A
thought-provoking collection
A fine mix of
articles for Vesak reading is once again found in 'Vesak Lipi' published
for the 19th successive year. The mix offers a choice to the reader
from light articles to fairly heavy material.
The 'Eight Meritorious
Acts', for example offers the reader a practical approach to "yield
great and substantial merit which enables us to attain the cherished
goal of Nirvana". Pannala Sumedha Thera identifies the eight
acts and explains them in detail. The eight are offering Kathina
Cheevara (robe offered after 'Vas') Astha Pariskara (Atapirikara
- the eight objects used by a monk), Avasa Dana (offering a residence),
Sanghika Dana (alms to monks), Dhamma dana (publication of the Dhamma),
offering of land, Patima Karana (constructing a shrine room for
purposes of veneration by devotees) and providing needs for sanitation
like building toilets for the Sangha.
This year's
'Vesak Lipi' introduces the reader to Jataka tales - birth stories
of the Buddha in His past lives related to the disciples, mostly
while residing at Sravasthi (Jetavana monastery). Explaining their
significance, the editor says that the noble thoughts chiselled
in creating these wonderful stories have for generations been told
and retold to inspire the world of man with high ethics, bringing
out the Buddhist outlook of dana (giving), compassion and endurance.
The Vessantara Jataka and the Kurunga Miga Jataka (about three clever
friends) have been included.
Buddhist scholar
Raja Kuruppu discusses how to overcome pain in the Buddhist way.
He reminds how in Myanmar, a meditation master underwent a hernia
operation without an anaesthetic and how meditating monks have their
teeth extracted without painkillers. He says that one could have
relief from physical pain by engaging in 'anapanasati' - the meditation
on in and out breathing which calms the mind.
"Buddhism
deals with 'dukkha', the unsatisfactory nature of life. Pain is
included under 'dukkha' which is explained as old age, disease,
decay, death, suffering, lamentation, pain, grief, not getting what
one wants, parting from loved ones and being compelled to associate
with the disliked. So pain is part of life. One cannot do away with
pain but one could wisely understand pain, accept it as a part of
life and fully or partially relieve the pain by wise attention and
meditative concentration of the minds", he says.
Among other well thought out articles are 'Thoughts on Nibbana'
by Professor P. D. Premasiri, (see box) 'Gods in the life of a Buddhist'
by E.M.G. Edirisinghe, 'Hells and Heavens in Buddhism' by A.G.S.
Kariyawasam and 'The Validity of the Buddhist approach to reality'
by Professor Emeritus Carlo Fonseka.
Editor Upali
Salgado profiles 'Admirable Buddhist Women (1910-1950) and includes
Helena Wijewardene of Sedawatta, Mrs. Jeremias Dias of Panadura,
Mallika Hewavitarana of Matara, Lady Sarah Soysa of Kandy, Lady
Evadne de Silva, Mrs. H.M. Gunasekera and Constance Gunasekera of
Colombo, and Catherine de Silva from Moratuwa in the list.
Touching on
overseas Buddhist activities, Dr. Lorna Dewaraja writes on links
between Sri Lanka and Myanmar. There is also mention of the services
rendered by Asoka Weeraratne and the German Dharmaduta Society.
The story on
the brutal slaughter of cattle with photographs taken on the spot
will move the reader. So would Mallika Wanigasundera's 'story of
great compassion' relating the efforts by Atambaskada Kalyanatissa
Thera in Vavuniya looking after orphaned Tamil children. She also
mentions the services rendered by the leading social welfare organization,
'Success' in helping this project.
This handy
Buddhist digest has been a bilingual publication all these years.
This year compiler/editor Upali Salgado has published two separate
issues - one in English and the other in Sinhala.
Both are distributed
free and will be enjoyed by anyone wanting to spend the Vesak season
reading and contemplating.
Thoughts
on Nibbana
Prof.
P.D. Premasiri
According to the most authentic teachings of the Buddha,
descriptions of Nibbana are given to ethical and psychological terms.
It is described as a state of moral purification, knowledge and
happiness. The Buddha was interested in a positive characterization
of Nibbana only to the extent that it is attainable in this very
life. He did not attempt, nor did He think it profitable, to speculate
on the after-death state of a person who has attained Nibbana. Suffering
resulting from factors which are not within the power of the human
will to avoid, such as old age, decay and death that we inherit
with birth, all being instances of the transient nature of things,
can, according to Buddhism, be totally ended only by ending the
process of samsara.
Ending the
process of samsara occurs with the eradication of greed, hatred
and delusion, which is the same as the attainment of Nibbana. This
signifies a radical, moral and psychological transformation of the
individual amounting to a total elimination of unwholesome mental
traits and the perfection of wholesome mental traits. This latter
aspect of Nibbana has significant implications for the social life
of this world.
Human suffering
with the exception of that part of it which is brought about by
natural material causes, is to a large extent a result of human
action itself. Interpersonal relationships, particularly in terms
of the workings of human social institutions are largely determined
by the sort of individuals of which society is constituted. Harmony
and conflict, war and peace, justice and injustice depend largely
on the general moral standards prevailing in human societies.
The bulk of
human suffering is, according to Buddhism, produced by human depravity.
Violent and aggressive acts of war and terrorism, deprivation of
basic human rights by dominant groups exercising political authority,
drug addiction, alcoholism and sexual crimes are but a few glaring
examples of social evils of the contemporary world. Buddhism sees
these evils as rooted in greed, hatred and delusion, which are antithetical
to the traits of character to be developed by those pursuing the
goal of Nibbana. According to Buddhism, a person who is greedy,
hateful and deluded, overcome by greed, hatred and delusion not
only commits deeds which cause suffering to oneself and others,
but also encourages others to behave as one does.
Buddhism believes
that the cultivation of wholesome traits of character and the elimination
of unwholesome ones by each individual is essential for the promotion
of a harmonious social order. In so far as Nibbana involves the
elimination of greed, hatred and delusion and the path leading to
it is a progressive fulfillment of the ideal of perfection, the
pursuit of the goal of Nibbana has important social implications.
If it is agreed
that human depravity consisting of unchecked greed and hatred, fed
by delusion are the universal causes of social conflict, suffering
and evil, then one cannot deny the universal social relevance of
the Buddhist concept of Nibbana for the betterment of the affairs
of this world.
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