has been addressed. in highway-robbery, killing their Buddhist Approach to Restorative of his duty. I believe that Harris

62 63 precepts, because war of necessity of circumstances, to visualize a state long as the seeds of war rule our involves the violation of the first that functions without the backing minds.That is why investigating precept. It would be a mistake to of an army. It is only a commentary the psychological realities of assume that the importance given on the human condition, not an our situation is important. The to the observance of the precepts endorsement of war. Buddhist ethical training is based is solely because it is a means of on the conviction that hidden personal moral improvement. We Useful Buddhist Inputs For propensities lose their potency to should not fail to note that two Conflict Resolution dominate the mind when brought things are said about the precepts: I shall now try to outline under the light of observation. The (1) one should observe them briefly some of the inputs that we corollary is that a society that is keen (samadana) and (2) one should may derive from Buddhist ethics on peace must learn to promote also advocate and applaud their and the overall Buddhist outlook that kind of self-education among observance by others (samadapana on life depicted in the Theravada its citizens. and samanunna)(25). Because of the Canon, which could be of help in long held prejudice that Buddhism the quest for peace. Theoretically (2) There must be the is predominantly concerned with speaking, there are three major ability to review and leave out, individual salvation, the social inputs. or at least mollify, exclusivist and significance of such Buddhist rigid positions, which in conflict views tends to be ignored. The (1) Investigation and discourse appear in the guise of so-called military option becomes understanding of ground reality unnegotiable conditions. even more incompatible with and all its ramifications is the first Buddhism when we realize that necessity. Clinging tenaciously to would not preclude the fact that as a fact of life, even as it projects Victory breeds hatred, the defeated the precepts are invested with this opinions, holding that this alone is the psychological state of the the possibility of an ideal world of live in pain. Happily the peaceful wider significance. This is none other than the truth (30) has been repeatedly people had indeed deteriorated, peace and sanity(22). Nowhere in live, giving up victory and defeat. observing the principles of shown in the Theravada canon as a but that in this instance the Sutta the canonical texts can we find an (S. i.83). The slayer gets a slayer That it is possible for dependent origination(29). reason for conflicts among people. emphasizes the responsibilities of instance where the use of military (in his turn), the conqueror gets individuals to achieve, and abide Buddhist thought stresses the Emotional attachment to dogmatic the state; I believe she would agree force is justified or the role of the a conqueror. Thus by evolution in, peace and sanity is of course the importance of investigating views .. disrupts the harmony of that the Sutta does not suggest fighter idealized(23). The conduct of kamma, he who plunders is message of Buddhism(26). On the the ground reality (tathiya or social relations and brings about that the deteriorated psychological that is idealized as befitting a true plundered. (S. i.85) other hand, the Buddha did not yathabhuta) as comprehensively results which are socially harmful. condition of the people can be follower of the Buddha is that of the even pursue the noble doubt that as possible, not forgetting its (Premasiri: 18). The abandonment restored and radically improved person who never thinks a thought At S. i. 221 we get a picture arose in him once, as to whether vital psychological and socio- (pahana(31)) of such attitudes is merely by the state adopting of anger, even when subjected to of Sakka who defeats his adversary it would be possible to run a economic implications. We saw hailed as a sign of a developed the correct social and economic extreme torture(24). This most Vepacitti in battle, but does not even state righteously, without killing, how these implications were mind or of maturity of character. policies. Such a (Marxian) extreme rejection of the use of retaliate verbally when Vepacitti conquering, or creating grief to taken into account in Kutadanta conclusion would run counter to force is certainly exceptional, but insults him in the presence of his self and others(27). It is true that and Cakkavatti-sihanada. In There cannot be peace the Buddhist teaching that that what reason is there to think that subordinates. This is not because the cakkavatti king is portrayed Kutadanda, the king was able to as long as people that is to say there can be no external source of it was not meant to drive home a he is afraid or weak, but because, as going about with the fourfold restore peace by addressing the the various contending parties liberation(20). message? being a wise person, he knows army, bringing rival rulers under grievances of the impoverished - remain irrevocably fixated on that one who does not react in his nominal suzerainty(28), but people and taking timely action divisive and exclusive conceptions Can There Be A World Without The Buddhas comments hate towards a hater wins a victory he achieves this without firing a after being alerted to the social of nationality, creed, language, Wars? on hearing of the wars between hard to win, which serves the true single arrow and he does not do reality by wise counsel. culture and territory. War is one of the three great Ajatasatthu and Kosala do interests of both contestants. so for power or glory but for the curses of humanity(21). But are we not appear to be an endorsement promoting of ethical values. Yet it Buddhism offers the insight Where self itself is not doomed to live with it? What has of war; rather they portray his The question of war cannot is not unreasonable to infer from that, on a long-term view, the solid and absolute, but is seen Buddhism to say to this? It would considered opinion that war only be discussed without considering this passage that Buddhism found important thing is to realize as a (changeable) product of seem that Buddhism recognizes this leads to misery and degradation: the social significance of the ethical it impossible, even under the best that peace cannot be achieved as the experiences of a persons

64 65 consciousness, and identification For parties in conflict to get 282 f.). But there is a significant on the part of such a relative self out of that situation, some form of proviso attached to right speech. with dogma and ideology is seen willingness to forgive is a sine qua While it must be truthful and as a major cause of social conflict, non. The famous Dhammapada factual, it must also be timely. could identification with a culture verses that say that those who arm Why? be invested with any greater value? themselves with memories of past Buddhism requires that every harm done to them by another From Abhayarajakumara aspect of behaviour be criti-cally will never get peace of mind and Sutta (M. i. 396) we learn what investigated: all socially, culturally that enmities are assuaged by this means. There the Buddha acquired traits of behaviour etc not continuing to hate (35) (one enunciates the principles that he will have to pass that test. The possible interpretation of which follows when speaking: Kalama Sutta advises that one is by forgiveness) are actually should inquire “Are they free from illustrated in the Vinaya(36) by a He does not say what is faults? Do they not conduce to truly remarkable and dramatic unbeneficial to others whether it harm? (32) - and if found wanting, story of a prince who in the face is true, untrue, correct, incorrect, they should be abandoned. This of great temptation resolved an agreeable, disagreeable, welcome procedure is applicable to every aching personal crisis not by taking or unwelcome. aspect of culture. The culture that revenge but by overcoming the Buddhism accepts is defined as the urge to take revenge. He says what is beneficial noble tradition, the noble discipline to others if it is true and correct, (33) etc., but these are really radical In addition to the above whether agreeable and welcome or innovations, not things picked up major inputs, it is also possible to disagreeable and unwelcome, but (5) There should be patient acceptability? It is a cardinal not expected to be capricious or from tradition and accumulated. mention two others which we may he says it only at the proper time. discussions until mutually principle in Buddhist ethics that we arbitrary; on the contrary it was to derive from the Buddhist outlook. beneficial and mutually acceptable must strive for not what is good for be based firmly on the principle that In this context the attitude Thus while truth and solutions are found oneself only; the best course is to every action had to be consonant of the Buddha towards language (4) Importance of Right correctness are important criteria, strive for what is beneficial to both with the Dhamma and the Vinaya, is instructive. The statements that Speech: saying at the right time they are not the only criteria. Nor This derives from the Buddhist self and others(41). Conversely, which latter can be regarded as the he makes about language in the what is true and what promotes is agreeability or disagreeability a conviction that the improvement what is conducive to the injury central constitution. Arana-vibhanga Sutta shows that unity. criterion. The decisive criteria are of character can be achieved only and hurt of self and others is to be he regarded it primarily as a tool of whether what one says is beneficial through an arduous and carefully avoided at all costs. Conclusion communication, not to be elevated The Buddha does not to others and whether it is said at nurtured process. All those The three major inputs to a higher pedestal(34). advocate free speech. In discourses the proper time. This principle the involved in the peace process have (6) Devolution of authority discussed above are derived from such as Saleyyaka(37) and Buddha follows out of compassion to strive to bring about a change of and power is a practical model of the Buddhist conception of Attachment to territory or Sevitabbasevitabba(38), what he for beings. (MLD: 500). heart in the population. A solution administration attachment (lobha), aggression homelands is entirely similar to the emphasizes is right and responsible is possible only when the people are (dosa) and delusion (moha) as attachment to culture, language speech. Right speech is gentle, The lesson that we can learn ready to go with it. Peace activists This is an input that we can the of unwholesome and nation. pleasing to the ear, reasonable from this is that if what we say is may talk, but change will come derive from Buddhist monastic action and the opposites of these, and moderate. Among the many true and factual, but is likely to only when a critical mass of change orgnisation. It is clear from the namely freedom from attachment, (3) No solution is possible qualities attributed to right speech, arouse disunity among people, has occurred in the minds of the Vinaya texts as well as present aggression and delusion (alobha/ through war, violence or the the predominant place goes to we must bide our time until the people. No outsider can change us, day practice in the Buddhist adosa/ amoha) as being the roots vindictive approach the consideration that it should day comes when saying the truth says the Buddha(39); nevertheless, monasteries, that although the of wholesome action. The next promote unity and concord and will not arouse any passions like those who have come thus far will Sangha was essentially envisaged two are from the principles of right This has been discussed above friendship among people. The fear and hatred. We know all too communicate the message that as a universal institution, the speech, and mutuality of benefit; in some detail and is too obvious speaker of right speech is not one well what tragedies are created change is indeed possible(40). practical day-to-day administrative the last is a practical example to need any further elaboration. who divides people, but one who in the world because politicians unit was always the local Sangha. It derivable from the administration Some words, however may be said re-unites those who are divided, and opinion-makers violate this Why do we speak about is necessary, however, to emphasise of the Buddhist community about the vindictive approach. a promoter of friendships (MLD valuable ethic. mutual benefit and mutualthat the local administration was committed to liberation. A

66 67 resolution of conflicts will be cross over the flood by the complete be just the seen ditthe ditthamattam (13) Cp. Harvey: 240: Grasping at (18) ekayana magga, M. i.63 etc. Cf. earth without resorting to weapons and possible if we are able to realise the understanding of perception. bhavissati Ud. 8 and S. iv.73 f. The views can be seen to have led to religious Dhp 267: eso va maggo . ruled it non-violently and in peace: necessity to learn how to loosen the last is unmistakably akin to the S. ii.67 and ideological wars (offensive or cakkavatti ahum raja/ jambumandassa grip exerted by the unwholesome (4) yannadeva bhikkhu bahulam passage mentioned in note 5 above. The defensive), crusades, bloody revolutions, (19) D. iii 58 79 and i. 127 149 LDB issaro/ adandena asatthena/ vijeyya anuvitakketi anuvicareti, tatha tatha and gas chambers. Indeed millions of roots on our collective character three suttas, Cetana, Dutiya cetana and 395 ff. and 133 ff. Return to text. pathavim imam/ asahasena kammena/ nati hoti cetaso Tatiya-cetana (S.ii.65 ff.) throw a lot of deaths were caused, in the twentieth samena anusasi tam// at least to some extent. Sooner or light on the concepts discussed above century, by those attached to particular (20) Social inequity and cruelty to later, humanity will have to make a (5) Ud. 81 says that nati is there when ideologies which justified their actions: animals are the other two. On the (22) Cf. S. iv.308 story of the yodhajiva valiant struggle towards this end, if consciousness has become augmented (7) Cp. Harvey: 240: Distorted Hitler, Stalin, the Khmer Rouge, and last too, the Buddha has some sage whose mistaken idea of divine company it is to escape from the spiral of hate (virulha). S ii.67 says that nati will perceptions which fuel conflict are clear terrorists of various kinds advice to offer: not only are birds and after death, the Buddha is reluctantly and criminality in which it is now not be there if there is no augmentation forms of delusion. The deepest delusion beasts entitled to receive ward and compelled to dispel. engulfed. We can thus conclude of consciousness. Frequent thinking, is the I am conceit: the feeling/attitude/ (14) M.i.86f. says that it is due to protection (rakkhavaranaguttim) from that the principles and procedures proliferation, augmentation on the gut-reaction that one has a permanent, lusts () that kings, brahmins, the righteous ruler (D.iii.61 etc.), but (23) M. i. 129 Bhikkhus, even if bandits one hand and bending and propensity substantial Self or I that must be householders, parents, children, brothers, also they are entitled to be treated with were to sever you savagely limb by limb proposed for personal regeneration sisters, and friends and colleagues get on the other are closely interwoven in protected at all costs. As part of the metta and karuna (Kh.7: Metta Sutta) with a two-handled saw, he who gave are also eminently applicable on into disputes and conflicts (kalaha/ these texts. The term nati also occurs process of building up their self-image, and ahimsa (Dhp. 270); the ideal rise to a mind of hate towards them the path to social regeneration. viggaha/vivada) and end up fighting at M. iii.266, S. ii. 67 and iv.59, people invest much of their identity in religious person is sabba-pana-bhuta- would not be carrying out my teaching. with weapons of destruction. my country, my community, my religion, hitanukampi (D.i.4); the Buddhas or even my gender. When this entity is disciple (upasaka) should not sell killed (24) See A.i 197 : the aluddha/aduttha/ (15) Sn 705: yatha aham tatha ete/ seen as being threatened or offended, yatha ete tatha aham ; Dhp 129: animals and weapons that kill. (A. amulha observes the precepts and people feel that they themselves are attanam upamam katva . iii.208 :Vanijja Sutta) . advocates their observance by others threatened or have been offended. So (param pi tathattaya samadapeti) relationship with a group becomes the (16) Jayatilleke: 52 (21) As in the myth of the cakkavatti whereas the luddha/duttha/mulha basis for a group-wide ego that can itself monarch D. iii.69 ff. etc. A iv.90 has the violates them and advocates their be offended. (17) V. ii 239: ayam dhamma-vinayo Buddha saying that he, as a cakkavatti violation by others, 1.297: killing, eka-raso vimutti-raso; Cf. A. i.198 of Jambudipa in a past birth, won this getting others to kill and applauding (8) Sn 594 656. MLD: 798 807. See Swaris (288 ff.) commentary on this Sutta.

(9) Cf. M ii 181 MLD 789: poranam.. matapettikam kulavamsam anussarato yattha yatth’eva attabhavassa abhinibbatti tena ten’eva sankham gacchati.. khattiyo tv’eva.. brahmano tv’ ev-a. Endnotes: Ud. 81. S. ii.67 indicates the inter- (1) sannam ca ditthim ca ye aggahesum/ (10) Sn 648 . namagottam sammucca te ghattayanta vicaranti loke / relationship of thinking, intention, propensity, formation of objectives/ samudagatam tattha tattha pakappitam Suttanipata, v. 847 footholds/ augmentation and habits of consciousness, leading on to coming and (11) S. iii. 254 names 7 forms of (2) Bhikkhu Nanananda translates going, death and birth and thus the anusaya: kamaraga, patigha, ditthi, papanca as proliferation which is now whole cycle of dukkha. vicikiccha, mana, bhavaraga, and the most preferred translation. avijja. (6) Misperception is perception (3) Premasiri (16 f.) observes, He augmented by habituated thought, (12) E.g. A. I 201 gives lobha / dosa therefore recommends the full and or mental propensity = prejudice/ / moha as that wherewith one creates complete understanding of such bias. Consider the implication of misery for others, overcome by the hunger psychological phenomena as sanna, augmentation referred to at S. ii.67. for power. What propels belligerent phassa and nana, citing Sn 779 sannam That this is the cause of our errors is conduct is the thought, I have power, I parinna vitareyya ogham : Let one also the meaning of in the seen let there want power: balavamhi, balattho iti.

68 69 Picture Section others when they kill lead to hell ; to seek revenge because enmity will Nanamoli, Bhikkhu and Bodhi, abstaining from killing, getting others never be allayed by enmity. Dighavu Bhikkhu, The Middle Length Discourses Literature Festival 2019 to abstain and applauding others when lives in disguise and manages to find of the Buddha, Kandy, Buddhist they abstain lead to heaven. So for employment at Bs court and win his Publication Society, 1995 This year the AcBs organised the Buddhist Literature Festival for the 13th year. Writers and artists who all the ways of action . trust. He gets a chance to avenge his contributed their talents to enrich the Buddhist Literature were honoured with special plaques and tokend of of Sn shows that parents death when B. falls asleep on Nanananda, Bhikkhu , Concept and appreciation. there is a three-fold meaning in the first Reality in Early Buddhist Thought, his lap during a hunting expedition. This year the Solias Mendis award of art was presented to Anura Wijewardhana. professor Gunapala Mala- precept : (1) panam na hane, (2) na ca Kandy, Buddhist Publication Society, He takes the sword to kill B. but thrice lasekara memorial Award Meant for Wrters was given to Professor Chandima Wijebandara ghatayeyya, (3) na canujanna hanatam desists, remembering the fathers words. 1971 paresam (Sn 394). B. awakens and learns what happened. They forgive each other. The king returns Premasiri, P.D., The Philosophy of the (25) Dhp 197 depicts persons of insight the kingdom to Dighavu and gives his Atthakavagga, Wheel Publication No. as living in harmony and happiness, even daughter in marriage to him. 162, Kandy, 1972 though society is full of haters: susukham vata jivama/ verinesu averino. Dhp (35) M. i. 285 ff. MLD 379 ff. esp. Swaris, Nalin, The Buddhas Way to 103/104 say that no divine force can Human Liberation, Colombo, 1999 overturn the victory of the person who (36) M. iii. 45 ff. MLD 913 ff. (Author Publication) conquers self, not others. (37) See note 20 above. Tilakaratne, A., and (26) S. i. 116 : sakka nu kho rajjam Ineffability, University of Kelaniya, karetum ahanam, aghatayam, ajinam, 1993 (38) Cf. Swaris: The Buddha urged ajapayam, asocam asocapayam human beings to live non-injurioue dhammena? Walshe, Maurice, The Long Discourses lives, hurting neither themselves of the Buddha, Kandy, Buddhist [masochism], nor others [sadism] and (27) D.iii.62 Publication Society, 1996 neither themselves and others [sado- ABBREVIATIONS A. masochism]. (1999: 334). M. ii 415 ff. (28) Sn 653 describes the wise as those Anguttara Nikaya D. who see dependent origination (paticca- (MLD: 524 f.), M. i. 341 (MLD: 445) Digha Nikaya samuppada-dasa). They see action as it etc. point out that what is acceptable Dhp. Dhammapada really is. MLD 806 f. and good, and worthy of doing, is what Kh. Khuddaka Patha makes for the well-being of both self and LDB Walshe, Long Discourses of the (29) Jayatilleke: 53 citing Sn 894. See others, what hinders neither self nor Buddha M. also M. ii. 128 etc. etc. idam eva saccam others. The key terms are atta-hita/para- Majjhima Nikaya mogham annam hita; atta-vyabadha/para-vyabadha. MLD Nanamoli & Bodhi, Middle Works Cited Length Discourses S. (301) A. i. 189:ime dhamma akusala Samyutta Nikaya savajja .. an-atthasamhita Harris, Elizabeth J., Violence and V. Vinaya Pitaka Disruption in Society, Wheel Publication Sn Sutta Nipata (31) ariya-magga, ariya-vamsa, ariya- No. 392/393, Kandy, 1994 Ud. Udana vinaya, ariya-vohara etc. e.g M i. 266 (Pali works indicated above are (MLD 358) Harvey, Peter, An Introduction to publications of the Pali Text Society, Buddhist Ethics, Cambridge University London) (32) M. iii.234 f. MLD 1084 f. Press, 2000 Cf.Tilakaratne, Ch VII Jayatilleke, K.N., Dhamma, Man, and Law, The Buddhist Research Society, (33) Dhp. 3 5 Singapore, undated

(34) V.i.342 ff. The king Brahmadatta Loy, David R, How to Reform a Serial conquers the kingdom of Didhiti and Killer: The Buddhist Approach to executes D. and his wife. Just before Restorative Justice, Journal of Buddhist dying, D. advises his son Dighavu not Ethics 7 (2000), pp. 145 168

70 71 Sasanaloka Programme Diriya Matha Programme Sasanaloka is a special Diriyamatha Programme Programme appreciating the great contribution extended to Sasana by the parents of little below 16 years. ACBC honuors them by presenting a valuble token of gratitude. This is a project encouraging and asmiring the mothers who have a number of children to look after. The little Samaneras are also offered a set of educational books. they are presented with a bundle of valuble commodities by the ACBC.

72 73 Ceremony

KATHINA is a special occasion occuring only once in a year. At the ceremoney the monks who have completed rain retreat at a particular monastery are offered a special robe by the appreciating devoties. This year the ACBC sponsored a kathina ceremony at Kalkudah.

At this ceremony a Tamil boy entered the Order of sangha as samanara monk

74 75