Gems of Buddhist Wisdom

J
OF BUDDHIST
WISDOM
Publication of the Buddhist Missionary Society
123, Jalan Berhala, Off Jalan Tun Sambanthan,
50470 Kuala Lumpur, Malaysia.
First edition 1983

Second edition 1996
© Copyright 1996 by Buddhist Missionary Society

A ll rights reserved. No part o f this book may be
reproduced in any manner whatsoever without written
permission from the authors.
ISBN: 967-9920-04-6
ISBN:967-9920-67-4
Reprinted and Donated by

The Corporate Body of the Buddha Educational Foundation
11F., 55 Hang Chow South Road Sec 1, Taipei, Taiwan, R.O.C.
Tel: 886-2-23951198 , Fax: 886-2-23913415
Email: overseas@budaedu.org
Website: http: //www.budaedu.org
This book is strictly for free distribution, it is not for sale.

CONTENTS
Page
Publishers’ Note 9-13
G E N E R A L V IE W S OF B U D D H IS M
What is this Religion

1 - Ven. Dr. K. Sri Dhammananda 17 - 33
The Timeless Message

2 - Ven. Piyadassi Thera 35 - 49
Buddhism for Today and Tomorrow

3 - Dr. Nandadeva Wijesekera 51 - 67
Buddhism and Problems of the Modern Age 69 - 88

4 - D r . G.P. M alalasekera
Why Buddhism?
TH E B U D D H A A N D HIS T E A C H IN G S
The Buddha
- Ven. Narada M ahathera 111 - 118
Great Virtues of the Buddha
What Kamma Is?

8 - Ven. U. Thittila 129 - 146
Great Virtues of the Dhamma

The Path To Supreme Bliss

10 - Adapted from various sources 155 - 167
B U D D H IS M A N D LIFE
Facts of Life
11 - Ven. Narada Mahathera 171 - 188
The Meaning of Life

12 - Ven. Narada Mahathera 189 - 211
The Purpose of Life

Life is Uncertain, Death is Certain

B U D D H IS T A P P R O A C H TO P R O B L E M S
You are Responsible

- Ven. Dr. K. Sri Dhammananda 259 - 276
Ancient Wisdom and Modern Problems
16 - Francis Story 277 - 288
How to Overcome Your Difficulties

Buddhism in Modern Life

18 - Dr. Ananda Guruge 317 - 333
B U D D H IS T P R A C T IC E S
Prayer and Worship

19 - Dr. G.P. Malalasekera 337 - 343
Are Buddhists Idol-Worshippers?

Why Meditation?
21 - Bhikkhu Piyananda 365 - 386
Moral Conduct - (Sila)

22 - Phra Sasana Sobhana - Thailand 387 - 404
G EN ER AL
The Buddhist Way to Economic Stability

23 - Ven. M. Pannasiha Maha Nayaka Thera 407 - 418
Status of Women in Buddhism

n R Can Religion Bring Peace?
- Ven. Dr. K. Sri Dhammananda 435 - 452
Theravada - Mahayana Buddhism

26 - Ven. Dr. W. Rahula 453 - 460
Bodhisattva Ideal in Buddhism

27 - Ven. Dr. W. Rahula 461 - 471
Religion in a Scientific Age

Religion in a Multi-Religious Society

Buddhist Attitude towards other Religions

Religious Harmony
31 - Mr. Teh Thean Choo 509 - 519
PUBLISHERS’ NOTE
he first edition of this book was published in

1983 to commemorate the 21st Anniversary of
__ the founding of the Buddhist Missionary Society.
The Society set about collecting and publishing various
articles concerning different aspects of Buddhism
written in a simple and concise manner. Its chief
contributor is its religious advisor, Ven. Dr. K. Sri
Dhammananda Nayaka Maha Thera, J.S.M (ChiefHigh
Priest of Malaysia & Singapore.). Other prominent
Buddhist scholars throughout the world were also most
generous with their contributions.
Thanks to Ven. Dr. K. Sri Dhammananda, his
devoted assistants and the growing interest in Buddhism,
the Society’s publications spread throughout the country
and across the globe. We have been receiving many
letters from all over the world in appreciation of these
booklets and also requesting more copies. We have
realized that these booklets have, in many instances,
served as the keys which have opened the minds of a
large number ofpeople to the understanding ofBuddhism.
The cost of printing these booklets was borne by the
many generous donors who gave freely in the true
10 G E M S O F BUDDHIST W IS D O M
Buddhist tradition of charity and unselfishness. The

booklets have even been translated and often more than
a hundred thousand copies of each booklet have been
reprinted and distributed throughout the world.
It has now been decided to present these articles
to an even wider readership in a more durable text so that
these gems of Buddhist wisdom may be better preserved
for future generations. Many of the articles have been
modified and re-edited wherever possible to avoid
unnecessary repetition, linguistic and orthographical
errors.
This book is not intended to be read from cover to
cover at one sitting. It is hoped that the reader will go
through each article mindfully, but at leisure, ponder the
arguments presented by each writer before proceeding
to another article. The articles are also not arranged in
any strict logical sequence so that they may be read in
any order and not necessarily as they are presented here.
The writers represented in this book are well-known
authors of scholarly treatises on Buddhism who are highly
respected in academic institutions all over the world.
Yet, their great humility is reflected in their ability to
write on the most serious aspects of our religion in a
simple and straightforward manner, devoid of any
pretentious, archaic or pompous literary style. Short
articles, such as those printed in this book put the
sublime Teachings of the Buddha within the reach of
everyone. Many of them display a charming sense of
humour and wit coupled with a very down-to-earth
P U B LIS H E R ’S NOTE 11
approach to the complex problems of humanity.

Through the quotations used by the writers, the lay
reader can also share the thoughts of great writers, both
Western and Asian - like Bertrand Russell and
Radhakrishnan. It is hoped that these will encourage the
readers to go to the original texts to partake of the great
wisdom of mankind.
As one reads these articles, one may become
aware of a number of repetitions, not only of the ideas
presented but also of quotations from the sacred texts.
It is hoped that the kind reader will understand why
this is so. The writers are not dwelling on any specific
theme. In fact, many of them are widely separated
in lime and space. For example, at least one of these
articles is about thirty-five years old, while the others
have been written more recently in Malaysia, Sri Lanka
and Europe.
However, one may begin to see a common aim
arising out of these different writings - namely to clarify
a number of misconceptions regarding Buddhism and
also to stress the uniqueness of the Buddha’sTeachings.
One may, for example, read repeatedly about the Kalama
Sutra which proves that the Buddha alone, amongst all
the religious teachers of the world, declared that no one
must accept His Teachings without first evaluating them
intelligently. It is often referred to as the Magna Carta of
Buddhism.
Constant reference is also made to the Four Noble
Truths, the Noble Eightfold Path, and the three
12 G E M S O F BU DDHIST W IS D O M
characteristics {Anicca, Dukkha, Anatta). And this is as

it should be, considering that these three are probably
the most brilliant crystallisations of a whole body of
philosophical thought to be found in any religion. No
discussion of the Buddhist way of life can be made with
out a reference to these, the essence of the Buddha’s
Teachings.
Buddhists never tire of proclaiming how they
alone have absolutely no history of bloodshed in the
propagation oftheir religion. They credit the Buddha with
having forbidden violence of any kind and quote various
passages from the Dhammapada for this purpose. And
they talk at length about the EmperorAsoka to prove that
the Dhamma can be practised as a national way of life.
They also refer to the Sigalovada Sutra to highlight
the Buddha’s advice to those who are not yet ready to
renounce the world.
A close reading of these articles will surely
prove to anyone that Buddhism can stand up to vigorous
scientific investigation and challenges, while at the same
time going beyond science to give man a purpose in life
and to help him understand the nature of his existence.
It may be necessary to explain here that when Pali
or Sanskrit words are used, the writers choose to spell
them differently (e.g. Gotama - Gautama; Sutta - Sutra;
Dhamma -Dharma; Nibbana -Nirvana; Kamma -Karma;
Bodhisatta - Bodhisatva; Tipitaka - Tripitaka etc.), but
these should in no way interfere with the understanding
of what is being said because English translations are
PU B L IS H E R ’S NOTE 13
generally provided. Some writers prefer to use capitals

for the pronouns referring to the Buddha, and some do
not. Again, some writers refer to “the Buddha”, others
simply call him Buddha.
We humbly offer you these gems of Buddhist
Wisdom in the hope that even if you do not share our
views, you will at least appreciate the Teachings of the
Buddha and the practice of Buddhism without bias and
without discrimination.
The Buddhist Missionary Society is deeply
grateful to all the learned scholars and writers for their
contributions oftheir valuable articles, and also to Messrs
Quah Swee Kheng, Eddy Yu, Mrs Goh Kim Mong, Alison
Cheok, Daphne Chua, James Moran, Linda Moran,
Ken Lee, Amelia Low (Hong Kong) and Vijaya
Samarawickrama for their selfless service in the compi
lation ofthis book and special thanks also to Chong Hong
Choo for the design of the book cover.
Tan Teik Beng

President
Buddhist Missionary Society
Kuala Lumpur
Malaysia
1995
n
WHAT IS THIS RELIGION
By Ven. Dr. K. Sri Dhammananda
^
very man must have a religion especially
one which appeals to the intellectual mind. A
man failing to observe religious principles
becomes a danger to society. While there is no doubt
that scientists and psychologists have widened our
intellectual horizon, they have not been able to tell us our
purpose in life, something a proper religion can do.
Man must choose a rational and meaningful
religion according to his conviction without depending
on mere beliefs, traditions, customs and theories. No one
has the right to force him to accept any religion. No one
should exploit poverty, illiteracy or arouse human
emotional feelings to induce him to accept a religion.
Religion should be a free choice.
Man should be free to choose his own religion
according to his liking and intellectual capacity. To follow
a religion blindly without any understanding would
deprive the religion of its spiritual value and the follower
his human dignity. Human beings have intelligence and

common sense to differentiate between what is right
and wrong. They can adapt themselves according to
circumstances. They should therefore choose a religion
that is suitable to them and one that meets with their
human intelligence. They must be properly guided
and then given a chance to decide freely without any
coercion.
The Middle-Way
The religion that is being introduced here is a practical
educational system for mental culture which was revealed
to the world some twenty five centuries ago by a Fully
Enlightened and Compassionate Teacher. This religion
is also known as the “Middle-Way, a righteous way
of life, an ethico-philosophical system and a religion of
freedom and reason.”It teaches us to do three main things;
namely, “Keep away from bad deeds, do good and
purify the mind.”
This message is very simple, meaningful and
practical, yet people experience difficulties when they put
them into practice due to inherent human weakness. The
moral conduct of man plays a most important part in this
religion. Its great Teacher once said, “My teaching is
not to come and believe, but to come, see and
practise.” It encourages people to study the teachings
fully and so allow them to use their own judgement to
decide as to whether they should accept the teachings or
otherwise No one is asked to come and embrace this
WHAT IS THIS R E L IG IO N ? 1 9
religion without first having an understanding of its

teachings.
Superfluous rites and rituals have no real religious
value or significance. There are no superstitious beliefs
and practices or secret doctrines in this religion. Every
thing is open to the choice of followers who are at liberty
to investigate the teachings and ask questions whenever
they wish to clear their doubts. According to the founder
of this religion, one should not believe anything merely
because a great sage has introduced it or because it is
traditionally accepted by many but one should use one’s
common sense and intelligence and accept it only if it is
worth while to do so.
This religion teaches the Noble Eight Fold Path
which consists of Right Understanding, Right Thought,
Right Speech, Right Action, Right Livelihood, Right
Effort, Right Mindfulness and Right Concentration, This
unique middle way allows others to lead a noble and
peaceful life.
The middle way is neither a metaphysical path nor
a ritualistic path; neither dogmatism nor scepticism; nei
ther self-indulgence nor self mortification; neither
etemalism nor nihilism; neither pessimism nor optimism;
it is a path of Enlightenment, a means of deliverance
from suffering. This religion does not agree that human
beings are suffering today because of the sins committed
by their ancestors; on the contrary every person carries
his or her merits or demerits individually. Man himself
is solely responsible for his own pain or pleasure.
20 G E M S O F BU DDH IST W IS D O M
One who follows the middle path of moderation

should find real peace and happiness and should be able
to lead a respectable life without being a slave to one’s
senses, thus contributing to the peace and harmony of
the world.
Reap what you Sow

This religion satisfies man’s most profound and lofty
aspirations and yet is able to bear the stress and strain
of man’s everyday life, helping him in his contact with
his fellow men, besides giving a purpose in life. It does
not instill fear in people. “Good begets good and bad
begets bad.” “Every action has its reaction.” These
are universal laws. This religion fully agrees with these
laws, hence people have to “reap what they sow.” Evil
deeds are perpetrated by people due to their greed, anger
and ignorance. Such weaknesses can only be overcome
through self realisation. Pleasure and pain which
people experience in this world are not due to some
external influences but due to the good and bad actions,
words and deeds which they themselves have
committed. For this very reason, this religion says:
“We are the results of what we were, and we will
be the results of what we are.”
According to this teaching, cause and effect play
a very important part in our lives. In a circle of cause and
effect a first cause is inconceivable for the cause ever
becomes the effect and the effect in turn becomes the
cause.
A Great Teacher
The founder of this unique religion is not a myth but a
Great Teacher who actually lived in this world. He never
tried to present himself as a supernatural being but as a
human being who had realised the absolute truth namely,
the secret of life and the real cause of suffering and
happiness. Today this Teacher is not only honoured by
hundreds of millions of his followers but also by every
cultured and intellectual man throughout the world. This
Noble Man, this Liberator, this Social Reformer, this
Democrat and Inspirer into higher living, passed away at
the age of eighty leaving behind a noble code for
humanity to utilise as a means for the elimination ofhuman
suffering, misery, tension, fear and worry. This code
enables them to gain happiness in this life and the life
hereafter and leads to the ultimate liberation of all human
suffering.
This Great Teacher comforted the bereaved by His
consoling words. He helped the poor that were neglected.
He ennobled the lives of the deluded and purified the
corrupted lives of criminals. He encouraged the feeble,
united the divided, enlightened the ignorant, clarified the
mystic, elevated the base and dignified the noble. Both
rich and poor, saints and criminals loved Him alike.
Despotic and righteous Kings, famous and obscure
princes and nobles, generous and stingy millionaires,
haughty and humble scholars, destitutes, paupers,
down-trodden scavengers, wicked murderers, despised
courtesans — all benefitted from His words of wisdom
and compassion and led peaceful, noble lives.

His noble example was a source of inspiration to
all. His serene and peaceful countenance was indeed a
soothing sight to the troubled eyes of men. His message
of peace and tolerance was welcomed by all with
indescribable joy and was of eternal benefit to everyone
who had the fortune to hear and practise it. His iron will,
profound wisdom, universal love, boundless compassion,
selfless service, historic renunciation, perfect purity,
magnetic personality, exemplary methods employed to
introduce HisTeachings and His final success — all these
factors have inspired about one fifth of the population of
the world today to hail this teacher and to honour him as
their supreme religious master.
This noble Teacher sacrificed his worldly
pleasures for the sake of suffering humanity to seek the
Truth in order to show the path of deliverance from
suffering. He visited the poor people whilst kings and
ministers visited him. For forty five years after his
enlightenment he had dedicated his life for enlightening
misguided human beings.
This great Teacher feared none nor did He instill
fear in anyone. This is one of the principles that should
be cultivated in this war-torn world of ours where the
most precious thing - life - is sacrificed at the altar of
brute force and where armaments are creating fear,
tension and hatred.
He was the perfect scientist in the field of life. He
was the perfect psychologist who was able to analyse
the real nature of the mind — so much so that His teach

ing was acclaimed as the only scientific religion.
To great philosophers and unbiased thinkers, He is
a teacher who understood worldly conditions in its proper
perspective. To moralists He has the highest code of
discipline and He symbolizes perfection. ‘He was the
perfect model of all the virtues he preached.’ To
rationalists, He is the most liberal — minded religious
teacher who appreciated the vexed human problems. To
free-thinkers, He is a religious teacher who encouraged
people to think freely without depending on religious
dogmas. To agnostics, He is a very kind, understanding
and wise man.
He was no doubt the most persuasive of all the
religious Teachers. He never used compulsion or fear
as a means of gaining converts. He has introduced a
religious way of life for people to be religious even
without the attachment of a religious label.
He was the humble servant of humanity, unper
turbed by either praise or blame, and undeterred even
by the most acute illness.
Peace, Happiness and Salvation

This Great Teacher has shown the path to peace,
happiness and salvation. His way of teaching is liberal,
rational, scientific and understandable, leading towards
enlightenment.
Today the message of peace of this Great Universal
Teacher is more important than ever before especially at
a time when human beings are intoxicated with anger,

greed, jealousy, pride and desire for world domination.
This Teacher was born to this world to dispel
the darkness of ignorance and to save the world from its
ills. Throughout the world many people live on without
believing or practising any form of religion. However if
they would only take a little bit of trouble to study and
understand what this GreatTeacherhad taught, they could
easily clarify their doubts, if any, and be convinced
as to the religion that could best contribute to man’s
happiness.
Whether one believes in Him or not, His Teaching
nevertheless has its profound effect on all people. His
message was given to the world without any violence nor
was a single drop of blood ever shed in its name. This is
a remarkable record in world history which could be
imprinted in letters of gold. This teaching illuminates
the way by which mankind could cross from a world of
unsatisfactoriness to a new world of light, love, peace,
happiness and satisfaction.
The twenty five century old teaching of this great
Teacher is strong enough to face any challenge without
reversing or having to give new interpretations to its
original doctrines. This teaching can be accepted without
fear of being contradicted by modern scientific
discoveries and achievements.
The teaching considers virtue as being one of the
necessary prerequisites for the attainment of salvation.
The other prerequisite is wisdom. Virtue and wisdom
could also be compared to the eye*s and feet of a man.

Virtue is like a vehicle that brings man up to the gate of
salvation, but the actual key that opens the gate is
wisdom.
Heavenly Bliss
The followers of this religion do not regard themselves
as being the only chosen people who could get the chance
to attain heavenly bliss. They believe that man creates his
own hell or heaven according to his way of life and that
sufferings in hell or realization of heavenly bliss can be
experienced in this earthly life instead of in the life
hereafter, as commonly believed. This religious teacher
never tried to introduce his teaching by frightening
people through hell fire or by tempting them with
everlasting heavenly life but by revealing the truth. In
accordance with these teachings, anyone can enjoy
heavenly bliss so long as one leads a righteous way of life.
Heaven is not reserved for or to be monopolized by any
one particular sect or religious community. It should be
open to all — anyone who leads a noble life.
Tolerance, patience and understanding are worthy
virtues upheld by the followers of this religion. Loving
kindness, compassion and sympathy towards others are
not limited to human beings only but extended to all
living beings — since destruction of life, be it human or
animal, is cruel and unjust, and is against the teaching of
this religion.
This religion also advises its followers to respect
other people’s views in order to lead a harmonious life.
Way of Life
This religion is clear, reasonable and gives complete
answers to all important aspects and questions about our
life. It provides a solid foundation to help mankind
towards a positive and better way of life.
This religion does not divide mankind into groups,
the “saved” and the “lost” but as a civilized and under
standing religion it teaches us how to tame the wild and
refine the tamed.
Followers ofthis religion do not indulge in petitional
or intercessory prayer. They believe in the importance of
self-exertion and in the efficacy of meditation that leads
one to self conquest, self-control, self purification, relief
and enlightenment because meditation serves as a tonic
both of the heart and the mind.
Man can mould his Life

This religion contends that mind is the all powerful force
— the creator and destroyer of man and the architect
of man’s fate. Therefore, man should be capable of
moulding anything if only he knows how to develop and
make use of his mind properly.
In fact this religion has been an admirable
lighthouse for guiding mankind towards peace,
happiness and eternal bliss. It is true that the world today
is riddled with racial, political, religious, communal and
ideological misunderstandings. To solve these complex
problems, people must exercise the spirit of benevolence

and tolerance towards each other, and this can be
cultivated under the guidance of this religion which
inculcates ethical-moral co-operation for universal good.
Man must come to realize that spiritual development
is more important than the attainment of material
development for the real happiness and welfare of
mankind. He must also practise truth, service, charity
and love if this world is to be turned into a better place
to live in.
Actuality
This religious teacher through his enlightenment,
declared that:—
• The greatest virtue is that gained in the cultiva
tion of universal love;
• The supreme happiness is the happiness derived
from mental tranquility;
• The absolute truth is the truth acquired through
the understanding of the causes of human
suffering;
• The highest religion is the religion that teaches
intellectual development, morality and mental
purification;
• The greatest philosophy is the philosophy that
introduces a practical way of life that can be
followed without depending on theories and
mere beliefs.
This religion does not obstruct anyone from

reading and learning the teachings of other religions, and
allows no place for fanaticism. A fanatic cannot allow
himself to be guided by reason or even by the scientific
principle of observation and analysis. Therefore, the
follower of this religion is a free man with an open mind
and is not subservient to anyone for his spiritual
development.
If you care to learn a little more of the religious
discipline or moral code of ethics and mental training of
this religion you would have to withdraw any previous
misunderstandings you have had about this religion. One
should not merely judge the value of a religion by just
observing certain practices performed by some misguided
followers; instead one should always try to understand
the fundamental teachings of that religion.
Credit to Man’s Intelligence

Instead of placing man and his destiny under the
arbitrary control of an unknown external agency and
making him subservient to such a supreme power, this
religion raised the status of mankind and accorded man
the credit due to him for his intelligence. It taught him
how to cultivate his submerged human potential.
This religion teaches us how to render selfless
service to others. Followers of this religion abstain from
evil not because of fear of retribution from some unseen
being but because of realisation that evil would bring
about suffering to living beings.
Their motive of doing good to help others is not to

please any supreme being in expectation of a reward, but
due to feelings of compassion and to release them from
sufferings.
Here in this religion you can find a way to perfect
goodness and wisdom without any aid from any external
power. You can achieve the highest wisdom through
realization but not necessarily through ‘revelation’. You
can attain redemption without the assistance of a vica
rious redeemer. You can gain salvation within this life
time by the judicious exercise of your own faculties with
out waiting for it to happen only in the life hereafter. This
religion teaches that man is not for religion but that
religion is for man. That means: without becoming a
slave to any religion, man must try to make use of
a religion for his betterment and liberation.
Is it Possible?
• Without sensuous pleasures would life be endurable?
• Without belief in immortality can man be moral?
• Without any aid from an external agency can man
advance towards righteousness?
• Without rites and rituals can man lead a religious life?
• Without emotional faiths and beliefs can man prac
tise a religion?
• Without suffering through certain religious penances
can man attain his liberation?
• Without creating fear in the mind can man follow

certain religious principles?
• Without using force and threatening others can we
introduce a proper religion?
• Without superstitious beliefs and dogmatic ideas in the
name of religion is it possible to convince the masses
to lead a religious life?
• Can a man appreciate and inspire a religion without
mysticism, occultism and priest craft?
“Yes,” said the founder of this religion; these ends
could be attained by service, by purity, discipline and
wisdom.
The realization of the law of cause and effect as
explained in this religion clarifies and helps to solve the
problems of human sufferings, the mystery of fate and
predestination, and above all the inequality of mankind.
Understanding of this law gives them consolation, hope,
self-reliance and moral courage.
Modem Religion
This is not a theory or a religion just to believe in but a
practical and noble way of life. This is one of the oldest
religions in history that brought culture and betterment
to mankind, yet most modern in every aspect, when
compared with modern achievements. It advises one not
to become a slave to any external power but to cultivate
one’s own hidden potential and use one’s own effort and
intelligence to resolve one’s problems.
It has every quality required of a rational religion

that will fit into the present and future world. It is rational,
progressive and reasonable. It will be beneficial for
anyone to study and realize the value of this religion
in the modern world. It is acknowledged to be more
scientific than science and more progressive than all the
progressive elements in the spiritual field. It is one of the
most effective means to be utilised for the maintenance
of world peace, harmony and understanding.
No Discrimination
It was this religion which, for the first time in world
history, revolted against the degrading caste system
and taught equality of mankind, according equal
opportunities for all to distinguish themselves in every
walk of life. It was also this religion that first gave
freedom to women by encouraging them to study and
practise a religion that bestowed social equalities.
The Great Teacher declared that the gates to
success and prosperity were open to all in every
condition of life whether high or low, saint or criminal,
who would care, seek and aspire for perfection. He did
not force his followers to be slaves either to Himself or
His teachings but granted them complete freedom of
thought and investigation so that they could gain
self-confidence.
This religion classifies the living being into mind
and matter which are in a state of constant change, not
remaining the same for two consecutive moments. Mind
and matter arise and perish and the cycles go on.

Therefore nothing will remain permanently either in this
world or elsewhere in the universe. Because everything
which exists in any part of the universe is nothing but a
combination of elements and energies, it is quite natural
that these things will one day disintegrate and the
formations disappear totally. This religion also teaches
us that every existing component thing is subject to
changes and conflicts owing to worldly conditions or
universal laws.
The principles observed by this religion are not
commandments. By observing the precepts such as
abstaining from Killing, Stealing, Sexual Misconduct,
Telling Lies and Taking Intoxicating Drinks, the
followers can purify themselves and enable others to live
peacefully.
Our Aim
Our aim in publishing this book is not to convert others
into our faith but to enlighten them on how to seek peace
and happiness and to practise their own religious
convictions without resorting to blind faith. We
encourage every person to practise his own religion
properly if he can truly find truth, peace, happiness,
wisdom and salvation in it. What we want is for man to
lead a respectable religious life without abusing his
human dignity.
However, this religion may be the answer to many
of your religious, spiritual and human problems or it may
give fresh direction to your thinking on religious and

philosophical matters. It may also help you to understand
the way of life and cultural heritage ofAsia. You may find
in this religion the spiritual guidance the modem world
needs.
This religion brought into the world a new spirit,
a new hope, a new path, the truth of which and the
necessity of which is seen and felt today as of old. The
great religion referred to is “Buddhism” and its founder
is none other than “Gautama The Buddha.”
Whatever may be your purpose, we invite you to
take a closer look at this religion and the ideals of the
founder. We are ready to help you in your search for
truth. Therefore, Be Unbiased, Avoid Religious
Prejudices, Try to Find the Truth. ■
THE TIMELESS MESSAGE
By Ven Piyadassi Thera
ome prefer to call the teaching of the Buddha

a religion, others call it a philosophy, still others
think of it as both religion and philosophy. It
may, however, be more correct to call it a Way of Life’.
But that does not mean that Buddhism is nothing more
than an ethical code. Far from it, it is a way of moral,
spiritual and intellectual training leading to complete
freedom of mind. The Buddha himself called his
teaching ‘Dhamma-vinaya’, the Doctrine and the
Discipline. But Buddhism, in the strictest sense of the
word, cannot be called a religion, for if by religion is
meant ‘action or conduct indicating belief in, reverence
for, and desire to please, a divine ruling power; the exer
cise or practice of rites or observances implying this ...;
recognition on the part of man of some higher unseen
power as having control of his destiny, and as being
entitled to obedience, reverence, and worship/ Buddhism
certainly is not such a religion.

In Buddhist thought, there is no awareness or
conviction of the existence of a Creator of any form who
rewards and punishes the good and ill deeds of the
creatures of his creation. A Buddhist takes refuge in the
Buddha (Buddham saranam gacchami) but not in the
hope that he will be saved by the Master. The Buddha
is only a teacher who points out the way and guides the
followers to their individual deliverance.
A sign-board at the parting of roads, for instance,
indicates directions, and it is left to the wayfarer to tread
along the way watching his steps. The board certainly
will not take him to his desired destination.
A doctor diagnoses the ailment and prescribes; it
is left to the patient to test the prescription. The attitude
of the Buddha towards his followers is like that of an
understanding and compassionate teacher or a physician.
The highest worship is that paid to the best of men,
those great and daring spirits who have, with their wide
and penetrating grasp of reality, wiped out ignorance,
and rooted out defilements. The men who sawTruth are
true helpers, but Buddhists do not pray to them. They
only pay reverence to the revealers of Truth for having
pointed out the path to true happiness and deliverance.
Happiness is what one must achieve of oneself; nobody
else can make one better or worse. ‘Purity and impurity
depend on oneself. One can neither purify nor defile
another.’
THE T IM ELESS M E S S A G E 3 7
In search of Truth
While lying on his death-bed between the two Sala trees
at Kusinara the eighty-year-old Buddha seeing the
flowers offered to him, addressed the Venerable Ananda
thus: They who, Ananda, are correct in life, living
according to the Dhamma - it is they who rightly honour,
revere and venerate the Tathagata (the Perfect One) with
the worthiest homage. Therefore, Ananda, be ye correct
in life, living according to the Dhamma. Thus, should you
train yourselves.’ This encouragement of the Buddha on
living according to the Dhamma shows clearly that what
is of highest importance is training in mental, verbal and
bodily conduct, and not the mere offering of flowers to
the Enlightened Ones. The emphasis is on living the right
life.
As to whether Buddhism is a philosophy, that
depends upon the definition of the word; and whether it
is possible to give a definition that will cover all existing
systems of philosophical thought is doubtful.
Etymologically philosophy means to love (Gr. philein)
wisdom (sophia). ‘Philosophy has been both the
seeking of wisdom and the wisdom sought.’ In
Indian thought, philosophy is termed darsana, vision of
truth. In brief, the aim of philosophy should be to find
out the ultimate truth.
Buddhism also advocates the search for truth. But
it is no mere speculative reasoning, a theoretical
structure, a mere acquiring and storing of knowledge.
The Buddha emphasises the practical aspect of his
teaching, the application of knowledge to life - looking

into life and not merely at it.
For the Buddha, the entire teaching is just the
understanding of the unsatisfactory nature of all
phenomenal existence and the cultivation of the path
leading away from this unsatisfactoriness. This is his
‘philosophy’.
In Buddhism wisdom is of the highest importance;
for purification comes through wisdom, through
understanding. But the Buddha never praised mere
intellect. According to him, knowledge should go hand
in hand with purity of heart, with moral excellence (vijja-
caranasampanna) . Wisdom gained by understanding and
development of the qualities of mind and heart is wisdom
par excellence (bhavanamaya panna). It is saving know
ledge, and not mere speculation, logic or specious
reasoning. Thus it is clear that Buddhism is neither mere
love of, nor inducing the search after wisdom, nor
devotion (though they have their significance and
bearing on mankind), but an encouragement of a
practical application of the teaching that leads the
follower to dispassion, enlightenment and final
deliverance.
Though we call the teaching of the Buddha
‘Buddhism’, thus including it among the ‘isms’ and
‘ologies’, it does not really matter what we label it. Call
it religion, philosophy, Buddhism or by any other name
you like. These labels are of little significance to one who
goes in search of truth and deliverance.
When Upatissa and Kolita (who were later to

become Sariputta and Maha Moggallana, the two chief
disciples of the Buddha) were wandering in search of
the doctrine of deliverance, Upatissa saw the Venerable
Assaji (one of the first five disciples of the Master) who
was on his alms-round. Upatissa was greatly struck by
the dignified deportment of the Elder. Thinking it not the
right time to inquire and question, Upatissa followed the
Elder Assaji to his resting place, and then approached
and greeted him and asked about his master’s teaching.
The Venerable Assaji, rather reluctant to speak much,
humbly said: ‘I cannot expound the doctrine and
discipline at length, but I can tell you the meaning briefly.’
Upatissa’s reply is interesting: ‘Well, friend, tell little or
much; what I want is just the meaning. Why speak many
words?’ Then the Venerable Assaji repeated a single
verse which embraces the Buddha’s entire doctrine of
causality:
“Whatever from a cause proceeds, thereof
The Tathagata has explained the cause,
Its cessation too he has explained.
This is the teaching of the Supreme Sage.”
Upatissa instantly grasped the meaning and attained
the first stage of realization, comprehending ‘whatever is
ofthe nature of arising, all that is ofthe nature ofceasing’.
The Practical Teacher

No amount of talk and discussion not directed towards
right understanding will lead us to deliverance. What is

needed is right instruction and right understanding. We
may even derive right instructions from nature, from trees
and flowers, from stones and rivers. There are many
instances where people gained enlightenment and release
from taints by merely watching a leaf fall, the flow of
water, a forest fire, the blowing out of a lamp. This struck
a chord in them, and realizing the impermanent nature
of things, they gained deliverance. Yes, the lotus awaits
the sunlight, and no sooner does the sun shine than the
lotus opens and brings delight to all.
The Buddha was not concerned with some
metaphysical problems which only confuse man and upset
his mental equilibrium. Their solution surely will not free
mankind from misery and ill. That was why the Buddha
hesitated to answer such questions, and at times refrained
from explaining those which were often wrongly formu
lated. The Buddha was a practical teacher. His sole aim
was to explain in all its detail the problem of dukkha,
(suffering), the universal fact of life, to make people feel
its full force, and to convince them of it. He has definitely
told us what he explains and what he does not explain.
Once the Buddha was living at Kosambi (near
Allahabad) in the simsapa grove. Then gathering a few
leaves in his hand, the Buddha addressed the monks:
- What do you think, monks, which is greater in
quantity, the handful of simsapa leaves gath
ered by me, or what is in the forest overhead?
- Not many, trifling, Venerable Sir, are the leaves

in the handful gathered by the Blessed One,
many are the leaves in the forest overhead.
- Even so, monks, many are the things I have
fully realized, but not declared unto you; few
are the things I have declared unto you.
And why, monks, have I not declared them?
They, monks, are, indeed, not useful, are not
essential to the life of purity, they do not lead
to disgust, to dispassion, to cessation, to
tranquility, to full understanding, to enlighten
ment, to Nibbana. That is why, monks, they
are not declared by me.
- And what is it, monks, that I have declared?
This is suffering - this have I declared. This is
the arising of suffering - this have I declared.
This is the path leading to the cessation of
suffering - this have I declared.
- And why, monks, have I declared these truths?
They are, indeed useful, are essential to the life
of purity, they lead to disgust, to dispassion, to
cessation, to tranquility, to full understanding,
to enlightenment, to Nibbana. That is why,
monks, they are declared by me.’ Thus spoke
the Buddha.
Some scholars, however, do not appreciate this

attitude of the Master, they even doubt his enlighten
ment and label him an agnostic. Scholars will ever argue

and speculate. These are not questions of today or
yesterday, they were raised in the time of the Buddha.
Even Sakuludayi the Wanderer, for instance, asked about
the past and the future and the Buddha’s reply was
categorical:
‘Let be the past, let be the future, I will teach you
the Dhamma:
“ When this is, that comes to be,
With the arising of this, that arises,
When this is not, that does not come to be,
With the cessation of this, that ceases. ”
This in a nutshell is the Buddhist doctrine of
conditionality or DependentArising (paticca samuppada).
And this forms the foundation of the Four Noble Truths,
the central conception of Buddhism.
The Peerless Doctor

The Buddha is known as the peerless physician
(ibhisakko), the supreme surgeon (sallakatto anuttaro).
He indeed is an unrivalled healer. The Buddha’s method
of exposition of the Four Noble Truths is comparable to
that of a physician. As a physician, he first diagnosed the
illness, next he discovered the cause or the arising of the
illness, then considered its removal and lastly applied the
remedy.
Suffering {dukkha) is the illness; craving (tanha) is
the arising or the root cause of the illness (samudaya);
through the removal of craving the illness is removed

and that is the cure (nirodha = nibbana). The Eightfold
Path (magga) is the remedy.
A sick man should become aware of his ailment, he
should take notice of it lest it becomes acute, he should
then think of a way of removing its cause; with this end
in view he goes to a physician who diagnoses and
prescribes a remedy. Through the efficacy of the remedy
the patient gets rid of the ailment and that is the cure.
Thus suffering is not to be ignored, but to be known
(abhinneyya);for it is the dire disease. Craving, the cause,
is to be removed, to be abandoned (pahatabba); the
Eightfold Path is to be practised, to be cultivated
(bhavetabba); for it is the remedy. With the knowledge
of suffering, with the removal of craving through the
practice of the path, Nibbana’s realization (saccikatabba)
is ensured. It is the cure, the complete detachment, the
release from craving.
The Buddha’s reply to Sela, the brahmin, who
doubted the Master’s enlightenment is interesting:
“I know what should be known, what should Be
cultivated I have cultivated,
What should be abandoned that have I let go, Hence,
0 brahmin, I am Buddha- the Awakened One.”
As these truths are interconnected and inter
dependent, seeing one or more of the four truths implies
seeing the others as well. To one who denies suffering,
a path, treading along which one gains deliverance from
suffering, is meaningless. In brief, denying one single

truth amounts to denying the other three as well, and that
is to deny the entire teaching of the Buddha.
To the staunch materialist who says: ‘I do not want
to swallow all this nonsense,’ this teaching may appear
rather dull, puzzling and out of place, but to those who
strive to cultivate a realistic view of life, this is no myth,
no imaginary tale told to fools.
To those who view the sentient world from the
correct angle, that is with dispassionate discernment,
one thing becomes abundantly clear; there is only one
problem in the world, that of suffering {dukkha). As the
Buddha says: The world is established on suffering, is
founded on suffering (dukkhe loko patitthito). If anything
becomes a problem there is bound to be suffering,
unsatisfactoriness, or if we like, conflict - conflict
between our desires and the facts of life.
To this single problem we give different names:
economic, social, political, psychological and even
religious problems. Do not they all emanate from that
one single problem, dukkha, namely, unsatisfactoriness?
If there is no unsatisfactoriness, why need we strive to
solve them? Does not solving a problem imply reducing
the unsatisfactoriness? All problems bring about
unsatisfactoriness, and the endeavour is to put an end to
them, but they beget each other. The cause is often not
external, but in the problem itself, it is subjective.
We often think that we have solved problems to the
satisfaction of all concerned, but they often crop up in
other forms, in diverse ways. It seems as if we are

constantly confronted with fresh ones, and we put forth
fresh efforts to solve them, thus they and the solving of
them go on incessantly. Such is the nature of suffering,
the universal characteristic of sentient existence.
Sufferings appear and pass away only to reappear in
other forms. They are both physical and psychological,
and some people are capable of enduring the one more
than the other and vice versa.
Facts of Life
Life according to Buddhism is suffering; suffering
dominates all life. It is the fundamental problem of life.
The world is suffering and afflicted, no being is free from
this bond of misery and this is a universal truth that no
sensible man who sees things in their proper perspective
can deny. The recognition of this universal fact, however,
is not a total denial of pleasure or happiness. The
Buddha, the Lord over suffering, never denied happiness
in life when he spoke of the universality of suffering. In
the Anguttara Nikaya there is a long enumeration of
the happiness that beings are capable of enjoying.
In answering a question of Mahali Licchavi, the
Buddha says:
‘Mahali, if visible forms, sound, smell, taste and
tactile objects (these, asyou know, are sense objectswhich
man experiences through his sense faculties), are
entirely subject to suffering, beset with suffering, and
entirely bereft of pleasure and happiness, beings will not
take delight in these sense objects; but, Mahali, because

there is pleasure and happiness in these sense objects,
beings take delight in them and cling to them; because
of this clinging they defile themselves.’
Through sense faculties man is attracted to sense
objects, delights in them and derives enjoyment (assada).
It is a fact that cannot be denied, for you experience it
Neither the delightful objects nor the enjoyments,
however, are lasting. They suffer change. Now when a
man cannot retain or is deprived of the pleasures that
delight him, he often becomes sad and cheerless. He
dislikes monotony, for lack ofvariety makes him unhappy,
and looks for fresh delights, like cattle that seek fresh
pasture, but these fresh delights, too, are fleeting and a
passing show. Thus all pleasures, whether we like it or
not, are preludes to pain and disgust. All mundane
pleasures are fleeting, like sugar-coated pills of poison
they deceive and harm us.
A disagreeable dish, an unpleasant drink, an
unlovely demeanour, and a hundred other trifles, bring
pain and dissatisfaction to us - Buddhist or non-Buddhist,
rich or poor, high or low, literate or illiterate. Shakespeare
merely gives voice to the words of the Buddha when he
writes in Hamlet ‘When sorrows come they come not
single spies, but in battalions.’
Now when man fails to see this aspect of life, this
unsteadiness of pleasures, he becomes disappointed and
frustrated, may even behave foolishly, without sense or
judgement and even lose balance of mind. This is the
danger, the evil consequence (adinava). Mankind is

frequently confronted with these two pictures of life. Yet
the man who endeavours to get rid of his deep fondness
for things, animate and inanimate, and views life with
a detached outlook, who sees things in their proper
perspective, whose cultural training urges him to be calm
under all life’s vicissitudes, who can smile when things
go wrong, and maintain balance of mind putting away all
likes and dislikes - he is never worried but liberated.
(nissarana) These three, assada, adinava and nissarana,
or enjoyment, their evil consequences and liberation are
facts of experience - a true picture of what we call life.
In answering the question of Mahali the Buddha
continues: ‘Mahali, if visible forms, sound, smell, taste
and tactile objects are entirely subject to pleasure, beset
with pleasures and not bereft of pain, beings will not be
disgusted with sense objects, but, Mahali, because there
is pain and no lasting pleasure in these sense objects,
they feel disgusted, being disgusted they do not delight
in and cling to them; not clinging, they purify themselves.’
Now there are these three aspects of suffering:
• suffering in its most obvious ordinary form (dukkha-
dukkhata);
• suffering or the unsatisfactoriness ofconditioned states
(sankhara-dukkhata);
• suffering caused by change (viparinama dukkhata).
All mental and bodily sufferings such as birth,
ageing, disease, death, association with the unloved,
dissociation from the loved, not getting what one wants

are the ordinary sufferings of daily life and are called
dukkha-dukkhata. Not much science is needed to
understand this fact of life.
Sankhara-dukkhata, unsatisfactoriness of condi
tioned states, is of philosophical significance. Though the
word sankhara implies all things subject to cause and
effect, here in the context of dukkha the five groups or
aggregates (pancakkhandha) are meant. They are the
aggregates of matter (in this case the visible, tangible
body of form), of sensations, of perceptions, of mental
formations and of consciousness. They are known briefly
as nama-rupa, the psycho-physical entity. Rupa includes
the physical aggregate and nama the remaining four
aggregates. The combination of the five constitutes a
sentient being.
A being and the empirical world are both constantly
changing. They come into being and pass away. All is in
awhirl, nothing escapes this inexorable unceasing change,
and because of this transitory nature nothing is really
pleasant. There is happiness, but very momentary, it
vanishes like a flake of snow, and brings about
unsatisfactoriness.
Viparinama dukkha comes under the category of
unsatisfactoriness due to impermanence. All the pleasant
and happy feelings that man can experience fade away
and disappear. As the Buddha says, even the feelings that
a yogi or meditator experiences by attaining the four
meditative absorptions (jhana), come under the category
of viparinama dukkha, because they are transient (anicca),

dukkha, and subject to change (viparinamadhamma). But
the dukkha mentioned here is certainly not the pain
and suffering that people in general endure. What the
Buddha points out is that all things impermanent are
unsatisfactory.
They suffer change every moment and this change
brings about unsatisfactoriness; for whatever is
impermanent is unsatisfactory (yadaniccam tarn
dukkham). That is, there is no lasting bliss.
The Buddha, did not have a funereal expression on
his face when he explained to his followers the truth of
dukkha, suffering; far from it, his face was always happy,
serene and smiling for it showed his contented mind:
“Happy, indeed, we live,
We who have no burdens.
On joy we ever feed
Like radiant deities.”
He encouraged his disciples not to be morbid, but
to cultivate the all important quality of joy (piti) which is
a factor of enlightenment. A dispassionate study of
Buddhism will tell us that it is a message radiating joy
and hope and not a defeatist philosophy of pessimism.
BUDDHISM FOR
TODAY AND TOMORROW
By Dr. Nandadeva Wijesekera
Ê
here is no doubt at all that Buddhism is
needed in the modem world even though it was
_ proclaimed more than 2500 years ago. It is

because its message is ageless. It tells of loving kindness,
compassion, joy and peace. Peace is one quality which
the world is now talking about, and which is most desired
by world leaders and organisations alike. Yet, there are
still a vast number of people who are not sure at all of this
message proclaimed by the Buddha.
This message of peace, and of love and happiness
to all living beings was preached at a period when
continents were divided by barriers - physical and
geographical, linguistic and racial. Geographical
isolation, slow and limited communication restricted the
areas. As such, superstition was rife and knowledge was
not shared. In such a situation, the unknown therefore
surpassed the known. Technically and scientifically, the

presently developed areas of the modern world were not
developed or even under-developed. Therefore, the
people living in those extensive continents had no
opportunity to hear, know, and to understand even the
essentials of the message of the Buddha.
Another factor against the spread of the Buddha’s
message was the then prevalent method of propagating
a religion. Religion was then spread by the sword and by
conquest. Compared to this, Buddhism was the one
religion that commissioned no lethal force nor crusading
armies for its propagation.
Yet for all these factors Buddhism spread steadily
to all the countries which India had communications and
contacts with at that time. It spread slowly but surely
along the ancient travel routes to Tibet, China, Korea,
Japan and Central Turkistan. Emperor Asoka also sent
Buddhist Missions to kingdoms in the East and West
through Buddhist monks and disciples. He sent a gift of
Dhamma to Sri Lanka through his son Mahinda and
daughter Sanghamitta. A sapling of the Bodhi tree
(ficus religiosa) under which the Buddha attained full
Enlightenment was brought to Sri Lanka by Sanghamitta.
This tree survives to this day as the oldest historical tree
in the whole world. It is a symbol of enlightenment to all
Buddhists. From Sri Lanka and India, Buddhism was
taken to Myanmar, Thailand, Laos, Vietnam, Cambodia
and Indonesia.
Today the world has shrunk in dimensions. The
BU DDH ISM F O R TODAY AND T O M O R R O W 53
under-developed and the undeveloped have become

technically and scientifically advanced while once
developed lands have become the under-developed
areas. In this era travel is easy, quick and unrestricted.
Communications are instantaneous. Hence the wealth of
knowledge is everyone’s common heritage, and there is
no reason for them to be in ignorance of the Buddha’s
message.
Criticisms
Yet, even with the knowledge at everyone’s disposal,
there are still criticisms against Buddhism as well as
misconceptions and misunderstandings towards the
teachings of the Buddha. There are learned people who
try to equate Buddhism with Hinduism. There are also
eminent persons who think of Buddhism as not different
from any other theistic religion. Some even say that
Buddhism is full of superstitious beliefs and practices.
On the surface, these appear to be contradictions that
impede ideological reconciliation. These seeming
differences are due more to misunderstanding, misinfor
mation and misinterpretation of the social dynamics and
cultural heritages whose intricate patterns co-exist in an
unobstrusive manner in diverse societies in diverse ways.
Therefore to understand the nature of the teachings of
the Buddha it becomes necessary and essential to study
the differences between Buddhism and any existing
religion so that we can be clear about the Buddha’s
message.
Other religions are well planned to satisfy the

psychological predispositions, questioning attitudes and
curiosities of other people, their ways of thinking and
believing so much so that every conceivable misgiving is
provided with the best possible explanation. Some ofthese
explanations are on a Creator’s omniscience, his
universal love and compassion. It is also said that some
of these fundamental factors are not to be questioned.
Some accept religion on blind faith, some on dogmatic
theories. Nevertheless, these assumptions have satisfied
the believing minds of the faithful devotees. Questioning
is not for them. Logic and reason must give way to
devotion. Rationalisation, scientific explanation, logical
agreement differs from religion to religion. It is asserted
that these methods and techniques of modem science
were not intended and cannot be applied in the case of
religion. Religion was thought to be fundamentally
different from science. It is supposed to be a revelation,
a word of god. By contrast Buddhism invites, welcomes
and encourages investigation, inquiry and introspection
in a logical, rational, and scientific manner. This is proven
in the famous Kalama Sutta where the Buddha had said,
“Oh, Kalamas: do not go upon what has been acquired
by repeated hearing; nor upon tradition; nor upon
rumour; nor upon an axiom; nor upon specious
reasoning; nor upon a bias towards a notion that has been
pondered over; nor upon another’s seeming ability; nor
upon the consideration, the monk ig our teacher.”
It has often been said against Buddhists that they
believe in gods, accept common beliefs, worship trees

and images. It is also said with disparagement that the
vast majority of its adherents worship elements of heaven
and earth, moon and stars. Here the critics make a
mistake of mixing cultural values, social customs and
traditional beliefs of people in various stages of social
evolution. Either the critics forget or they do not know
that Buddhism has never attempted to eliminate an
existing way of life and its cultural values by a novel way
of life on an unwilling person.
In a like manner, if such doubting and questioning
persons, critics or observers were to ask a Buddhist
individual of such Buddhist societies whether he believes
in such a medley of concepts he will answer ‘Yes’ and
‘No’ because the believing person’s mind is very
accommodating. According to his mental make-up, there
is nothing illogical in his way of thinking, in his logic and
organization of the forces and elemental powers of the
old and new, the unknown and mysterious. To this
individual, Buddhism and its precepts stand above the
substratum of the pyramid of old beliefs and supersti
tions with the moral codes and “Tiratana” (Buddha,
Dhamma and Sangha) placed high on the peak of the
pyramid.
One of the most consistent remarks made about
Buddhism is that Buddhists have faith in the gods oftheir
society. Such a Buddhist, when he supplicates, must not
be mixed up with the real Buddhist who is seeking
Nibbana. He must not be personified with Buddhism, the
Dhamma taught by the Buddha. It is a misconception of

the observers and the critics with regards to the believer
who is fully conscious of his pyramidal structure of his
religious beliefs. He believes there are good and evil
spirits; beneficient deities, and benevolent super-powers.
He also believes that the Buddha occupies the highest
position in that hierarchy of gods in order of rank. With
his limited scientific knowledge he believes perhaps that
all manner of help can be commissioned during crisis of
life. Therefore, he does many things for this purpose and
in relation to the realization of dire human needs during
mental distress. But never has any such individual asked
the Buddha and his disciples to intervene. The thinking
Buddhists do not ask such favours. It is naturally
understood that traditional values in certain societies
formed the fundamental basis of the people’s very
existence and continuation. And it is also understood that
every society still has remnants of its ancient traditions.
Therefore it is not impossible for these traditional beliefs
to be absorbed and to be practised along with Buddhism.
It is the way of life.
What Buddhism did not do, other religions may
have done and may attempt to do. In a zealous desire to
convert, missionaries of other religions have destroyed
the spirit of society and reduced them to dull and drab
prototypes of an alien race and culture. Their eagerness
to change the cultural values, traditional beliefs and the
social patterns take the form, shape and spirit of an
attempt to force an alien religion with its alien cultural
make-up on what they thought to be an inferior group.

Thus, they attempted to change the socio-cultural and
national spirit of a group of people. Such situations create
irreparable damage socially and mentally because the
missioners have suppressed the urge to live, and in turn
paralysed the will to progress. On the surface, such
proselytisation may appear successful. But, in the inner
regions ofthe people’sminds the ancient beliefs and values
still persist which blur all the outer light of new religions.
Hence, within this society there will ensue a conflict not
only of culture and race, but also of religion.
Wherever Buddhism found its way or was
introduced by the Sangha (community of monks), the
teachings of the Buddha were never in conflict with the
traditional values of the new societies. The old and the
new; the ancient and the modern co-existed side by side.
As the mind progressed with the growth and advance
ment of knowledge, the areas of magic and superstition,
medicine and science became reduced. Synthesis took
place, wholly or partially, and the process continues to
this day. Therefore to the superficial observer, to the
die-hard critic and to the missionaries, these appear as
contradictions which are irreconcilable. As a result, they
condemn Buddhism out of ignorance and the difference
in manner in which they view the teachings of the Bud
dha. They interpret the association with magic, even as
a means of temporary human mechanism to satisfy a
psychological tension or emotional crisis as unwarranted
irreligion. And added to this is the ironical fact that
they have yet to accept that man’s need for survival to

attain the ultimate state of peace and happiness can only
be achieved through the elimination of evil. By contrast,
the Buddhist knows that all beings are impermanent,
unsatisfactory and are without a soul.
The Understanding of Buddha’s Message

To the statement that religion is fundamentally different
from scientific rationalization, we can answer through
Abhidhamma. Basically, this higher teaching of the
Buddha proceeds to the world of scientific thinking of
mind and matter (nama-rupa) .The fundamental teaching
of the Buddha is “the avoidance of evil, cultivation of
good, and the purification of one’s mind.” To this
is added that all component things are subject to the
fundamental laws of change and impermanence (<anicca),
unsatisfac-toriness {dukkha), and without a permanent
living entity {anatta). A being is therefore nothing but
“nama-rupa”. Rupa is the manifestation of forces and
qualities. The ancients knew them as atoms {paramanu).
The Buddha termed them as fundamental units of
matter. From this we know that Buddhism is up to date
with the latest scientific discoveries ofthe nature of living
beings.
Birth in the Buddhist sense is termed as becoming.
The process of becoming has therefore evolved in the
course of time owing to ignorance in a series of
causes and effects (paticcasamuppada). These may be
formulated thus:
Because of ignorance arises volitional activities.

Because ofvolitional activities arise consciousness.
Because of consciousness arises mind and matter.
Because of mind and matter arise six senses.
Because of six senses arise contact.
Because of contact arises craving.
Because of craving arises attachment.
Because of attachment arises karma conditions.
Because of karma conditions arise birth.
Because of birth arises old age and death.
Naturally, if the cause ceases, the effect will also

cease. That means, if ignorance can be completely
eradicated, that will lead in stages to the cessation of
birth and death.
Having explained the origin of material things,
mental desires and human emotions, Buddhism attempts
to explain the changing of life as one continuous cycle of
being and becoming. This process is unsatisfactory.
Therefore this proves that even the achievements of the
highest technological advancements of the modern
world are still subjected to this universal law (Dhamma).
life itself is subject to this law. No being can evade or
escape it.
From this stage the Buddha then proceeded to
analyse the present state of beings and to find a way to
end this unsatisfactoriness and impermanence of all
component things. Therefore, His message is clear. It
was not one for running away in fear due to lack ofhuman
courage and human endeavour. It is a way of finding a

solution to a problem - a haunting human problem - and
of knowing a way out of a dangerous situation. Such
situations will always be present in the world; now and
hereafter, and they can best be described by the use of
a parable: Anyone enveloped by a fire can escape only by
getting away from it and not by remaining within it. The
way to survive a flood or to cross a river is by getting onto
a raft and floating on to safety. The way to overpower a
snake is to get it out of the way.
So the fire ofhatred can be avoided and extinguished
by love. The flood of attachment has to be overcome by
detachment, and the river of ‘samsara’ has to be crossed
by cleansing the impurities of the mind. The sting of
delusion can be removed by developing the quality of
understanding. In this regard the Buddha taught one not
to resort to extremes, but to follow a practical rational
path which is the middle way. To keep to one extreme of
suffering or the other extreme of pleasure is liable to lead
a being to danger. This spiritual danger is still a prevalent
feature in the modem world. It is not restricted to the
ancient ages, and modem science and technology has
not been able to overcome it because it deals with mental
states and not the material states.
Therefore, the difficult and sure way is the middle
way. This is the path of righteousness, and is also called
the Noble Eightfold Path. It is an answer to our human
problems. It consists ofeight virtues arranged under three
categories viz, morality (sila), concentration (samadhi)
BUDDHISM FO R TODAY AND TOM ORROW 6 1
and wisdom (panna). Under sila are grouped right

speech, right action and right livelihood. Under samadhi
are grouped right effort, right mindfulness and right
concentration. Under panna are classed right under
standing and right thoughts. The realization of these lead
to the attainment of the final state of Nibbana.
At this stage one is bound to raise the question:
Why do people want to deny themselves the best things
of this life - since the Noble Eightfold Path is difficult to
follow? Why should they not enjoy the pleasures of the
world with all its happiness? For, after death what does
it matter what happens to anyone? Who knows? Who can
tell? In the first place, man is a social animal. He is above
all a rational being, the only single species which has
enforced its full mastery over its environment; both space
and outer space. Even in such a society man cannot live
by himself. He has to live with his family, his group. And
there can be no orderly life ofhappiness if everyone always
lives in fear of one another.
A code of morality is therefore essential for man to
live at peace in his society. Today the virtues that remain
uppermost in the minds of all living beings are those
moral codes preached by religious founders. And more
than ever before the world is fully aware of the dangers
facing advanced urban population on account of the
horrors of war, racism, inequality and poverty. These are
so inter-connected that one finds it difficult to separate
one evil from the other. People talk of peace but they are
not averse to going to war and taking life. Life is the most
62 G E M S O F BUDDHIST WISDOM
precious gift of nature. There is little difference between

these two species in terms of life elements. So it is
hypocritical to talk of peace without talking of abstaining
from taking any form of life. Why then are all living
creatures excluded from this message of peace to
prevent suffering? Is it because man is a super-animal
and the rest lesser ones? Is it because man cannot and
will not live by bread alone? Is it because man must strive
or thrive at the expense of his fellow creatures? In spirit,
this is the same argument affecting the minds ofthe leader
of states trying to eliminate weaker ones; the stronger,
the less strong. It is the law of the jungle, of the survival
of the fittest in terms of physical, chemical and biological
power.
It is the same with the other virtues: To abstain
from illicit sexual gratification, to abstain from lying, and
to abstain from taking intoxicants. As society evolves and
as moral values become essential, the five precepts
ipancasila) will provide the way of living for man of all
present and future societies. The social rational animal
must necessarily abandon the primitive way of an amoral
life of the irrational beast in order to live in harmony
within his society. Some will accept and adopt the moral
way sooner than others. Some may do so in parts and
some wholly, but in the end humanity will adopt them all.
It is doing so already though not under these names but
as a virtuous way of decent living.
What man really wishes for all living beings is
happiness. Man, the animal, should by now have really
changed to man the moral being whose interest in his

fellow beings will begin to grow. Every nation talks of
peace and every person at heart desires peace for
himself. But what about others near and far? Leaders
talk their voices hoarse and cry out peace from all
conceivable platforms. But without this very virtue being
generated in the mind of the individual no man nor nation
can expect peace in the community, either at home
or abroad. It is a happy sign to see this quality of
understanding develop in the minds and hearts of the
people who have been fighting the fiercest and bloodiest
of wars and nations which have acquired the most potent
weapons of mass destruction. With this understanding,
other virtues of loving kindness (metta), compassion
(karuna), joy in the happiness of others (mudita) and a
mind full of equanimity (upekkha) will also develop. Man
can be truly great, peaceful and peace-loving only when
he has cultivated these virtues and when he realises and
practises them. He is then nearer to the realization of
mental happiness both in this world and the next.
The perfect state of Buddha’s Message

The question now may be asked, why should we take all
this trouble when the being has come to an end with the
dissolution of the body in the world. In brief, why such
pessimism? Is there aworld beyond? What nature ofworld
is it? The common answer is either heaven or hell. That
may not be the final answer in Buddhism. A being does
not cease becoming until he attains a perfect state of
mental happiness. This can be achieved by the

attainment of the final state of cleansing the mind of all
defilements, such as attachment (raga), ill-will (dosa) and
ignorance (moha). It may be attained in this world by
those who have been cultivating the mental states,
leading step by step to this perfect state of beatitude. It
may be in due course, during the course of becoming,
when one day, becoming ceases. How can that be? And
how does this operate? One’s deeds can be good or bad,
moral or immoral. One’smind may be developed or under
developed. One’s attainments may be quick or slow. The
being continues in a series of births and rebirths here or
elsewhere according to his own deeds {karma). In
accordance with the Law of Karma a being is reborn in
the course of transmigration (samsara). This continuance
of life, of mind and matter, this state of mental flux due
to karmic force and effect reproduces this being in a
series of lives. The process of mental purification should
continue. The stages ofmental attainment should develop
until the man’s mind is clean and he becomes a perfect
man and attains perfect peace of Nibbana.
It was stated earlier that birth and rebirth continue
in this and other states through the continuation of the
momentum of mental flux according to one’s own deeds.
This process is explained in Buddhism by the doctrine of
karma and rebirth. Birth continues until the karma that
helps to sustain each resultant existence ceases. The ul
timate cessation of birth brings about the perfect state of
happiness called Nibbana in Buddhism. This way of life
so far outlined can be followed in this life both in the

advanced and less advanced societies alike. But this desire
of becoming leads no being to ultimate happiness. The
being must cease to become. That should be the ultimate
aim and objective of every being. It is the goal of a
Buddhist and he practises the moral code in this hope
and for this purpose. The state is within the grasp of
everyone. It has to be realized by oneself.
Here the laymen and particularly those of the West
come up against problems unfamiliar to them, their
philosophy of life and their accustomed religion. It is the
idea of life after death in a series of rebirths in a variety
of forms. Can such a thing be possible? But the Western
thinker and the Western mind can now, better than
previously, feel that such a thing is not impossible.
Certain happenings and certain misfortunes in this
existence cannot be explained except by such a belief.
Certain aptitudes of children at an abnormally young age
cannot be explained altogether. So far only transmission
of aptitudes through heredity can provide an answer.
But the recollection or any remembrance of certain
incidents narrated by children present a problem for
which a possible explanation may be rebirth. The para
psychologists are studying this phenomenon and the
number of cases recorded is increasing. It is of course
stated in Buddhism that the knowledge to recollect
previous existence ipubbe nivasanussatinana) is attained
during the 3rd stage of meditation by the person who has
attained the five kinds of knowledge (panca abhinna). So
far, those who find it difficult to believe and grasp have

found some evidence of practical possibility in rebirth.
What about the operative mechanism of this
doctrine of rebirth? Karmic potential ofthe righteous sort
or the evil sort is posited as the regenerating power and
as the determinant of the continuum of the life cycle. It
is not an equation in which the good and evil get
cancelled as plus and minus elements, leaving a sum to
the debit or credit account. It is a concept whereby
the good deed will, somewhere, somehow, someday at
sometime get its pleasant reward; likewise the evil deed
will get its unpleasant reward. The transmission of this
potential karmic force has a medium which is psychic
and not physical. It is a psychic process like electrical
energy in an electronic device. Its power to reproduce
itselfis inherent in the veryforce itself, like electric energy
or sound and light waves. Here the particular sound wave
or virtual ray of light has within it the entire potential for
reproduction of itself if the proper setting is just right
to receive it. Perhaps karmic force in action may be
explained somewhat like this in ordinary language. The
last and final equation is the identity of the karmic force
which reproduced the effect, i.e. the resultant new being
during the stages of the continuum of life. What about its
identity? How can this be explained?
These are problems that must find an answer. The
layman finds it more difficult to reconcile these elements.
And the laymen of the developing and not so developed
world find it even more difficult to believe it is possible.
It has to be stated that these are philosophical concepts,

religious doctrines which have been discussed, debated
and commented upon. An explanation of certain simple
things is not possible unless actually realized or
experienced by oneself. Light can be explained easily.
But a blind man will find it almost impossible to say what
it is like. One can describe the way and the means to go
to a place. One can even describe what the place is like
if one has been there. But no one can feel it or realize it
unless one has been there oneself. Likewise, these things
are to be realized by the individual for himself and by
himself. Buddhism has stated the path preached by the
Buddha. It has been explained. Others can be enjoined
to follow. Beyond that no one can help. One is one’s own
saviour. No one can save another. “Attahi attano natho”.
When one has followed the path, practised the religion,
and developed the mind, one cannot fail to attain that
perfect and highest state of Nibbana. That state is still
within our reach. ■
BUDDHISM AND
PROBLEMS OF THE MODERN AGE
By Dr. G.P. Malalasekera
uddhism puts salvation or Nibbana completely

within the reach of man. It does not, however,
come to him as a gift from outside himself; it
has to be won. There is no one who seeks him out and
cures his alienation from ultimate values. In other words,
Buddhism has no place for a Saviour who takes
upon himself the sins of others and obtains for them
redemption therefrom.
Devas
Buddhism admits the existence of many categories of
gods, who are called devas or radiant ones. None of these
devas, however, is permanent and eternal. They are to be
found in various planes of existence; some of them have
longer life-spans than others. Though none of them is
almighty, some of them are credited with superhuman
powers and their favours could be won, though not by

prayers or sacrifices. According to Buddhism, devotees
can share merits and radiate thoughts of loving
kindness to them to invoke their protection.
Their existence in the deva world and the lengths
of their lives there depend on the good deeds they had
done in previous lives and when their ‘store of merit’ is
exhausted, they disappear from their celestial abodes
and are bom elsewhere. Many, if not most of them, are
followers of the Buddha whose goodness they know.
They are not as fortunate as human beings because in the
human world there are more opportunities for good deeds
than in the realm of the devas. Humans can ‘share’ the
merit which they attain by their good acts to the devas.
Sharing of Merit
The doctrine on ‘sharing of merit’ is part of the Buddha’s
teaching. Such sharing is made by the doer of the good
deed resolving that ‘so and so’ may partake of the ‘merit’
of his good deed. The sharing becomes really effective
when the intended recipient becomes aware of the good
deed and rejoices therein. This is called anumodana
(rejoicing therein). The anumodana can be done even
without the knowledge of the doer of the deed. The
rationalisation behind it is that when one finds joy in
another’s good deed, with or without the knowledge of
the latter, one’s own mind is cleaned and purified and this
produces its own meritorious effects. The anumodana
BUDDHISM AND P R O B L E M S O F THE MODERN A G E 7 1
can be done by anyone as a conscious, deliberate act. The

‘sharing of merit’ is itself a good deed and, therefore,
adds to the ‘merit’ of the good deed already done. The
‘person who shares’ loses nothing thereby but adds to
his store of merit.
There are special devas or deities of great power,
who are considered protectors of Buddhism. Each
Buddhist country has its own pantheon whose sphere of
influence is largely local, though there are a few who
could be invoked anywhere. Many of the local deities
have been borrowed or adopted from the followers of
other faiths, chiefly from Hinduism in the case of
Theravada lands. In Myanmar, for instance, the Buddhists
seek the favour of the Nats, who preside over the
destinies of Myanmars. In Japan, on the other hand,
various Bodhisattvas (Buddha Aspirants) are invoked.
There are various shrines dedicated to these
deities, where devotees make offerings of fruits and
flowers as a token of homage, their praises sung- or
chanted and requests made for their favours. No animal
is ever sacrificed. This form of worship ha£ been greatly
influenced by the practices of the theistic religion. This
corresponds to what the Buddha said when He declared
that in times of distress or anxiety, people are prepared
to go anywhere to seek protection. But the favours asked
for are concerned with mundane affairs. No Buddhist
believes that the worship of devas, however powerful they
are, would lead to spiritual development.
Faith
The question is often asked as to what place Faith (Pali,
Saddha) occupies in Buddhism. It may be useful in this
connection to recall that in the original Pali canonical
texts, there is no word equivalent to the term ‘Buddhist’.
People are divided into various categories according to
the degree of their spiritual development. We thus have
that ordinary man, one of the ‘many folk’ (puthujjana),
the good man (kalyana-puthujjana), the noble man (ariya),
and the perfect man (arahant). The texts do speak
of people who go to the Buddha, his Teaching (the
Dhamma), and his Noble Disciples (the Sangha) for
‘refuge’ (sarana). In Buddhism, there is no formal act of
‘baptism’ though there is a stereotyped formula used by
Buddhists in Buddhist lands to express his act of ‘taking
refuge’ which merely means that the devotee accepts the
Buddha as his Teacher and Guide, the Doctrine as his
philosophy and his Way of Life and the Sangha (the
Community of Monks) as the exemplars of this Way of
Life.
The Buddhist quality of Saddha means this
acceptance in the belief and knowledge that these
Refuges are worthy of such acceptance. There is no ‘blind
faith’ involved, no case at all of ‘believe or be damned’.
The Buddha agreed that there were many teachers and
many Ways of Life preached by them and many followers
of such teachers and their Ways of Life. Everyone is left
completely free to make his choice; there is no restriction
at all on the individual’s autonomy in this respect. In fact,
BUDDHISM AND P R O B L E M S O F THE M ODERN A G E 7 3
there were instances when followers of other teachers

repudiated them and wished to transfer their allegiance
to the Buddha, He discouraged them and asked them
to give the matter further thought. When they
further persisted, He advised them to continue their
benefactions to their earlier teachers.
The well-known passage in the Kalama Sutta, which
is so often quoted in this context, is undisputed evidence
of this freedom of choice. It states quite categorically that
nothing should be accepted merely on the grounds of
tradition or the authority of the teacher, or because it
is the view of a large number of people, distinguished or
otherwise. Everything should be weighed, examined
and judged according to whether it is true or false in the
light ofone’sconvictions. If considered wrong, they should
not be rejected outright but left for further consideration.
Not only is doubt not considered a heinous sin; it is
positively encouraged.
Right Views & Wrong Views

Buddhist has no specific definition for the terms
sammaditthi (rightviews) and micchaditthi (wrongviews).
They refer to views which are intrinsically right or wrong
whether held by Buddhists or others. No view is to be
considered sacrosanct and beyond question. Freedom of
thought is a matter of human dignity. Even the validity
of the Buddha’s own statements could be questioned.
The Buddha claims no authority for his doctrine except
his own personal experience. Real authority is the
authority which truth itself possesses, the truth which

authenticates itself. Such truth has great power, the power
even of performing miracles (saccakiriya), as shown in
so many Jataka stories, which are part of the Buddhist
cultural heritage. Saddha should, therefore, be better
translated as confidence, trust or conviction, rather than
faith, because faith has connotations not found in the
concept of Saddha.
Happiness of All Beings

The Way of Life taught by the Buddha is not, as
sometimes suggested, meant specifically for those who
live the monastic life. It is true that the spirituality of
non-attachment which should be developed to attain
Nibbana could be achieved more quickly by the monk
rather than by the layman. But, it is quite wrong to say
that full liberation can be achieved only by the monk and
not by the layman living a family life. The Buddha’s
discourses, as collected and edited by the Council of
Elders which met after the Buddha’s passing away,
consist largely of sermons addressed to monks because
it was they who mainly formed his immediate
audiences. But, there are numerous discourses addressed
to laymen as well. Sometimes they are addressed to a
single individual.
In his very first sermon, called Establishment of
the Rule of Righteousness, he developed the concept of
the welfare and happiness of all beings, without any
discrimination whatsoever, ‘out of compassion for the but
world’. It was the first time in human history, as we know,

that the idea of a general good or a common good is
envisaged, affecting not only the common man but also
the peoples of the world and even more the inhabitants
of the universe. It was also described as a teaching which
gives results in this life, without delay, meant for all time,
verifiable and inviting investigation.
Unity of Mankind
The Buddha taught not only the necessity of an inner
revolution of the individual for human happiness but also
the need for an outer revolution in the life of Society.
Thus, for instance, he preached the fundamental oneness
and unity of mankind, irrespective of colour or race or
other physiological characteristics — as in the case of
animals — and created a revolution for the abolition of
the caste system which was prevalent in India in his day.
In order to demonstrate his concept of the oneness of
mankind, he moved not only with kings and capitalists
and aristocratic ladies, but also with the poorest of
the poor, with beggars and scavengers, robbers and
courtesans.
He admitted into the Order (the Sangha) which he
founded, men and women from all grades of society,
regardless of their birth or origin. He ministered to the
sick and the destitute, consoled the stricken and brought
happiness to the miserable. It is said that the first
hospitals in history were organised under his direction.
He did not retire from the world after his Enlightenment
lived for forty-five years in the community, constantly

seeking out those whom he could help.
Democracy
He valued greatly the liberty of the individual, freedom
of thought and expression and the ideals of democracy.
A commitment to Buddhism is not contradictory to
openness. The Order of the Sangha is considered the
oldest democratic institution in the world and it
was set up as a model for lay organisations, including
political institutions. The ideal state envisaged in
Buddhism is a democracy, working for the material and
spiritual welfare of the people, guaranteeing political,
religious and personal freedom as well as economic
security with full employment.
Economic Welfare
Planning for economic welfare is clearly emphasized as
part of the functions of the king or the state. ‘When that
is properly done,’ says the Buddha, ‘the inhabitants,
following each his own mission, will no longer harass the
realm, the state revenue will increase, the country will be
quiet and at peace and the populace, pleased with one
another and happy, dancing with their children in their
arms, will dwell with open doors.’ A Buddhist text, the
Mahavastu, says, The world rests on two foundations:
the acquisition of wealth and the conservation of what is
gained. Therefore, to acquire wealth and conserve what
you have gained, make firm efforts, within the bounds of
righteousness.’
Ownership of Property
Public ownership of property is favoured in many parts
of the world, especially where socialist principles hold
sway. As far as it is known, the first consistent and
thorough going application of the principle of common
ownership in a specific community or society is to be
found in the Vinaya rules which govern the Order of the
Buddhist Sangha, where all property, movable and
immovable, of any significant economic value, is held in
common trust, without any sort of compulsion. life in the
Sangha is a corporate life based on the principles of
voluntary co-operation.
Buddhism & Mankind

From what has been already said, it will be seen that
Buddhism is very much concerned with this world and
the life of mankind therein. It is by no means a
world-denying religion. The Buddha described his
teaching as being Sanditthika, primarily concerned with
this world, with this life. Even the highest happiness, that
of Nibbana, is to be striven for in this very life. It lays the
greatest stress on the absolute need for making the best
ofthe ever-fleeting present, so as to ensure that the future
is controlled for our well-being. The past is gone beyond
recall. Only the present is available to us for the good life.
The future is yet to come and what we make of it depends
entirely on us.
The Buddhist does not regard the world as a prison

from which man must escape to enter heaven. Rather, he
seeks to build heaven here. He is not a materialist, nor
does he scorn the advantages of a material civilization.
His problem is not that of a choice between the senses
and the spirit but the domination of the spirit. The
Buddhist ideal is to establish an equilibrium between the
outside and the inside, between the externalities of
nature and the world around us and the spiritual progress
through the conquest of selfishness. To him, life is a
great adventure, often a dangerous adventure. The main
problem is how this greatest of all adventures could be
directed to a happy ending.
Perfection
The Buddhist ideal is that of arahantship, i.e. perfection.
To achieve this ideal, all those factors that militate against
such well-being must be removed, not only for oneself
but also for all things that have life. The Buddhist cannot
seek his personal welfare, regardless of others; his
welfare is inextricably bound up with the welfare of the
whole world. Hence the Buddha’sinjunction that the good
man must be sabba-panabhutahitanukampi, deeply
concerned with and actively working for the happiness
and welfare not only of human beings but of all living
creatures.
Wherever Buddhism found its way, it encouraged
the growth of a civilization and a culture marked by
tolerance, humanity, sympathy and understanding, the
twin virtues ofkaruna (compassion) and panna (wisdom)

which form the two main planks of the Buddhist doctrine.
The Modem World

The distinctive feature of the modern world is the
acceleration and magnitude of the process of change. We
witness today almost unbelievable change in the drastic
and revolutionary transformation of all human institutions
in every field of human activity. It is true that the
breathtaking advantages of science and technology
have destroyed the solid moorings of a more stable way
of life, which had its own ethical character, and cast large
masses of men adrift in a strange and difficult world. The
world is fast changing out of recognition.
But these advances have also brought emancipa
tion to humanity in many directions. They have given us
great social and intellectual gains and the means whereby
to destroy hunger and poverty. Societies have been
knitted together closer than ever before, and made more
responsive to men’s needs and demands. The fault will
not be in the products of scientific and technical
advancement but in our failure to make wise and proper
use of them.
In any case, we cannot stop the world; it will go
on changing, for change, says the Buddha, is the
fundamental fact of life. No revolution can put an end to
change itself. That is the beauty of change. Without
constant change, yesterday’s revolution becomes today’s
convention and today’s convention is tomorrow’styranny.
Our very survival is tied up with change. This is where

modern man must find Buddhism to be particularly
relevant to his age. Buddhism accepts change; in fact, it
is built on the truth of constant change and flux. We must
learn to take the rivers as they flow.
We must cultivate the quality of resilience, the
ability to adopt, adapt and be flexible. The moment we
come to rigid conclusions and refuse to consider
different points of view, we cease to be intelligent. Our
views tend to harden into dogmas and dogmas make us
mulish in our obstinacy. New challenges call for new
responses. If each individual takes care to avoid dogmas,
the entire community becomes an open society which
makes the good life possible.
Problems Facing Mankind

The problems facing mankind are many. We have
problems offood, industry, labour, wages, unemployment,
inequality of opportunity, the gap between the haves and
the have-nots, to mention but a few. They appear very
complicated, as indeed they are, but the aspiration of the
common man is a simple one. He merely wishes to be
able to live in peace and happiness, with freedom to build
his own little world, in human dignity.
He also needs fellowship and understanding and
love, and something that will provide hope for himself
and his children, both for this life and in the next. In
many parts of the world even these basic needs are not
available. Neither security nor justice is to be found
universally. Uncertainty and insecurity have become a

deadly almost universal curse, both among the rich and
the poor, producing sometimes apathy and indifference,
sometimes unrest, tension and revolution. Science has
failed to find the secret of happiness. The ‘Conquest of
nature’ has not succeeded in achieving either plenty or
peace. This is not surprising to us, because the Buddha
taught us that happiness is to be found in living in
harmony with the Dhamma, i.e. with Nature, with its
beauty and grandeur. The truth is that mankind, as a
whole, is unhappy, desperately miserable.
The situation, therefore, would appear to be
extremely complicated and probably incapable of
solution. Yet, if we were to examine the matter carefully,
with knowledge and understanding, we should realize
that our modern problems are not fundamentally
different from the perennial problems that have afflicted
people at all times and in all climes. If our modern
problems differ from those of our forbears, it is largely
in the matter of their greater number and wider variety.
Now, the fundamental teaching of the Buddha, as
we have seen already, is that nothing happens except as
a result of causes. Once the causes are investigated and
understood, the solutions could be found. It is all too
frequently assumed that the teachings of ancient sages,
such as the Buddha, are too simple to be efficacious
enough to help us in the solution of the exceedingly
complex problems which affect the individual and
society in contemporary life. The message of the Buddha
82 G E M S O F BUDDH IST WISDOM
is addressed to the basic human predicament and this

makes it both timeless and timely. It is a guide to action
in terms of thought, word and deed. Each succeeding
generation can and must rediscover the relevance of that
message to the solution of its own problems.
Highest Happiness
It is the Buddha’s teaching that the highest happiness is
peace and that there can be no real happiness without
peace. The world is distraught with fears and threats of
wars. Countries involved in war have become awesome
arsenals of military hardware, ensuring continued
business and profit to merchants of death and destruc
tion: Following conflicting ideologies, not only military
personnel but thousands of innocent men, women
and children are being mercilessly massacred and
incalculable damage is inflicted on land and property.
Nothing escapes the fury and the frenzy of battle, and to
what end? ‘Hatred never ceases by hatred,’ declared the
Buddha, ‘but only by love’, and again, ‘Victory breeds
ill-will, for the conquered are unhappy.’ In many other
parts of the world, war-clouds hang menacingly near.
The air is full of violence in thought, word and deed.
This, then, is the task of religion - all religions. It
is religion alone that can affect the necessary change of
heart - religion which consists not in the performance of
rites and ceremonies and the preaching of sermons, but
in a life of holiness and inner tranquility, resulting in
the disarmament of the mind, which is the only real
disarmament.
Root-causes of War
The Buddha also teaches us that the only way to achieve
peace is by eliminating the root-causes of war - greed,
hatred and ignorance. Today the world is divided into
people of various ideologies, with their power-blocs, who
devote most of their minds and energies to the sterile,
negative, cruel business of wars. The world cannot have
peace till men and nations renounce selfish desires, give
up racial arrogance and cleanse themselves of the
egoistical lust for possession and power. Ideology divides,
it brings about conflict. Ideology takes multifarious forms
- political, religious, economic, social and educational.
Ideology is an escape from reality. It brutalises man and
holds him in bondage to fanaticism and violence.
It is in men’s minds that conflicting ideologies are
bom, resulting in tension and war and it is from the minds
of men that these conflicts should be eradicated so that
humanity could be filled with thoughts of harmony and
peace. The Buddha declared that the mind is foremost,
the forerunner of all things, good or bad, that, when the
mind is cleansed of evil, peace and happiness will reign.
Religion, if it is true religion, must take the whole
of man as its province and not merely certain aspects of
his life. The good man, i.e., the man who follows his
religion, knows that there can be no happiness or peace
on earth as long as there is poverty and starvation,
injustice and oppression, discriminative legislation, racial
segregation, social disabilities and inequalities,

corroding fear, mutual distrust and suspicion. Self-respect
is as necessary to happiness as food, and there can be
no self-respect among those who do not have the
opportunity to achieve the full stature of their manhood.
World Problems
The problems that face mankind today and threaten the
very structure of humanity are world-problems and not
isolated in this or that geographical area. Their solution,
therefore, has to be sought in world-terms. This involves
new conceptions, on our part, of human relations, not
only in the family and the home, our city, village and our
country, but in the context of the world. There is the need
to educate men and women with regard to the evils
of narrow nationalism, racism, colour and creed.
Intolerance, arrogance and bigotry which seek to
deprecate and denigrate other peoples, other cultures,
other religions, other ways of life different from our own
- these must be eradicated, if we are to find peace.
Sinister Past
It has been admitted that religion has, in many respects,
a sinister past to redeem. Too frequently, its mission to
mankind has been submitted to exigencies of
provincial or national politics and nefarious schemes for
aggrandizement and conquest. In earlier ages, most
national wars were also religious wars. Too often, also,
religion has buried itself with details of ritual and
dogmas, questions of ministerial organisation and the

infallibility of books and persons. It thus narrowed itself
down to priestcraft and sacredotalism, looking after its
endowments and establishments.
Secularisation
Modem man has, therefore, the right to ask, what use
religion has for us of this age. They would argue that
religion has served its purpose; let it, therefore, die. This
is the main cause of secularization which religion every
where has to face. Since the problems arising from
secularization are more or less common to all the World
Religions, there is no need to examine them specifically
here.
The gravest of them, however, are the problems
connected with the youth of the world about whom there
exist many misgivings among the older generation and
chiefly among the leaders of the various religions. These
misgivings centre mainly round the violence prevalent
among many youth movements and the use of narcotics
and drugs by large numbers of young men and women.
Both these factors seem to be symptoms of a deeply-
rooted disease, which, like all other diseases, must be the
result of certain causes. It is the causes that we must
discover before we can think of remedies.
Strata of Culture
In almost every country in the modem world, there seem
to be three, fairly distinguishable strata of culture.
First there is the traditional culture of simple virtues,

conservative in outlook, which might be called the
culture of normalcy striving to maintain ancient values
which have been tested in the crucible of experience.
The second is the modern technologically organised
society, liberal in outlook, trying to adapt itself to
changes taking place around it, with almost breath
taking rapidity. The third is what has been called
counter - culture, represented in the popular mind by
so-called hippies, with their long hair, unkempt
appearance, questioning the beliefs and values, with their
penchant for rock-music, uninhibited sex, indulgence in
narcotics and drugs with noisy demonstrations,
turning to a communal or tribal life-style, going back to
Nature in what they call ‘sheer aestheticism’.
This counter-culture group is generally looked upon
with fear and disgust by the other two cultures. However,
there are those, who, having made a close study of
counter-culture, maintain that the popular image is wrong,
shallow and superficial, and that their unorthodox
behaviour is only a means of protest against established
society which they regard as completely motivated by
prejudice and self-interest.
In the light ofwhat has thus been stated, what should
be the attitude of religion to those of the modem age,
who are to be found everywhere, in numbers large or
small? Surely, it should be an attitude of tolerance and
sympathy and, above all, of understanding, flexibility and
adaptation.
Let us not forget that some of the leaders of

religion have themselves been revolutionaries. The
Buddha, for instance, was one of the greatest rebels in
human history. He denied the assumptions on which
religion in his day was based and gave the religious quest
an entirely new orientation. He refused to accept the
sincerity of the Vedas or the power of the priesthood. He
refuted the illusion that human problems could be solved
with sacred rituals and incantations. He was a sworn
enemy of the caste-system on which the whole structure
of Indian Society rested. He was ridiculed and persecuted
and several attempts were made on his life.
Salient Characteristics
During the 2500 years of its history, Buddhism has
successfully faced the challenges that confronted it.
Resilience and tolerance have been among its salient
characteristics. It has no hierarchical institutions and no
rigid dogmas. Its benign influence on humanity is proven
by the cultures and civilizations which have grown in
countries into which it has spread. It has a message for
modern man as potent as in the days of the Buddha.
Buddhism does not promise that the ills from which
humanity suffers can be alleviated in any fundamental
wayby some grand, overall organization of society. While
denying any innate sinfulness in man, it declares that
salvation is an individual affair and can be achieved only
by virtuous conduct and mental culture. Its whole teach
ing has been summarised by the Buddha himself as:
“The avoidance of all evil; the accumulation of

the good; the purification of one’s mind - this
is the message of the Buddhas.”
Colonialism
During the last four or five centuries, Buddhism has
suffered from colonialism in many Asian countries, by
external and internal wars and the deliberate efforts of
the followers of other religions to weaken and destroy it.
The Sangha which has kept the teaching alive and
which enjoyed the patronage of those in power has been
disorganised and weakened as a result of forces beyond
its control.
But, the outlook is once more bright Buddhist unity
has been forged by such organizations as the World
Fellowship of Buddhists and the World Sangha Council
which have brought together Mahayana and Theravada
in order to follow a joint programme of action. There is
a great deal of illiteracy and poverty among Buddhist
peoples to be overcome. The Sangha must be educated
to meet modem needs. Buddhism has never been a
passive, docile religion. It has been one of the greatest
civilizing forces of the world. ■
WHY BUDDHISM?
Foundation of Religions
eforewe discuss this subject “Why Buddhism?”

we must find out how the ideas of religion started
in man’s mind at the beginning. Thousands of
years ago when man began to think about various kinds
of natural phenomena in this world, he noticed many
wonderful occurrences. When certain natural forces or
phenomena were not in his favour he had to suffer. He
had seen disasters and terrifying incidents. Then he
started to think how he could prevent these unfavourable
conditions which created fear, suspicion, insecurity,
tension and suffering. He knew that many of these things
were beyond comprehension and therefore, he thought
there must be some invisible powerful supernatural
forces or persons behind all these happenings. These
occurrences, which were difficult to understand, were

thought to be the work of various ‘gods’. He began to
worship them and to make animal sacrifices hoping to
please these supernatural powers. He also started to praise
and worship in thanksgiving when certain phenomena
were in his favour, thinking that these too were the acts
of the gods. The aim of these practices was to gain
protection and blessings from these gods to live in this
world without facing many difficulties. When these
concepts started to develop, certain other important
practices were also incorporated. They were rites, rituals
and ceremonies or festivals. Separate communities
organized them according to their own needs in their
own geographical regions. When there was a big enough
body of ceremonies and philosophical thought, ‘religion’
became an intrinsic part of every civilization.
The foundation of religion was laid by man at the
beginning for self-preservation because offear, suspicion,
insecurity, misunderstanding of life and natural
phenomena. These served as the foundation for religion
as materials like bricks, stones, sand, cement and earth
are used for laying the foundation of a building.
After that, man embellished this building of
religion by introducing faith, offerings, prayers, vows,
penalties, morals and ethics in the name of god in order
to control mankind, and also to find out an eternal place
called paradise for everlasting happiness and peace ofthe
soul.
WHY BUDDHISM ? 9 1
The Foundation of Buddhism

Later, another religion called ‘Buddhism’ came into
existence but we find that the Buddha did not use any of
those age-old beliefs. He did not exploit the concept of
god, the soul-theory, eternal hell or eternal heaven to
formulate Buddhism. He did not exploit fear and
distorted views regarding the natural phenomena to
support his religion. Neither did he demand blind faith
or unnecessary rites and rituals. He did not believe in
self-torture, the imposition ofpenalties or commandments
in the propagation of Buddhism. He also did not seek the
authority of any external divine agency to strengthen his
arguments. He used entirely original ideas or materials
such as the Right Understanding of life, the world
and natural phenomena or the cosmic order and the real
characteristics of mind and matter, elements and
energies, moral and spiritual development, discipline,
mental training and purification, knowledge, wisdom and
enlightenment to erect this religious building called
Buddhism. It is true that He used certain religious
materials used by other religionists at that time such as
Karma - action and reaction, rebirth and certain moral
principles but he did not do so in the same manner or in
the same sense. He refined them and presented them in
a rational and scientific way.
An Independent Religion
Buddhism is not a concoction of religions or diverse
religious ideas. The Buddha did not collect materials from
other religions or philosophical ideas from here and there.

Buddhism has its own characteristics and identity.
By realizing that no other religious teacher had
found the Absolute Truth and a lasting formula for the
final salvation of man, He pointed out that other thinkers
had developed only certain worldly powers and could
manage to attain only certain stages of spiritual develop
ment without complete purification of the mind, free from
all superstitious beliefs, impurities, illusion, delusion,
imagination, hallucination and ignorance.
The real meaning or the purpose of ‘religion’ can
be understood when we study how the Buddha
introduced this ‘noble religious way of life.’ If we utilize
the word ‘religion’ when discussing the teachings of
the Buddha, we must also understand the different
interpretations given to this word by other religionists.
Then anyone can understand ‘Why Buddhism?’ is needed
while there are already so many other religions in the
world.
No Dogmas
The Buddha removed certain misconceptions which had
been held by people for thousands of years. The belief
that soul is a permanent entity created by God had to be
given up when the Buddha gave strong reasons why it is
a wrong concept and why there is no such thing as a
permanent entity. According to the Buddha it is only a
dream. This belief exists in man’s mind just like the visual
object of rainbow colours where there is no reality. The
WHY BUDDHISM ? 9 3
Buddha explained that the idea of soul is only a

misunderstanding of man’s consciousness. This concept
of the soul is a very important issue in every other
religion, but only the Buddha has clearly stated that there
is no reason whatsoever for us to believe in its existence.
For example, in those days everybody believed that the
sun and moon rotated daily round the earth. People had
this belief due to a lack of proper knowledge of the solar
system. But when Copernicus proved that it is not the sun
and the moon that rotated round the earth but that the
earth goes around the sun, then slowly people realised
the truth.
There was another misconception people had about
the earth. For thousands ofyears people believed that the
earth was flat. Galileo proved that the earth is round but
not flat. Later people accepted that truth also.
When Copernicus discovered that the sun is the
centre of our solar system, people had to give up the
former belief that the earth was the centre of our
universe.
The belief that many ancient philosophers had up
to the 19th Century that the atom is the ultimate entity
of matter, and that it was impossible to split it, was given
up when nuclear scientists did split it.
The theory of evolution which was formulated by
Charles Darwin disproved the then popular creation theory
that life was created by God. Geologists, biologists and
physiologists also explained very clearly that it had taken
millions of years for the appearance of the first life forms
on this earth. These discoveries never contradict the

teachings of the Buddha in any way. Modem discoveries
of the gradual development of mineral life, plant life and
other living things and living beings conform with the
teachings of the Buddha.
When we study the explanations of the Buddha
regarding the Cosmos we find that He mentions the
existence of certain living beings, both fortunate and
unfortunate, not only in this world but also in certain
other planets.
Modern scientists and astronomers are open
minded on this subject and have conceded the possibility
of the existence of some living beings in certain other
planets.
Many traditional beliefs are exactly like the
man’s primitive beliefs about the world system and the
origin of life. But the Buddha’s teachings confirm the
new discoveries.
The Buddha did not support the belief that
religious rites and rituals were the only means for
man to find salvation. According to the Buddha the
development of morality, concentration and the
purification of mind are important aspects of religious life
leading to final salvation.
He pointed out that a religious man must lead a
harmless, unblameable, respectable, decent, noble and
pure life. The mere act of praying or making offerings
does not by itself make a man religious or gain his
perfection and salvation.
WHY BUDDHISM ? 9 5
The Buddha also advised people to refrain from

evil practices. The reason for keeping away from evil
must be for the welfare of living beings and not because
of the fear of a god or punishment. At the same time He
advised us to cultivate the good humane qualities,
practise good deeds and help others without any selfish
motives.
The Buddha was the only religious teacher who
gave due credit to man’s intelligence. He advised us not
to become slaves to external agencies but to develop our
hidden powers with self-confidence.
He also pointed out that man is responsible for
everything in this world. His pain and pleasure, both were
created by him and he has the ability to get rid of his
sufferings and maintain peace, happiness and wisdom by
using his effort, without depending on external
powers. Man’s untrained mind is responsible for all the
troubles, calamities, disturbances we face today. At the
same time man’s mind, if used properly, can change
this unfortunate situation and can make a peaceful,
prosperous and happy world for all to live in. This can be
done only through the purified mental energy of a trained
intellect.
Face Facts
This is a religion which always encourages man to face
the facts of life without acting as a hypocrite and to accept
the truth whatever it may be. Therefore, Buddhists do
not reject the facts pertaining to worldly matters discov
ered by great thinkers and scientists. Although the

Buddha paid more attention to spiritual development,
he never neglected man’s worldly progress. In His
teachings we can find some sound practical advice for
man to work properly without wasting valuable time and
effort and also to act wisely for the progress of mankind.
He said that man should fulfil his duties towards his
family, relatives, friends, community, his country and the
whole world.
Therefore, Buddhists should not ignore their
duties and obligations to make this a happy and peaceful
world by contributing their share within their capacity.
He also did not interfere with the affairs of government
or with reasonable laws imposed by government. He was
not against any social custom and tradition if it was
harmless and useful to the society. At the same time, he
also never sought political or military power to introduce
his way of religious life although the kings and the
ministers were his followers.
This is a religion which teaches us to serve others,
to sacrifice our own comfort for the sake of suffering
humanity, and to observe religious precepts or disciplines
voluntarily, but not as commandments imposed by some
unseen power. By observing such good principles
according to our own conviction not only do we get the
chance to be perfect but we also help others to live in
peace.
This perfection is the highest goal which a person
must attain in order to gain his salvation. It cannot be
WHY BUDDHISM ? 9 7
obtained through the influence of any god or mediator.

According to this religion we can see the results of
most of our good and bad actions within this life time.
Heavenly bliss or Nibbanic bliss can be experienced within
this life time. It is not necessary to wait to see the results
only after our death as taught by many other religions.
That is why the Buddha always welcomes people
to come and see His teachings but not to come and believe
at once. He also advised people to choose a proper
religion by considering, and investigating in various ways
without accepting anything through emotion or blind faith.
This is why Buddhism is called a doctrine of analysis.
Here in this religion, we can see the scientific and
psychological analysis of mind and matter which modem
thinkers can appreciate.
Universal Laws
The Buddha was the teacher who discovered the real
nature of the universal cosmic law and advised people to
live in accordance with this law. He mentioned that those
who violate this law, such as going against nature, and
leading an immoral life, must be ready to face the
consequences.
We can see ample proof of this today. Since the
Industrial Revolution of the last century, vast areas of the
earth have been laid to waste, seas and rivers polluted to
such an extent that we may never be able to recover from
the damage done to our natural resources. This has
been directly caused by man’s overpowering greed for
material wealth and is due to his lack of understanding

of the fine balance between Man and Nature.
It is impossible to escape from the reaction of such
cosmic laws simply by praying to god, because this
universal law is unbiased. But the Buddha has taught us
how to stop the reactions of certain bad practices by doing
more and more good deeds, by training the mind and
eradicating evil thoughts from the mind. After violating
the cosmic order there is no other method to get rid of
the reaction except by co-operating with the same cosmic
law. Selfishness must give wayto selflessness. Greed must
give way to generosity.
The Karma that the Buddha has explained has been
accepted by the world famous psychologist Carl Jung
as collective consciousness. This is nothing but the
depository of Karma seeds in mental energy. As long as
the collective consciousness and ‘will to live’ remain in
the mind as mentioned by the philosophers also, rebirth
will take place whether people believe it or not. The
elements of the body may disintegrate but mental
current together with ‘will to live’ will be transmitted
and another life will be conditioned according to that
collective consciousness.
Gravitation and law of conservation of energy
discovered by the modern scientists like Newton support
the doctrine of Karma or action and reaction introduced
by the Buddha.
According to the Buddha, man can even become
a god if he leads a decent and righteous way of life
WHY BUDDHISM ? 9 9
irrespective of his religious beliefs, but other religions

only advise man to pray to god to get blessings. They also
preach that only after death can man go to heaven, but
that heavenly bliss or experience does not mean that man
too can get the privilege to become a god. However, the
Buddhist concept of god is different from that of other
religions.
No founder of a religion has ever said that the
followers too can one day get the chance to gain the same
wisdom, the same peace, happiness and the same
salvation as did the founder of that religion. But the
Buddha has said that anyone can become a Buddha if
one can practise the same perfection, the same method
practised by Him.
The Nature of the Mind

The rapid changes of the mind and the elements of the
body have been explained in Buddhism. According to the
Buddha in every fraction of a split second the mind
appears and disappears. Biology, physiology and
psychology also teach the same nature of changes in life.
Therefore life is not static.
Psychologist Prof. William James has explained the
point-moment of consciousness. He discussed how
consciousness comes into being and passes away again
in rapid succession.
According to the nature that causes the continuous
process of mind, as soon as a mind is bom, it gives birth
to another mind and dies. The mind that is bom in turn
1 0 0 G E M S O F BUDDHIST WISDOM
gives birth to another mind and dies, and so on.

To the question how evil thoughts appeared in man’s
mind at the beginning, the answer can be found in this
religion. The cause of those evil thoughts is man’s selfish
motives which exist due to craving for existence and in
his belief in a permanent ego that constantly craves
satisfaction of the senses.
When we study the life and the teachings of the
Buddha we can see that everything is open to everybody.
There are no secret doctrines.
The events which took place during his whole life
were open and there were no hidden and mystical
incidents. In the eyes of the Buddha, so-called super
natural powers to many people are not supernatural but
only natural phenomena which the ordinary man cannot
comprehend. As man’s knowledge and understanding of
the universe increases his belief in the supernatural
decreases. To primitive man ‘thunder and lightning’ were
manifestations of angry gods. Today, we know they are
merely electrical charges.
If the component things are subject to the natural
laws of change, decay and death, how can we introduce
them as supernatural powers?
Even the Buddha’s birth, enlightenment and death
took place openly. He lived as a normal religious teacher
and as a real human being.
The Buddha has pointed out the process of
evolving from the animal life into human status and from
human status into the divine state. Divine life proceeds
WHY BUDDHISM ? 1 0 1
to the Brahma state and Brahma life into perfect life. One
can also proceed from a noble pure life directly into a
perfect holy life. The Buddha has pointed out the reverse
order as well, that is, going from human life into animal
life.
Moderate Way of Life

The Buddha has advised people to follow the middle path
in every aspect of their lives. But many people have not
realized the real meaning and usefulness of this noble
middle path. The deep meaning of this middle path is not
only a righteous way of life, not only avoiding two
extremes of life, and not only leading a moderate life but
to learn how to use human senses or faculties without
misusing or abusing them. The meaning of the formation
of these senses is to protect our life, to avoid certain
dangers and to find our livelihood. Unfortunately, many
people spend their lives only in the gratification of these
senses and misuse them to satisfy only their desires.
Finally, their craving becomes more intense but they never
get the satisfaction they crave for. Many immoral
practices, cruel deeds, mental dis-turbances, nervous
breakdowns, unhealthy competition, tension and unrest
which are very common in the modem society are due
to this discontented mind which misuses the senses. Then
the instinctive power of these senses also gradually starts
to decay and many types of sickness appear in the human
organs. That is how man pays the price for misusing
or over-taxing his five senses. If there is too much
attachment to sensual pleasure in this world and we have

no time to mould and prepare for our future life or the
next world, then life will become miserable.
The Buddha has advised that it is cruel and unfair
for us to destroy any living being, however small it may
be. But this gentle attitude has been ignored by many
other religious teachers who teach only that it is wrong
to harm another human being. Destroying the lives of
other living beings is not the only way to be free of the
nuisance created by them.
The aim of Buddhism is to awaken mankind to the
attainment of the highest happiness through a clear
understanding of life and nature. Its aim is not to create
certain imaginations or to please the emotion ofthe people
or to indulge in uncertain worldly desires. It also does not
promise eternal mundane pleasure anywhere.
Buddhism gives a clear picture of both sides of life.
The real nature of life, the cause of suffering and the
cause of happiness. Medical theory, science and
technology have not discovered any remedy for man’s
mental pain, frustration and unsatisfactoriness of life.
What is Wisdom?
From the Buddhist point of view, wisdom is based on
right understanding and right thought, the realization of
the universal law and development of insight not only
to see the truth but also to receive the way for complete
liberation from the unsatisfactoriness of life.
Therefore, real wisdom cannot be found in academic
institutions or in the laboratory of scientific research or

in a place of worship where people always go and pray
or perform certain rites and rituals. The wisdom is within
the mind. When the experience, understanding,
realisation and purification are completed, this wisdom,
comprising of the highest perfection can be seen. The
aim of life is the attainment of this wisdom. Instead of
searching for what there is in outer space, man must
make the effort to find out the nature of his own inner
space to reach his final goal.
Man can get rid of the worldly natural forces which
are not favourable to him by the strengthening and
purification of his mind to attain a supra-mundane state
of happiness where these forces have no power to
function anymore.
One philosopher has said that religion contradicts
all that man has ever experienced. If it is so Buddhism
does not belong to that type of religion since the Buddha
has taught us everything through His experience which
was always human in nature.
Many philosophers, great thinkers and scientists
have used only their worldly knowledge, thinking power
and wisdom to find out many things and they have
expressed their views accordingly. Even with such
intellectual knowledge it is impossible to understand the
real nature of phenomena without the purification of the
mind. When we study certain statements made by some
scholars we can see some truths in their sayings. But
many of those sayings remain as dry philosophy because
they have used only their brains with much illusion and
egoism. But the Buddha has used His brain and heart:
as refined human intelligence coupled with compassion
and wisdom to understand the things in their proper
complete perspective. That is why His teaching has never
become a dry philosophy or theory, but a practical method
to solve human problems.
This is the only religion which was explained to
mankind through the experience, realisation, wisdom and
enlightenment of the founder. It was not given as
a message from a god. Human problems must be
understood by a human being through human
experience by developing great humane virtues. A teacher
of men must find out the solution to settle human
problems through the purification and development of
the human mind. That is why the Buddha did not
introduce himself as a supernatural saviour. According to
him we are the only saviours to save ourselves.
Does real religion hinder world progress?

Many scientists, great thinkers and philosophers have
adopted a hostile attitude towards religion. They say
religions hinder the progress of mankind and mislead
them by introducing ridiculous, superstitious beliefs and
practices and try to keep people away from the facts
discovered by the scientists. In fact Karl Marx has said
“Religion is the opium of the people.” But when we
ascertain what they mean by religion, we can understand
that Buddhism does not belong to those religious groups.
Therefore, in time to come if those intellectuals succeed

in refuting religion, it is impossible for them to throw
away Buddhism as a false religion because, the Buddha
has revealed the absolute truth. If there is truth anywhere
it will remain forever as a truth. If any truth is changeable
under certain conditions then it is not the absolute truth.
That is why the truth revealed by the Buddha is called
the noble truth. That truth leads man to be a noble man.
Therefore, there will remain a noble, righteous way of life
which is strong enough to face any intellectual and
scientific challenge. In that respect, the Buddha’s
message is unshakeable. Intellectuals surely give due
respect to this way of life if they really can understand
what the Buddha taught. Therefore, the teaching of the
Buddha will continue to be away oflife, continue to aspire
for a noble, holy and perfect life, a life of peace and
happiness whether religious labels exist or not.
A free Religion
The freedom that the followers of the Buddha enjoy in
this world is commendable. In fact, many Buddhists have
not yet realized this. We have full freedom to judge and
to think, either to accept or to reject anything. We are not
bound to accept anything in the name of religion either
simplyby thinking ofthe greatness ofthe religious teacher
or by thinking that it is our duty to accept just because
those teachings are found in our holy scriptures or
because they are our traditions or customs. Buddhists
are at liberty to investigate and to accept only if some
thing is agreeable with their own convictions. Buddhists

do not accept or reject anything without any sensible
reasons. They never say that they are forbidden to do this
or that. They say that they do not like to do something
because it causes some trouble or misery or pain or
disturbance amongst the masses. They do certain good
deeds not because Buddhism asks them to do so but
because they realize the value and meaning of such good
practices for the welfare of others. This is a religion of
freedom which never restricts the personal affairs of man
if they are not immoral or harmful. Buddhists have full
freedom to organize their family affairs without violating
the basic religious principles. This religion is like a gold
mine to intellectuals to do some research work and to
find out the deeper aspect of psychology, philosophy,
science and the universal law, for the spiritual
development and for the liberation of mankind from
unsatisfactoriness and unrest. That is why for more than
2500 years Buddhism could manage to convince the
masses in almost every Asian country. At that time
people invited and welcomed the Buddha’s teaching as
a peace message or a goodwill message. That is why
Buddhists could manage to introduce this religion
without any difficulty, without adopting any kind of
exploitation, without upsetting the already existing
cultural practices.
The cause of our problems

Another important aspect in this religion is the
WHY BUDDHISM ? 107
explanation of the main cause of human problems and

sufferings. According to the Buddha, we are facing all
these problems in this mundane world due to our strong
craving which exists in our mind. He has revealed that
there are three kinds of craving forces in our minds and
these are responsible for our existence, rebirth and all
the other thousands ofproblems and mental disturbances.
They are: -craving for existence, craving for worldly or
sensual indulgence and craving for non-existence. To
understand the real meaning of this, we have to think
about this verycarefully and wiselyuntil realization comes
to us.
World famous philosophers and psychologists also
have also explained the same three forces in different
languages as causes by existence. Arthur Schopenhauer
explains these three forces as sexuality, self-preservation
and suicide. Psychologists like Sigmund Freud explain
the same things as libido, ego instinct and death instinct
Another psychologist, Carl Jung says: “From the sources
ofinstinct spring forth everything creative”. Now seehow
great intellectuals are prepared to support the truth
revealed by the Buddha twenty-five centuries ago.
However, when we examine these explanations, we
can understand that the Buddha has gone beyond the
understanding capacity of other great thinkers regarding
these issues. ■
THE BUDDHA
By Ven. Narada Mahathera
^
he Buddha was a unique Being. He was the
profoundest of thinkers, the most persuasive of
speakers, the most energetic ofworkers, the most
successful of reformers, the most compassionate and
tolerant of teachers, the most efficient of administrators.
The most notable characteristic of the Buddha was His
absolute purity and perfect holiness. He was so pure and
so holy that He should be called “The Holiest of
Holies.” He was the perfect model of all the virtues He
preached. On no occasion did the Buddha manifest any
moral weakness. Everybody that came in contact with
Him acknowledged His indisputable greatness and was
deeply influenced by His magnetic personality.
His will, wisdom, compassion, service, renuncia
tion, exemplary personal life, the blameless methods that
were employed to propagate the Dhamma, and His final
success - all these factors have contributed to hail the
Buddha as the greatest religious Teacher.

The Buddha was the first most active missionary in
the world. He wandered from place to place for forty-five
years preaching His doctrine to the masses and the
intelligentsia. Till His last moment, He served humanity
both by example and by precept. His distinguished
disciples followed suit. Penniless, they even travelled to
distant lands to propagate the Dhamma, expecting
nothing in return.
“Strive on with diligence”, were the last words
of the Buddha. No emancipation or purification can be
gained without personal striving. As such petitional or
intercessory prayers are denounced in Buddhism and in
their stead is meditation which leads to self-control,
purification, and enlightenment. The object of the
Buddha’s mission was to deliver beings from suffering by
eradicating its cause and to teach a way to put an end to
both birth and death if one wishes to do so. Incidentally,
however, the Buddha has expounded discourses which
tend to worldly progress. Both material and spiritual
progress are essential for the development of a nation.
One should not be separated from the other, nor should
material progress be achieved by sacrificing spiritual
progress as is to be witnessed today among materialistic-
minded nations in the world.
Pandit Nehru often referred to the Buddha as the
greatest son ofIndia. Dr. S. Radhakrishnan, another Indian
leader and a philosopher, in paying a glowing tribute to
the Buddha states:
THE BUDDHA 1 1 3
“In Gotama Buddha we have a mastermind from

the East second to none as far as the influence
on the thought and life of the human race is
concerned, and sacred to all as the founder of
a religious tradition whose hold is hardly less
wide and deep than any other. He belongs to the
history of the world’s thought, to the general
inheritance of all cultivated men, for judged by
intellectual integrity, moral earnestness and
spiritual insight, the Buddha is undoubtedly one
of the greatest figures in history.”
In ‘The Three Greatest Men in History’,
historian H.G. Wells writes:
“In the Buddha you see clearly a man - simple,
devout, lonely, battling for light - a vivid human
personality, not a myth. He too had a message
to mankind universal in character. Many of our
best modem ideas are in closest harmony with
it. All the miseries and discontents are due, He
taught, to selfishness. Before a man can become
serene he must cease to live for his senses or
himself. Then he merges into a great being. The
Buddha in a different language called men to
self-forgetfulness 500 years before Christ. In
some ways the Buddha is nearer to us and our
needs. He was more lucid upon our individual
importance, sacrifice and service than Christ and
less ambiguous upon the question of personal
immortality.”
114 G E M S O F BUDDH IST WISDOM
The Buddha was indeed a man but an extraor

dinary man. As a Buddha he was not bom but he made
himself so. He perceived the latent possibilities and
creative power of man and without arrogating to himself
to divinity advised his followers to emulate him, for
Buddhahood is latent in all.
The Buddha is venerated by his followers as their
supreme moral teacher but he is never worshipped as a
god expecting worldly or spiritual favours. The Buddha
left no room whatsoever for his devout adherents to deify
him. Nevertheless, it should be remarked that there was
no moral teacher who was “so godless as the Buddha yet
so God-like”. Bertrand Russell rightly calls the Buddha
“the greatest atheist of all times.”
But atheism should not be misconstrued as
synonymous with irreligiousness. To establish genuine
peace and happiness amongst mankind, a sincere
religious awakening is absolutely necessary in this
morally bankrupt world. What is of importance is not
mere faith in dogmatic creeds or mere observance of
rites and ceremonies, beneficial as they are for the masses,
but a clean and useful life of love, reason and justice
based on the noble principles of their respective
teachers.
Prof. Joad says that “in the sixth century BC there
arose in India and China three great teachers who tried
to make men understand that it was important to do what
was right for its own sake quite apart from whether there
was a God or not; among them the most important was
TH E BUDDHA 1 1 5
Gotama the Buddha.”

The Buddha did emphasize the importance of
morals as a means to an end. He counselled that we should
exercise right thoughts of selflessness, loving kindness
and harmlessness; right speech that enables one to
control one’s mischievous tongue; right action by
refraining from killing men or animals, from stealing by
direct or indirect means and from sexual misconduct;
and, right livelihood which should be free from exploita
tion, misappropriation or any other illegal means of
acquiring wealth or property. These form the foundations
of morality.
The Buddha addressed his noble message of
selfless service, morality and boundless loving kindness
not only to kings, princes, nobles and millionaires but
also to the poor, lowly and needy. He provided equal
opportunities for all and enhanced the status of people.
He declared that the road to spiritual development is
open to all in every condition of life, high or low, saint or
sinner, who would care to turn a new leaf and seek
perfection.
Daily the Buddha preached to both monks and the
laity. What he taught was however an infinitesimal part
of what he knew. On one occasion the Buddha took a
handful of leaves and said that what he taught was com
parable to the leaves in his hand; what he did not teach
was comparable to the amount of leaves in the forest. He
taught only what is necessary for our deliverance.
In his daily routine, he looked up individuals who
needed his help; he instructed and exhorted his ordained

disciples who flocked to hear him and he even expounded
dhamma to the gods (devas). He taught dhamma to the
masses and the intellectuals; his teachings in fact
contained milk for the babe and meat for the adult. Before
he preached, the Buddha saw to it that the hungry were
fed, as food for the body is as essential as food for the
mind. He ministered the sick with his own hands and
declared “he who ministers unto the sick ministers unto
__ _ n
me.
The Buddha established a classless society by
opening the gates of the Sangha to all deserving
individuals, making no distinction between caste or class.
The only distinction was in the seniority of the ordination
like novices (samanera), monks (bhikkhus), theras and
mahatheras and the gradual achievement of the four
supramundane paths. Sangharajas and Nayaka Theras
were later innovations. Even the constitution ofthe Sangha
was democratically constituted. In this connection Lord
Zetland says, “And it may come as a surprise to many to
learn that in the assemblies of the Buddhists in India
two thousand years and more ago are to be found the
rudiments of our Parliamentary practice of the present
day.”
Likewise, for the first time in history the
Buddha founded the religious order of nuns for women,
irrespective of class or caste. He thus gave equality to
womanhood for spiritual development.
The Buddha was also the first in known history to
THE BUDDHA 1 1 7
attempt to abolish slavery by introducing the concept of

brotherhood and dignity of mankind. The Buddha
preached against the sacrifice of unfortunate animals as
offerings and brought them within the ambit of loving
kindness. A genuine Buddhist practises loving kindness
towards every living being, making no distinction
whatsoever.
It is loving kindness that should form the basis for
a brotherhood of nations, or a religious brotherhood that
should break down all barriers separating one nation from
another or one religious calling from another. If followers
of different faiths cannot or will not meet on a common
platform like brothers and sisters simply because they
belong to different religions then surely the noble
religious teachers would have failed in their noble
mission for the cause of humanity.
The Buddha was absolutely tolerant. Intolerance is
the greatest enemy of religion. The Buddha therefore
advised his disciples not to become angry, discontented
or even displeased when others spoke ill of him, his
teachings or his monks. “If you show displeasure,” said
the Buddha, “you will not only bring yourselves into
danger of spiritual loss but you will not be able to judge
whether what others say is correct or otherwise.” “A
most enlightened sentiment, even after 2,500 years of
enlightenment”, said Dr. S. Radhakrishnan.
The Buddha expounded no dogmas which one must
blindly believe, no creed or faith which one must accept
without reasoning, no superstitious rites and ceremonies
to be observed for formal entry into the fold, and no

meaningless sacrifices and penances for one’s purifica
tion. The Buddha presented simple truths to the masses
and profound philosophical teachings to the intellectuals.
He advised seekers of truth not to accept anything on the
authority of another but to exercise their own reasoning
and to judge for themselves whether it is right or wrong.
During the peaceful march ofHis teaching for 2,500
years, not a single drop of blood was shed in the
propagation of the dhamma, and no conversion was ever
made by force or repulsive methods. Yet the Buddha was
the first and greatest missionary who ever lived on earth.
The Buddha’s sublime teaching has spread and
is still making peaceful inroads into more and more
countries in the world owing to its rationality, practi
cability, efficacy, non-aggressiveness, tolerance and
universality. The Buddha-dhamma has contributed
greatly to the cultural advancement of many Asian
countries. In fact, all Buddhist countries grew up in the
cradle of Buddhism.
Nations have come and gone, empires founded on
might and force have flourished and perished but the
empire of the dhamma founded by the Buddha, on love,
compassion and reason, still flourishes and will continue
to flourish. ■
1
GREAT VIRTUES
OF THE BUDDHA
^
he Buddha was an embodiment of all great
virtues. In Him was the embodiment of the
highest morality (Sila), deepest concentration
(Samadhi) and penetrative wisdom (Panna) - qualities
unsurpassed and unparalleled in human history. These
great noble qualities were mentioned in the sacred texts
dealing with the discourses of the Buddha.
Buddhists all over the world recite and
contemplate on the nine sublime virtues as contained in
the Pali formula, in their daily devotional exercises.
Although the Buddha possesses various other noble
qualities, here in this formula, only nine are depicted. It
is not out of place to mention that in certain other schools
of Buddhism, the followers have introduced diverse
Buddhas by alluding to some of these great qualities of
the Buddha. However whatever may be the manner
used to introduce the Buddha, it is a fact that all those
12 0 G E M S O F BUDDHIST WISDOM
historical Buddhas who appeared in this world, from time

to time, were imbued with the same virtues and the
same enlightenment. There should, therefore, be no
differentiation in paying respects to any particular
Buddha, if the designated Buddha is a real Buddha.
Consequently there should be no argument as to which
Buddha is more powerful or superior to another Buddha.
The following verses, in Pali, relate to the nine
intrinsic virtues of the Buddha which Buddhist devotees
recite when they pay homage to the Buddha:-
“Itipi So Bhagava Araham Samma-Sambuddho

Vijja-Carana-Sampanno Sugato Lokavidu
Anuttaro Purisa Damma-Sarathi Sattha Deva-
Manussanam Buddho Bhagavathi”.
The authenticity of this passage is unquestionable

since it was derived from many important texts of the
Tipitaka in the Buddhist canon as well as from amongst
the forty methods of Samatha Bhavana - tranquil
meditation on Buddhanussati, i.e. Meditation on the
virtues of the Buddha.
A brief translation of the Pali passage is as follows:-

“Such indeed is the great Araham - perfect and
worthy ofhomage, Samma sambuddho -omniscient, Vijja-
carana sampanno - endowed with clear vision and good
conduct, Sugato - well done, well spoken, Lokavidu -
wise in the knowledge of the world, Anuttaro Purisa-
G R E A T V IR T U E S O F THE BUDDHA 1 2 1
damma-sarathi -peerless trainer of the untameable ones,

Sattha-Deva-Manussanam - teacher of gods and
men, Buddho - enlightened and showing the path to
Enlightenment, Bhagavathi - Blessed.”
1. Araham
The Buddha is depicted as an Arahant in five aspects,
namely
• He has discarded all defilements;
• He has suppressed all the enemies connected
with the eradication of defilements;
• He destroyed the spokes of the wheel of
existence;
• He is worthy of being given offerings and
paid homage;
• He withheld no secrets in his character or in
his teachings.
The Buddha was the greatest figure in human

history, with a life perfect, infallible, blameless and
spotless. At the foot of the Bodhi tree, He conquered all
evil and attained the highest stage of sanctity. He put an
end to all sufferings with His attainment of Nibbana. He
was the World Honoured One so worthy of homage in all
respects. His teaching contains no mysteries or secrets
and is like an open book for all to come and see.
2. Samma-Sambuddho
The Buddha was designated as Samma-Sambuddho
because He comprehended the existence of the world in

its proper perspective and He discovered the Four Noble
Truths through His own comprehension. Bom a Prince,
He renounced the world and strove for six long years
seeking enlightenment. During this period, He
approached all the renowned Teachers of the day and
tried all the methods His teachers could teach Him. Having
achieved the attainment even equivalent to that of His
teachers, He still could not find the elusive goal of
enlightenment. Finally, basing His research on rational
understanding and treading a middle path, thus
departing from the traditional way of legendary religious
beliefs and practices, He found the final solution to the
universal problems of unsatisfactoriness, conflict and
disappointments (Dukkha). He discovered the Law of
Dependent Origination - the Law of Cause and Effect
which He assessed as the reality of the world, thereby
becoming the Supreme Enlightened One.
3. Vijja-Carana Sampanno
This term Vijja-Carana Sampanno\ meant that the
Buddha was endowed with perfect clear vision and
exemplary good conduct. It has two significant aspects as
indicated in the threefold knowledge and eightfold
wisdom. The threefold knowledge is listed as follows:-
• Firstly, the Buddha could recall His past birth
and trace back His previous existence as well
as that of others.
• Secondly, apart from being able to recount

the past, He had the unique foresight ofbeing
able to see into the future and visualised the
whole universe at any single moment.
• Thirdly, He had that deep penetrating
knowledge pertaining to Arahanthood.
On the eightfold wisdom, the Buddha was listed as

having the unique gift of insight, the power of performing
supernormal feats, a divine ear, the power of reading
other’s thoughts, various physical powers, ability to
recollect past births, a divine eye, and exquisite know
ledge pertaining to a life of serene holiness.
With regard to the word “Carana”or good conduct,
this aspect is divided into fifteen different categories or
types of virtues which were fully imbued in the Buddha.
These additional virtues are being classified as restraint
in deed and word, restraint in the absorption of sense
effects, moderation in the consumption of food,
avoidance of excessive sleep, maintenance ofcrystal clear
vision in faith, realization of shame in committing
evil, realization of fear in committing evil, thirst for
knowledge, energy, mindfulness and understanding -the
four trends pertaining to the material sphere. Panna and
Karuna are reflected as wisdom and compassion, both of
which are the basic twins whilst Karuna bestowed him
with compassion to be of service to mankind. He realized
through his wisdom what is good and what is not good
for all beings and through His compassion He led His

followers away from evil and misery. The great virtues of
the Buddha enabled Him to shower the highest degree
of dispensation to brotherhood and sterling qualities to
all beings.
4. Sugato
The Buddha was also designated as Sugato which meant
that His path is good, the destination is excellent and the
words and methods used to show the path are harmless
and blameless. The Buddha’s path to the attainment of
bliss is correct and pure, uncurving, direct and certain.
His words are sublime and infallible. Many well
known historians and great scientists have commented
that the only religious teaching which has remained
unchallenged by science and free-thinkers is the Bud-
dha-word.
5. Lokavidu
The term Lokavidu is applied to the Buddha as the one
with exquisite knowledge of the world. The Master had
experienced, known and penetrated into all aspects of
worldly life, physical as well as spiritual. He was the first
to make the observation that there were thousands of
world systems in the universe. He was the first to declare
that the world was nothing but conceptual. In His words,
it is regarded pointless to speculate on the origin and the
end of the world or universe. He was of the view that the
origin of the world, its cessation and the path to the

cessation thereof is to be found within the fathom - long
body - the human being with its perception and con
sciousness.
6. Anuttaro Purisa-Damma-Sarathi
Anuttaro means matchless and unsurpassed. Purisa-
damma refers to individuals to whom the gift of the
Dhamma is to be endowed whereas Sarathi means a
leader. These three terms taken together imply an
incomparable leader capable of bringing wayward men to
the path of righteousness. Amongst those who were
persuaded to follow the path of the Dhamma and to shun
evil were notorious murderers like Angulimala,
Alavaka and Nalagiri, hundreds of robbers, cannibals and
recalcitrants such as Saccake. All of them were brought
into the fold of the Dhamma, and some even attained
sainthood within their life-time. Even Devadatta, the
arch-enemy of the Buddha, was rehabilitated by the
Buddha through His great compassion.
7. Sattha Deva-Manussanam
The Translation of this term is that the Buddha was a
Teacher of devas and men. It is to be noted that ‘devas’
as used in this context refers to beings who, by their own
good Karma, have evolved beyond the human stage which
is not regarded as the final stage of biological evolution.
Devas in the Buddhist context have no connection with
ancient traditional theological myths. The Buddha was a
remarkable Teacher who was flexible and capable of

devising diverse techniques suited to the calibre and
different mentalities of devas and human beings. He
instructed everyone to lead a righteous way of life. The
Buddha was indeed a universal Teacher.
8. Buddho
This particular epithet, Buddho, would appear to be a
repetition of the second in this category, although it has
its own connotation. Buddho means that the Master, being
omniscient, possessed extraordinary powers ofbeing able
to convince others of His great discovery through His
exquisite art of teaching others His Dhamma. His
techniques were unsurpassed by any other Teacher. The
term Buddho has its secondary meaning translated as
‘Awakened’ since the ordinary state of man is perpetually
in a state of stupor. The Buddha was the first to be ‘awak
ened’ and to shake off this state of stupor. Subsequently
He convinced others to be awake and to steer clear from
the state of lethargic samsaric sleep or stupor.
9. Bhagava
Of all the terms used to describe the Buddha, the words
‘Buddho’ and ‘Bhagava’, used separately or together as
‘Buddho Bhagava’ meaning the ‘Blessed One’ are most
popular and commonly used.
Deserving awe and veneration, Blessed is His name.
Therefore, the word ‘Bhagava’ had various meanings as
suggested by some commentators. The Buddha was
termed ‘Bhagava’ or the ‘Blessed One’ because He was

the happiest and most fortunate amongst mankind for
having managed to conquer all evils, for expounding the
highest Dhamma and for being endowed with
supernormal and superhuman intellectual faculties.
These nine great qualities ofthe Buddha could serve
as a subject for meditation if the various interpretations
of each particular term are carefully scrutinized and their
real intent and the essence grasped and absorbed. Mere
utterance of the passage, without its full comprehension
could not be considered effective even as a devotional
tract. The best method would be to recite repeatedly and
at the same time comprehend the full meaning of these
utterances. Whilst so doing, one should also concentrate
on these sterling qualities as true virtues to be emulated
by all followers of the Buddha. ■
WHAT KAMMA IS?
By Ven. U. Thittila
B
amma is a Pali word meaning action. It is called
Karma in Sanskrit. In its general sense Kamma
means all good and bad actions. It covers all kinds
of intentional actions whether mental, verbal or physical,
thoughts, words and, deeds. In its ultimate sense Kamma
means all moral and immoral volition. The Buddha says:
“Mental volition, 0 Bhikkhus, is what I call action
(Kamma). Having volition one acts by body, speech and
thought”. (A nguttaraN ikaya III.415).
Kamma is neither fatalism nor a doctrine of
predetermination. The past influences the present but
does not dominate it, forKamma is past aswell as present.
The past and present influence the future. The past is a
background against which life goes on from moment to
moment. The future is yet to be. Only the present
moment exists and the responsibility of using the present
moment for good or for ill lies with each individual.
Every action produces an effect and it is a cause

first and effect afterwards. We therefore speak ofKamma
as “the law of cause and effect”. Throwing a stone, for
example, is an action. The stone strikes a glass window
and breaks it. The ‘break’ is the effect of the action of
throwing, but it is not the end. The broken window is now
the cause of further trouble. Some of one’s money will
have to go to replace it, and one is thus unable to save
the money or to buy with it what one wants for some
other purpose, and the effect upon one is a feeling of
disappointment. This may make one irritable and if one
is not careful, one may allow the irritability to become the
cause of doing something else which is wrong, and so on.
There is no end to the result of action, no end to Kamma,
so we should be very careful about our actions, so that
their effect will be good. It is therefore necessary for us
to do a good, helpful action which will return to us in good
Kamma and make us strong enough to start a better
Kamma.
Throw a stone into a pond and watch the effect.
There is a splash and a number of little rings appear
round the place where it strikes. See how the rings grow
wider and wider till they become too wide and too tiny
for our eyes to follow. The little stone disturbs the water
in the pond, but its work is not finished yet. When the tiny
waves reach the edges of the pond, the water moves back
till it returns to the stone that has disturbed it.
The effects of our actions come back to us just as
the waves do to the stone, and as long as we do our action
WHAT KAMMA IS ? 13 1
with evil intention the new waves of effect come back to

beat upon us and disturb us. If we are kind and keep
ourselves peaceful, the returning waves of trouble will
grow weaker and weaker till they die down and our good
Kamma will come back to us in blessings. If we plant a
mango seed, for instance, a mango tree will come up and
bear mangoes, and if we sow a chilli seed, a chilli plant
will grow and produce chillies. The Buddha says:
“According to the seed that’s sown,

So is the fruit ye reap there from,
Doer of good will gather good,
Doer of evil, evil reaps.
Sown is the seed, and thou shalt taste,
The fruit thereof.
(Samyutta Nikaya).”
Everything that comes to us is right. When

anything pleasant comes to us and makes us happy, we
may be sure that our Kamma has come to show us what
we have done is right.'When anything unpleasant comes
to us, hurts us, or makes us unhappy, our Kamma has
come to show us our mistake. We must never forget that
Kamma is always just. It neither loves nor hates, neither
rewards nor punishes. It is never angry, never pleased.
It is simply the law of cause and effect.
Kamma knows nothing about us. Does fire know
us when it bums us? No. It is the nature of fire to bum,
to give out heat. If we use it properly it gives us light,
cooks our food for us or burns anything we wish to get

rid of, but if we use it wrongly it burns us and our
property. Its work is to burn and our affair is to use it in
the right way. We are foolish if we grow angry and blame
it when it bums us because we get made a mistake.
There are inequalities and manifold destinies of
men in the world. One is, for example, inferior and an
other superior. One perishes in infancy and another at
the age of eighty or a hundred. One is sick and infirm,
and another strong and healthy. One is brought up in
luxury and another in misery. One is bom a millionaire
another a pauper. One is a genius and another an idiot.
What is the cause of the inequalities that exist in
the world? Buddhists cannot believe that this variation is
the result of blind chance. Science itself is indeed
all against the theory of “chance”, in the world of the
scientist all works in accordance with the laws of cause
and effect. Neither can Buddhists believe that this
unevenness of the world is due to a God-Creator.
One of the three divergent views that prevailed at
the time of the Buddha was:-
“Whatsoever happiness or pain or neutral feeling
the person experiences all that is due to the creation
of a Supreme Deity”. (Gradual Sayings, 1 .158). Commenting
on this fatalistic view the Buddha said: “So, then, owing
to the creation of a Supreme Deity men will become
murderers, thieves, unchaste, liars, slanderers, abusive,
babblers, covetous, malicious, and perverse in view.
Thus for those who fall back on the creation of a God
WHAT KAMMA IS ? 1 3 3
as the essential reason, there is neither the desire to

do, nor necessity to do this deed or abstain from that
deed.” (ibid.)
Referring to the naked ascetics who practised self
mortification, the Buddha said: “If, 0 Bhikkhus, beings
experience pain and happiness as the result of God’s
creation, then certainly these naked ascetics must have
been created by a wicked God, since they are at present
experiencing such terrible pain”, (Devadaha Sutta, No. 101,
Majjhima Nikaya, II. 222).
According to Buddhism the inequalities that exist
in the world are due, to some extent, to heredity and
environment and to a greater extent, to a cause or causes
(Kamma) which are not only present but proximate or
remotely past. Man himself is responsible for his own
happiness and misery. He creates his own heaven and
hell. He is master of his own destiny, child of his past and
parent of his future.
The Laws of Cosmic Order

Although Buddhism teaches that Kamma is the chief
cause of the inequalities in the world yet it does not teach
fatalism or the doctrine of predestination, for it does not
hold the view that everything is due to past actions. The
law of causes described in Buddhist philosophy, (See
Compendium of Philosophy, p. 191)., or one of the five
orders (Niyamas) which are laws in themselves and
operate in the universe. They are: -
1. Utii Niyama, physical inorganic order, e.g., seasonal

phenomena of winds and rains. The unerring order
of seasons, characteristic seasonal changes and
events, causes of winds and rains, nature of heat,
etc., belong to this group.
2. Bija Niyama, order of germs and seeds (physical

organic order) e.g. rice produced from rice seed,
sugary taste from sugar cane or honey, peculiar
characteristics of certain fruits, etc. The scientific
theory of cells and genes and physical similarity of
twins may be ascribed to this order.
3. Kamma Niyama, order of act and result, e.g.,

desirable and undesirable acts produce corres
ponding good and bad results. As surely as
water seeks its own level so does Kamma, given
opportunity, produce its inevitable result, not in the
form of a reward or punishment but as an innate
sequence. This sequence of deed and effect is as
natural and necessary as the way of the moon and
stars.
4. Dhamma Niyama, order of the norm, e.g. the

natural phenomena occuring at the advent of a
Bodhisatta in his last birth. Gravitation and other
similar laws of nature, the reason for being good
and so forth may be included in this group.
5. Citta Niyama order of mind or psychic law,

e.g. process of consciousness, arising and
perishing of consciousness, constituents of
consciousness, power of mind, etc. Telepathy,
telesthesia, retrocognition, premonition,
clairvoyance, clairaudience, thought-reading, all
psychic phenomena which are inexplicable to
modern science are included in this class.
(Abihdhammavatara p. 54).
These five orders embrace everything in the world

and every mental or physical phenomenon could be
explained by them. They being laws in themselves,
require no lawgiver and Kamma as such is only one of
them.
Classification of Kamma
Kamma is classified into four kinds according to the time
at which results are produced. There is Kamma that
ripens in the same lifetime, Kamma that ripens in the
next life, and Kamma that ripens in successive births.
These three types of Kamma are bound to produce
results as a seed is to sprout But for a seed to sprout,
certain auxiliary causes such as soil, rain etc. are required.
In the same way for a Kamma to produce an effect,
several auxiliary causes such as circumstances,
surroundings, etc., are required. It sometimes happens
that for want of such auxiliary causes Kamma does not
produce anyresult. Such Kamma is called “Ahosi-Kamma”
or “Kamma that is. ineffective”.

Kamma is also classified into another four kinds
according to its particular function. There is Regenera
tive (Janaka) Kamma which conditions the future birth;
Supportive (Upattham-bhaka) Kamma which assists or
maintains the results of already-existing Kamma,
Counteractive (Upapidaka) Kamma which suppresses or
modifies the result of the reproductive Kamma, and
Destructive (Upaghataka) Kamma which destroys the
force ofexistingKamma and substitutes its own resultants.
There is another classification according to the
priority of results. There is Serious or Weighty (Garuka)
Kamma which produces its resultants in the present life
or in the next. On the moral side of this Kamma the
highly refined mental states called Jhanas or Ecstasies
are weighty because they produce resultants more
speedily than the ordinary unrefined mental states. On
the opposite side, the five kinds of immediately effective
serious crimes are weighty. These crimes are: matricide,
patricide, the murder of an Arahanta (Holy-one or perfect
saint), the wounding of a Buddha and the creation of a
schism in the Sangha.
Death-proximate (Asanna) Kamma is the action
which one does at the moment before death either
physically or mentally - mentally by thinking of one’s
own previous good or bad actions or having good or bad
thoughts. It is this Kamma which, if there is no weighty
Kamma, determines the conditions of the next birth.
Habitual (Minna) Kamma is the action which one
constantly does. This Kamma, in the absence of

death-proximate Kamma, produces and determines the
next birth.
Reserved (Katatta) Kamma is the last in the
priority of results. This is the unexpended Kamma of a
particular being and it conditions the next birth if there
is no habitual Kamma to operate.
A further classification of Kamma is according to
the place in which the results are produced, namely:-
(1) Immoral Kamma which produces its effect in
the plane of misery.
(2) Moral Kamma which produces its effect in
the plane of the world of the desires.
the plane of form.
the plane of the formless.
Ten immoral actions and their effects:-

I. Immoral Kamma is rooted in greed (Lobha
anger (Dosa) and delusion (Moha).
There are ten immoral actions {Kamma) - namely,
Killing, Stealing, Unchastity, (these three are caused by
(deed). Lying, Slandering, Harsh Language, Frivolous
talk, (these four are caused by word). Covetousness, Ill-
will and False View, (these three are caused by mind).
Of these ten, killing means the destruction of any
living being including animals of all kinds. To complete
this offence of killing, five conditions are necessary, viz:
a being, consciousness that it is a being, intention of

killing, effort and consequent death.
The evil effects of killing are: Short life,
Diseasefulness, Constant grief caused by the separation
from the loved, and Constant fear.
To complete the offence of stealing five conditions
are necessary, viz: Property of other people, con
sciousness that it is so, intention of stealing, effort and
consequent removal. The effects of stealing are: poverty,
wretchedness, unfulfilled desires and dependent
livelihood.
To complete the offence of unchastity (sexual mis
conduct) three conditions are necessary, viz: intention to
enjoy the forbidden object, efforts and possession of the
object. The effect ofunchastity are: having many enemies,
getting undesirable marriage partners.
To complete the offence of lying four conditions
are necessary, viz: untruth, intention to deceive, effort,
and communication of the matter to others. Hie effects
of lying are: being tormented by abusive speech, being
subject to vilification, incredibility and stinking mouth.
To complete the offence of slandering four
conditions are necessary, viz: division of persons,
intention to separate them, effort and communication.
The effect of slandering is the dissolution of friendship
without any sufficient cause.
To complete the offence of harsh language three
conditions are necessary, viz: someone to be abused, angry
thought and using abusive language. The effects of harsh
language are: being detested by others although

blameless, and harsh voice.
To complete the offence of frivolous talk two
conditions are necessary, viz: the inclination towards
frivolous talk and its narration. The effects of frivolous
talk are: disorderliness of the bodily organs and
unacceptable speech.
To complete the offence of covetousness (<abhijjha)
two conditions are necessary viz: another’s property and
strong desire for it, saying “would this property be
mine”. The effect of covetousness is unfulfilment of one’s
wishes.
To complete the offence of ill-will (Vyapada) two
conditions are necessary, viz: another being and the
intention of doing harm. The effects of ill-will are:
ugliness, various diseases and detestable nature.
False view (Micchaditthi) means seeing things
wrongly without understanding what they truly are. To
complete this false view two conditions are necessary,
viz: perverted manner in which an object is viewed and
the misunderstanding of it according to that view. The
effects of false view are: base attachment, lack ofwisdom,
dull wit, chronic deseases and blameworthy, ideas.
(Expositor PL l.p. 128).
II. Good Kamma which produces its effec

in the plane of desires
There are ten moral actions - namely, generosity
(Dana:), morality (Sila), meditation (Bhavana), respect
(Apacayana), service (Veyyavacca), transference of merit

(Pattidana), rejoicing in other’s merit (Pattanumodana),
hearing the doctrine (Dhammasavana), expounding the
doctrine (Dhammadesana), and forming correct views
(Ditthijukamma).
“Generosity” yields wealth. “Morality” causes
one to be born in noble families in states of happiness
“Meditation” helps you to be bom in planes of form and
formless planes and helps to gain Higher Knowledge and
Emancipation.
By giving respect we gain respect. By giving
service we gain service. ‘Transference of merit” enables
one to be able to give in abundance in future birth.
“Rejoicing in other’s merit” is productive ofjoy wherever
one is bom. Both hearing and expounding the Doctrine
are conducive to wisdom.
III. Good Kamma which produces its effect

in the planes of form.
It is offive types which are purely mental, and done
in the process of meditation, viz:
(1) The first state of Jhana or ecstasy which
has five constituents: initial application,
sustained application, rapture, happiness and
one-pointedness of the mind.
(2) The second state of Jhana which occurs
together with sustained application, rapture,
happiness, one-pointedness of the mind.
(3) The third state ofJhana which occurs together

with rapture, happiness and one-pointedness
of the mind.
(4) The fourth state ofJhana which occurs together
with happiness and one-pointedness of the
mind.
(5) The fifth state ofJhana which occurs together
with equanimity and one-pointedness of the
mind.
IV. Good Kamma which produces its effec

in the formless planes.
It is of four types which are also purely mental and
done in the process of meditation, viz:
(1) Moral consciousness dwelling in the infinity of
space.
(2) Moral consciousness dwelling in the infinity of
consciousness.
(3) Moral consciousness dwelling on nothingness.
(4) Moral consciousness wherein perception is so
extremely subtle that it cannot be said whether
it is or is not.
Free W ill
Kamma, as has been stated above, is not fate, is not
irrevocable destiny. Nor is one bound to reap all that one
has sown in just proportion. The actions {Kamma) of
14 2 G E M S OF BUDDHIST WISDOM
men are not absolutely irrevocable and only a few of

them are so. If, for example, one fires a bullet out of a
rifle, one cannot call it back or turn it aside from its mark.
But, if instead of a lead or iron ball through the air, it is
an ivory ball on a smooth green board that one sets
moving with a billiard cue, one can send after it and at
it, another ball in the same way, and change its course.
Not only that, if one is quick enough, and one has not
given it too great an impetus, one might even get round
to the other side of the billiard table, and send against
it a ball which would meet it straight in the line of its
course and bring it to a stop on the spot. With one’s later
action with the cue, one modifies, or even in favourable
circumstances, entirely neutralizes one’s earlier action.
It is in much the same way that Kamma operates in the
broad stream of general life. There too one’s action
{Kamma) of a later day may modify the effects of one’s
action {Kamma) of a former day. If this were not so, what
possibility would there ever be of a man getting free from
all Kamma for ever? It would be perpetually self-
continuing energy that could never come to an end.
Man has, therefore, a certain amount of free will
and there is almost every possibility to mould his life or
to modify his actions. Even a most vicious person can by
his own free will and effort become the most virtuous
person. One may at any moment change for the better
or for the worse. But everything in the world including
man himself is dependent on conditions and without
conditions nothing whatsoever can arise or enter into
existence. Man therefore has only a certain amount of

free will and not absolute free will. According to
Buddhist philosophy, everything, mental or physical,
arises in accordance with the laws and conditions. If it
were not so, there would reign chaos and blind chance.
Such a thing, however, is impossible, and if it would be
otherwise, all laws of nature which modem science has
discovered would be powerless.
The real, essential nature of action {Kamma) of
man is mental. When a given thought has arisen in one’s
mind a number of times, there is a definite tendency
for recurrence of that thought.
When a given act has been performed a number
of times, there is a definite tendency to the repetition of
the act. Thus each act, mental or physical, tends to
constantly produce its like, and be in turn produced. If
a man thinks a good thought, speaks a good word, does
a good deed, the effect upon him is to increase the
tendencies to goodness present in him, to make him a
better man. If, on the contrary, he does a bad deed in
thought, in speech or in action, he has strengthened in
himself his bad tendencies, he has made himself a worse
man. Having become a worse man, he will gravitate to
the company of worse men in the future, and incur all
the unhappiness of varying kinds that attends life in such
company. On the other hand, the main part of a character
that is continually growing better, will naturally tend to
the companionship of the good, and enjoy all the
pleasantness and comforts and freedom from the ruder
shocks of human life which such society connotes.

In the case of a cultured man even the effect of a
greater evil may be minimised while the lesser evil of an
uncultured man may produce its effect to the maximum
according to the favourable and unfavourable conditions.
Lessons Taught by Kamma

The more we understand the law of Kamma, the more
we see how careful we must be of our acts, words and
thoughts, and how responsible we are to our fellowbeings.
Living in the light of this knowledge, we learn certain
lessons from the doctrine of Kamma.
1. Patience
Knowing that the Law is our great helper if we live by
it, and that no harm can come to us if we work with it,
knowing also it blesses us just at the right time, we learn
the grand lesson of patience, not to get excited, and that
impatience is a check to progress. In suffering, we know
that we are paying a debt, and we learn, if we are wise,
not to create more suffering for the future. In rejoicing,
we are thankful for its sweetness, and learn, if we are
wise, to be still better. Patience brings forth peace,
success, happiness and security.
2. Confidence
The law being just, perfect, it is not possible for an
understanding person to be uneasy about it. If we are

uneasy and have no confidence, it shows clearly tlfat we
have not grasped the reality of the law. We are really
quite safe beneath its wings, and there is nothing to fear
in all the wide universe except our own misdeeds. The
Law makes man stand on his own feet and rouses his self-
confidence. Confidence strengthens, or rather deepens,
our peace and happiness and makes us comfortable,
courageous; wherever we go, the Law is our protector.
3. Self-Reliance
As we in the past have caused ourselves to be what
we now are, so by what we do now will our future be
determined. A knowledge of this fact and that the glory
of the future is limitless, gives us great self-reliance, and
takes away that tendency to appeal for external help,
which is really no help at all “Purity and impurity belong
to oneself, no one can purify another” says the Buddha.
4. Restraint
Naturally, if we realise that the evil we do will return to
strike us, we shall be very careful lest we do or say
or think something that is not good, pure and true.
Knowledge of Kamma will restrain us from wrong doing
for others’ sakes as well as for our own.
5. Power
The more we make the doctrine of Kamma a part of our
lives, the more power we gain, not only to direct our

future, but to help our fellow beings more effectively. The
practice of good Kamma, when fully developed, will
enable us to overcome evil and limitations, and destroy
all the fetters that keep us from our goal, Nibbana. ■
GREAT VIRTUES
OF THE DHAMMA
^
he Buddha’s teaching is generally called the
Dhamma or Dharma. It is neither a revelation
nor a legendary speculation with a theological
twist. It is the Truth ever prevailing in the Universe, and
a unique discovery by a great enlightened religious
teacher. However, Buddhism is the modern term used
for the Dhamma and named after its discoverer. Gautama,
the Buddha, realized the Truth and proclaimed it to
the world. There is no doubt that it is difficult for ordinary
people to comprehend it properly, since their minds are
invariably clouded with illusion.
There are many virtues of the Dhamma that make
it sublime and perfect in the highest meaning of the term.
However, there are three aspects of the Dhamma which
are to be noted. The first aspect is the theory that should
be learnt in its pristine purity. The second aspect is the
sincere application and practice of the precepts and the
living in accordance with the teachings of the Buddha,

by abstaining from all evil, doing good and purifying the
mind. The third aspect is to develop wisdom and to attain
full understanding of the redities of all phenomena.
Amongst the many virtues of the Dhamma, there
are six salient characteristics mentioned in the most
authoritative texts. These particular Dhamma virtues are
chanted by Buddhists during their daily devotional
observances. The popular Pali verse expounding these
Dhamma virtues is as follows:-
Svakkhato Bhagavata Dhammo, Sanditthiko,
Akaliko, Ehipassiko, Opanayiko andPaccattam Veditabbo
Vinnvhi.
A detailed description and explanation of these six
salient characteristics are given hereon:-
1. Svakkhato Bhagavata Dhammo

This term means that the Dhamma was discovered and
well-proclaimed by the Blessed One. This is considered
as the common virtue of all the three aspects of the
Teaching, namely the theory, the sincere practice and
full realization while the rest of the terms are connected
with the supramundane (Lokuttara) which consists of
the eight stages of sanctity and Nibbana - considered as
the Summum Bonum of Buddhism.
The Dhamma is well-expounded by the Master. It
is excellent at the beginning, excellent in the middle,
and excellent at the end. It has no contradictions and
interpolations and it does not deviate from its straight
G R E A T V IR T U E S O F THE DHAMMA 1 4 9
route. Just as every drop of water in the ocean has only

one taste, the taste of salt, the Dhamma has one and only
one taste at any time, the taste of Nibbanic bliss. The
Dhamma is genuine in both letter and spirit. The subject
matter of the Dhamma starts with Sila which is equated
to right conduct, on which ‘SamadM a sense oftranquility
of the mind is based. Panna or wisdom follows suit after
‘SamadM is firmly established.
The acquisition of Dhamma knowledge should
commence with the study of the Dhamma by listening
to learned lecturers expounding its intricasies and by
understanding the correct methods for its practical
application. Through constant practice, we should be able
to suppress mental defilements which results in the mind
becoming serene, calm and blissful. The achievement of
such a mental state will pave the way for the acquisition
ofhigher knowledge which is called insight or ‘Vipassana’.
This insight knowledge when developed steadily would
be the crowning glory of a brilliant achievement which
can occur even within this lifetime.
The Buddha’s explanation of the living being and
the world constitutes the last word in human thought.
Basing His findings on rational understanding, quite apart
from traditions and legends ofthe day, the Buddha delved
deep into the core of the Dhamma and emerged with his
discovery of the realities underlying all phenomenal
existence. Without being dictatorial or monopolistic, He
proclaimed the Dhamma - a teaching which superseded
all other teachings.
The Dhamma owes no allegiance to any so-called

supreme power but was introduced by the Buddha on an
individual basis, i.e. from man to man allowing freedom
to the individual concerned to assess and think for
himself the means to attain his own salvation without
seeking any external aid. The Dhamma is universal
and is of vital interest to mankind in any part of the world
at any time.
Significantly, He gave His own rational and
scientific interpretation to all the philosophical terms
before they were used in His teaching of the Dhamma.
For instance, Kamma which only denoted action prior to
the Buddha, was given a new meaning as volition behind
the action.
The noble Dhamma consistently denounced social
injustice such as the rigid caste-system, human slavery
and discriminatory low status accorded to females. The
Buddha was never a dictator but a Teacher of spiritual
democracy.
Starting with the Tisarana (three refuges) and
culminating in the attainment of nibbanic bliss, a follower
of the Buddha finds himself supremely secure under the
guidance and protection of the Dhamma which was well
proclaimed - Svakkhato.
2. Sanditthiko
Sanditthiko conveys the meaning that if the Dhamma is
well studied and put into sincere practice, its beneficial
results would be visible here and now. For instance, even
if a wicked man, who happens to be a veritable curse to

himself and to society, were to take refuge in the Buddha
and the Dhamma and commence a new life, all his trou
bles and miseries would come to an end. As shown by
the life of Emperor Asoka, after embracing Buddhism he
was transformed from being a wicked ruler known as
Candasoka into a righteous one, Dhammasoka.
3. Akaliko
Akaliko implies that the beneficial effects to be derived
from the practice of the Dhamma would not be delayed.
The Dhamma, despite the length of time that has elapsed
since its pronouncement, remains ever fresh and
unchallenged. It runs parallel even with the latest
scientific thought. If there is truth, that truth can never
become old. Dhamma is that Truth which cannot grow
old with age since it depicts the reality underlying all
phenomenal existence in Samsara. Briefly, the Dhamma
states that the world is unsatisfactory and that greed
happens to be the inevitable cause of this state of affairs.
The remedy for this unsatisfactoriness is the eradication
of greed to be achieved through the practice of eight
skilful factors known as the Noble Eightfold Path.
4. Ehipassiko
Ehtpassiko constitutes an open invitation to all to come
and see, to inspect, to scrutinize and if need be, even to
criticize the Dhamma before accepting it because there
is nothing mythical or mysterious about it. The Dhamma
is pure and crystal clear. It is as pure as solid gold. The

Buddha Himself declared: ‘Do not accept what I say
through mere respect towards me. Just as purity of gold
is ascertained by melting or rubbing on a touchstone,
likewise the Dhamma should be accepted only after very
close scrutiny/ This fearless assertion of allowing the
teaching to be closely examined marks the greatness of
the Buddha and the unwavering truth of the sublime
Dhamma.
5. Opanayiko
Opanayiko means that all sincere adherents of the
Dhamma would be treading along the path that leads to
eternal peace and happiness. The Dhamma states that
there are four stages of a sanctity and fruition worth
achieving by means of gradual development. The
Dhamma leads its adherents from one stage to another
until they find themselves fully liberated from all bonds
and fetters of existence.
6. Paccattam Veditabbo Vinnuhi

This phrase ‘Paccattam Veditabbo Vinnuhf implies that
the Dhamma is to be comprehended individually by the
wise. No one can absorb the Dhamma on behalf ofanother
person, just as no one can quench the thirst of another
person by himself taking a drink. It can be observed that
there are two significant aspects in this term: firstly,
the attainment of enlightenment is individualistic
in character and secondly, the Dhamma can only be
comprehended by the wise.

The Buddha is not a saviour but an instructor - a
Teacher who showed the path for others to tread. It is
left to the individual concerned to observe Sila, right
conduct and practise *SamadM, right concentration and
subequently try to develop ‘Pannathe intuitive wisdom
which enables the individual to work out his own eman
cipation through his own efforts. ■
Hi
THE PATH TO
SUPREME BLISS
Adapted from various sources
11 human beings want to be happy. All human

beings seek happiness. Man’s search for
happiness has gone on from age to age but it can
never be found in the way it is sought in merely
adjusting the conditions of the external world and
ignoring the internal world of mind. The history of the
world proves this. Social reforms, economic reforms,
legal reforms, and political reforms, however well-
intentioned and well-calculated they may have been, have
never brought complete and genuine happiness to man.
Why?
When one set ofunsatisfactory conditions that have
appeared has been eliminated, another rears its head,
and when that is eliminated yet another appears. This
appearance and re-appearance, this rise and fall is of the
essence of all mundane things and conditions. There can
never be any mass production of true happiness. It is
something personal and individual. It comes from within

and not without. It is not so much the external world that
one has to explore in the search for happiness as the
internal world of mind.
Modern science declares that nothing in the
universe is static. Everything is dynamic; everything is
in motion. Nothing stands still. We either go forward or
backward. We grow better and happier or else we grow
in the direction of evil and thus accumulate sorrow. To
be happy is to overcome sorrow. To overcome sorrow,
the Buddha shows humanity the Path that leads to the
eradication of all sorrows.
The path to happiness is the Noble Eightfold Path.
This path must have been trodden by someone before it
can be called a Path. There is inherent in the word ‘Path’
the idea that someone had trod it before.
A Path cannot come into existence all of a sudden.
Someone must have first cut through a jungle, cleared
a way and walked along it. Similarly, the Noble Eightfold
Path has been trodden before by many a Buddha in the
past. It has also been trodden before by many a Pacceka
Buddha and many an Arahant. The Buddha only
discovered the Path but did not create it, since it existed
from the ancient past. Indeed it is an Ancient Path (Parana
Magga).
The Noble Eightfold Path is a Path to be trodden.
The path is something essentially practical. To know and
experience this truth one must tread the path. This path
contains a careful and wise collection of all the important
TH E PATH TO S U P R E M E B L IS S 1 5 7
requisites necessary for the spiritual development of man.

The Noble Eightfold Path is sub-divided into three
groups: Ethical Conduct, Mental Discipline and Wisdom
( Sila, Samadhi and Panna.) This Path is unique to
Buddhism and distinguishes it from every other religion
and philosophy. It is the Buddhist code of mental and
physical conduct which leads to the end of suffering,
sorrow and despair; to perfect peace, Nibbana.
The eight factors of the Path are:
1. Right Understanding (samma-ditthi) Wisdom
2. Right Thought {samma-samkappa) (panna)
3. Right Speech (samma-vaca) Ethical
4. Right Action (samma-kammanta) Conduct
5. Right livelihood (samma-ajiva) (sila)
6. Right Effort (samma-vayama) Mental
7. Right Mindfulness (samma-sati) Discipline
8. Right Concentration (samma-samadhi) (samadhi)
Referring to this Path, in the First Discourse, the
Buddha called it the Middle Path (majjhima patipada),
because it avoids two extremes: Indulgence in sensual
pleasures which is low, worldly and leads to harm is one
extreme; self torture in the form of severe asceticism
which is painful, low and leads to harm is the other.
It must always be borne in mind that the term ‘path’
is only a figurative expression. Though conventionally
we talk of treading a path, in the ultimate sense the
eight steps signify eight mental factors. They are
interdependent and interrelated, and at the highest level

they function simultaneously; they are not followed and
practised one after the other in numerical order. Even on
the lower level each and every factor should be tinged
with some degree of right understanding; for it is the
key-note of Buddhism.
In strong language the Buddha did warn his follow
ers against mere book learning thus:
Though he recites the sacred texts a lot, but acts
not accordingly that heedless man is like a cowherd
counting others’ cattle (not obtaining the products of the
cow). He shares not the fruits of the tranquil man.
Though he recites only a little of the sacred texts,
but acts in accordance with the teaching, abandoning
lust, hate and delusion, possessed of right under
standing, his mind entirely released and clinging to
nothing here or hereafter, he shares the fruits of the
tranquil man.
The achievement of the final goal of Buddhism
(Nibbana) does not call for a mastery over the deep and
abstruse philosophy of Buddhism. What is required is a
progressive development of the mind through a process
of ethical conduct and meditation: “Being established in
moral conduct and training the mind, one realizes the
knowledge which leads to deliverancethe Buddha
declared.
Ethical Conduct
Now, in Ethical Conduct (Sila), based on love and
THE PATH TO S U P R E M E B L IS S 1 5 9
compassion, are included three factors of the Noble

Eightfold Path: namely, Right Speech, Right Action and
Right livelihood.
The Buddha expounded his teaching ‘for the good
of the many, for the happiness of the many, out of
compassion for the world’.
Sila, the initial stage of the Path, is based on this
loving compassion. Why should one refrain from
harming and robbing others? Is it not because of love for
self and others? Why should one succour the poor, the
needy and those in distress? Is it not out of compassion
for them?
To abstain from evil and do good is the function
of sila, the code of ethical conduct taught in Buddhism.
This function is never void of loving compassion. Sila
embraces within it qualities of the heart, such as love,
modesty, tolerance, pity, charity and happiness at the
success of others.
According to Buddhism for a man to be perfect
there are two qualities that he should develop equally:
compassion (karuna) on one side, and wisdom (panna)
on the other. Here compassion represents love, charity,
kindness, tolerance and such noble qualities on the
emotional side or qualities of the heart, while wisdom
would stand for the intellectual side or the qualities of the
mind. If one develops only the emotional neglecting the
intellectual, one may become a good-hearted fool; while
to develop only the intellectual side neglecting the
emotional may turn one into a hard-hearted intellect
without feeling for others. Therefore, to be perfect one

has to develop both equally.
Right Speech means abstention
• from telling lies,
• backbiting and slander and talk that may bring
about hatred, enmity, disunity and disharmony
among individuals or groups of people,
• harsh, rude, impolite, malicious and abusive
language, and
• idle, useless and foolish babble and gossip.
When one abstains from these forms of wrong and
harmful speech one naturally has to speakthe truth,
has to use words that are friendly and benevolent,
pleasant and gentle, meaningful and useful. One
should not speak carelessly: speech should be
at the right time and place. If one cannot say
something useful, one should keep ‘noble silence’.
Right Action is abstention from
• killing,
• stealing, and
• illicit sexual indulgence, and cultivating com
passion, taking only things that are given, and living
pure and chaste.
Right livelihood is abandoning wrong ways of living
which bring harm and suffering to others: Trafficking
• in arms and lethal weapons,
• in animals for slaughter,
• in human beings (i.e. dealing in slaves which was

prevalent during the time of the Buddha),
• in intoxicating drinks and
• poisons,
and living by a profession which is blameless and
free from harm to oneself and others. One can
clearly see here that Buddhism is strongly opposed
to any kind of war, when it lays down that trade
in arms and lethal weapons is an evil and unjust
means of livelihood.
It should be realized that the Buddhist ethical

and moral conduct aims at promoting a happy and
harmonious life both for the individual and for society.
This moral conduct is considered as the indispensable
foundation for all higher spiritual attainments. No
spiritual development is possible without this moral
basis. These moral principles aim at making society secure
by promoting unity, harmony and right relations among
people.
In Buddhism ethical conduct is not an end in itself.
It is a means to an end. Perfect conduct divorced from
a purpose, not directed to a desirable end, has but little
meaning from the Buddhist point of view. Not only evil
but also good must be transcended. Even the Teachings
of the Buddha have to be transcended. The Buddha has
compared His Teachings to a raft to be used by us
nissaranatthaya i.e. for the purpose of crossing over in
safety, and — nagahanatthaya — i.e. not for the purpose
of retention. Once we have reached the other shore,

we do not have to carry the raft with us. It has to be put
aside.
Mental Discipline
Next comes Mental Discipline, in which are included
three other factors of the Eightfold Path: namely Right
Effort, Right Mindfulness and Right Concentration.
Right Effort is the persevering endeavour
• to prevent the arising of evil and unwholesome
thoughts that have not yet arisen in a man’s mind,
• to discard such evil thoughts already arisen,
• to produce and develop wholesome thoughts not
yet arisen and
• to promote and maintain the good thoughts
already present.
The function of Right Effort, therefore, is to be
vigilant and check all unhealthy thoughts, and to
cultivate, promote and maintain wholesome and pure
thoughts arising in a man’s mind.
The prudent man who masters his speech and his
physical actions through sila (Ethical Conduct) now
makes every endeavour to scrutinize his thoughts, his
mental factors, and to avoid distracting thoughts.
Right Mindfulness is to be diligently aware, mindful and

attentive with regard to
• the activities of the body (kaya),
TH E PATH TO S U P R E M E B L IS S 1 6 3
• sensations or feelings (vedana),

• the activities of the mind (citta) and
• ideas, thoughts, conceptions and things (dhamma).
The practice of concentration on breathing

(anapanasati) is one of the well-known exercises,
connected with the body, for mental development.There
are several other ways of developing attentiveness in
relation to the body — as modes of meditation.
With regard to sensations and feelings, one should
be clearly aware of all forms of feelings and sensations,
pleasant, unpleasant and neutral, of how they appear and
disappear within oneself.
Concerning the activities of mind, one should be
aware whether one’s mind is lustful or not, given to hatred
or not, deluded or not, distracted or concentrated, etc. In
this way one should be aware of all movements of mind,
how they arise and disappear.
As regards ideas, thoughts, conceptions and things,
one should know their nature, how they appear and
disappear, how they are developed, how they are
suppressed, and destroyed, and so on.
The third and last factor of Mental Discipline is
Right Concentration leading to the four stages ofJhana,
generally called trance or recueillement. In the first stage
of Jhana, passionate desires and certain unwholesome
thoughts like sensuous lust, ill-will, languor, worry,
restlessness, and doubt are discarded, and feelings ofjoy
and happiness are maintained, along with certain mental
activities. In the second stage, all intellectual activities

are suppressed, tranquility and ‘one-pointedness’ of
mind developed, and the feelings of joy and happiness
are still retained. In the third stage, the feeling of joy,
which is an active sensation, also disappears, while the
disposition of happiness still remains in addition to
mindful equanimity. In the fourth stage of Jhana,
all sensations, even of happiness and unhappiness, of
joy and sorrow, disappear, only pure equanimity and
awareness remaining.
Thus the mind is trained and disciplined and
developed through Right Effort, Right Mindfulness, and
Right Concentration.
Wisdom
The remaining two factors namely, Right Understanding
and Right Thought go to constitute Wisdom.
Thought includes thoughts of renunciation
(;nekkhamma-samkappa), good will (avyapada-samkappa)
and of compassion or non-harm {avihimsa-samkappa).
These thoughts are to be cultivated and extended
towards all living beings irrespective of race, caste, clan
or creed. As they embrace all that breathes there are
no compromising limitations. The radiation of such
ennobling thoughts is not possible for one who is
egocentric and selfish.
A man may be intelligent, erudite and learned,
but if he lacks right thoughts, he is, according to the
teachings of the Buddha, a fool (bala) not a man of
THE PATH TO S U P R E M E B L IS S 165
understanding and insight. If we view things with

dispassionate discernment, we will understand that
selfish desire, hatred and violence cannot go together
with true Wisdom. Right Understanding or true Wisdom
is always permeated with right thoughts and never bereft
of them.
Right Understanding is the understanding of things as

they are, and it is the Four Noble Truths that explain
things as they really are. Right Understanding therefore
is ultimately reduced to the understanding of the Four
Noble Truths. This understanding is the highest wisdom
which sees the Ultimate Reality.
According to Buddhism there are two sorts of
understanding: What we generally call understanding is
knowledge, an accumulated memory, an intellectual
grasping of a subject according to certain given data.
This is called ‘knowing accordingly’ (anubodha). It is
not very deep. Real deep understanding is called
‘penetration’ (pativedha), seeing a thing in its true nature,
without name and label. This penetration is possible only
when the mind is free from all impurities and is fully
developed through meditation.
Right Understanding or penetrative Wisdom is the
result of continued and steady practice of meditation or
careful cultivation of the mind. To one endowed with
Right Understanding it is impossible to have a clouded
view of phenomena, for he is immune from all impurities
and has attained the unshakable deliverance of the
mind (akuppa ceto vimutti).
Keep to the Path

These sayings of the Buddha explain the function and the
purpose of cultivating ethical conduct, mental discipline
and wisdom. Deliverance means living experience of the
cessation of the three root causes of evil, Greed, Hatred
and Delusion or Ignorance (lobha, dosa and moha), that
assail the human mind. These root causes are eliminated
through ethical conduct, mental discipline and wisdom.
Thus it is clear that the Buddha’s teaching aims at
the highest purification, perfect mental health, free from
all tainted impulses.
Now this deliverance from mental taints, this
freedom from ill, lies absolutely and entirely in a man’s
own hands, in those of no one else, human or divine. Not
even a Supreme Buddha can redeem a man from the
fetters of existence except by showing him the path.
The path of Sila, Samadhi, Panna are sometimes
referred to as the threefold training (tividhasikkha) and
none of them is an end in itself; each is a means to an
end. One cannot function independently of the others. As
in the case of a tripod which falls to the ground if a single
leg gives way, so here one cannot function without
the support of the others. These three go together
supporting each other. Sila or Ethical Conduct
strengthens Mental Discipline and Mental Discipline in
turn promotes Wisdom. Wisdom helps one to get rid of
the clouded view of things — to see life as it really is —
that is to see life and all things pertaining to life as arising

and passing away.
In spite of the scientific knowledge that is steadily
growing the people of the world are restless and racked
with fear and discontent. They are intoxicated with the
desire to gain fame, wealth, power and to gratify the
senses. To this troubled world still seething with hate,
distrust, selfish desire and violence, most timely is the
Buddha’s Message of love and understanding, the Noble
Eightfold Path, leading to the realization of Nibbana. A
mere knowledge of the Path, however complete, will not
do. In this case, our function is to follow it and keep to
it.
The path is indeed difficult, but if we, with constant
heedfulness, and complete awareness, walk it watching
our steps, we will one day reach our destination. A child
learns to stand and walk gradually and with difficulty. So
too have all great ones moved from stage to stage through
repeated failure to final success. It is a Path leading to
the realization of Ultimate Reality, to complete freedom,
happiness and peace through moral, spiritual and
intellectual perfection.
From this brief account of the Path, one may see
that it is a way of life to be followed, practised and
developed by each individual. It is self-discipline in body,
word and mind, self-development and self-purification. It
has nothing to do with belief, prayer, worship or
ceremony. ■
mi
FACTS OF LIFE
e live in an ill-balanced world. It is not rosy, nor

is it totally thorny. The rose is soft, beautiful and
fragrant; but the stem on which the rose flower
grows is full of thorns. Because of the rose, one tolerates
the thorns. However, one will not disparage the rose on
account of the thorns.
To an optimist, this world is absolutely rosy; to a
pessimist, it is absolutely thorny. But to a realist, this
world is neither absolutely rosy nor absolutely thorny. It
abounds with both beautiful roses and pricky thorns.
An understanding person will not be infatuated by
the beauty of the rose, but will view it as it is. Knowing
well the nature of the thorns, he will view them as they
are and will take the precaution not to be hurt
Like the pendulum that perpetually moves from
right to left, four desirable and four undesirable
conditions prevail in this world. Everyone without
17 2 G E M S OF BUDDHIST WISDOM
exception must face these conditions in the course of a

lifetime. These conditions are:
• gain (labha) and loss (alabha),
• honour (yasa) and dishonour (ayasa),
• praise (pasamsa) and blame (ninda),
• happiness (sukha) and sorrow (dukkha).
Gain and Loss

Businessmen, as a rule, are subject to both gain and loss.
It is quite natural to be complacent when there is gain
or profit. In itself there is nothing wrong. Such profits
produce a certain amount of pleasure which the average
man seek. Without these pleasurable moments, however
temporary, life would not be worth living. In this competi
tive and chaotic world, it is right that people should enjoy
some kind of happiness which gladdens their hearts.
Such happiness, though material, is conducive to health
and longevity.
The problem arises in the case of loss. Profits are
accepted smilingly, but not so the losses. The losses often
lead to mental agony and sometimes suicidal tendencies
arise when the losses are unbearable. It is under such
adverse circumstances that one should exhibit high, moral
courage and maintain a proper mental equilibrium. All of
us have ups and downs while battling with life. One should
be prepared for the good and the bad. Then there will
be less disappointment.
In the time of the Buddha, a noble lady was
offering food to the Venerable Sariputta and some monks.
FA C T S O F LIFE 1 7 3
While serving them, she received a note stating that

certain misfortunes had affected her family. Without
becoming upset, she calmly kept the note in her
waist-pouch and served the monks as if nothing had
happened. A maid who was carrying a pot of ghee to offer
to the monks inadvertently slipped and broke the pot of
ghee. Thinking that the lady would naturally feel sorry
at the loss, Venerable Sariputta consoled her, saying that
all breakable things are bound to break. The wise lady
remarked. “BJtante, what is this trivial loss? I have just
received a note stating certain misfortunes have occured
in my family. I accepted without losing my balance. I am
serving you all despite the bad news.”
Such valour on the part of such a courageous lady
should be highly commended.
Once the Buddha went seeking alms in a village.
Owing to the intervention of Mara the Evil One, the
Buddha did not obtain any food. When Mara questioned
the Buddha rather sarcastically whether he was hungry
or not, the Buddha solemnly explained the mental
attitude of those who were free from impediments,
and replied, “Ah, happily do we live, we who have no
impediments. Feeders ofjoy shall we be even as the gods
of the Radiant Realm.”
On another occasion, the Buddha and his disciples
observed the rainy period (vassa) in a village at the
invitation of a brahmin who, however, completely forgot
his duty to attend to the needs of the Buddha and the
Sangha. Throughout a period of three months, although
Venerable Moggallana volunteered to obtain food by his

psychic powers, the Buddha making no complaint, was
contented with the fodder of horses offered by a horse-
dealer.
Losses one must try to bear cheerfully with manly
vigour. Unexpectedly one confronts them, very often in
groups and not singly. One must face them with equa
nimity (upekkha) and take it as an opportunity to culti
vate that sublime virtue.
Honour and Dishonour

Honour and dishonour are another pair of
inevitable worldly conditions that confront us in the course
of our daily lives.
Honour or fame, we welcome; dishonour we dis
like. Honour gladdens our heart; dishonour disheartens
us. We desire to become famous. We long to see our
pictures in the papers. We are greatly pleased when our
activities, however insignificant, are given publicity.
Sometimes we seek undue publicity too.
Many are anxious to see their pictures in a maga
zine at any cost. To obtain an honour, some are prepared
to offergratification or give substantial donations to those
in power. For the sake of publicity, some exhibit their
generosity by giving alms to a hundred monks and even
more; but they may be totally indifferent to the sufferings
of the poor and the needy in the neighbourhood.
These are human frailties. Most people have
ulterior motives. Selfless persons who act disinterestedly
are rare in this world. Most worldlings have something

up their sleeves. Well, who is perfectly good? How
many are perfectly pure in their motives? How many are
absolutely altruistic?
We need not hunt after fame or honour. If we are
worthy of honour, it will come to us unsought. The bee
will be attracted to the flower, laden with honey. The
flower does not invite the bee.
True indeed, we naturally feel happy, nay, extremely
happy when our fame is spread far and wide. But we must
realize that fame, honour and glory are passing phases
only. They soon vanish in thin air.
How about dishonour? It is not palatable either to
the ear or mind. We are undoubtedly perturbed when
unkind words of disrepute pierce our ears. The pain of
mind is still greater when the so-called report is unjust
and absolutely false.
Normally it takes years to erect a magnificent
building. In a minute or two, with modem devastating
weapons, it could easily be demolished. Sometimes it
takes years or a lifetime to build up a good reputation.
In no time the hard-earned good name can be mined.
Nobody is exempt from the devastating remark that
begins with the ill-famed ‘but’. Yes, he is very good; he
does this and that, but his whole good record is black
ened by the so-called ‘but’. You may live the life of a
Buddha but you will not be exempt from criticisms, at
tacks and insults.
The Buddha was the most famous and yet the most
maligned teacher in his time. Some antagonists of the

Buddha spread a rumour that a woman used to spend the
night in the monastery. Having failed in this base
attempt, they spread false news amongst the populace
that the Buddha and his disciples murdered that very
woman and hid her corpse in the rubbish-heap of
withered flowers within the monastery. The conspirators
later admitted that they were the culprits.
When his historic mission met success and when
many sought ordination under him, his adversaries
maligned him, saying that he was robbing the mothers
of their sons, depriving wives of their husbands, and that
he was obstructing the progress of the nation.
Failing in all these attempts to ruin his noble
character, his own cousin, Devadatta, a jealous disciple
of his, attempted to kill him by hurling a rock from above,
but failed in his attempt.
If such be the sad fate of the faultless, perfect
Buddha, what can be the fate of imperfect ordinary
mortals?
The higher you climb a hill, the more conspicuous
you become in the eyes of others. Your back is revealed
but your front is hidden. The fault-finding world exhibits
your short-comings and misgivings but ignores your
salient virtues. The winnowing fan thrashes the husks
but retains the grains; the strainer, on the contrary, retains
the gross remnants but drains out the sweet juice. The
cultured take the subtle and remove the gross, the
uncultured retain the gross, but remove the subtle.
When you are misrepresented, deliberately or

otherwise, remember the advice of Epictetus: to think or
say “0 by his slight acquaintance and faint knowledge
of myself, I am lightly criticized. But if I am known better,
more serious and much greater would be the accusations
against me.”
It is needless to waste time in correcting the false
reports unless circumstances compel you to necessitate
a clarification. The enemy is gratified when he sees that
you are hurt. That is what he actually expects. If you are
indifferent, such misrepresentations will fall on deaf ears.
• In seeing the faults of others, we should behave like
a blind person.
• In hearing unjust criticism of others, we should
behave like a deaf person.
• In speaking ill of others, we should behave like a
dumb person.
• It is not possible to put a stop to false accusations,
reports and rumours.
The world is full of thorns and pebbles. It is
impossible to remove them. But, if we have to walk in
spite of such obstacles, instead of trying to remove them,
which is impossible, it is advisable to wear a pair of slippers
and walk harmlessly.
The Dhamma teaches:
• Be like a lion that trembles not at sounds.
• Be like the wind that does not cling to the meshes
of a net.
• Be like a lotus that is not contaminated by the mud

from which it springs.
• Wander alone like a rhinoceros.
• Being the kings of the forest, lions are fearless. By
nature they are not frightened by the roaring of other
animals. In this world, we may hear adverse reports,
false accusations, degrading remarks of uncurbed
tongues. like a lion, we should not even listen to them.
Like the boomerang, false reports will end where they
began.
• Dogs bark, but the caravans move on peacefully.
We are living in a muddy world. Numerous lotuses
spring therefrom without being contaminated by the
mud, they adorn the world. Like lotuses we should try
to lead blameless and noble lives, unmindful of the
mud that may be thrown at us.
• We should expect mud to be thrown at us instead of
roses. Then there will be no disappointments.
• Though difficult, we should try to cultivate non
attachment. Alone we come, alone we go. Non
attachment is happiness in this world.
• Unmindful of the poisonous darts of uncurbed tongues,
alone we should wander serving others to the best of
our ability.
• It is rather strange that great men have been
slandered, vilified, poisoned, crucified or shot. Great
Socrates was poisoned. Noble Jesus Christ was
ruthlessly crucified. Harmless Mahatma Gandhi was
shot.
FA C T S O F LIFE 179
Well, is it dangerous to be too good?

Yes, during their lifetime they were criticized,
attacked, and killed. After death, they were deified and
honoured.
Great men are indifferent to honour or dishonour.
They are not upset when they are criticized or maligned
for they work not for name or honour. They are
indifferent whether others recognise their services or
not. To work, they have the right but not to the fruit
thereof.
Praise and Blame

Praise and blame are two more worldly conditions that
affect mankind. It is natural to be elated when praised
and to be depressed when blamed. Amidst praise and
blame, the Buddha says, the wise exhibit neither elation
nor depression. Like a solid rock that is not shaken by
the wind they stand unmoved.
Praise, if worthy, is pleasing to the ears. If
unworthy, as in the case of flattery, though pleasing, it
is deceptive. But they are all sounds which will produce
no effect if they do not reach our ears.
From a worldly standpoint, a word of praise goes
a long way. By praising a little, a favour can easily be
obtained. One word ofmerited praise is sufficient to attract
an audience before one speaks. If, at the outset, a speaker
praises the audience, he will have an attentive ear. If he
criticizes the audience at the outset, the response will not
be satisfactory.
The cultured do not resort to flattery; nor do they

wish to be flattered by others. The praiseworthy, they
praise without being envious. The blameworthy, they
blame not contemptuously but out of compassion with
the object of reforming them.
Many who knew the Buddha intimately, extolled
his virtues in their own way. One Upali, a millionaire, a
new follower, praised the Buddha enumerating a
hundred virtues extempore. Nine sterling virtues of the
Buddha that were current in his time are still being recited
by his followers looking at his image. They are a subject
of meditation to the devout. These well-merited virtues
are still a great inspiration to his followers.
How about blame?
The Buddha says: “They who speak much are
blamed. They who speak little are blamed: They who are
silent are also blamed. In this world there is none who
is not blamed!”
Blame seems to be a universal legacy of mankind.
The majority of the people in the world, remarks
the Buddha, are ill-disciplined. Just as an elephant in the
battlefield endures all arrows shot at him, even so, the
Buddha suffers all insults.
The deluded and the wicked are prone to seek only
the ugliness in others but not the good and beautiful.
None, with the single exception of a Buddha, is
perfectly good. Nobody is totally bad either. There is evil
in the best of us. There is good in the worst of us.
“He who silences himself like a cracked gong when
attacked, insulted and abused, he, I say the Buddha

exhorts, “is in the presence of Nibbana although he has
not yet attained Nibbana.”
One may work with the best of motives. But the
outside world very often misconstrues him and will impute
motives never even dreamt by him.
One may serve and help others to the best of one’s
ability sometimes by incurring debts or selling one’s
articles or property to save a friend in trouble; but later,
the deluded world is so constituted that those very
persons whom one has helped will find fault with him,
blackmail him, blemish his good character and will
rejoice in his downfall.
In the Jataka stories, it is stated that Guttila
the musician taught everything he knew to his pupil
without a closed fist, but the ungrateful young man
unsuccessfully tried to compete with his teacher and ruin
him.
On one occasion, the Buddha was invited by a
brahmin for alms to his house.
As invited, the Buddha, visited his house. Instead
of entertaining him, he poured a torrent of abuse with the
filthiest words.
The Buddha politely inquired, “Do visitors come to
your house, good Brahmin?”
“Yes,” he replied.
“What do you do when they come?”
“Oh, we prepare a sumptuous feast.”
“If they fail to turn up?”
“Why we gladly partake of it.”

“Well, good brahmin, you have invited me for alms
and you have entertained me with abuse. I accept
nothing. Please take it back.”
The Buddha did not retaliate. “Retaliate not,” the
Buddha exhorts. “Hatreds do not cease through hatreds
but through love alone they cease.”
There was no religious teacher so highly praised
as the Buddha and so severely criticized, reviled and
blamed as the Buddha. Such is the fate of great men.
The Buddha was accused of murdering a woman
assisted by his disciples. Non-Buddhists severely
criticized the Buddha and his disciples to such an extent
that the Venerable Ananda appealed to the Buddha to
leave for another village.
“How, Ananda, if those villagers also abuse us?”
“Well then, Lord, we will proceed to another
village.”
“Then, Ananda, the whole of India will have no
place for us. Be patient. These abuses will automatically
cease.”
Magandinya, a lady of the harem, had a grudge
against the Buddha for speaking ill of her attractive
figure when her father, through ignorance, wished to
give her in marriage to the Buddha. She hired drunkards
to insult the Buddha in public. With perfect equanimity,
the Buddha endured the insults.
Insults are the common lot of humanity. The more
you work and the greater you become, the more you are
FA C T S O F LIFE 183
subject to insult and humiliation.

Socrates was insulted by his own wife. Whenever
he went out to help others his intolerant wife used to
scold him. One day as she was unwell, she failed to
perform her usual unruly task. Socrates left home on that
day with a sad face. His friends inquired why he was sad.
He replied that his wife did not scold him on that day as
she was unwell.
“Well, you ought to be happy for not getting that
unwelcome scolding,” remarked his friends.
“Oh no! When she scolds me, I get an opportunity
to practise patience. Today I missed that opportunity.
That is the reason why I am sad,” answered the philoso
pher.
These are memorable lessons for all.
When insulted, we should think we are given an
opportunity to practise patience. Instead ofbeing offended,
we should be grateful to our adversaries.
Happiness and Sorrow

Happiness and sorrow are the last pair of opposites. They
are the most powerful factors that affect mankind.
What can be borne with ease is sukha (happiness);
what is difficult to bear is dukkha (sorrow).
Ordinary happiness is the gratification of a desire.
As soon as the thing desired is gained then we desire
some other kind of happiness. So insatiate are our selfish
desires.
The enjoyment of sensual pleasures is the highest
and only happiness to an average person. There is no

doubt that there is some momentary happiness in the
anticipation, gratification and recollection of such
material pleasures. This kind of happiness is highly
prized by the sensualist, but it is illusory and temporary.
Can material possessions give one genuine
happiness? If so, millionaires should not feel frustrated
with life. In a certain country which has reached the
zenith of material progress, a good number suffer
from mental diseases. Why should it be so if material
possessions alone can give happiness?
Can dominion over the whole world produce true
happiness? Alexander, who triumphantly marched to
India, conquering the lands on the way, sighed for not
having more pieces of earth to conquer.
Very often the lives of statesmen who would wield
power are at stake. The pathetic cases of Mahatma Gandhi
and John F. Kennedy are illustrative examples.
Real happiness is found within, and is not to be
defined in terms of wealth, power, honours, or conquests.
If such worldly possessions are forcibly obtained,
or are misdirected, or even viewed with attachment, they
will be a source of pain and sorrow for the possessors.
What is happiness to one may not be happiness for
another. What is meat and drink to one may be poison
to another.
The Buddha enumerates four kinds of happiness
for a layman. They are the happiness of possession (atthi
sukha) - health, wealth, longevity, beauty, joy, strength,
property, children, etc.

The second source of happiness is derived by the
enjoyment of such possessions (bhoga sukha).
Ordinarily, men and women wish to enjoy
themselves. The Buddha does not advise all to renounce
their worldly pleasures and retire to solitude.
The enjoyment of wealth lies not only in using it
for ourselves but also in giving it for the welfare of others.
What we eat is only temporary. What we preserve we
leave and go. What we give we take with us. We are
remembered forever by the good deeds we have done
with our worldly possessions.
Not falling into debt (anana sukha) is another source
of happiness. If we are contented with what we have and
if we are economical, we need not be in debt to anyone.
Debtors live in mental agony and are under obligation to
their creditors. Though poor, when debt free, we feel
relieved and are mentally happy.
Leading a blameless life (anavajja sukha) is one of
the best sources of happiness for a layman. A blameless
person is a blessing to himself and to others. He is admired
by all and feels happier, being affected by the peaceful
vibrations of others. It should be stated, however, that it
is very difficult to get a good name from all. The noble-
minded persons are concerned only with a blameless life
and are indifferent to external approbation.
The majority in this world delight themselves in
enjoying pleasures while some others seek delight in
renouncing them. Non-attachment or the transcending
ofmaterial pleasures is happiness to the spiritual. Nibbanic

bliss, which is the bliss of relief from suffering, is the
highest form of happiness.
Ordinary happiness we welcome, but not its
opposite — sorrow which is rather difficult to endure.
Sorrow or suffering comes in different guises.
We suffer when we are subjected to old age which
is natural. With equanimity we have to bear the sufferings
of old age.
More painful than sufferings due to old age
are sufferings caused by disease. Even the slightest
toothache or headache is sometimes unbearable.
When we are subject to disease, without being
worried, we should be able to bear it at any cost. Well,
we must console ourselves thinking that we have
escaped from a much more serious disease.
Very often we are separated from our near and
dear ones. Such separation causes great pain of mind.
We should understand that all association must end
with separation. Here is a good opportunity to practise
equanimity.
More often than not we are compelled to be united
with the unpleasant which we detest. We should be able
to bear them. Perhaps we are reaping the effects of
our own Kamma, past or present. We should try to
accommodate ourselves to the new situation or try to
overcome the obstacles by some other means.
Even the Buddha, a perfect being, who had
destroyed all defilements, had to endure physical
H A P P IN E SS AND SO R R O W 187
suffering caused by disease and accidents.

The Buddha was constantly subjected to headaches.
His last illness caused him much physical suffering. As
a result of Devadatta’s hurling a rock to kill him, his
foot was wounded by a splinter which necessitated an
operation. Sometimes he was compelled to starve. Due
to the disobedience of his own pupils, he was compelled
to retire to a forest for three months. In a forest on
a couch of leaves spread on a rough ground, facing
piercing cold winds, he maintained perfect equanimity.
Amidst pain and happiness he lived with a balanced mind.
Death is the greatest sorrow we are compelled to
face in the course of our wanderings in samsara.
Sometimes, death comes not singly but in numbers which
may be difficult to endure.
When a mother was questioned why she did not
weep over the tragic death of her only son, she replied,
“Uninvited he came. Uninformed he went. As he came
so he went. Why should we weep? What avails weeping?”
As fruits fall from a tree — tender, ripe or old -
even so we die in our infancy, prime of mankind, or in
old age.
The sun rises in the East only to set in the West.
Flowers bloom in the morning to fade in the
evening.
Inevitable death which comes to all without
exception we have to face with perfect equanimity.
“ Just as the earth whatever is thrown

Upon her, whether sweet or foul,

Indifferent is to all alike,
Nor hatred shows, nor amity,
So likewise he is good or ill,
Must even-balanced ever be.”
The Buddha says, “When touched by worldly

conditions, the mind of an Arahant never wavers.”
Amidst gain and loss, honour and dishonour, praise
and blame, happiness and sorrow, let us try to maintain
a balanced mind. ■
THE MEANING OF LIFE
ho is Man? How did Man originate? Where

is Man going? What is the aim of Life? These are
some important questions, the answers to which
affect all humanity.
Let us proceed with what is self-evident and
perceptible to all. Who is Man?
Man possesses a body which is seen either by our
senses or by means of apparatus. This material body
consists of forces and qualities which are in a state of
constant flux.
Scientists find it difficult to define what matter is.
Certain philosophers define “matter as that in which
proceed the changes called motion and motion as those
changes which proceed in matter?”
The Pali term for matter is Rupa. It is explained
as that which changes or disintegrates. That which
manifests itself is also another explanation.

According to Buddhism there are four funda
mental material elements. They are Pathavi, Apo, Tejo
and Vayo.
Pathavi means the element of extension, the
substratum of matter. Without it objects cannot occupy
space. The qualities of hardness and softness which are
purely relatives are two conditions of this element. This
element of extension is present in earth, water, fire and
air. For instance, water above is supported by water below.
It is this element of extension in conjunction with the
element of motion {Vayo) that produces the upward
pressure.
Apo is the element of cohesion. Unlike Pathavi it
is intangible. It is this element which enables the
scattered atoms of matter to cohere and thus gives us the
idea of body.
Tejo is the element of heat. Cold is also a form of
Tejo. Both heat and cold are included in Tejo because
they possess the power of maturing bodies, or, in other
words, they are the vitalizing energy. Preservation and
decay are due to this element.
Vayo is the element of motion. Movements are
caused by this element. Motion is regarded as the force
or the generator of heat. Both motion and heat in the
material realm correspond respectively to consciousness
and Kamma in the mental.
These four powerful forces are inseparable and
interrelated, but one element may preponderate over
another, as for instance, the element of extension
THE MEANING O F LIFE 1 9 1
preponderates earth, cohesion in water, heat in fire and

motion in air.
Thus, matter consists of forces and qualities which
constantly change, not remaining the same even for two
consecutive moments. According to Buddhism matter
endures only for 17thought-moments while scientists tell
us that matter endures only for 10/27th of a second.
At the moment of birth, according to biology, man
inherits from his parents an infinitesimally minute cell a
30 millionth part of an inch across. “In the course of nine
months this speck grows to a living bulk 15,000 million
times greater than it was at outset.” This tiny
chemico-physical cell is the physical foundation of man.
According to Buddhism, sex is also determined at
the moment of conception.
Combined with matter there is another important
factor in this complex machinery of man. It is the mind.
As such it pleases some learned writers to say that man
is not Mind plus Body, but is a Mind-Body. Scientists
declare that life emerges from matter and mind from life.
But they do not give us a satisfactory explanation with
regard to the development of the mind.
Unlike the material body, immaterial mind is
invisible, but it could be sensed directly. An old poetry
runs as follows:
“What is mind? No matter”.

“What is matter? Never mind”.
We are aware of our thoughts and feelings and so

forth by direct sensation, and we infer their existence in
others by analogy.
There are several Pali terms for mind. Mana, Citta,
Vinnana are the most note-worthy of them. Compare the
Pali root man (pronunciation: rhymes with pun), to think,
with the English word man and the Pali word Manussa
which means he who has a developed consciousness.
In Buddhism no distinction is made between mind
and consciousness. Both are used as synonymous terms.
Mind may be defined as simply the awareness of an
object since there is no agent or a soul that directs all
activities. It consists of fleeting mental states which
constantly arise and perish with lightning rapidity “With
birth for its source and death for its mouth it persistently
flows on like a river receiving from the tributary
streams of sense constant accretions to its flood.”
Each momentary consciousness of this everchanging
lifestream, on passing away, transmits its whole energy,
all the indelibly recorded impressions, to its successor.
Every fresh consciousness therefore consists of the
potentialities of its predecessors and something more.
As all impressions are indelibly recorded in this ever-
changing palimpsest-like mind, and as all potentialities
are transmitted from life to life, irrespective of temporary
physical disintegrations, reminiscence of past births or
past incidents becomes a possibility. If memory depends
solely on brain cells, it becomes an impossibility.
Like electricity, mind is both a constructive and
destructive powerful force. It is like a double-edged

weapon that can equally be used either for good or evil.
One single thought that arises in this invisible mind can
even save or destroy the world. One such thought can
either populate or depopulate a whole country. It is mind
that creates one’s hell.
Ouspensky writes:-
“Conceming the latent energy contained in the
phenomena of consciousness, i.e. in thoughts, feelings,
desires, we discover that its potentiality is even more
immeasurable, more boundless. From personal
experience, from observation, from history, we know
that ideas, feelings, desires, manifesting themselves, can
liberate enormous quantities of energy, and create
infinite series of phenomena. An idea can act for
centuries and milleniums and only grows and deepens,
evoking ever new series of phenomena, liberating ever-
fresh energy. We know that thoughts continue to live and
act when even the very name of man who created them
has been converted into a myth, like the names of the
founders of mortal poetical works of antiquity - heroes,
leaders and prophets. Their words are repeated on
innumerable lips, their ideas are studied and commented
upon.”
“Undoubtedly each thought of a poet contains
enormous potential force, like the power confined in a
piece of coal or in a living cell, but infinitely more subtle,
imponderable and potent.”
Observe, for instance, the potential force that lies

in the following significant words of the Buddha:-
Mano-pubbangama dhamma -
mano settha manomaya.
Mind fore-runs deeds; mind is chief,
and mind-made are they.
Mind or consciousness, according to Buddhism,
arises at the very moment of conception, together with
matter. Consciousness is therefore present in the foetus.
This initial consciousness, technically known as rebirth
consciousness or relinking consciousness (Patisandhi
vinnana), is conditioned by past kamma of the person
concerned. The subtle mental, intellectual, and moral
differences that exist amongst mankind are due to this
Kamma conditioned consciousness, the second factor of
man.
To complete the trio that constitutes man there is
a third factor, the phenomenon of life that vitalizes
both mind and matter. Due to the presence of life,
reproduction becomes possible. Life manifests itself both
in physical and mental phenomena. In Pali the two forms
of life are termed Nama jivitindriya and Rupa jivitindriya
— phychic and physical life.
Matter, mind, and life are therefore the three
distinct factors that constitute man. With their combina
tion a powerful force known as man with inconceivable
possibilities comes into being. He becomes his own
creator and destroyer. In him are found a rubbish-heap
of evil and a store-house of virtue. In him are found the
worm, the brute, the man, the superman, the deva,

the Brahma. Both criminal tendencies and saintly
characteristics are dormant in him. He may either be a
blessing or a curse to himself and others. In fact man is
a world by himself.
How did man originate? That is our second
question.
Either there must be a beginning for man or there
cannot be a beginning. Those who belong to the first
school postulate a first cause, whether as a cosmic force
or as an Almighty Being. Those who belong to the
second school denies a first cause for, in common
experience, the cause ever becomes the effect and the
effect becomes the cause. In a circle of cause and effect
a first cause is inconceivable.
According to the former, life has had a beginning;
while according to the latter it is beginningless. In the
opinion of some the conception of a first cause is as
ridiculous as a round triangle.
According to the scientific standpoint, man is the
direct product of the sperm of ovum cells provided by his
parents. Scientists while asserting “Omne vivum exviro”
— all life from life, maintain that mind and life evolved
from the lifeless.
Now, from the scientific standpoint, man is
absolutely parent-born. As such life precedes life. With
regard to the origin of the protoplasm of life, or ‘colloid’
(whichever we please to call it), scientists plead
ignorance.
According to Buddhism man is bom from the matrix

of action (kammayoni). Parents merely provide man with
a material layer. As such being precedes being. At the
moment of conception, it is Kamma that conditions the
initial consciousness that vitalizes the foetus. It is this
invisible Kammic energy generated from the past birth
that produces mental phenomena and the phenomena of
life in an already extant physical phenomenon, to
complete the trio that constitutes man.
Dealing with the conception of beings, the Buddha
states:-
“Where three are found in combination, there a
germ of life is planted. If mother and father come
together, but it is not the mother’s period, and the ‘being-
to-be-bom’ (gandhabba) is not present, then no germ of
life is planted. If mother and father come together, and
it is the mother’s period, but the ‘being-to-be-bom’ is not
present, then again no germ of life is planted. If mother
and father come together, and it is the mother’s period,
and the being-to-be-bom is also present, then, by the
combination of these three, the germ of life is there
planted.
Here Gandhabba (= gantabba) refers to a suitable
being ready to be born in a particular womb. This term
is used only in this particular connection, and must not
be mistaken for a permanent soul.
For a being to be born here, a being must die
somewhere. The birth of abeing corresponds to the death
of a being in a past life; just as, in conventional terms,
the rising of the sun in one place means the setting of

the sun in another place.
The Buddha states — “a first beginning of beings
who, obstructed by ignorance and fettered by craving,
wander and fare on, is not to be perceived.”
This life-stream flows ad infinitum as long as it is
fed with the muddy waters of ignorance and craving.
When these two are completely cut off, then only does
the life-stream cease to flow; rebirth ends as in the case
of Buddhas and Arahants. An ultimate beginning of this
life-stream cannot be determined, as a stage cannot be
perceived when this life-force was not fraught with
ignorance and craving.
The Buddha has here referred merely to the
beginning of the life-stream of living beings. It is left to
scientists to speculate on the origin and the evolution of
the universe.
At the outset it should be stated that the Buddha
does not attempt to solve all the ethical and philosophical
problems that perplexed mankind. Nor does He deal with
speculations and theories that tend neither to edification
nor to enlightenment. Nor does He demand blind faith
from His adherents on a First Cause. He is chiefly
concerned with one practical and specific problem,
that of suffering and its destruction; all side issues are
completely ignored.
On one occasion a Bhikkhu named Malunkyaputta,
not contented to lead the Holy Life, and achieve his
Emancipation by degrees, approached the Buddha and
impatiently demanded an immediate solution of some

speculative problems with the threat of discarding the
robes, if no satisfactory answer is given.
“Lord”, he said, “these theories have not been
elucidated, have been set aside and rejected by the
Blessed One whether the world is eternal or not eternal;
whether the world is finite or infinite. If the Blessed One
will elucidate these questions to me, then I will lead the
Holy life under Him. If He will not, then I will abandon
the precepts and return to the lay life.
“If the Blessed One knows that the world is eternal,
let the Blessed One elucidate to me that the world is
eternal; if the Blessed One knows that the world is not
eternal, let the Blessed One elucidate that the world is
not eternal — in that case, certainly, for one who does
not know and lacks the insight, the only upright thing is
to say: I do not know, I have not the insight.”
Calmly the Buddha questioned the erring Bhikkhu
whether his adoption of the Holy Life was in any way
conditional upon the solutions of such problems.
“Nay, Lord,” the Bhikkhu replied.
The Buddha then admonished him not to waste
time and energy over idle speculations detrimental to his
moral progress, and said: “Whoever, Malunkyaputta,
should say, ‘I will not lead the Holy Life under the Blessed
One until the Blessed One elucidates these questions to
me’ that person would die before these questions had
ever been elucidated by the Accomplished One.
It is as if a person were pierced by an arrow thickly
THE MEANING OF LIFE 1 9 9
smeared with poison, and his friends and relatives were

to procure a surgeon, and then he were to say, “I will not
have this arrow taken out until I know the details of the
person, by whom I was wounded, nature of the arrow
with which I was pierced, etc.” That person would die
before this would ever be known by him.
“In exactly the same way whoever should say, ‘I
will not lead the Holy Life under the Blessed One until
He elucidates to me whether the world is eternal or not
eternal, whether the world is finite or infinite —’ That
person would die before these questions had ever been
elucidated by the Accomplished One.
“If it be the belief that the world is eternal, will
there be the observance of the Holy Life? In such a case
— No! If it be the belief that the world is not eternal, will
there be the observance of the Holy Life? In that case also
— No! But, whether the belief be that the world is eternal
or is not eternal, there is birth, there is old age, there is
death, the extinction of which in this life itself I make
known.
“Malunkyaputta, I have not revealed whether the
world is eternal or not eternal, whether the world is finite
or infinite. Why have I not revealed these? Because these
are not profitable, do not concern the basis of holiness,
are not conducive to aversion, to passionlessness,
to cessation, to tranquility, to intuitive wisdom, to
enlightenment or to Nibbana. Therefore I have not
revealed these.”
Where is Man going? That is our third question.
2 0 0 G E M S O F BUDDHIST WISDOM
According to ancient materialism which, in Pali

and Sanskrit, is known as Lokayata, man is annihilated
after death, leaving behind him any force generated by
him. “Man is composed of four elements. When man
dies, the earthly element returns and relapses into the
earth: the watery element returns into the water; the fiery
element returns into the fire; the airy element
returns into the air; the senses pass into space. Wise men
and fools alike, when the body dissolves, are cut off,
perish, do not exist any longer. There is no other world.
Death is the end of all. This present world alone is real.
The so-called eternal heaven and hell are the inventions
of imposters.”
Materialists believe only in what is cognizable by
the senses. As such, matter alone is real. The ultimate
principles are the four elements earth, water, fire and air.
The self-conscious life mysteriously springs forth from
them, just as the genie makes its appearance when Aladdin
rubs his lamp. The brain secretes thought just as liver
secretes bile.
In the view of materialists the belief in the
other world, as Sri Radhakrishan states, “is a sign of
mendaciousness, femininity, weakness, cowardice and
dishonesty”.
According to one religion there is no past for man.
The present is only a preparation for two eternities of
heaven and hell. Whether they are viewed as places or
states, man has for his future endless suffering in hell.
Man is therefore not annihilated after death, but his
THE MEANING OF LIFE 2 0 1
essence goes to eternity.

“Whoever,” as Schopenhaeur says, regards
himself as having become out of nothing must also think
that he will again become nothing; for that an eternity has
passed before he was, and then a second eternity had
begun, through which he will never cease to be, is a
monstrous thought.”
One School of Thought who believe in a past and
present do not state that man is annihilated after death.
Nor do they say that man is eternalized after death. They
believe in an endless series of past and future births. In
their opinion the life-stream of man flows ad infinitum as
long as it is propelled by the force of Kamma, one’sactions.
In due course the essence of man may be reabsorbed in
the Ultimate Reality (Paramatma) from which his soul
emanated.
Buddhism believes in the present. With the present
as the basis it argues the past and future. Just as an
electric light is the outward manifestation of invisible
electric energy even so man is merely the outward
manifestation of an invisible energy known as Kamma.
The bulb may break, and the light may be extinguished,
but the current remains and the light may be reproduced
in another bulb. In the same way the Kammic force
remains undisturbed by the disintegration of the physical
body, and the passing away of the present consciousness
leads to the arising of a fresh one in another birth. Here
the electric current is like the Kammic force, and the
bulb may be compared to the egg-cell provided by the
parents.
Past Kamma conditions the present birth; and
present Kamma in combination with past Kamma,
conditions the future. The present is the offspring of the
past, and becomes in turn the parent of the future.
Rebirth, which Buddhists do not regard as a mere
theory but as a fact verifiable by evidence, forms a
fundamental tenet of Buddhism, though its goal Nibbana
is attainable in this life itself. The Bodhisatta ideal
and the correlative doctrine of freedom to attain
utter perfection are based on this doctrine of rebirth.
Documents record that this belief in rebirth, viewed
as transmigration or reincarnation, was accepted by
philosophers like Pythagoras and Plato, poets like Shelley,
Tennyson, and Wordsworth, and many ordinary people
in the East as well as in the West.
The Buddhist doctrine of rebirth should be
differentiated from the theory of transmigration and
reincarnation of other systems, because Buddhism
denies the existence of a transmigrating permanent soul,
created by God, or emanating from a Paramatma (Divine
Essence).
The actuality of the present needs no proof as it is
self-evident. That of the past is based on memory and
report, and that of the future on fore-thought and
inference.
One might argue that life must have had a
beginning in the infinite past and that beginning or the
First Cause is the Creator.
In that case there is no reason why the same demand

may not be made of this postulated Creator.
“Moreover, if birth is the absolute beginning, then
death must be the absolute end; and the assumption that
man is made out of nothing, leads necessarily to the
assumption that death is his absolute end.”
Death is therefore not the complete annihilation of
man, for though that particular life span is ended, the
force which hitherto actuated it is not destroyed.
After death the life-flux of man continues ad
infinitum as long as it is fed with the waters of ignorance
and craving. In conventional terms man need not
necessarily be born as man because humans are not
the only living beings. Moreover, earth, an almost
insignificant speck in the universe, is not the only place
in which he will seek rebirth. He may be bom in other
habitable planes as well.
If man wishes to put an end to this repeated series
of births, he can do so as the Buddha and Arahants have
done by realizing Nibbana, the complete cessation of all
forms of craving.
Where does man go? He can go wherever he wills
or likes if he is fit for it. If, with no particular wish, he
leaves his path to be prepared by the course of events,
he will go to the place or state he fully deserves in
accordance with his Kamma.
According to the Theological principles, argues
Spencer Lewis, “man is created arbitrarily and without
his desire, and at the moment of creation is either blessed
or unfortunate, noble or depraved, from the first step in

the process of his physical creation to the moment of his
last breath, regardless of his individual desires,
hopes, ambitions, struggles or devoted prayers. Such is
theological fatalism.
“The doctrine that all men are sinners and have the
essential sin of Adam is a challenge to justice, mercy,
love and omnipotent fairness.”
Huxley says — “If we are to assume that anybody
has designedly set this wonderful universe going, it is
perfectly clear to me that he is no more entirely
benevolent andjust, in any intelligible sense of the words,
than that he is malevolent and unjust.”
According to Einstein: “If this being (God) is
omnipotent, then every occurence, including every
human action, every human thought, and every human
feeling and aspiration is also his work; how is it possible
to think of holding men responsible for their deeds and
thought before such an Almighty Being?”
“In giving out punishments and rewards, He would
to a certain extent be passing judgement on himself.
How can this be combined with the goodness and
righteousness ascribed to him?”
According to Charles Bradlaught — “The exist
ence of evil is a terrible stumbling block to the Theist.
Pain, misery, crime, poverty confront the advocate of
eternal goodness, and challenge with unanswerable
potency, his declaration of Deity as all-good, all-wise, and
all-powerful.”
Commenting on human suffering and God, Prof.

J.B.S. Haldane writes:
“Either suffering is needed to perfect human

character, or God is not Almighty. The former
theory is disproved by the fact that some people
who have suffered very little but have been
fortunate in their ancestry and education have
very fine characters. The objection to the
second is that it is only in connection with the
universe as a whole that there is any intellectual
gap to be filled by the postulation of a deity. And
a creator could presumably create whatever he
or it wanted.”
In “Despair”, a poem of his old age, Lord Tennyson

thus boldly attacks God, who, as recorded in Isaiah, says
“I make peace and create evil.”
“What! I should call on that infinite Love that has
served us so well? Infinite cruelty, rather than made
everlasting hell.”
Dogmatic writers of old authoritatively declared
that God created man after his own image. Some modem
thinkers state, on the contrary, that man created God
after his own image. With the growth of civilization man’s
conception of God grows more and more refined. There
is at present a tendency to substitute this personal God
by an impersonal God.
Voltaire states that God is the noblest creation of
206 G E M S OF BUDDHIST WISDOM
man. It is however impossible to conceive of such an

omnipotent, omnipresent being an epitome of everything
that is good — either in or outside the universe.
What is the aim of Life? That is our last question.
This is rather a controversial question. What is the
materialistic point of view?
Scientists answer:-
“Has life purpose? What, or where, or when?
Out of space came universe, came Sun,
Came Earth, came Life, came Man,
and more must come
But as to Purpose: whose or whence? Why, None. ”
As materialists confine themselves purely to

sense-data and the present material welfare, ignoring all
spiritual values, they hold a view diametrically opposite
to that of moralists. In their opinion there is no purpose
— hence there cannot be a purpose.
“Who colours wonderfully the peacocks, or who
makes the cuckoos coo so well?” This is one of the chief
arguments of the materialists to attribute everything to
the natural order of things.
“Eat, drink, and be merry, for death comes to all,
closing our lives,” appears to be the ethical ideal of their
system. In their opinion, as Sri Radhakrishnan writes —
“Virtue is a delusion and enjoyment is the only reality.
Death is the end of life. Religion is a foolish aberration,
a mental disease. There was a distrust of everything good,
high, pure, and compassionate. The theory stands for

sensualism and selfishness and the gross affirmation of
the loud will. There is no need to control passion and
instinct since they are nature’s legacy to men.”
Sarvadarsana Sangraha says:-

“While life is yours, live joyously.
None can escape Death’s searching eye;
When once this frame of ours they burn,
How shall it e’er again return?”
“While life remains let a man live happily, let him

feed on ghee even though he runs in debt.”
Now let us turn to science to get a solution to the
question “Why?”
It should be noted that “science is a study of things,
a study of what is and that religion is a study of ideas,
a study of what should be.”
Sir J. Arthur Thompson maintains that science is
incomplete because it cannot answer the question “Why”
Dealing with Cosmic Purpose, Bertrand Russell

states three kinds of views — theistic, pantheistic, and
emergent. “The first,” he writes, “holds that God created
the world and decreed the laws of nature because he
foresaw that in time some good would be evolved. In this
view purpose exists consciously in the mind of the
creator, who remains external to His creation.
“In the pantheistic form, God is not external to the
universe, but is merely the universe considered as awhole.

There cannot therefore be an act of creation, but there
is a kind of creative force in the universe, which causes
it to develop according to a plan which this creative force
may be said to have had in mind throughout the process.
“In the ‘emergent’ form, the purpose is more blind.
At an earlier stage, nothing in the universe foresees a
later stage, but a kind of blind impulsion leads to those
changes which bring more developed forms into
existence, so that, in some rather obscure sense, the end
is implicit in the beginning.”
We offer no comments. These are merely the views
of different religionists and great thinkers.
Whether there is a cosmic purpose or not a
question arises as to the usefulness of the tapeworm,
snakes, mosquitoes and so forth, and for the existence
of rabies. How does one account for the problem of evil?
Are earthquakes, floods, pestilences, and wars designed?
Expressing his own view about Cosmic Purpose,
Russell boldly declares:-
“Why, in any case, this glorification of man? How
about lions and tigers? They destroy fewer animals or
human lives than we do, and they are much more
beautiful than we are. How about ants? They manage the
Corporate State much better than any Fascist. Would not
a world of nightingales and larks and deer be better than
our human world of cruelty and injustice and war? The
believers in cosmic purpose make much of our supposed
intelligence. But their writings make one doubt it. If I
were granted omnipotence, and millions of years to

experiment in, I should not think Man much to boast of
as the final result of all my efforts.”
Now, how does Buddhism answer the question
“Why?”
Buddhism denies the existence of a Creator. As
such from a Buddhist point of view there cannot be a
fore-ordained purpose. Nor does Buddhism advocate
fatalism, determinism, or pre-destination which controls
man’s future independent of his free actions. In such a
case freewill becomes an absolute force and life becomes
purely mechanistic.
To a large extent man’s actions are more or less
mechanistic, being influenced by his own doings,
up-bringing, environment and so forth. But to a certain
extent man can exercise his freewill. A person, for
instance, falling from a cliff will be attracted to the ground
just as an inanimate stone would. In this case he cannot
use his freewill although he has a mind unlike the stone.
If he were to climb a cliff, he could certainly use his
freewill and act as he likes. A stone, on the contrary, is
not free to do so of its own accord. Man has the power
to choose between right and wrong, good and bad. Man
can either be hostile or friendly to himself and others. It
all depends on his mind and its development.
Although there is no specific purpose in man’s
existence, yet man is free to have some purpose in life.
What, therefore, is the meaning of life?
Ouspensky writes: -
“Some say that the meaning of life is in service, in

the surrender of self, in self-sacrifice, in the sacrifice of
everything, even life itself. Others declare that the
meaning of life is in the delight of it, relieved against ‘the
expectation of the final horror of death.’ Some say that
the meaning of life is in perfection, and the creation of
a better future beyond the grave, or in future life for
ourselves. Others say that the meaning of life is in the
approach to non-existence; still others, that the meaning
of life is in the perfection of the race, in the organization
of life on earth; while there are those who deny the
possibility of even attempting to know its meaning.”
Criticizing all these views the learned writer says:-
“The fault of all these explanations consists in the
fact that they all attempt to discover the meaning of life
outside of itself, either in the nature of humanity, or in
some problematical existence beyond the grave, or again
in the evolution of the Ego throughout many«successive
incarnations— always in something outside ofthe present
life of man. But if instead of speculating about it, men
would simply look within themselves, then they would
see that in reality the meaning of life is not after all so
obscure. It consists in knowledge.”
In the opinion of a Buddhist, the meaning of life is
Supreme Enlightenment (Sambodhi) i.e. understanding
of oneself as one really is. This may be achieved through
sublime conduct, mental culture, and penetrative
insight; or in other words, through service and
perfection.
In service are included boundless loving-kindness,

compassion, and absolute selflessness, which prompt
man to be of service to others. Perfection embraces
absolute purity and absolute wisdom. ■
THE PURPOSE OF LIFE
hat is the purpose of Life? This is a very

common question that people always ask. It is
not easy to give a satisfactory answer to this
apparently simple and yet complex question. Although
some people have given certain answers according to
their way of thinking, it seems that they are not very
satisfactory answers to the intellectuals. The reason is
that they have not learned to see life objectively and to
understand the proper perspective of life. They have
created imaginations about life through their limited
understanding. At the same time we understand that many
religious teachers, great philosophers, well-known poets
and great thinkers are also not satisfied about the
nature of life. Some have said that life is full of suffering;
uncertainty and unsatisfactoriness. Some have said: “How
nice if we had not been bom.” Some others have asked:
“Why were we bom to this world to suffer for nothing?”

According to their sayings we can understand
that they are the people who have learned to see life
objectively, as it really is. But the ordinary man always
sees life as it appears superficially, not as it really is. “Life
is not that we think ‘life’ but what we think becomes life.”
This is another saying of a great thinker.
Some people say that there is no specific purpose
in life; yet it can be utilized for any purpose. There is
something in this saying for us to ponder wisely: to make
use of life for purposes beneficial to ourselves and to
humanity instead of wasting it foolishly. In this manner,
the purpose of life can be said to be dependent on the
way we handle and use it. If we misuse it by violating our
good humane qualities, by abusing our human dignity
and committing wrongful actions by giving way to our
weakness, it is impossible for us to achieve something
worthwhile and noble as the purpose of our life. But, if
we act wisely and mindfully by observing universally
accepted moral and ethical principles, exercise patience,
tolerance, sympathy, humility and kindness, create
understanding and render selfless service, and train
the mind to gain wisdom we should be able to achieve
something noble and beneficial to all as the purpose of
our life. Those who cultivate such virtues would
experience peace, happiness, calm, satisfaction and
tranquility. life would then be worthwhile - it would be
a pleasure to live!
THE P U R P O S E O F LIFE 2 1 5
Nature of Life
“Life wastes itself while we are preparing to live,” says
one learned man. “Sickness, old age, and miseries are
the payment we are making for occupying this body as
a house,” says another learned man. “We have to pay the
price of fear and worry in order to live as human beings.”
This is yet another saying of a religious man. When we
consider all these views, we can find out the nature of
life and judge if there is any purpose in life.
If we are going to please only our senses as the
purpose of our life, then, we must be prepared to face
various problems arising from that as no one can enjoy
pleasure without facing problems.
Although scientists have discovered wonderful
things in this universe yet they too do not know the
purpose of life.
In regard to the behaviour of man, one scholar has
said: “Man is not what he is, man is what he is not.”
According to him, man does not behave as a real ‘Man’.
According to Buddhism, Man is not a fixed substantive
entity but an expression, existing literally only from
moment to moment on the basis of energy. Another
scholar has said: “There is no cure for birth and death,
save to enjoy the interval.”
We cannot understand the real nature of life due
to our ignorance and strong craving. That is why we are
here to suffer. That is why it is difficult for us to find out
whether there is any specific purpose in life, in this world,
and in this form.
Life has been described as a combination of mind

and matter. As a result of this combination a being comes
into existence and it goes on changing until dissolution
takes place. However, departed mental energy again
combined with elements or matter reappears in various
forms and in different spheres as life in accordance with
the nature of one’s previous life. This continuity of the
life-streamgoes on again and again as long as the Karmic
energy and craving for existence remains.
The Five Aggregates

In accordance with the Dhamma, life is comprised of
five aggregates. They are: Rupa - matter, Vedana -
feeling, Sanna - perception, Sankhara - mental forma
tions and Vinnana - consciousness. Four kinds of
elements such as solidity, fluidity, heat and motion
comprise matter. Matter plus the four mental factors
classified above as feeling, perception, mental formation
and consciousness combined together form life. The
real nature of these five aggregates is explained in the
Teaching of the Buddha as follows: Matter is equated to
a heap of foam, feeling is like a bubble, perception is
described as a mirage, mental formations are like abanana
tree and consciousness is just an illusion. With such an
analysis of life, it is difficult to ascertain the reality or
purpose of life as constituted.
This analysis of life posed a big challenge to many
philosophies and religious beliefs at that time.
There is no such thing as permanent life that exists
without changing and without dissolution.

Body is nothing but an abstract generalization
for a constantly changing combination of chemical
constituents. Man begins to see his own life as a drop in
an ever-flowing river and is glad to contribute his part to
the great stream of life.
A World of Waves
The scientific analysis of the universe shows
that the world is nothing but unbroken continuity of
movement. Dr. Einstein said: ‘All matter is made of waves
and we live in a world of waves.’
“We are part of the same waves.

If a man can be aware:
of the states of his body,
of his feelings,
of the states of his mind and
of the states of mental objects,
such an awareness will lead him to find out whether there

is any purpose in life.”
Change Yourself
Can you achieve perfection by changing the world? Never.
Only you will be able to feel your vanity and placate your
egoism. You will be bound to the wheel of Samsara. But
by changing yourself, by realizing the nature of self
through self-denial, self-discipline and self-exertion, you
can achieve perfection. By achieving such perfection,

you will be rendering the greatest service to humanity.
People will be inspired by your example and they too will
follow you and achieve life’s goal.
Man today is the result of millions of his past
thoughts and actions. He is not ready made; he becomes
and continues becoming. His character is determined by
his own thinking. Man is not perfect by nature; he has
to train himself to be perfect.
life does not belong to human beings alone. Many
other forms of life exist in this universe. However,
human beings have greater thinking and reasoning power.
In that respect they are superior to other living beings
since they have the intelligence to cultivate their way of
life in order to get rid of their worldly sufferings. Hence,
if the purpose of life is just to get rid of sufferings then
human beings can achieve that end through their own
effort. But life will be a failure if it is not used properly.
The Buddha stressed on human dignity and
discoursed on the value of being human. He painted the
most perfect picture of a human being, striving and
struggling from life to life in his quest for perfection.
Life is a unique experience. There is nothing with
which to compare it, no measure of its value in terms of
some other things, and money cannot buy it. Yet many
have not learned what to do with this ‘priceless pearl’.
Here life does not mean the mere physical body or senses
but the intelligent human mind.
TH E P U R P O S E O F LIFE 2 1 9
Four Types of Men

The Buddha has classified all mankind into four groups.
• Those who work for their own good, but not for the
good of others;
• those who work for the good of others, but not for
their own good;
• those who work neither for their own good nor for
the good of others;
• and those who work for their own good as well as
for the good of others.
And who is the person who works for his own good,
but not for the good of others? It is he who strives for
the abolition of greed, hatred and delusion in himself, but
he does not encourage others to abolish greed, hatred
and delusion and also does not do anything for the welfare
of others.
And who is the person who works for the good of
others, but not for his own good? It is he who encourages
others to abolish human weaknesses and do some
service to them, but does not strive for the abolition of
his own weaknesses.
And who is the person who does not work for his
own good nor for the good of others? It is he who neither
strives for the abolition of his own weaknesses, nor does
he encourage others to abolish others weaknesses nor
does he do some service to others.
And who is the person who works for his own good
as well as for the good of others? It is he who strives for
the abolition of evil thoughts from the mind and at the
same time help others to be good.
Life is Suffering
If we contemplate deeply we have to agree with the
concept that life is suffering. Every moment we are
suffering, either physically or mentally. Can we find a
single person in this world who is free from physical and
mental pain? It is difficult. Even those who have attained
sainthood are not free from physical pain so long as they
sustain their physical bodies.
If anybody asked, “What is the most uncertain thing
in this world?” — the correct answer would be “Life is
the most uncertain thing.” Everything that we do in this
world is to escape from suffering and death. If we neglect
this life for even one second, that is more than enough
for us to lose it. Most of our daily routine such as
working, eating, drinking, taking medicine, sleeping and
walking are ways and means adopted by us to avoid
suffering and death. Although we occasionally
experience some momentary worldly pleasure in
satisfying our desires, the very next moment the thing
that gave us pleasure might cause suffering. Therefore,
the noble treasure of peace and happiness need not be
in a rich man’s hand but in the man who has renounced
worldly things.
Everything pertaining to our life is subject to change
and unsatisfactoriness. That is why the Buddha has
explained that as long as there is craving for worldly
pleasure or desire for existence there is no escape from
physical and mental suffering. Desire is important

for existence. When existence takes place suffering is
unavoidable.
Many contemplate seeking eternal life, and yet,
ironically, many seekers of immortality find life so boring
that they do not even know how to pass the day!
According to the Buddha, this craving for immortality is
one of the causes for selfish ideas and fear of death.
“It is easy enough to be pleasant

When life flows along like a song
But the man worthwhile
Is the man who can smile
When life goes dead wrong.”
This little happiness is secured amidst many

disappointments, failures and defeats. Man cannot find
a life where there are no disturbances, problems,
calamities, unsatisfactoriness, frustrations, fear,
insecurity, loss, misfortunes, blame, sicknesses, old age
and thousands of other uncongenial situations. Every
day and night man is struggling to get rid of these
unfortunate situations. The more he struggles to escape
from this unhappy state of affairs in a worldly way, the
more he entangles himself with some other problems.
When he managed to get rid of one problem,
intentionally or unintentionally he would have created for
himself some other problems. Where then is the end of
these problems? For our own survival, we have to accept
such difficulties and sufferings without complaining as

there is no other alternative. Suffering will always be
there! Yet suffering and unhappiness are not by any means
inevitable. Suffering, says the Buddha, is a disease and
it can therefore be cured completely when perfection is
attained.
Lao Tze, a well-known Chinese religious teacher,
said: “I have suffered because I have a body. If I had no
physical body how can I suffer?”
When you look at how people suffer in this world,
you can see the real situation of this worldly life. Why
should they suffer in this way? And who is responsible
for these sufferings? According to the Buddha each and
every person is responsible for his own suffering.
People are suffering here today because of their strong
craving for existence. This is the main cause of suffering.
It has taken more than 2500 years for many philosophers
and psychologists to understand that what the Buddha
had said is true. A poet says:-
“To the fire flies the moth

Knows not she will die.
Little fish bites in the hook.
Knows not of the danger.
But though knowing well the danger
Of these evil worldly pleasures,
We still cling to them so firmly.
Oh how great is our folly!”
Fleeting Nature of Life

Buddhism points out that the duration of our life span is
very short and we should work mindfully, vigilantly and
heedfully for our salvation.
“People can never really understand
That we are here but for a little spell.
But they who grasp this truth indeed
Suffer all strife and quarrels to abate.”
This is how Davis, a poet looks at the fleeting life.

“What is this life, so full of care,
We have no time to stand and stare?
No time to stand beneath boughs
And stare as long as sheep and cows.
No time to see, when woods we pass,
Where squirrels hide their nuts in grass.
No time to see, in broad daylight,

Streams full of stars, like skies at night.
No time to turn at beauty’s glance,
And watch her feet, how they can dance.
No time to wait till her mouth can
Enrich that smile her eyes began.
A poor life this if, full of care,
We have no time to stand and stare.”
A Battlefield
The whole universe is a vast battlefield. Existence is
nothing but a vain struggle, elements against elements,
energies against energies, men against men, women
against women, men against animals, animals against
men, men against nature, nature against men, and within
the physical system itself it is a big battlefield. The mind
itself is the biggest battlefield.
The man who is not at peace with himself cannot
be at peace with the world, and external wars have to
continue in order to hide the fact from individuals that
the real war is within. The most important prayer of
mankind today is for peace, but there can be no peace
in this war-torn world until the conflicts of man with
himself are ended.
In the eyes of the Buddha living beings tremble
like fish in a stream that is almost dry, being in the grip
of craving, either leaping hither and thither, like hares
caught in a snare or lost like arrows shot at night. He saw
the struggle of all against all, the senseless series of
depredations, in which one feeds upon another, only in
turn to be fed upon by others. War is created by the
human mind and the same human mind can create peace
with justice if man uses his unbiased mind.
World history tells us that racial discrimination,
colour bar, religious fanaticism and greed for political
power and wealth have created enormous miseries and
disasters in this world and have taken a heavy toll of lives
in a cruel way. These things have never contributed
anything towards development of the world. People who

are thirsty for power and wealth and intoxicated with
jealousy always create trouble and often try to justify
their cruel acts by talking nonsense in the name of peace
and justice. We are living in a world which is physically
united but mentally divided and at the same time
mentally united but physically divided.
“We live and work and dream,

Each has his little scheme,
Sometimes we laugh;
Sometimes we cry.
And thus the days go by.”
A Lot of Fuss
We toil and slave to maintain our body. We commit untold
evils to satisfy the needs and cravings of our body.
We sought fame and publicity to meet the ego that is
inherent in us. We do athousand and one things to uphold
the so-called prestige, and yet, when death comes, decay
sets in and to the grave or crematorium we go -our body
is no more.
In life we created a lot of fuss over our body. We
do it in death as well. Khantipalo’s poetical description
of the undue fuss created by us is as follows:-
“A lot of fuss
A lot of people
A lot of time
A lot of trouble
A lot of tears
A lot of money -
And all for what?
A little body!
A blob of proteins
Fast unwinding,
A little corpse
Quick decaying.
No longer is it
Dear Father, mother
Or any darling other.
In spite of this
We must have
Consolations and coffins
Processions and Tombstones
Parties and mourning
Rites and rituals
Buried or burnt
Embalmed for ever,
All for these little
Bloated bodies.
Sons remember,
Grandsons little,
And after them
Are the dead forgotten,
Stones and bones alone remaining.
So is this not
A lot of nonsense?”
Spiritual Values
Julian Huxley says: Life should lead to the fulfilment of
innumerable possibilities -physical, mental, spiritual and
so forth -that man is capable of. And humanity is capable
of greater and nobler things.
You are bom into this world to do some good and
not to pass your time in idleness. If you are indolent, then
you are a burden to this world. You must always think
of rising higher in goodness and wisdom. You will be
abusing the privileges of becoming a human being if you
do not prove yourself worthy of the cause for which
your merit has given you this place. To waste a man’s
existence in grieving over the past in idleness and
heedlessness is to show his unfitness in this world. The
tree of civilization has its roots in spiritual values which
most of us have not realized. Without these roots the
leaves would have fallen and the tree left a lifeless stump.
“If all the mountains were books and if all the lakes
were ink and if all the trees were pens, still they would
not suffice to depict all the misery in this world.” Qacob
Boehme)
That is why enlightened religious teachers like
the Buddha after having seen this life in its proper
perspective without any selfish or egoistic motives,
explained that there is no real purpose of this life, if we
allow this life to go round and round within this cycle of
birth and death, while suffering physically and mentally.
But we can make use of this life for a better purpose by
being of service to others, by cultivating morality, by
228 G E M S OF BUDDHIST WISDOM
training the mind and living as cultured men in peace and

harmony with the rest of the world. According to
the Buddha human beings are not puppets devoid of
responsibilities. Man is the highest fruit of the tree of
evolution. Our ancient philosophy, however, expresses
the purpose of life in this way: “Leading from darkness
to light, from untruth to truth and from death to
deathlessness.”These simple yet meaningful words give
us food for thought.
Death and Immortality

All the questions man asks about his life are related to
the reality of death; he differs from all other creatures,
it would seem, in being aware of his own death and in
never being fully reconciled to sharing the natural fate
of all living organisms. If only man can understand that
life is short and that death is inevitable, he can solve
many problems pertaining to life. In his resistance of
death, man has achieved some prolongation of life which
may be equated to a child playing at the sea-side,
working desperately to build up his sand-castle before
the next wave breaks over it. Man has often made death
the centre of religious objects, invoking heavenly
blessing for the gaining of everlasting life.
Death happens to all living beings, but man alone
has created, out of the constant threat of death, a will
to endure. And out of the desire for continuity and
immortality in all their conceivable forms, man has
created religion, which in its turn, has attempted to give
a more meaningful end to life.

Although the followers of many religions believe in
the existence of heavenly abode where life would be one
of perpetual bliss, we have yet to hear that the devout
followers of any particular religion were at all keen to
give up their earthly existence and things that they
possess to be in heaven today itself. Similarly even
Buddhists would prefer to cling on to their precious earthly
existence as long as they survive, although they realize
that life in this world is nothing but suffering, and that
the ultimate bliss is Nibbana. Yet, how many are there
to attain Nibbana by giving up craving?
The highest problem facing many countries today
is the problem of population explosion. Ways and means
have to be found to curb this perpetual swelling of this
stream of life. These millions need food, shelter, comfort
and security. To these people the question is not “what
is the purpose of life” but “what to do with life”. The
simple answer is that one should make the best use of
life and find whatever happiness that one can grasp in a
practical and righteous manner rather than worrying
unduly on the metaphysical proposition of the mystical
purpose of life. However, religion steps in to console man
or rather awaken him to the fact that life is not dreary
and hopeless as it is viewed from the physical body-basis
alone. There is a hope for a better life.
All the progress in this world made by man, is due
to the fact that he realizes that he is mortal and that he
would like to leave his influence behind after he is gone.
]f man were to achieve immortality and his days on earth

would be endless, he would be inclined to take things
easy and lose all incentive or initiative to be progressive;
there would be no desire for him to make the world a
little better place than he found it. If there was no
death, life would become stagnant, monotonous and
unspeakably burdensome and boring. If man were to be
given the insight to realize and know the time of his
death, he would definitely act differently from what he
is doing presently.
“Man’s Body Turns To Dust,

But His Influence Persists” - (Buddha)
Even though our ancestors are dead and gone, we can
assume that they still exist with us not physically but
through the influence created by them from generation
to generation - the influence persists. By the term
‘ancestors’ we refer not only to our progenitors but also
to all those who had contributed for the welfare and
happiness of others. In this sense, we can say that the
heroes, sages and poets of days gone by, are still existing
amongst us - through their influence. As we link
our selves to these martyrs and thinkers we come to share
the wisest thoughts, the noble ideals and even
fascinating music of the centuries.
The cry of a man’s heart for a purpose is the dim
Recognition of the nature of life. When a man feels his
divine or noble nature, he no longer cries for a purpose
of life, for he realizes that he is himself that very purpose.
THE P U R P O S E O F.LIFE 2 3 1
Thinking people have realized that the course of

human history is determined not by what happens in the
skies, but by what takes place in the mind of men.
The Buddha said that there is no other super
natural living being higher than the perfect man.
Man can and must raise himself above limitation
of his individuality, following in the footsteps of the
Buddha.
Make the Best Use of life

The important point about life is that we have it and
therefore we must make the best use of it. This indeed
is the greatest value of life, the opportunity of making the
best use of it. Many people lead narrow, limited, joyless
and depressed lives because they do not try to make the
best use of life. But this can be done by possessing and
obeying ideals. What then should be our ideals? They are
to cultivate humane qualities and to lead a happy and
peaceful life. This way of life can be regarded as a noble
righteous, cultured and religious life which is respected
by everybody. A man cannot lead a happy life without
making others happy.
Man must try to do his best and at the same time,
must, when confronted by opposition, or rewarded by
partial success, say to himself “I have done my best”, and
even when the battle is deemed to be lost, he would
remember that the path of salvation lies not in the victory
but in the acceptance of the battle.
“The fruit tree’s heavy-laden bough

The river’s load of fertile soil
The richly flowing milk of cows
The good man’s unremitting toil;
This wealth is meant, this work is done,
For other’s good, not for their own.”
Thus, in essential, is the modern doctrine of

Social Service, which also may be said to be the ethical
foundation of all the great religions.
Nibbana
“If any teach Nirvana is to cease
Say unto such they lie,
If any teach Nirvana is to live,
Say unto such they err.”
(Sir Edwin Arnold in The Light of Asia)
The foregoing definition of life should be sufficient

for anyone to understand the concept of attainment of
Nibbana where such physical and mental pain exists no
more, as Nibbana denotes the end of the suffering. The
aim of our whole life is to cut off and minimize suffering
and to seek happiness. If we really like to have ever
lasting happiness -the happiness that we experience when
our minds are completely free from all disturbances, we
must learn how to gain it. By gaining more wealth, power
and other worldly conditions, we can never gain
real satisfaction, contentment, peace of mind and

unchangeable happiness -which is termed ‘calming the
senses and cooling our burning defilements in the mind.’
It has to be remembered that no one is forcing us
to take any particular line of action. There is nobody to
punish us or to reward us. It is our own free will and
choice. If you think that you can tolerate all the physical
and mental pains and sufferings, you can remain within
the cycle of birth and death and go on crying, lamenting,
suffering, cursing, grumbling, fighting, worrying, and
struggling for survival, working like slaves every day and
night, confronting enormous problems and hindrances.
In fact during our whole lifetime we are spending our
time, energy and mind in a battlefield - fighting for
survival, fighting for power, gain, name, pleasure and
fighting to be free from various dangerous things.
Occasionally we gain a little bit of momentary pleasure
as an interlude. Every pleasure ends with suffering.
Look at the world, and you can see how people are
fighting against each other, killing, burning, bombing,
kidnapping, hijacking, and attacking one another.
Destroying their fellow human beings has become a
hobby or a fun. The whole world is like a mad house.
People have forgotten their good human character and
have allowed evil thoughts, evil words, and evil deeds to
reign over them. Apparently there is no room in man's
mind to cultivate good thoughts and deeds. How then
can one find peace and happiness, in a battlefield in which
one is continually fighting either for gain or escape from
some dangers? “Man’s inhuman attitude to man makes

countless thousands mourn”.
If you can understand the uncertainty of life
and danger of the world, then you can understand the
meaning of attaining Nibbana. You would not delay your
effort for the attainment of this blissful state. Today
you are fighting to escape from suffering through a
worldly mean. But it is a losing battle. There will be
disappointments. However, if you try to get rid of your
suffering by developing the spiritual aspect of your life,
then you can find real peace. That is Nibbana.
Worldly Pleasures
We know there are many in this world, even amongst
Buddhists, who are not prepared to work for the
attainment of Nibbana. For this reason, some have
described Nibbana as a paradise where people can enjoy
everlasting pleasures. Such a description will appeal to
those who have very poor understanding about their life
and worldly things and also to those who have very
strong craving and attachment to their life and worldly
pleasures. They cannot understand that such a concept
of Nibbana is but a dream. Nevertheless worldly people
always think and pray for this kind of Nibbana. On the
other hand there are people who think that it is better
to remain in this world inspite of all sorts of sufferings
in order to enjoy their life. They fail to understand that
due to their cravings and attachments which they have
developed, they are unable to appreciate the supreme
T H E P U R P O S E O F LIF E 2 3 5
bliss of Nibbana. The other worldly things which they

consider as happiness cannot relieve them of physical
and mental suffering.
According to the Buddha, it is due to ignorance
that people crave for existence within this Samsara -
cycle of birth and death - while enduring suffering and
running after a mirage in perpetual search for something
to please their senses. They should learn to calm their
senses instead of placating them by fleeting indulgence.
Endless World System

Some people think that if all of us attain Nibbana, this
world will be an empty place and there will not be
anybody to work for the progress of this world. This is
a shallow idea appearing in the minds of such people who
lack the real knowledge of existence.
They should understand that this world will never
become empty since very few wise people will be able to
attain Nibbana. As far as world systems are concerned,
there is no limit to them. And there is no such thing as
either the beginning or the end of world systems and
the universe. World systems will always appear and
disappear. When one world system disappears, many
others remain. Meanwhile the dispersed world systems
reappear due to combination of elements and energies,
living beings also who have departed from other world
systems come into existence due to combination of
these elements, matters and energies and their mental
tendencies. One should not think that there are only a
236 G E M S O F B U D D H IS T W ISD O M
limited number of living beings who go round and round

in this universe. Living beings are unlimited and
infinite.
Progress and Pollution

Are we really working here for the progress of this world?
We think that we are working for the progress of this
world, but we are actually damaging this world. We have
discovered many gadgets to destroy this world. Nature
has produced so many things. To achieve our ends, we
are damaging this world by digging, cutting, levelling
and destroying the natural beauty of this earth. We are
polluting the atmosphere, the rivers and the seas. We are
destroying plant life as well as poor animal lives. We
never think that in every plant life there are some food
or medicinal values. And every living being contributes
something for the maintenance of the environment. We
should not assume that we human beings are the only
people who have the right to live on this earth. Each and
every living being has an equal right to live here. But we
deprive other beings of their privileges. Not only that,
even within our own human community, one race tries
to destroy the other race, hindering its progress and not
allowing others to live in peace. They declare wars and
start to slaughter one another in the name of patriotism.
As long as human beings with polluted minds exist
in this world there will be no peace on earth. It is due
to the existence of such living beings that this earth has
become a place of turmoil. Today we see blood-baths all
T H E P U R P O S E O F L IF E 2 3 7
over the world. Each person is planning to swindle

another person. Selfish ideas always prevail in their minds.
One man cannot trust another man. They view others
with suspicion in their hearts. One cannot understand
the real character or motive of another man. Although
man can escape from animals, it is difficult to escape
from another man.
Man is Responsible
People always talk about the uncertainty of the world
situation. Who is responsible for this unfortunate
situation? Is there anybody else other than the so-called
smart man? How can we expect a better and peaceful
world if men behave worse than animals? How can we
enjoy our life in this unreliable world? Scientists seek to
conquer nature for material ends. Eastern philosophy
aspires to live in harmony with nature for peace of mind
and spiritual achievement. You cannot change the worldly
conditions according to your wishes but you can change
your mind to develop contentment to find happiness. A
man who is absorbed in seeking only worldly satisfaction
will never reach higher knowledge, for it cannot be found
without strenuous search. Materialism degrades man to
the brute state while religion elevates man into the divine
or noble state. In a materialistic regime men become
slaves to their senses. Naturally most people dislike to
see the true facts of life. They like to lull themselves into
security by day dreaming, imagination and taking the
shadow for the substance. The Buddha’s attitude to
worldly powers and sensual pleasures is this: “Better than

absolute sovereignty over the earth, better than going to
heaven, better than even lordship over the worlds, is the
fruit of a stream-winner — the first stage of perfection.1’
By spending his life only for the material worldly progress
to feed desire it is impossible for man to see the end
of unsatisfactoriness of his life. According to the
Buddha this world is based on conflict, friction or
unsatisfactoriness. By realizing the real nature of the
worldly condition, the Buddha also said that he does not
praise the world since it is unsatisfactory and imperma
nent. Again he says that the way to worldly gain is one
and that to final goal - Nibbana - is another.
The Man and His Honey

Here is a small parable for us to understand the nature
of life and worldly pleasure: A man had lost his way when
he was going through a thick forest covered with thorns
and rocks. Then he was confronted by a huge elephant
which started to chase him. He started to run for his life.
While he was running he saw a well and he thought that
this would be a good place for him to escape from the
elephant. But very unfortunately he saw a big poisonous
snake at the bottom of the well.
However, since there was no other way of escape
from the elephant he jumped into the well and managed
to get hold of a thick creeper that was growing on the
side wall of the well. While he was hanging on to the
creeper he saw two mice, a white one and a dark one.
T H E P U R P O S E O F L IF E 2 3 9
To his horror he saw that these two mice were slowly

cutting the creeper which he was holding on to. He also
found a beehive closeby from which occasional drops of
honey trickled down.
While facing his death in three ways in that
dangerous position he greedily started to taste the honey
drops. Seeing the pathetic situation of this poor man,
another kind person who happened to pass by, volun
teered to give a helping hand to save his life. But this
greedy and foolish man refused to listen to him because
of the taste of the honey he was enjoying. The taste of
the honey had so intoxicated him that he preferred to
ignore the dangerous position he was facing.
Here in this parable, the thorny path of the forest
is equated to Samsara - the wheel of existence. The
thorny path of Samsara is a very uncertain and trouble
some one. It is not so easy for a person to carry on his
life through the rough and thornyjungle of Samsara. The
elephant here represents death. Death always follows
us and makes us unhappy, our old age also creates
unhappiness and insecurity in our minds. The creeper is
our birth. Just as a creeper goes on growing and coiling
with other plants, so also our birth goes on accumulating,
holding, clinging to so many other things in this world.
The two mice represents the day and night. From the
very day that we were bom in this world, the passage of
day and night goes on cutting and shortening our life
span. The drops of honey are the fleeting sensual worldly
pleasures which tempt man to remain in this
impermanent and uncertain world. The kind man who

came to give his helping hand to show him the correct
path and to get rid of his dangerous situation is the
Buddha.
A man who thinks that it is better for him to remain
in this world to enjoy worldly life without trying to attain
Nibbana, is exactly like this man who refused to escape
from the dangerous situation of his life just to taste a little
bit of honey. The purpose of Life is to gain liberation from
physical and mental burden. ■
n
LIFE IS UNCERTAIN,
DEATH IS CERTAIN
ife is uncertain - Death is certain”. This is a

well-known saying in Buddhism . Knowing
fully well that death is certain and is the
natural phenomenon that everyone has to face, we should
not be afraid of death. Yet all of us fear death because
we do not think of its inevitability. We like to cling
to our life and body and develop too much craving and
attachment.
A child comes into this world bringing joy and
happiness unto all near and dear ones. Even the mother
who had to bear extreme maternity pain is pleased and
delighted. She feels that all the trouble and pain borne
by her were worth it. However, by crying the child seems
to suggest it has its share of suffering for coming into the
world. The child grows into an adolescent and an adult,
performing all sorts of good and bad deeds. He grows old
and finally bids farewell to this world leaving the kith and
kin in deep sorrow. Such is the existence of a human
being. People would try to escape from the clutches of
death tut no one is able to do so. At the moment of death,
they have their minds hovering over their hoard of
acquired wealth, unduly worrying about the dear
children surrounding them, and last but not least,
evincing concern over their own bodies, which, despite
the care and attention, are worn out and exhausted. It
wrenches the heart to separate from the body. It is
unbearable though unavoidable. This is the way that most
people take leave of the world -with moans and groans.
The pangs of death are considered dreadful, an attitude
fed by ignorance.
Fear of Death
Men are disturbed not by external things, but by beliefs
and imaginations they form of their lives and things.
Death, for example, is not by itself dreadful: the dread
or terror exists only in our mind. Insistence upon the
truth of suffering may seem horrible to the mind which
is unable to face realities, but it helps to reduce or
eliminate the dread or fear by knowing how to face death.
Once life is launched, like a bullet it rushes to its
destination - death. Realizing thus, we must bravely face
that natural occurence. To be considered free in life, we
must be free from the fear of death. Remember what
science teaches us about the process of dying? It is only
a physiological erosion of the human body. We should
L IF E IS U N C E R T A IN - D EATH IS C E R T A IN 2 4 3
not delude ourselves with imagined or anticipated

horrors - imaginations which never come to pass. As a
famous physician Sir Williams Oslet puts it:-“In my wide
clinical experience, most human beings die really
without pain or fear.”
A veteran nurse once said: “It has always seemed
to me a major tragedy that so many people go through
life haunted by the fear of death - only to find when it
comes that it's as natural as life itself. For few are afraid
to die when they get to the very end. In all my experience
only one seemed to feel any terror - a woman who had
done her sister a wicked thing which it was too late to
right.”
“Something strange and beautiful happens to men
and women when they come to the end of the road. All
fear, all horror disappears. I have often watched a look
of happy wonder dawn in their eyes when they realize
this is true. It is all part of the goodness of Nature.”
Attachment to life on earth creates the unnatural,
fear of death. It creates strong anxiety in our life,
resulting in the man who will never take risks even for
what is right. He lives in abject terror that some illness
or accident might snuff out the precious little life he
cherishes. Realizing that death is inevitable, the one
who loves life on earth would go into a devout prayer
expressing the hope that his soul would survive in heaven.
No man can be happy in such a tempest of fear and hope.
Yet it is hard to despise or ignore these manifestations
of the instinct for self-preservation. There is however a
method of overcoming this fear. Forget the concept of

self; turn one's love to provide humanitarian service and
to shower love on others. Being engrossed in service to
others, you will soon release yourself of the heavy selfish
attachments and hopes, pride and self-righteousness.
Illness and Death

Both illness and death are natural causes of events in our
life and must be accepted with understanding. According
to modem psychological theory, undue mental stress is
caused by our refusal to face and accept life's realities.
This stress, unless overcome or subdued, actually causes
grave physical illness. Maintaining a sense of undue worry
and despair over an illness will certainly make it worse.
As for death, it must never be feared by those who
are pure in heart and action. We are all nothing but
combination of mind and matter and as such there is
actually no individual self to die. The karmic survival of
evil reaction arising from past evil deeds may linger with
us on our rebirth thus causing us to shoulder the karmic
sufferings in a new life. Such an eventuality can be
obviated if we make every effort to acquire merit
by leading a virtuous life and doing meritorious deeds
wherever and whenever possible. By doing so we can
face it bravely and realistically since in accordance with
the teachings of Buddhism there is no ‘saviour’ upon
whom to entrust our burdens in order to be relieved from
the consequences of our wrong actions. We should
constantly remind ourselves of the Buddha's advice: “Be

ye refuges and islands unto yourselves; labour on with
diligence.” Buddhists should not go into grief and deep
mourning over the death of relatives and friends. There
can be no halting of the wheel of circumstance. When
a man dies, the karmic sequence of his conduct passes
into a new being. Those left behind should bear their
bereavement with calmness and understanding. Death is
an inevitable process of this world. That is the one thing
that is certain in this universe. Forests may be turned into
cities and cities into sand dunes. Where mountains
exist, a lake may be formed. Uncertainty exists every
where but death is certain. All else is momentary. We
had our forefathers and they in their turn had their own
but where are they all now! They have passed away.
Let not the sophisticated assume that a pessimistic
view of life is being presented here. This is the most
realistic view of all the realisms. Why should we be
unrealistic and blind our eyes to real fact? For does not
death consume everything? It does. Let this not be
forgotten. The role of death is to make every man
aware of his destiny; that however high he may be
placed, whatever aid in technology or medical science
he may have, his end is all the same, either in a coffin
or reduced to a handful of ashes. Should we then be in
sack cloth to mourn the life which has turned into ashes?
No, this is not the purpose of life, nor of death. The
process of birth is a continuing process until we become
perfect.
Man’s Influence Persists

The Buddha said: “Man’s body turns to dust, but his
name or influence persists.” The influence of a past life
is sometimes more far-reaching, more potent than that
held by the living body with certain limitations. We
occasionally act on thoughts inspired by personalities
whose mortal remains have turned to dust. In our
accomplishments, such thoughts also play an important
role. Every living person is deemed a composite of all his
ancestors who have gone before him. In this sense, we
may assume that the past heroes, great philosophers,
sages, poets and musicians of every race are still with us.
As we link ourselves to the past martyrs and thinkers, we
are able to share their wise thoughts, their noble ideals
and even their imperishable music of the ages. Even
though their bodies are dead, their influence lives on.
The body is nothing but an abstract generalisation for a
constantly changing combination of chemical constitu
ents. Man realizes that his life is but a drop in an ever
flowing river and is happy to contribute his part to the
great stream which is called life.
Man, not knowing the nature of his life, sink in the
mud of this world. He weeps and wails and sometimes
smiles just to weep again. But when he knows what his
true nature is, he renounces all transient things and seeks
the Eternal. Prior to achieving the Eternal he will have
to face death again and again. Since death itself is
unbearable, should man not try to overcome the
continuous repeated births and deaths?
B U D D H IS T P H IL O S O P H Y 2 4 7
According to Buddhism, this is not the first and last

life we have in this world. If you do good with confidence,
you can have a better future life. On the other hand, if
you feel that you do not want to be reborn again and
again, you should work towards this end by making every
effort to develop the mind by eradicating all mental
impurities.
Buddhist Philosophy
The Noble saints who have attained the stage of highest
perfection do not weep at the passing away of those dear
and near to them as they have completely eradicated
their human emotion. Ven Anuruddha, who was then an
Arahant, did not weep at the passing away of the Buddha.
However, Ven. Ananda, who was at that time only a
Sotapanna or who has attained only the first stage of
sainthood could not but express his deep sorrow. The
weeping bhikkhu had to be reminded of the Buddha's
view on situations of this nature, as follows:-
“Has not the Buddha told us, Ananda, that what is
born, what comes to being, and what is put together, is
subject to dissolution? That is the nature of all
conditioned formations to arise and pass away - Having
once arisen they must pass away - And when such
formations cease completely, then comes the Peace
Supreme.” These words describe the foundation on
which the structure of Buddhist philosophy is built.
Cause of Sorrow
The cause of our grief and sorrow is Attachment (Tanha)
in all its forms. If we want to transcend sorrow, we have
to give up attachment - attachment not only to persons
but also to possessions. This is the truth; this is the lesson
that death signifies. Attachment provides us many things
to satisfy our emotion and to lead a worldly life. But the
same attachment becomes the cause of all our sorrows.
Unless we learn this lesson, death can strike us and fill
us with terror. The fact is beautifully illustrated by the
Buddha, who said:-“Death will take away the man though
he is attached to his children and his possessions, just
as a great flood takes away a sleeping village.”
This saying implies that if the village had not been
asleep but awake and alert, the havoc created by the
flood would have been avoided.
Death is Universal
Let us now examine how the Buddha solved this problem
for two persons who, through attachment, were both
deeply grieved by death. One person was Kisagotami.
Her only child died after being attacked by a serpent. She
went to the Buddha carrying the dead child in her arms
to ask for help. The Buddha asked her to bring a few
mustard seeds from a family where no one had died. But
she could not find such a family. Every house-hold was
either in mourning or had mourned over a death at one
time or other. Then she realized the bitter truth: death
is universal. Death strikes all and spares none. Sorrow
is the heritage of everyone.

The other person whom the Buddha advised was
Patacara. Her case was sadder. Within a short period she
lost her two children, husband, brother, parents and all
her possessions. Losing her senses, she ran naked and
wild in the streets until she met the Buddha. The Buddha
brought her back to sanity by explaining that death is to
be expected as a natural phenomenon in all living beings.
“You have suffered from similar situations, not
once, Patacara, but many times during your previous
existence. For a long time you have suffered due to the
deaths of father and mother, children and relatives. While
you were thus suffering, you indeed shed more tears
than there is water in the oceans.”
At the end of the talk, Patacara realized the
uncertainty of life. Both Patacara and Kisagotami
comprehended suffering and each learned through tragic
experience. By deeply understanding the First Noble
Truth of “suffering”, the other three Noble Truths
were also understood. “Who so monks, comprehends
suffering,” said the Buddha, “also comprehends the
arising of suffering, the cessation of suffering, and the
path leading to the cessation of suffering.”
The Five Aggregates

Death, as defined in Buddhist texts, is the dissolution of
Khandhas. The Khandhas are the five aggregates of
perception, sensation, mental formations, consciousness
and corporeality or matter. The first four are mental
aggregates or nama, forming the unit of consciousness.

The fifth, rupa is the material or physical aggregate. This
psycho-physical combination is conventionally named an
individual, person or ego. Therefore what exists are not
individuals as such, but the two primary constituents of
nama and rupa which are rare phenomena. We do not
see the five aggregates as phenomena but as an entity
because of our deluded minds, and our innate desire
to treat these as a self in order to pander to our self-
importance.
We will be able to see things as they truly are if
we only have patience and the will to do so. If we would
turn inwards to the recesses of our own minds and note
with just that bare attention (sati), note objectively
without projecting an ego into the process, and then
cultivate this practice for a sufficient length of time, as
laid down by the Buddha in the Sati Patthana Sutta, then
we will see these five aggregates not as an entity but as
a series of physical and mental processes. Then we will
not mistake the superficial for the real. We will then see
that these aggregates arise and disappear in rapid
succession, never being the same for two consecutive
moments, never static but always in a state of flux, never
being but always becoming.
Rebirth
But the four mental aggregates, viz, consciousness and
the three other groups of mental factors forming Nama
or the unit of consciousness, go on uninterruptedly
arising and disappearing as before, but not in the same

setting, because that setting is no more. They have to
find immediately a fresh physical base as it were, with
which to function - a fresh material layer appropriate
and suitable for all the aggregates to function in
harmony. The Kammic law of affinity does this work, and
immediately a resetting of the aggregates takes place
and we call this rebirth.
But it must be understood that in accordance with
Buddhist belief, there is no transmigration of a soul or
any substance from one body to another. According to
Buddhist philosophy what really happens, is that the last
Javana or active thought process of the dying man
releases certain forces which vary in accordance with the
purity of the five (javana) thought moments in that series.
(Five, instead of the normal seven javana thought-
moments). These forces are called Kamma Vega or
Kammic energy which attracts itself to a material layer
produced by parents in the mother’s womb. The material
aggregates in this germinal compound must possess such
characteristics as are suitable for the reception of that
particular type of Kammic energy. Attraction in this
manner of various types of physical aggregates produced
by parents occurs through the operation of death
and gives a favourable rebirth to the dying man.
An unwholesome thought gives an unfavourable rebirth.
A Bundle of Elements and Energies

In brief, the combination of the five aggregates is called
birth. Existence of these aggregates as a bundle is called

life. Dissolution of these things is called death. And
recombination of these aggregates is called rebirth.
However, it is not easy for an ordinary man to understand
how these so called aggregates recombine. Proper
understanding of the nature of elements, mental and
Kammic energies and cooperation of cosmic energies
is important in this respect. To some, this simple and
natural ocurrence - death, means the mingling of the five
elements with the same five elements and thereafter
nothing remains. To some, it means transmigration of
the soul from one body to another; and to others, it means
indefinite suspension of the soul; in other words, waiting
for the day of judgement. To Buddhists, death is nothing
but the temporary end of this temporary phenomenon.
It is not the complete annihilation of this so-called being.
Causes of Death
According to Buddhism, Death can occur in any one of
these four ways.
1. It can be due to the exhaustion of the life span
assigned to beings of that particular species.
This type of death is called Ayukkhaya.
2. It can be due to the exhaustion of the Kammic
energy that caused the birth of the deceased.
This is called Kamma-kkhaya.
3. It can be due to the exhaustion of the above
mentioned two causes simultaneously -
Ubhayakkhaya.
4. Lastly, it can be due to external circumstances,
viz, accidents, untimely happenings - work
ing of natural phenomena or a Kamma of a
previous existence not referred to in (ii). This
is called Upacchedaka.
There is an excellent analogy to explain these four
types of death. It is the analogy of the oil lamp. The light
in the oil lamp can be extinguished due to one of four
causes:-
1. The wick in the lamp burns up. This is
likened to death through the exhaustion of
the life span.
2. The consumption of the oil in the lamp is
likened to death through exhaustion of the
Kammic energy.
3. The consumption of the oil in the lamp and
the burning off of the wick at the same time
- is likened to death occuring through the
combination of causes described in (i) and
(ii) occuring simultaneously.
4. The effect of external factors such as the wind
blowing out the light - is likened to death
caused through external factors.
Therefore, Kamma alone is not the cause of death.
There are external causes also. In Anguttara Nikaya and
elsewhere, the Buddha categorically states that Kamma
does not explain all happenings.
Face Facts
How should one best face this unavoidable event? By
being forewarned - by reflecting that death will, and
must come sooner or later. This does not mean that
Buddhists should view life with gloom. Death is real, and
has to be faced - and Buddhism is a religion of reason
that trains its followers to face facts, however unpleasant
they may be. Guru Nanak said “The world is afraid of
death, to me it brings bliss.” It clearly shows that great
and noble people are not afraid of death but are prepared
to accept it. Many great people have sacrificed their lives
for the welfare and happiness of mankind. Their names
are recorded in the history of the world in golden letters
for posterity.
The late American, Saul Alinksy says “This single
most important thing I’ve ever learned was that I’m going
to die. For, once you accept your death, all of a sudden
you are free to live. You no longer care except so far as
your life can be used tactically - to promote a cause
you believe in.” This is the way how great thinkers view
the concept of death.
Death is Inevitable
It is rather paradoxical that although we so often see
death taking a toll of lives, we seldom pause to reflect that
we too can soon be similar victims of death. With our
strong attachment to life, we are disinclined to carry with
us the morbid thought, although a reality, that death is
a certainty. We prefer to put this awful thought as far
away as possible - deluding ourselves that death is a

far-away phenomenon, not to be worried about. We
should be courageous enough to face facts. We must be
prepared to face reality. Death is a factual happening.
Death is a reality. If we appreciate such eventualities and
equip ourselves with the realization that death is an
inevitable event that has to be accepted as a normal
occurrence and not as a dreaded event, we should be
able to face it, when it eventually comes, with calmness,
courage and confidence.
Our Duties and Responsibilities

With the knowledge that death will overtake us one day,
we should decide, with the same calmness, courage and
confidence, to discharge our duties and responsibilities
towards our immediate dependents. We should not
procrastinate. We should not leave things for tomorrow
when they can be done today. We should make good use
of time and spend our lives usefully. Our duties to our
wives, husbands and children should be performed in
due time. We should execute our last will and testament,
without waiting for the last moment, so that we may not
cause undue difficulties and problems due to our neglect.
Death may call at any time - it is no respecter of time.
We should be able to face the ultimate bravely and with
equanimity.
Craving and Ignorance

Can death be overcome? The answer is - Yes! Death
exists because of birth. These are two links in the cycle

of existence, better known by the name - Paticca
Samuppada. Altogether there are twelve links in this cycle,
some of which are Klesas or impurities. Some Kammas
or actions give rise to vipakas or results (in this cycle-
rebirth) and vipakas over and over again. This repetition
of countless births is called Samsara. If this cycle of
existence is to be stopped, it can be cut off only at the
stage of impurities, viz: Avijja (Ignorance) and Tanha
(Craving) -These are the roots in this cycle of births and
have to be exterminated. Therefore, if we cut off Craving
and Ignorance - birth is overcome, Samsara is
transcended and Nibbana attained.
We should try to understand that everything in this
universe is uncertain. Existence is only a vision or
illusion. When we analyse everything either scientifically
or philosophically, without selfish desire, in the end we
find nothing but void. ■
YOU ARE RESPONSIBLE
ou may wish to think that your sorrows

and miseries are caused by a family curse handed
' down from one generation to another. Or
perhaps they arise because of some sins committed by
a distant ancestor who has now returned from the grave
to torment you. Or maybe your sorrows are created by
God, or the Devil.
Yet, have you considered for a moment that the
cause may really lie with - yourself! Yes, yourself!
You have caused your own failure, hardship, and
unhappiness. But is it not convenient - ‘human nature1
you might say - to place the blame on others, rather than
seeing yourself as being responsible for them?
* Often when a man is forced to see his own weak
ness, he avoids it and instead gives in to self-deceit. He
will search his brain for an excuse, even the lamest one
will do, to justify his actions. He may succeed in doing
this. Sometimes he succeeds so well in trying to fool

others, that he even manages to fool himself with the
very ghost created by his mind.
A person may fool some of the people some of the
time, but not all the people all of the time. “The fool”
according to the Buddha, “who does not admit he is a
fool is a real fool. And the fool who admits he is a fool
is wise to that extent.”
If you have made a mistake, then admit it. You
need courage, of course to admit that you have fallen
victim to it and make that admission no matter how
unpleasant that may be. You also need wisdom to see
your own faults.
The Buddha did say: “Easily seen are others’
faults; hard indeed to see one’s own faults.” You
should not evade self-responsibility for your own actions
by blaming them on circumstances. During times of
difficulties and trying moments, work on cheerfully
instead of showing a sour face. Be courageous to change
if change is necessary; be serene enough to accept what
you cannot change, and be wise to know the difference.
Do not think that you have been unlucky, or is an
unfortunate victim of fate. Face your shortcomings. You
must realize that your mind has created the conditions
which give rise to the miseries and difficulties you-are
experiencing. It is only after you have truly realized this
fact and do not succumb to self-deceit, that you can begin
to create conditions necessary for your happiness.
Y O U A R E R E S P O N S IB L E 261
Cause of Your Troubles

According to the Buddha, man makes his own destiny.
He should not blame anyone for his troubles since he
alone is responsible for his own life - for better or for
worse.
Man creates everything - all his griefs and
misfortunes as well as his happiness and success. Others
may exert an influence over his life, yet it is he who
actually creates his own karma (through his intentional
reactions). He must therefore be responsible for the
effects. Seen in this light, there is no human being or
deva who can direct or control a person's attainment of
ultimate salvation - or downfall. Acting with pure heart
and mind, all his words and actions become pure.
However, acting with polluted heart and mind, he
continues to create evil actions which will shape his
character and destiny.
You may be a person who is good and harmless by
nature, yet you are blamed by others. You have your
share of difficulties and disappointments even if you have
assisted others without a thought for yourself. You might
then ask, “If good begets good, bad begets bad, why
should I have to suffer when I'm completely innocent?
Why should I have to undergo so many difficulties and
disappointments? Why should I be blamed despite my
good work?”
The answer is a simple one: you do not know
you are now facing a past bad karma that is ripening.
Continue with your good work, and soon you will be free
from such troubles. You have created your own

disappointments and you alone can overcome them by
realizing the nature of your own action -Karma as taught
by the Buddha.
Your troubles and difficulties are really self-caused.
They arise from actions rooted in greed, hatred and
delusion. In fact, suffering is the price you pay for craving
for existence and sensual pleasures.
The price which comes as physical pain and mental
agony is a heavy one to pay. It is like paying rental or
taxes for the house you occupy. The “rental” is the
physical pain and mental agony you undergo, while the
“house” is your physical body through which you
experience the worldly pleasures of the senses. You have
to pay the price for the enjoyment: nothing is really free
of charge, unfortunately.
So long as you are caught in the iron pincers of
craving, you experience pain and agony. However, if you
wish to reduce or eliminate that pain, you will have to
subdue, and even renounce, your strong craving for
sensual pleasure. You are confronted with a choice:
to enjoy sensual pleasure you must be prepared to
experience suffering, or to renounce craving so as to
delight in spiritual happiness. There are no two ways
about it.
Who is Responsible?
There is an old saying which goes: “The uncultured man
always blames others; the semicultured man blames
YO U A R E R E S P O N S IB L E 2 6 3
himself, and the fully-cultured man blames neither.” You

must learn to face and handle your problems like the fully
cultured man in that quotation. Do not try to find a
convenient scapegoat on which to place your blame, as
many are inclined to do. Many people find scapegoats in
a person or group of people so easily that they are unable
to see their own mistakes staring at them.
“Alright,” you may say, “I will not blame anyone.
I have only myself to blame.” No, you must not even
blame yourself. Finger-pointing at others or yourself is
negative and will not bring you any nearer to the solution
of your problems. Put aside fault-finding. Instead have
courage and understanding. The cultivation of a positive
frame of mind will help to solve many of your problems,
and also make the world a much better place to live in
for everyone.
If you can avoid blaming, both yourself and others,
then you may begin to realize that you are at one with
the world. You are part and parcel of all things and
inseparable from the world. Therefore, the world is good
if you are good, and bad if you are bad. You will not try
to escape from your problems by blaming the world, by
saying that the world is wrong while you are right.
When you begin to see things as they are and not
as they appear to be, you will understand that there is
really no one to be blamed. And yet, in the highest sense,
it takes wisdom to realize that you are responsible for
everything.
Ways to Reduce Your Troubles

From this section onwards you may find some useful
advice on how to overcome your difficulties, and find
harmony, peace and happiness with yourself and others.
1. Facing your problems:
Whenever certain difficulties and problems arise,
a person should try to understand them in the
context of the nature of existence. He cannot ex
pect things to be perfect, conditions congenial, and
all his plans to run smoothly all the time; yet, these
are the very things he craves for. The truth is that
the more desire he has for things to remain
unchanging, congenial and perfect, the greater will
be his disappointment when the reverse occurs.
Like the waxing and waning of the moon, all things
change, not always in the desired direction.
This fluxing state of fortunes, circumstances,
and states of mind represents the worldly
conditions*. The Buddha spoke about the eight
worldly conditions which afflict all worldlings: gain
and loss, honour and dishonour, praise and blame,
happiness and sorrow. The nature of the world is
such that one cannot expect to experience good
conditions all the time.
When conditions are unfavourable, you may
feel during such times that you have come to the
road-end, and the whole world is against you.
* Read more about these conditions in the “Facts of Life” by Narada Thera.
But before allowing everything around you to

collapse, just compare the degree of pain you suffer
with that experienced by others more unfortunate
than yourself. If you are frustrated at losing your
wallet to a pick-pocket, think of the suffering
endured by people who have lost their homes and
entire life-savings in a fire or flood. If you feel
depressed at not being bom with a pretty face,
think of the many others who are born blind, dumb,
deformed, crippled and mentally retarded.
Compared to the troubles of others, your troubles
become insignificant. In other words, if you are to
change your attitude so as to count your blessings
instead of troubles, you will find yourself better off
than many others.
As an old Chinese saying has it: “If you have
a big problem, reduce it to a small problem. If you
have a small problem, reduce it to no problem”.
You will be surprised how many of your worries
disappear when problems are seen in their proper
prespective. You may wish to recall your previous
experiences on how you were able to overcome the
difficulties at first thought to be insurmountable.
By so doing, you will not be overwhelmed by the
problems, and you will be able to solve those
problems with your mental and physical resources.
Just think that the problem you are facing is not
the worst that can ever happen, and that you have
been through bigger problems before. Then face
your problem squarely and use your mental

prowess to get over, under, around or through the
problem. Many of your problems evaporate into
thin air if you have such resolution. Even if the
problem turns out to be worse than you expected,
when you emerge out of it your self-confidence will
grow with the knowledge that you are really
stronger than you thought you were.
Everyone faces problems, though each will
react and adjust to them differently. Given a similar
set of troubles, some treat them lightly, appearing
hale and hearty. Some look forward to problems,
considering them as “challenges” which can
motivate them to use fully their mental and
physical energies. On the other hand, some break
down or are overwhelmed and be made completely
incapacitated by the troubles. Problems there
always are. The crux of the matter is not so much
as how to escape from all troubles but how
you would handle them without creating other
problems.
2. Responsibility for Inner Peace:

The calm and peace within a person’s mind can
either be prolonged or dissipated depending on his
mental attitude. His inner peace can be maintained
with self-surrender and the casting away of pride.
If he were to cling to the false ego and maintain a
negative attitude, trouble and an unsettled mind
soon result. In his effort to promote his selfish goals

and narrow interest, he makes himself unbearable
to others and brings harm to himself. On the other
hand, regardless of external conditions, a person
can have happiness through maintaining a balanced
mind and a positive attitude. And that happy state
is lost only because he allows external conditions
to upset it.
For instance, let us assume that a criticism
has just been made about you or your work. Very
often, in such a situation you may feel insulted.
Your ego may be damaged. But before you let such
thought arise, examine that criticism objectively.
On the one hand, if the criticism given is well-
founded and arises with good intention, you should
accept that criticism in good faith so as to use it
constructively for self-improvement. On the other
hand, if it is unjust, ill-founded and given with bad
intention, there is still no person to lose your
temper and to retaliate, just ignore the criticism
since it is untrue and you are under no obligation
to accept it.
Such should be your attitude towards all
criticisms - constructive or negative. If you have
acted with sincere motives and your actions are
commended by the wise, then you should not be
deterred from performing good works because of
an unkind tongue. Take comfort by following the
Dhamma (truth) which will be your protection. The
Buddha said: “Whoever harms a harmless person,

one pure and guiltless, upon that very fool evil
recoils like fine dust thrown against the wind.”And
you will not feel hurt unless you allow others to
succeed in doing it.
In addition, the mental attitude you have
towards others can determine the attitude you
receive in return. If you show love and kindness to
others, you will receive that love and kindness
reflected back to you. But if you show hatred, then
hatred will be your only reward. Do not expect
to receive love in return for hatred, charity for self
ishness, and sympathy for thoughtlessness. You
are responsible for creating and promoting good
relationships with others so that peace rather than
trouble will prevail.
3. Superiority, Equality and Inferiority:

You can avoid having unnecessary worry and
trouble if you refrain from comparing yourself with
others. By itself the act of comparison may not be
wrong if it inspires you to become wiser in thought
and nobler in deeds. But, too often, comparing
yourself with others to see who is ‘superior’ leads
to conceit and unnecessary worry. If you think you
are equal to others, you may become complacent
and stagnate. If you think you are inferior to others,
you may become timid and helpless. Therefore to
avoid having such negative mental states, refrain
from making comparisons.

It may be useful to remember that superiority,
equality, and inferiority are relative states
which change constantly with time, place and
circumstances. In the endless rounds within the
ocean of life and death (samsara), we have all
been superior, equal and inferior to one another at
different times. At one time you may be a beggar,
while at another a millionaire.
Expect nothing and you cannot be

disappointed:
Everyone has hopes that his wishes will be fulfilled
someday. It is hope that gently persuades a person
to strive onwards unrelentingly in the face of
difficulties and failure in order that he may
reach to greater heights. This expectation of the
fulfilment ofhis dreams in some distant future keeps
him bright with optimism.
However, when a person goes beyond mere
hoping and begins to expect things to happen
according to his wishes, he is in for disappoint
ments. He does good only because he expects some
reward or reciprocal action. And if that reward is
not forthcoming, he becomes disillusioned with
performing good works.
If you do good, then do it for the sake
of doing service to some fellow being. The
happiness which arises in your mind together with
the performance of the deed is itself a big reward.

To be happy, you should transcend the desire of
getting gratitude from others for each deed
performed.
In any society, gratitude is a rare virtue.
This is the reason why you should remember the
kindness and assistance others have given you.
The Buddha considered gratitude to be a great
blessing, a positive quality to develop.
But if you have rendered help to others,
try not to expect gratitude in order to avoid
disappointments. If you do, then you are placing
your happiness at the mercy of others who are
inclined to be forgetful. If they fail to show
gratitude, learn to accept such ‘forgetfulness’ in
good spirit. If they do remember your kindness,
then treat it as a bonus in addition to the opportu
nity you have of serving others. If you do this, then
you can be happy regardless ofwhether your deeds
are remembered or not.
5. Tolerance, Patience and Understanding:

Occasionally people who have led good and
peaceful lives complain that they have become
victims of the wiles and intrigues of others. They
have not caused trouble to others, yet they are
harmed through no fault of their own.
Under such circumstances, the innocent
victims must realize and understand that the world
YO U A R E R E S P O N S I B L E 2 7 1
is composed of a wide variety of people with their

idiosyncrasies - the good and the not-so-good, the
bad and the not-so-bad. Therefore, he may console
himself that he belongs to the ‘good’ category,
whereas the disturber of peace belongs to the ‘bad’
category. And on certain occasions, he has to put
up with the misdeeds of the ‘bad’ ones.
It is like the case of the good and careful driver
and the bad and reckless driver. The good and
careful driver takes every precaution to drive
carefully so as to avoid accidents. Nevertheless, he
sometimes meets with accidents through no fault
of his, but that of the bad and reckless driver. Thus,
the good sometimes have to suffer because there
are bad people just as there are bad drivers.
After saying all that, it is useful to remember
that the really good drivers can avoid getting into
accidents because they act wisely on the road and
anticipate the actions of other drivers correctly.
This is no different from averting potential
problems with trouble-makers and evil-doers. One
obvious way is to avoid associating with them as
far as possible, especially when you are not in a
position to change their ways. You may not have
the strength to resist from being drawn into the
whirlpool of hatred and vengeance.
But if you are strong enough to resist their evil
influences, then you should make every effort to
correct them instead of isolating and neglecting
them. They are human beings too who can be

brought into the religious fold. The way to
influence evil-doers to be good is through the wise
practice of tolerance, patience and understanding.
Understanding will be your shield to
protect yourself from their wiles, and compassion
will be your flame to melt all hearts. A man
often does wrong because of his ignorance or
misunderstanding about himself, his desire of
gaining happiness, and the way to obtain
happiness. If this is so, then it is during the time
when he errs that you should act consistently with
your education and religious training. It is
during such times of trial that the strength of your
character, wisdom and compassion may be known.
When others do you wrong, they offer you an
opportunity to be aware of your defilements and
virtues, so that with such understanding you
will be able to work towards the removal of the
defilements and the strengthening of your virtues.
Tolerance, patience and understanding -these
are great qualities for you to practice during times
when a man acts out of ignorance. These qualities
can help to relieve you from the miseries, suffering
and burden of life. Some people may take
advantage of your goodness when you practice
these qualities. But you should not feel threatened
if you act wisely, because these qualities have the
ability to make the wrong-doers realize their error
and the power to transform them into doing good.
Forgive and forget:

Taking revenge on your trouble-makers create
more problems and difficulties for everyone. In
contemplating vengeance, you spark off the fire of
hatred within your heart and feed it the fuel of
delusion to let it grow. This fire will grow so big
that it can consume everything in its path, yourself
first before anyone else. Hatred is like a poison
which you inject into your veins, before injecting
it into your enemy. It is like throwing cow dung at
another: you dirty your hands first, before you dirty
others.
When a person submits to hatred, he becomes
no different from the evil-doer, the ‘object of his
anger. By giving in to hatred, he surrenders his
self-control without coming any closer to the
solution of his problem. He becomes the loser.
When an angry person tries to instigate another
but receives an unconcerned smile instead, he is
usually overcome by a feeling of despair. He feels
frustrated for not being able to upset the other
person and make him angry. He is defeated
because the other party has not co-operated by way
of losing his head and joining in the mudslinging.
The Buddha said: “Ah, happily do we live
without hate amongst the hateful. Amidst the
hateful, we live without hate.” You act wisely like
a cultured man by not hating or hitting back at your

trouble-maker. You must understand that at that
moment, the trouble-maker may have been
intoxicated with greed, anger, jealousy and
ignorance. He is no different from other human
beings who have similarly been intoxicated at other
times. Such an understanding would come to you
through the practice of mindfulness.
When a person practices mindfulness, he has
an intimate understanding of his motivations and
desires, his weakness and strength. That self-
awareness helps him to remove the unwholesome
thoughts and increase the good ones. When he
understands himself better, he realizes that other
beings are caught in a similar predicament. He
sees his fellow beings trapped in the net of self
illusion, blinded by ignorance, struggling vainly to
satisfy their every desire. From that ignorance and
desire, arise the performance of deeds which brings
unhappiness to others and themselves. Yet, inspite
of these limitations and weakness, these beings
have every potential to experience spiritual growth.
Realizing this, such a person develops compassion
for all beings, tolerates the problems they create,
and learns to forgive and forget.
The Buddha taught: “Evil-doers are not wicked
by nature. Many people do evil because of their
ignorance. Since they are ignorant, we should not
curse or condemn them forever. We should instead
try to correct them and explain to them their

error.”Such compassion and understanding taught
by the Buddha helps one to treat an evil-doer just
as one would a patient suffering from a sickness.
Instead of condemning him for being sick, you
should try to remove the cause of his sickness so
that he may become well and happy. By radiating
compassion and loving-kindness to a person, you
give him a chance to realize his folly and give up
his bad habit.
Compassion and loving-kindness have the
power to change a trouble-maker into a bene
factor, and your enemies into friends. The
Buddha once said: “Hatreds do not cease by
hatred; by love alone do they cease. This is an
eternal law.”
If a person keeps on doing wrong to you, on
your part you should correct him each time. Try
to follow the noble example set by the Buddha who
always returned good for evil. The Buddha said,
“The more evil that comes to me, the more good
will radiate from me.” Some people think that it is
not practical to return good for evil. By returning
evil for evil they aggravate the danger of the
situation. As for yourself, try to return good for evil.
When we say “return good for evil” we do not
necessarily mean this in a physical sense. Rather,
it is more important to develop a mental state where
“loving kindness” is felt towards all beings that
inhabit the world. Develop thoughts of goodwill so

that you will constantly think well of others, no
matter how much they hurt or harm you. Even if
you find that at this moment this is something which
is difficult to perform, you still do a great service
to yourself and others by not returning evil for evil.
ANCIENT WISDOM AND
MODERN PROBLEMS
By Francis Story
he history of man’s conquest of his environment

has been from the earliest times a story of
adaptation to changes wrought by his own
increasing mastery of the technique of living. It has been,
at best, but a partial conquest; differences in mode of
living have not necessarily been accompanied by the
changes in mode of thought or outlook that might be
expected. Man remains, below the surface, a primitive
animal; his instincts work themselves out in the pattern
of a more complex civilization and his responses are to
situations apparently far removed from those that
confronted his forebears, yet the instincts themselves are
not different. They remain basically unchanged since the
time of the earliest records left to us.
Events and situations arise from character, and
while the instincts that bring them about remain
unchanged, the situations and problems themselves must

be fundamentally the same, though they appear in
different garb. The facile post-Darwinian optimism which,
through a misinterpretation of the theory of evolution,
believed that mankind was steadily improving, has been
discarded. Knowledge, however far it may advance, cannot
liberate the spirit of man, though it may free him from
some intellectual bonds, only to replace them by others.
Egoism, craving and the will-to-live are dominant factors,
to which mere knowledge, without the saving grace of
wisdom, must remain subservient.
A cursory glance at the earliest Theravada
Buddhist texts is sufficient to show that the problems of
today had their counterparts in the India of 2500 years
ago.
The Life-impulse and will-to-live in all beings
springs from craving, and the Buddha, at the time of his
Enlightenment, declared, “Vainly have I wandered for
many births, seeking the builder of this house; painful
was repeated birth. Now 0 Builder of the house, you are
found; you shall build no house again”. The house is the
corporeal form; the builder is craving, the tenacious
instinct to cling to life, to experience why the problems
that confront humanity now are fundamentally the same
as those that have vexed it from the dawn of history; they
are merely transposed into a different key, given a global
instead of a limited personal or tribal implication.
In the life of today, religion, once a major factor in
world history, plays a relatively unimportant part. The
A N C IE N T W ISD O M AN D M O D E R N P R O B L E M S 279
attitude of the modem man, his mind attuned to other

and apparently more immediate and practical affairs, is
conditioned by religion only to the extent to which early
training, impressed on a pliant consciousness, remains
with him to colour his mental landscape. Among large
sections of the world’s people, formal religion has ceased
to have any active influence; actions are weighed and
judged, not by religious or moral standards, but by their
success or failure from the purely mundane point of view.
They have ceased to be “right” or “wrong” and have
become simply practical or impractical. An opportunist
ethos has been established in place of the former
Mystique as a governing principle in human behaviour,
as the result of a decline in the belief in an after-life with
its concomitant of retributive justice. In one sense this
may be accepted as a step in the direction of rationalism;
but since the motivating factor behind opportunist action
remains still the old instinct of savage man, the part
played by reason is only a subsidiary one. Reason is
employed in the service of motives that are essentially
unreasonable.
In a famous Discourse, the Brahmajala Sutta of the
Digha Nikaya, the Buddha enumerates sixty-two types of
religio-philosophical systems current in His day, ranging
from transcendental idealism to gross materialism,
rejecting all of them. The Indian speculative mind was
capable of meta-physical subtleties that have not been
known in Europe since the days of Mediaeval Schoolmen,
and many of these ancient Brahmanic theories have
disappeared from the world, leaving only their names;

but the more pronounced and antagonistic of the
doctrines are to be found with us still, some of them
masquerading as the latest developments of human
thought. In another Discourse, theApannaka Sutta of the
Majjhima Nikaya, the Buddha deals with one such “ism”
in the following words: “There are some ascetics and
Brahmins who hold and maintain that there is nothing
given, sacrificed or offered, there is no ripening of the
fruit of good or bad actions, there is neither this world
nor another world, there is neither mother nor father, nor
apparitional beings, there are in the world no ascetics nor
Brahmins who have gone and followed the right way, and
who of themselves have realized the world with higher
knowledge and proclaim it...
In this case, householders, it is to be expected that
those ascetics and Brahmins who hold and maintain that
there is no ripening of the fruit of good or bad actions,
and that there is no other world... will abandon the three
good things, good behaviour in deed, word and thought,
and will embrace and practice the three bad things, evil
behaviour in deed, word and thought. And why is
that? Because they do not see the danger and folly and
depravity of bad things nor the blessing of renunciation
and the purity of good things. Though there is indeed
another world, their view is that there is not, and that is
a false view. Though there is indeed another world, they
decide that there is not, and that is their false resolve.
Though there is indeed another world, they assert that
A N C IE N T W ISD O M AN D M O D E R N P R O B L E M S 2 8 1
there is not, and that is false speech. Though there is

indeed another world, they say that there is not, and act
directly contrary to those arahats who have a knowledge
of the other world. Though there is indeed another
world, they instruct others that there is not, and this is
instruction of false doctrine. With this instruction of false
doctrine they exalt themselves and disparage others. Thus
their former virtue is destroyed and immorality is
produced, and there results this false view, false resolve,
false speech, this instruction of false doctrine opposed
to the noble ones, this exaltation of themselves and
disparaging of others. Even so these many bad things
arise on account of their false view.
“In this case, householders, an intelligent man
reflects thus: If there is no other world, then this
individual with the dissolution of the body will attain safety
(by annihilation) but if there is another world, this
individual with the dissolution of the body after death will
be reborn in an unhappy state of sufferings. If you like,
suppose there is no other world or suppose the words
of these ascetics and brahmins to be true. Yet this
individual gets blamed by the intelligent even in this life
for holding false views and for being a nihilist. But if
there really is another world, this individual has the
unlucky cast in both cases, as he gets blamed even in this
life by the intelligent for holding false views, and with the
dissolution of the body after death he will be reborn in
an unhappy state. Thus this particular doctrine is badly
taken and embraced; he persists in being one-sided, and
he gives up a sound position.”

“In this case it is to be expected that those ascetics
and brahmins who hold and maintain that there is
ripening of good and bad actions that there is another
world, will abandon the three bad things, evil behaviour
in deed, word and thought, and will embrace and
practise the three good things, good behaviour in deed,
word and thought. And why is this? Because they see the
danger and folly and depravity of bad things, and the
blessing of renunciation and purity of good things. Thus
their former vice is destroyed and virtue is produced, and
there results this right view, right resolve, right speech,
this instruction in the true doctrine not opposed to the
noble ones, their avoidance of exalting themselves and
disparaging others. Even so these many good things arise
on account of their right view”. Preaching on the doctrine
of Kamma, the scientific law of action and reaction, to a
Brahmin student, Subha, the Buddha touches on a
problem greatly highlighted in present day thought, that
of human inequality:
This manifestation of inequalities among beings
must always be a feature of human life, and it is thus that
Buddhism explains the seeming injustices to which
people are subject from birth. The doctrine of Kamma
presents life and the universe in the light of logical
and impartial law, a law, moreover, which is strictly in
accordance with scientific principles of cause and effect.
When the Buddha was asked concerning the
welfare of nations and communities, with special
reference to the Vajjians, a clan threatened by its

neighbours, He said, “So long, Ananda, as the Vajjians
shall assemble repeatedly and in large numbers (for
unity), just so long may the prosperity of the Vajjians be
expected, and not their downfall. So long, Ananda, as the
Vajjians assemble in harmony and disperse in harmony,
so long as they do their business in harmony, so long as
they do not introduce any revolutionary ordinance, or
break up any established ordinance, but abide by the
old-timeVajjian Law, as ordained; so long as they honour,
revere, esteem and respect the elders among the Vajjians
and deem them worthy of listening to; so long as the
women and maidens of the families dwell without
being forced or abducted; so long as they honour, revere,
esteem and worship the Vajjian shrines, both the inner
and the outer; so long as they allow not the customary
offerings, given and performed, to be neglected; so long
as the customary watch and ward over the Arahats that
are among them is well kept, so that they may have free
access to the realm and having entered may dwell
pleasantly therein; just so long as they observe these
principles, Ananda may the prosperity of the Vajjians be
expected, and not their decay.”
Revolutionary as were the Teachings of the
Buddha in the sense of substituting ethical rules and
setting up principles of conduct in place of the formalised
ritualism of His Brahmanic contemporaries - a feature
which emerges clearly and consistently throughout His
discourses -it is evident that in temporal matters He
advocated the preservation of all customs which time had

proved to be beneficial, and condemned only those which
were socially retrogressive, as for instance caste;
or spiritually obscure, as in the priestly emphasis on
ceremonial sacrifice and extreme ascetism, which in
Buddhism is stigmatised as “superstition”. In the matter
of caste, the Buddha, as we have already seen,
acknowledged distinctions as being inseparable from the
working-out of Kamma; what He expressly denied was
the Brahmanic teaching that caste was of divine origin,
and the animistic concept that the four major castes of
Indian society took their origin from different parts of the
body of Brahma. This is succinctly set forth in those
verses of the Dhammapada which proclaim that a
Brahmin is a Brahmin not by birth but by purity ofthought,
word and deed. “Neither by matted hair nor by birth does
one become a Brahmin. But in whom there exists both
truth and Dhamma, he is the pure one, and he is the
Brahmin”. (Dhammapada, 393). It is worthy of note that
in dealing with the question from the purely social angle,
the Buddha placed the Khattiya Caste (nobility) highest
in rank. Distinctions are obtained on the worldly level,
but for those who have renounced the world there are
no distinctions, the worth of the holy man is measured
by his virtue alone.
This principle has its broader application in the
sphere of present day racial and nationalistic problems.
In Buddhism there is no basis for racial superiority -
cults or antagonisms. Each man has his own individual
worth, irrespective of his racial or cultural background.

The question of human rights is inextricably bound
up with that of individual responsibilities. In the present
pre-occupation with the rights of communities and
individuals there is a tendency to overlook the fact that
the concept of rights implies also the ideas of obligations
and duties. At about the same time that the Buddha was
preaching in India, Confucius in China was proclaiming
this truth in his own doctrine of rationalistic humanism.
While Confucius outlined his concept of the ideal ruler,
benign, just and ever-solicitous for the welfare of his
people, the Buddha was turning the thoughts of His
disciples away from the old idea that the duties enjoined
by religion were ritualistic performances, to the higher
ideal of a layman’s duty, his responsibility to others.
In the Sigalovada Sutta He preaches to a young
Brahmin who was following his father’s behest to
worship the six directions, north, south, east, west, the
zenith and the nadir, with clothes and hair wet and clasped
hands uplifted. “But in the religion of an Ariya, young
householder, it is not thus that the six directions should
be worshipped.” Thus the Buddha began His
instruction, and went on to explain that the worshipping
of the six quarters is to be understood in an ethical sense.
First comes ageneral description under numerical heads,
of things to be avoided by a householder, as leading to
ruin and disrepute and virtues to be cultivated as being
conducive to happiness and prosperity. The sermon then
continues: “And how, young householder, does theAriyan
disciple honour and protect the six directions? The

following should be looked upon as the six directions -
parents as the East, teachers as the South, wife and
children as the West, friends and companions as the
North, servants and work-people as the nadir, religious
teachers and holy men as the zenith”. This is followed
by a detailed explanation of a man’s duty towards each
of these classes of people as they stand in relation to
himself, the whole forming a discourse on social
ethics that is unrivalled for its breadth and nobility of
conception, as well as for its universal applicability. Two
examples will suffice to show how the idea of reciprocity,
in duties is emphasised.
“In five ways should a clansman minister to his
friends and associates as the Northern direction; by
generosity, courtesy and benevolence, by treating them
as he treats himself, and by being true to his word.
In these five ways thus ministered to as the Northern
direction, his friends and associates love him; they shield
him when he is off his guard, and on such occasions
protect his property; they become a refuge in danger,
they do not forsake him in his troubles, and they show
consideration for his family. Thus is the Northern
direction by him protected and made safe and
secure.”
“In five ways does an Ariyan master minister to his
servants and employees as the Nadir: by assigning them
work according to their strength; by supplying them food
and wages; by tending them in sickness; by sharing with
A N C IE N T W ISD O M A N D M O D E R N P R O B L E M S 287
them unusual delicacies and by granting them proper

recreation. In these ways ministered to by their master,
servants and employees love their master in five ways:
they rise before him; they lie down to rest after him; they
are content with what is given to them; they do their work
well, and they spread abroad his praise and good fame.
Thus is the Nadir by him protected and made safe and
secure.”
The Buddha’s treatment of the theme is typical of
the way in which He was accustomed to take some
already existing religious belief and give it a higher
spiritual or ethical meaning; He conveyed His own higher
truth through the medium of a current tradition. It must
be remembered that the Buddha did not teach a new
Dhamma; He preached the “Ancient Truth” of the
Buddhas before Him. Although their Teachings had
passed out of men’s memories, or had survived only
in the form of outward observances whose inner
significance had been lost, it still remained, and remains,
the universal unchanging Dhamma, the underlying
principle of cause and effect that governs phenomenal
existence. Of the Buddha it can truly be said that He
came, to fulfil it; to re-state it in its highest spiritual
meaning.
We stand now at a turning-point in history; the
choice is ours whether we shall take the road that
leads to further progress or that which will carry us to
destruction. Mankind has had enough experience at least
to show that scientific knowledge and mastery of the
material universe is not the same thing as progress in

civilization. Our eyes must be turned in a new direction
if we are to find a way out of the impasse. But, just as
we are bounded by the curved space-time of physics, so
we are encircled by the sphere of related concepts. That
which is newest is most immeasurably old; the Eternal
Dhamma, the ageless Truth beyond our small world of
material concerns. It is to that we must return, in all
humility and hope, for the old diseases we must seek the
old remedies. But in the sphere of truth there is nothing
old and nothing new. The sun that sinks this evening in
the West will rise again tomorrow in the East. ■
VI
HOW TO
OVERCOME YOUR DIFFICULTIES
re you worried? Are you miserable? This

write-up is dedicated to those who worry
themselves unduly.
Worries and miseries are twin evils that go hand in
hand. They co-exist in this world. If you feel worried, you
are miserable! If you are miserable, you are worried. We
must face facts. Although we cannot run away from them,
we must not let these twin evils of worry and misery
overcome us. We must overcome them. We can do so
by our own human efforts, correctly directed with
determination and patience. With proper understanding
and carefully applied intelligence, we should be able to
subdue our emotional feelings and do away with worries
and miseries.
Our worries are of our own making. We create
them in our own minds, through our inability or failure
to understand the danger of our egoistic feelings and the

inflated and false values we attach to things. If only we
could see things in their perspective, in that nothing is
permanent in this world and that our own egoistic self is
our wild imagination running riot in our untrained mind,
we should be going a long way to finding the remedy to
eradicate our worries and miseries. We must cultivate
our minds and hearts to forget about self and to be of
service and use to humanity. This is one of the means
whereby we can find real peace and happiness.
Many people have longings and hankerings, fears
and anxieties which they have not learnt to sublimate and
are ashamed to admit them even to themselves. But these
unwholesome emotions have force. No matter how
we may try to bottle them up they seek a release by
affecting the physical machinery resulting in chronic ill
ness. All these can be repelled by correct methods of
meditation or mental culture, because the untrained mind
is the main cause of such worries.
Whenever you have worries in your mind, do not
show your sulky face to each and every person you come
across. You should reveal your worries only to those who
really can help you. How nice it would be if you could
maintain your smiling face in spite of all the difficulties
confronting you. This is not very difficult if only you
really try. Many teenagers worry too much when they are
jilted by a friend of the opposite sex. They may even plan
to commit suicide, compelled by the plight of frustration
and disappointment. Some even end up in lunatic
HOW TO O V E R C O M E Y O U R D IF F IC U L T IE S 2 9 1
asylums. Many such broken-hearted youths lead miser

able lives. All these unfortunate events happen due to a
lack of understanding of the real nature of life. Somehow
or other, departure or separation is unavoidable. This
may happen sometimes at the beginning of a life career;
sometimes in the middle and sometimes at the end; it is
certainly unavoidable. When such things happen one
must try to find out where the cause lies. However, if the
separation is beyond control one must have the courage
to bear it by realizing the nature of life. But on the other
hand, it is not difficult for anyone to find new friends, to
fill the vacuum if one really wants to.
‘Wheresoever fear arises, it arises in the fool, not
in the wise man”, says the Buddha. Fears are nothing
more than states of mind. One’s state of mind is subject
to control and direction; the negative use of thought
produces our fears; the positive use realizes our hopes
and ideals, and in these cases the choice rests entirely
with ourselves. Every human being has the ability to
completely control his own mind. Nature has endowed
man with absolute control over but one thing, and that is
thought. This fact, coupled with the additional fact that
everything which man creates begins in the form of a
thought, leads one very near to the principle by which
fear may be mastered.
A noted British anatomist was once asked by a
student what was the best cure for fear, and he answered,
“Try doing something for someone”.
The student was considerably astonished by the
reply, and requested further enlightenment whereupon

his instructor said, ‘You can’t have two opposing sets of
thoughts in your mind at one and the same time”. One
set of thoughts will always drive the other out. If, for
instance, your mind is completely occupied with an
unselfish desire to help someone else, you can’t be
harbouring fear at the same time.
“Worry dries up the blood sooner than age. ” Fears,
worries and anxieties in moderation are natural instincts
of self-preservation. But constant fear and prolonged worry
are unfailing enemies to the human organism. They
derange the normal bodily functions.
If you have learned how to please others, you
always will be in a good mood. This is because your mind
does not allow worries to be accommodated in it.
The Voice of Nature

For the sake of material gain modern man does not
listen to the voice of nature. His mental activities are so
preoccupied with his future happiness that he neglects
the needs of his physical body and entirely forgets the
present moment for what it is worth. This unnatural
behaviour of contemporary man is the immediate result
of his wrong conceptions of World Order, of human
life and its ultimate purpose. It is the cause of all the
frustration, anxiety, fear and insecurity of our present
times. One who really likes to have peace should not
disturb another man’s freedom. It is wrong to seek
happiness by disturbing and deceiving others.
If man is cruel and wicked, always lives against the

laws of nature and the cosmos; through his acts, words
and thoughts, he pollutes the whole atmosphere. As a
result of such misdeeds and thoughts, nature may not
produce things which man requires for his living but
instead man may be faced with epidemics and various
kinds of disasters.
If, on the other hand, man lives in accordance with
this natural law, leads a righteous way of life, purifies
the atmosphere through the merits of his virtues and
radiates his loving kindness towards other living beings,
he can change the atmosphere in order to bring about
better results for the happiness of man.
You may be a very modern busy man, but do not
forget to spend at least a few minutes a day in reading
some valuable books. This habit will give you a lot of
relief and enable you to forget your worries and to
develop your mind. At the same time you have to
remember that you have a religion also. Religion is for
your own benefit. Therefore it is your duty to think about
your religion and to spare a few minutes a day to fulfil
your religious duties.
Mental Health and Criminal Tendencies

In. relation to health, it is not Aids, or cancer, that is
the most alarming of the ailments of our age. These
sicknesses are now under control, and there is every
hope that a cure for them will be found in the near future.
Actually, the most alarming of all is the prevalence and
increase in all kinds of mental ailments and disturbances.

We are forced to build more and more hospitals and
institutions for the mentally sick and neurotics of various
kinds. There are many more who do not receive any
treatment, but who are in great need of it.
It may be asked why the criminal element within
our society is mentioned in the same breath as the
mentally afflicted. One of the positive and far-reaching
results stemming directly from the research work of
Freud is the recognition that criminals and delinquents
are also mentally sick people, more in need of treatment
than punishment. It is this liberal outlook on the problem
that is the basis of all “progressive” social reform, and
which open the way for reclamation rather than revenge.
Know Thy Neighbour

We can never know how other people live; we may not
even know anything about the lives of people of different
social levels from ourselves or of lesser or greater wealth.
If we are healthy we cannot know what it is like to be sick
and if we are invalids we cannot understand the energy
of the strong.
Such lack of experience makes for intolerance,
because tolerance is born only of understanding and
without experience there can be no understanding. Hence
it is a good thing for us to get as wide an experience as
is possible of all aspects of life, and especially to travel
and let us make sure we do not always travel in luxury!
Man’s Unhappiness
The Buddha taught that all man’s unhappiness comes
from wanting extraordinary things, the pleasures
that money can buy, power over other men, and, most
important of all, to go on living forever after one is dead.
The desire for these things makes people selfish, so that
they come to think only of themselves, want things only
for themselves, and are not worried what happens to
others. The only way to avoid this restlessness is to get
rid of the desires that cause it. This is very difficult; but
when a man achieves it, he reaches a state of perfection
and calm.
We did not enjoy pleasures but were ourselves
overcome by pleasures (i.e. by endless anxiety in
seeking those pleasures all our energies were sapped).
We suffer more than we enjoy in seeking the pleasures
of this phenomenal world.
Time will Heal Our Wounds

Trouble passes. What has caused you to burst into tears
today will soon be forgotten; you may remember that you
cried but it is unlikely that you will remember what you
cried about! As we grow up and go through life, if we
remember this we shall often be surprised to find how
we lie awake at night brooding over something that has
happened to upset us during the day, or how we nurse
resentment against someone and keep on letting the same
thoughts run through our minds about how we are going
to have our own back against the person who has harmed
us. We may fall into a rage over something and later

wonder what it was we were so angry about. And even
if we do remember, we realize what a waste of time and
energy it has all been, and how we have deliberately gone
on being unhappy when we could have stopped it and
started to think about something else.
Whatever our troubles, however grievous they may
appear, time will heal our wounds. But surely there must
be something we can do to prevent ourselves from being
hurt in the first place. Why should we allow people and
troubles to drain our energy and make us unhappy? The
answer is, of course, that they do not, it is we who make
ourselves unhappy.
You may have had some trouble in your office or
the place where you work but you should not bring or
extend such troubles to your home and create a bad
atmosphere among your loved ones who are innocent.
You should realize that there is a cure or an end
to those problems and troubles. This is to be found
by achieving freedom from our selfish desires and by
eradicating all forms of confusion and ignorance.
Wherever we fail to find a solution to any problem,
we are inclined to find a scapegoat, someone against
whom we can vent our frustrations. We are not prepared
to admit our own shortcomings. We feel it is easier to put
the blame on others and to nurture a grievance against
someone. In fact, some of us take pleasure in so doing.
This is a completely wrong attitude. We must not show
resentment or be angry towards others. We should do
our utmost, painstakingly and calmly, to resolve our

own problems. We must be prepared to face up to any
difficulties that we may encounter.
Happiness and Materialism

Many people believe they can solve all their problems if
only they have money; but they fail to realize that money
itself has its attendant problems. Money alone cannot
solve all problems.
Many people never learn this and all their lives
they rush about using all their energy trying to collect
many more “gadgets”, and when they have them they
find that these do not satisfy them, but they must have
other “things and more gadgets”. In fact, the more they
have the more they desire to have; so they can never be
happy or contented. This materialism is the greatest
problem faced by society today.
The following advice gives us tremendous conso
lation when we lose something:-
“Say not that this is yours and that is mine,

Just say, this came to you and that to me,
So we may not regret the fading shine,
Of all the glorious things which ceased to be.”
Wealth is not something for you to dump

somewhere and to crave for. It is for you to make use of
for your welfare as well as others. If you spend your time
by only clinging to your property without even fulfilling
your obligations towards your country, your people and

your religion you may find that when the time comes for
you to leave this world, you will still be plagued with
worries. You will not have benefitted from that wealth
which you have so painstakingly collected.
To hope for wealth and gain through gambling is
like hoping for shelter from the sun through the clouds,
whereas to hope for progress and prosperity through
diligence in work is like building a permanent house as
a shelter from the sun and rain.
‘Your property will remain when you die. Your
friends and relatives will follow you up to your grave. But
only good or bad actions you have done during your
life-time will follow you beyond the grave.”
Many things that we hope will give us pleasure
subsequently turn out otherwise. Apparently, it sounds
nice to have a lot of money but if we get it, we may find
that it brings us worry in deciding how to use it or how
to protect it, or we may being led to act foolishly. The
rich man begins to wonder if his friends value him for
himself or for his money, and this is another form of
mental sorrow. And there is always the fear of losing
what we have, whether they be possessions or some
beloved person. So when we are honest and look closely
at what we call “happiness” we find that it is a kind of
mirage in the mind, never fully grasped, never complete,
or at the best, accompanied by fear of loss.
Your wealth can decorate only your house but not
you. Only your own virtue can decorate you. Your dress
can decorate your body but not you. Only your good
conduct can decorate you.
The method that people should adopt to gain
happiness must be a harmless one. There is no meaning
in enjoying happiness by causing suffering to another
person or any other living being. Buddha says: “Blessed
are they who earn their living without harming others.”
“Happiness is a perfume you cannot pour on others
without getting a few drops on yourself ”
You may not be able to change the world according
to your wishes but you may be able to change your mind
to find happiness.
It is only when you have suffered through doing
good that you can achieve a greater happiness than
others.
“If we want to find happiness, let us stop thinking
about gratitude or ingratitude and give for the inner joy
of giving. Ingratitude is natural-like weeds. Gratitude is
like a rose. It has to be fed, watered and cultivated and
loved and protected.” (D. Carnegie).
Control Your Mind

Man’s mind influences his body profoundly. If allowed
to function viciously and entertain unwholesome thoughts,
mind can cause disaster, it can even kill a being; but it
can also cure a sick body. When the mind is concentrated
on right thoughts with right effort and understanding
the effect it can produce is immense. A mind with pure
and wholesome thoughts really does lead to healthy
relaxed living.
The Buddha says: “No enemy can harm one so
much as one’s own thoughts of craving, thoughts of hate,
thoughts of jealousy and so on. ”
A man who does not know how to adjust his mind
according to circumstances would be like a corpse in a
coffin.
Turn your mind to yourself, and try to find pleasure
within yourself, and you will always find therein an
infinite source of pleasure ready for your enjoyment.
It is only when the mind is controlled and is kept
to the right road of orderly progress that it becomes
useful for its possessor and for society. A disorderly mind
is a liability both to its owner and to others. All the havoc
wrought in the world is created by men who have not
learned the way of mind control, balance and poise.
Calmness is not weakness. A calm attitude at all
times shows a man of culture. It is not too difficult for
man to be calm when things are favourable, but to be
composed when things are going wrong is difficult
indeed, and it is this difficult quality that is worth
achieving; for by such calm and control he builds up
strength of character. It is quite wrong to imagine that
they alone are strong and powerful who are noisy,
garrulous and fussily busy.
Act Wisely
Man must know how to use his youth, wealth, power,
energy and knowledge at the proper time, at the proper
place and in the proper way for his own benefit and welfare
of others as well. If he misuses such privileges it will only
cause his own down-fall. “Man must be strong enough
to know when he is weak, brave enough to encounter
fear, proud and unbending in honest defeat, humble and
gentle in victory.”
Some people through a sudden stroke of fortune
receive a large sum of money or are endowed with some
property, or they might inherit a large share of the
property from their parents. But amongst them only a
very few would know how to preserve and maintain such
newly acquired property. Normally property that is easily
acquired without one’s own effort and labour, has no real
value. Therefore they will start to spend the money on
unnecessary things and, very soon, the whole property
will be squandered. People must know how to handle
their property without wasting it, and for that they must
use a little bit of their common sense.
Adjust Ourselves
We are living in an ever changing world. But very few
people realize this fact. One should not cling to the
traditions, customs, manners, habits and beliefs
introduced by ancient people and ancestors thinking that
he should follow all those traditions forever and ever. If
he is going to be so narrow minded then there will be
no progress in this society of ours. There may be some
good customs amongst them but one must consider
whether all customs handed down from ancient times are
congenial to modem society.

On the other hand parents and elderly people are
in conflict with the younger generation. They would like
to see their children follow the same old customs and
traditions. However, this is not a very good attitude to
adopt. Allow the children to move with the times if it is
harmless. Parents only have to remember how their own
parents had objected to certain modem ways of living
prevalent at the time when they were young. This conflict
between the conservative people and the younger
generation is not a very healthy attitude for the progress
of society. Of course, if children go astray due to
misguidance of modern society then parents should
counsel and guide them.
You must learn how to tolerate the other man’s
views and customs even though you do not like them.
Tolerance does not mean that you have to follow his
method, but try to understand why he practises it.
Every man is a part of the world of man, and is
responsible for what goes on in it. He must be concerned
as to whether or not society is becoming more
humanized. He must ask what he himself is doing to
bring about a better order of things. This is the ethical
view by which life takes on a serious aspect and is given
an incentive. Such a life is the really happy life. Then we
can become constructively discontented with the present
order of things, and proceed happily to do something
about it.
Healthy Atmosphere
However bitter may be the jokes and remarks directed
at you by others, like a wise man you too must answer
them with another joke without creating an unhealthy
atmosphere.
When you play a game do not show your temper
if you are losing the game; by doing so you not only spoil
the pleasure of others but you will in the end completely
lose the game. You cannot correct each and every person
in this world in order to achieve peace in the same way
as you cannot remove the world of stones and thorns to
walk smoothly. One who wants to walk on smooth ground
must wear a pair of shoes. Likewise, one who wants to
have peace of mind, must know how to guard his own
senses.
There are various ways to correct a person if he
is wrong. By criticising, blaming and shouting at him
publicly, you cannot correct him; you must know how to
correct him without humiliating him. Many people make
more enemies by criticising others. If you can advise a
person kindly, with the intention of correcting him, he
will certainly listen to you and some day he will thank
you for your guidance and kindness.
Whenever you express your views regarding
certain matters, always try to use words which would not
hurt the feelings of others. There are various ways of
expressing your views either gently or politely or even
diplomatically.
You should not lose your temper when your faults
are pointed out. You may think that by showing temper

and shouting at others you can suppress or overcome
your shortcomings. It is a false and wrong attitude to
adopt.
You should not reveal the personal secrets of a
former friend which were confided to you even though
you are not in good terms with him. If you do so, others
will look down upon you and will never accept you as a
sincere man.
Be Unbiased
You should not come to any hasty decision regarding any
matter when you are in a bad mood or when provoked
by someone, not even when you are in good mood
influenced by emotion, because at such a time the state
of your mind is emotional and any decision or conclusion
reached during such a period would be a matter you
could one day regret. Allow your mind to calm down
first and think over it, then your judgement will be an
unbiased one.
Cultivate tolerance; for tolerance helps you to avoid
hasty judgements, to sympathise with other people’s
troubles, to avoid captious criticism, to realize that even
the finest human being is not infallible; the weakness you
find in your neighbours can be found in your own self.
Humility
Humility is the wise man’s measuring-rod for learning
the difference between what is and what is yet to be. “The
Buddha himself started his ministry by discarding all his

princely pride in an act of humility. He attained sainthood
during his life, but never lost his naturalness, never
assumed superior airs. His dissertations and parables
were never pompous. He had time for the most humble
of men. He never lost his sense of humour.”
Don’t Waste Your Time

To waste a man’s existence in grieving over the past, in
idleness and heedlessness is to show his unfitness for the
noble place he holds thus, inviting his bad kamma to
relegate him to a place befitting his unworthiness. Bear
this strongly in your mind, and do good while life lasts.
By wasting your time you injure not only yourself but also
others, for time is as much others’ as it is yours.
Patience and Tolerance

Be patient with all. Anger leads one through a pathless
jungle. While it irritates and annoys others, it also hurts
oneself, weakens the physical frame and disturbs the
mind. A harsh word, like an arrow discharged from a
bow, can never be taken back even if you would offer a
thousand apologies for it.
Certain creatures cannot see in the day-time whilst
some others are blind at night. But a man driven to great
heights of hatred does not observe anything, either by
day or night.
With whom and with what do you fight when you
are angry? You fight with yourself, for you are your worst
enemy. Mind is your best friend and worst foe. You must
try to kill the passions of lust, hatred and ignorance
that are latent in your mind by means of morality,
concentration and wisdom.
Some varieties of heart trouble, rheumatic
disorders, and skin diseases are traceable to chronic re
sentment, hatred and jealousy. Such destructive feelings
poison the heart. They foster the development of latent
disease tendencies and invite disease.
Returning Good for Evil

If you want to get rid of your enemies you should first
kill your anger which is the greatest enemy within you.
On the other hand if you are going to be perturbed
hearing from your enemies, it means you are fulfilling
the wishes of your enemies by unknowingly entering into
their trap.
You should not think that you can only learn
something from those who praise and help you and
associate with you very closely. There are many things
you could learn from your enemies also; you should not
think they are entirely wrong just because they happen
to be your enemies. They may also possess certain good
qualities.
You will not be able to get rid of your enemies by
returning evil for evil. If you do that then you will only
be inviting more enemies. The best and the most correct
method of overcoming your enemies is by radiating your
kindness towards them. You may think that this is
impossible or something nonsensical. But this method is

very highly appreciated by every cultured man. When
you come to know that there is someone who is very
angry with you, you should first try to find out the main
cause of that enmity; if it is due to your mistake you
should admit it and should not hesitate to apologize to
him. If it is due to certain misunderstandings between
both of you, you must have a heart to heart talk with him
and try to enlighten him. If it is due to jealousy or some
other emotional feeling you must try to radiate your loving
kindness towards him so that you will be able to
influence him through your mental energy. You may not
be able to understand how it works but the experience
of many people shows that this is the most powerful,
intelligent and easiest method which is very highly
recommended in the Buddhist religion. Of course, to do
this, you must have confidence and patience in yourself.
By doing this you will be able to make your enemy
understand that he is in the wrong; besides, you are also
benefitted in various ways for not accommodating
enmity in your heart.
If it is not possible to return good for evil, then try
not to return evil for evil.
Loving Kindness
As long as there is one single fellow creature whom you
can console by kind words, whom you can enliven and
cheer by your presence, whom you can relieve by your
worldly possessions, however scanty that charity may be,
you are a precious possession to the human race and you

should never be disheartened or depressed.
There may be times when those whom you love do
not seem to care for you and you are apt to feel heavy
at heart. But there is no just cause for dejection. What
does it matter if others are not grateful to you or do not
care for you, as long as you know that you are full of
tender-heartedness for others, full of loving compassion
to your fellow men? One should never depend on
others for one’s happiness. He who expects to secure
satisfaction in life from others is worse than the beggar
who kneels and cries for his daily bread.
Refrain from Intoxicants

The Buddha has asked us to refrain from intoxicants —
as one of our precepts. There are a multitude of reasons
as to why we should follow the precept. A well-known
poet has given his reasons as to why we should refrain
from intoxicants. The reasons are as follows:-
Drunkennesss
Drunkenness expels reason,
Drowns memory,
Defaces the brain,
Diminishes strength,
Inflames the blood,
Causes incurable external and internal wounds.
Is a witch to the body,
A devil to the mind,
A thief to the purse,

The beggar’s curse,
The wife’s woe,
The children’s sorrow,
The picture of a beast,
And self murder,
Who drinks to other’s health,
And robs himself of his own.
Its final result can never be anything but utter
physical and moral degradation.
The Drug Menace

Alcohol has been described as one of the prime causes
of man’s physical and moral degradation. Currently
another more vicious form of abuse, that of harmful and
dangerous drugs, as contained in heroin, hashish and
various other forms, has shown its ugly head, causing
much more serious human and social problems to the
well-being of humanity. This problem is now world-wide.
Its repercussions are more serious and deadly than
that of alcohol. Thefts, robberies, sexual crimes and
swindling of vast magnitude have taken place due to the
pernicious influence of the drugs. Murders have been
committed and families have been decimated by drug
addicts. Drug addicts become victims of Aids disease.
Countless millions of hard-earned dollars have been
spent by Governments throughout the world to rid the
addicts of their evil habits and to rehabilitate them but
the maddening craze persists. It is our bounded duty, as
3 10 G E M S O F B U D D H IS T W ISD O M
dutiful citizens, to help in whatever manner we can,

through religious and social organizations to eradicate
this dreadful and obnoxious habit and to prevent our
children from ever getting near to it. Life as a drug addict
is a life of torture and hell on earth, leading to an early
grave.
As human beings we should be able to exercise our
self-control and to distinguish between what is good and
evil. Keep away from the drug menace and help others
to do so. That will be the greatest service to humanity.
You Create Heaven and Hell Here

If you want to live in this world peacefully and happily,
allow others also to live peacefully and happily, so that
you can make this life something which is worthy of the
world you live. Unless and until you adjust yourself to
live according to these noble principles you cannot
expect happiness and peace in this world. You cannot
expect this happiness and peace from heaven simply by
praying. If you act according to moral principles you can
create your own heaven right here in this world. If not,
you also can see the hell-fire on this earth itself. Not
knowing how to live according to this natural and cosmic
law, we always grumble when troubles confront us. If
each man tries to adjust himself without grumbling and
criticizing others we can enjoy real heavenly bliss better
than the one that some people dream of existing in
the far beyond. There is no need to create a heaven
elsewhere to reward virtue, or a hell to punish vice; virtue
and evil have inevitable reactions in this world itself. This

is the highest way that you can help in the welfare of your
society and your country. Today, human society has
developed up to this level because of this understanding
and harmony of some people who have sympathy and
tolerance towards the happiness and progress of others.
On the other hand, you must understand that by helping
others morally, you help yourself and by helping yourself
morally you help others also.
Happy Married Life

In a true marriage, man and woman think more of the
partnership than they do of themselves. It is an
interweaving of interests and a facing of sacrifice together
for the sake of both. A feeling of security and content
ment comes from mutual efforts.
Most of the trouble and worries occuring amongst
husband and wife, parents and children, their relatives
and friends are due to misunderstanding and impatience.
The husband should not treat the wife as a servant.
Although he is the bread-winner of the family, it is his
duty whenever he is free to help the wife in the house
hold chores. On the other hand the wife should not
always nag or grumble at her husband whenever
there is any shortage at home. She should not also be
suspicious of her husband. If he really has some
weaknesses she could correct him by talking it over with
him kindly. A wife has to tolerate a lot of things without
bothering her husband. A husband also has to act wisely
without behaving in such a way for his wife not to create

suspicion and jealousy.
Marriage is a blessing but many people turn their
married life into a curse due to lack of understanding,
tolerance and patience. Poverty is not the main cause of
an unhappy married life. Husband and wife must learn
to share the pleasure and pain of everything in their daily
life. Mutual understanding is the secret of a happy family
life.
Accept Criticism
Sweetness is sickness, bitterness is medicine. Praise is
like a sweet, excess of which causes sickness. And
criticism is like a bitter pill or a painful injection which
cures sickness. We must have the courage to welcome
criticism and not to be afraid of it.
“The ugliness we see in others
Is a reflection of our own nature”
A man’s individual life, circumstances and world
are a reflection of his own thoughts and beliefs. All men
are mirrors reflecting according to their own surface.
Mind Your Own Business

How nice it would be, if you could attend to your
own affairs without too much interference from others.
Here is the advice given by the Buddha:
“One should not regard the faults of others,
things done and left undone by others,
but one’s own deeds of commission and omission.”
HOW TO O V E R C O M E Y O U R D IF F IC U L T IE S 313
Again the Buddha says: “He who is observant of

others’faults, and is always irritable, his own defilement
increase. He is far from the destruction of defilement.”
Further He says: “Easy to see the faults of others;
but one’s own is difficult to see. One winnows other’s
faults like chaff; but one’s own one hides as a crafty
fowler covers himself”
“The noble swerve not from the right path, let
happen what may, and crave no longer after worldly joys.
The wise remain calm and constant in mind alike in joy
and in sorrow”.
No one can live in this world without being blamed
and criticised by others. The Buddha says: “People blame
others for their silence. They blame those who talk much
and those in moderation. There is therefore no one in this
world who is not blamed. ” Further He says: “There never
was, nor will be, nor is there now any one who is wholly
blamed or wholly praised.”
Not all those who criticize you are your enemies.
You can make use of the opportunity to find out your own
weaknesses which you yourself cannot see.
You should not give up good work just because of
criticism. If you have the courage to carry out your good
work in spite of criticisms, you are indeed a great man
and can suceed anywhere.
Don’t Worry
The secret of happy, successful living lies in doing what
needs to be done now, and not worrying about the past
and the future. We cannot go back into the past and

reshape it nor can we anticipate everything that may
happen in the future. There is but one moment of time
over which we have some conscious control and that is
the present.
Many people just worry by thinking about
their future. If they have learned to adjust themselves
according to the circumstances of their daily life there
is no reason for them to be worried. Whatever castles
they may build in the air, whatever dreams they may
have in their mind, they must always remember that they
are living in this world of constant changes.
Pillars of Success
Failures are but the pillars of success. To learn by our
failures is to achieve success. To never have failed is
never to have won. Unless we experience failure and its
attendant forces, we shall not be able to appreciate
victory to the full. It becomes merely a turn in events
that is of little or no interest to us. Failures not only
help us to succeed, but make us kind, sympathetic,
understanding and rich in experience.
The Real Beauty

If one is born ugly, no matter how ugly his face may be,
if he cultivates love, that love will give him an inward
eternal charm which emanates outwardly and pervades
his whole being with that supernatural charm which will
make him attractive because charm is the real beauty
and not the shape, size or colour of the face.

Let us take the most beautiful looking person.
Sometimes people may not be attracted towards her
because her beauty may be disfigured by the conceit or
pride in her own beauty. Take the person who is ugly but
is overflowing with boundless loving-kindness and speaks
gently and politely, treats others kindly and you will see
how attractive that person will be to everybody.
Love of life on earth stimulates the unnatural,
morbid fear of death. It creates the hypochondriac, the
man who will never take risks even for the right. He lives
in terror that some illness or accident will snuff out his
insignificant little life here. Realization that death is
inevitable, an irrational terror of the inevitable will shock
the earth-lover into a passionate hope for existence in
heavenly abodes. No man can be happy in such a tempest
of fear and hope. It is hard to despise and ignore these
manifestations of the instinct for self-preservation. There
is, however, a sure method of overcoming it. This is to
forget the self in service of other people; it is to turn one’s
love from inwards to outwards. Become engrossed in
helping others and you will forget your own morbid, selfish
attachments and hopes, pride and self-righteousness.
Everybody likes to have a peaceful death after
fulfilling his lifetime of duties and obligations. But how
many people have prepared the ground for such an event?
How many people take the trouble to fulfil their duties
towards their family, relatives, friends, country, religion
and nation? If a man dies without fulfilling
any of these duties surely it is very difficult

ultimately for such a person to have a peaceful death.
Many people are afraid of dead bodies. But living
bodies are more dangerous than dead bodies. More
people were defeated and frightened by living bodies
than lifeless dead bodies.
If you depart from this world without fulfilling your
duties, your birth to this world is neither beneficial to
yourself nor to this world. Therefore perform your duties
and face death bravely and peacefully. And one day you
will be able to attain the deathless condition where you
can have eternal happiness. ■
BUDDHISM IN MODERN LIFE
By Dr. Ananda Guruge
he topic as it stands has several parts to it:

What is modern life? What is Buddhism? And
t what role has Buddhism to play in modem life?
Modem life in itself is very difficult to define. One
might say that modem life is characterized by the fact
that the world is getting smaller; that people are having
greater access to each other; that communication
barriers are fast disappearing; that it is possible for one
to know what happens everywhere in the world within
a short time, and thereby permits participation in the life
of a larger cross-section of the world than one could have
ever imagined. That would be one aspect of modem life.
Related to that would be modem life understood in terms
of science and technology. Man in his attempt to conquer
nature, disease, natural barriers, has performed certain
feats of a technological complexity which are quite mind
boggling. That is another aspect of modern life. A third,

perhaps a more disturbing aspect of modern life, is that
with the world getting closer, communication barriers
breaking away, and scientific and technological advance
becoming so rapid, we have come face to face with several
problems in terms of economic and political rivalry,
pollution, population explosion, scarcity of resources and
the indiscriminate use of resources that might not be
replaced. With these come a host of other issues which
can be plainly labelled as “survival”.
Can Modem Civilization Survive?

To this one may add also a moral dimension -an ethical
question -and ask: ‘To what extent, in the process of
modernization and conquering nature, have we deviated
from the ability to conquer ourselves? Has the struggle
for survival meant that the modern man has become a
slave to selfishness, bound by his own desires and his
whims? Have we lost all the things of very special value
to human beings such as inter-personal relations, the
anxiety to look after the well-being of others, the spirit
of being of selfless service to others? Have we lost these?”
So when one thinks of modern life one can think
in terms of a great degree of optimism and, at the same
time, an equal degree of pessimism. One can be so pleased
that we live today at a time when there seems to be
nothing that man cannot conquer. Maybe, there are still
some diseases that challenge him. Maybe, there are still
certain places in the universe where man would like to
B U D D H ISM IN M O D E R N L IF E 3 1 9
be, and still he has not developed his technology to be

there. But it appears as if all these are within reach of
man. With this optimism about man’s capacity, comes
the pessimistic aspect that we have, in the process, lost
something. Let us keep both of these in mind.
Buddhism
Then let us look at what Buddhism is. What do we
understand by Buddhism? It can mean many things to
many people. To someone it can be only life ofthe Buddha;
the example that the Buddha and his immediate disciples
set - that glorious feat of a man, who stood before men
as a man and declared a path of deliverance. This is one
kind of Buddhism. To another, Buddhism would mean
the massive doctrine as recorded in the Buddhist
literature, which indeed is voluminous and contains
several thousand pages recording the words of the
Buddha. And in it is described a very lofty, abstruse,
complex and learned philosophy of life. Then based on
whatever the Buddha taught, whatever the practices
current at the time of the Buddha, there has grown a very
rich culture, a culture which has extended to all parts of
Asia for over 2500 years, and to which people from
various walks of life with various backgrounds from all
these countries have made a lasting contribution. A large
number of sects or schools or philosophical systems have
evolved and all of them, quite rightly, go under the name
of Buddhism. Then comes another definition of
Buddhism and that is the kind of ritual that has grown
around the doctrine of the Buddha as a result of his

teachings and the way of life preached by him, becoming
a religion. Whether the Buddha intended it or not, his
teachings became a religion, a religion to which people
were prepared to hold allegiance and which has its own
ritual, organization, and ways or criteria for deciding what
is properly done or what is improperly done. Now that
is another kind of Buddhism. If one were to take each
of these aspects separately, and try to examine the im
pact of what he would call Buddhism on modern life, it
would certainly be an enormous task.
To me Buddhism is all these. It is the Buddha and
his life, the doctrine, the culture that evolves around it,
and the ritual that is connected with it. Once we take this
to be one large body of human experiences, distilled in
the finest form and presented to us in such a manner that
each one of us could select that part which appeals to us,
we begin to see the remarkable uniqueness of Buddhism.
During the days of the Buddha himself he used to
emphasize this point. One need not be a scholar and
learn everything. Buddhism is not like studying a subject
like mathematics where you have to learn all your
theorems and different methods of working out the
various types of problems. If you know the fundamentals,
the basis, a scholarly detailed study is not an important
precursor to practice. So out of this vast Buddhist
culture, religion, or literature, or the vast body of
experiences that come to us as Buddhism, each one of
us would find that which is relevant to our life, to our type
of problems.
A Timeless Doctrine
I have often wondered how Buddhism came to be called
“Akalika” which means “timeless” - that it exists for all
time. The more I see the changes that have taken place
in Buddhist culture or religion, the more I see how it
keeps on adjusting to the needs of different eras,
populations, individuals, the more I see that it has been
possible for the Buddha to evolve a message that would
remain eternally fresh. So if Buddhism has an application
today and if Buddhism has a place in modem life, it is
because of that timeless relevance, emanating from a set
of eternal values. To talk of a characteristic of being
eternal is a very paradoxical way of presenting or
describing a religion which has the principle doctrine of
impermanence at the bottom of it. The characteristic of
timelessness comes from the fact that it had understood
that everything continues, but continues in a flux, in a
process of continuing change and evolution. Thus
Buddhism was able to adjust to different times and
civilizations. We can therefore without any hesitation
approach any aspect of Buddhism as something relevant
and applicable to us today.
What are these elements that make Buddhism
timeless? Let me take just a few of them. First of these
would be the recognition of the responsibility of the
individual. The Buddha is one of the most remarkable
religious teachers who emancipated man from all bonds
- bonds of supernatural ties, a Godhead, a creation, sin

or any other characteristic inherited from anyone else
(other than what you yourself have done). So when the
Buddha says that each person is his own master, he
promulgates a principle whose applicability becomes
stronger as man begins to get more and more confidence
in the control of himself and the environment. So if, today,
with scientific and technological development, man feels
that he has come to a point where his own intellect makes
him superior to anybody else or allows him able to solve
any problem that he has, whether physical or ethical or
political or whatever, would not the principle that man is
the master of himself -that he has to be responsible to
himself because whatever he does he inherits - become
one of the most important ways of looking at himself?
So this fundamental approach to making man free
from all bondages, spiritual and otherwise, is one of
those very important doctrines of Buddhism that have
contributed to its timelessness. As we advance, as greater
progress is made by man, there will be the greater need
for him to assert that he is the master of himself. The
more he asserts himself to be the master of himself, the
more is he reiterating the Buddha’s own statement: “Atta
hi attano natho”.
Freedom of Thought
Then comes another equally important doctrine. The
doctrine of open-mindedness - the liberty of thinking.
Buddhism not only frees us from a Godhead or super
FR EED O M O F THOUGHT 3 2 3
natural tie but also liberates mankind from dogma. Let

us visualize the time when the Buddha was preaching.
It was a time when various religious teachings were in
a ferment and India of the 6th century B. C. was one of
the most interesting places to be. Religious teachers
propounding various types of doctrines were vying with
each other to have more and more converts. Besides
these new teachings, there were religious systems that
were deep rooted. In all these religious systems, the theory
was: “We have found a way”. “This is the correct path”.
“You come, you will be saved.” Into their midst comes
the Buddha who says: “Do not believe what your book
says. Do not believe what your teachers would say.
Do not believe what your tradition says. Do not take
anything merely because it comes to you with the
authority of somebody else. Make it a personal
experience. Think for yourself. Be convinced. And once
you are convinced act accordingly.” Now this was a very
refreshing manner in which man was given one of the
greatest freedoms that he is fighting for, the freedom to
think for himself. If under feudalism, before the present
advances were made, we were not able to assert so much
of our right to think for ourselves, as these advances take
place we will be asserting that right more and more. We
will be wanting to feel that we are convinced, after our
own investigations, after we have been able to go through
the principles, the facts, the pros and cons. This we
consider an inviolable right. This is the second doctrine,
whose applicability to modem times, and future times,
would continue.
Role of Buddhism
Then comes the most important question - apart from
supporting what man will want to assert for himself today
and in the future, has Buddhism a corrective role to play?
With this question comes the most important aspect to
which all of us should pay a fair amount of attention
today. While man is making all these advances, we also
find that the pressure of modem life - the rivalry for
survival, the rivalry for doing better than the other,
the desire to live a life of competition economically,
politically, culturally, or in whatever form - has brought
tensions. In order to relieve these tensions man has
evolved more and more recreations and relaxations. They
apparently result in slight relaxation of the tensions but
seem to take people more and more into a vicious circle.
Because of the tensions one engages oneself in a
variety of escapist activities, and because these escapist
activities take too much time, one has to catch up with
the process of survival, only to oneself in a worse period
of tremendous tension. The greater the economic
progress, the greater the political enlightenment, the more
the people need sedatives and tranquilizers to keep
themselves doing their normal duties. You have to take
one pill to keep awake, one pill to sleep, one pill to relax
and so on. This kind of modernization that has come in,
wherein man’s tensions have mounted to a point where
he finds that all that he has gained is of no use, is a very
B U D D H ISM IN M O D E R N LIF E 3 2 5
serious situation. In addition to these tensions comes

another facet wherein, with the greater amount of leisure
that man gets today as a result of freedom from work
drudgery, he has another problem to cope with - that is,
boredom. So with tension on one side, boredom on the
other, comes avariety of other complications which make
many people really unhappy. Today one may ask the
question: Are we in a situation where people are really
happy or are we in a situation where people at last have
realized that in spite of all that they could gain, they have
lost something in the form of some fundamental aspects
of life? Who is to be blamed? Are we to blame science?
Are we to blame technology? Are we to blame the
political systems? Are we to blame the economic system
that we have inherited or we have developed? Or are we
to blame ourselves?
You are your own Master

Going back to the Buddha’s own way of looking at the
problem you will say, you hold the reins of life in your
hands. Because whatever has gone wrong you are
responsible, you are your own master. You have let it go
- allowed it away out of your hands. It is easy to blame
a person, saying “You have let an opportunity pass. It has
slipped away from your hands!” But does that help? The
greatness of Buddhism lies in the fact that it does not
stop after placing the responsibility on you, it does not
say “Now that is it. We have now found the culprit.” It
proceeds to the next stage of saying: “Here are a few
things that could be done.”

If one were to go around looking at the various
types of religious, psychiatric, psychological measures
that have been evolved in order to save man or to cure
man from tension on one side and boredom on the other
side, you would find that there are many but not one as
inexpensive and as practical as some of the very simple
directions that Buddhism offers. One would ask the
question - does this mean that once you become a
Buddhist you would be freed from the tension and
boredom of modem life? To answer that question is very
difficult because no one becomes a Buddhist. There is
no one who is to be labelled as a Buddhist. Because
Buddhism is not one of those philosophies or ways of
life or religions - I use the word religion because there
is no other classification to which it can be put squarely
- wherein there is a need to have a label. During the days
of the Buddha, people went to him, listened to him and
if they were pleased with him they would say, “I take
refuge in you, I take refuge in your teachings, I take
refuge in the Sangha, the community, the disciples who
are following this way of life.” Even today that is all that
is needed for anybody to call himself a Buddhist. Having
been convinced that what the Buddha has taught has
some relevance to one’s life problems, one feels that it
is away of life that could be followed with profit, by taking
refuge in the Buddha, the Dhamma and the Sangha.
With this inner conviction he becomes a Buddhist with
absolutely no ceremony, no ritual of any kind, no regis
BU D D H ISM IN M O D ER N L IF E 3 2 7
tration, no other legal requirements. It is what F.L.

Woodword, one of the finest translators of the words of
Buddha, calls “a do-it-yourself religion”.
What is very significant today is that there may be
thousands of people who have never gone into a
Buddhist temple, nevergot into the ritualistic set-upwhich
has evolved in the Buddhist countries, but who in their
own heart have seen the validity of the message of the
Buddha and who are leading a life according to the tenets
of Buddhism. In fact, we are finding that a vast majority
of the world’s population hold allegiance to the Buddha
for one reason or another. This is one of the most
remarkable things that one would regard as almost a
miracle.
A Way of life
The way of life the Buddha preached was very simple.
To the layman it consisted of just five simple precepts:
do not kill, do not steal, do not engage in sexual pleasures
through wrong means, do not lie, do not take intoxicants
- a very simple set of precepts indeed. But the Buddhist
way of life, the way the Buddha described does not end
with this kind of precepts. Simplified in a manner that
anyone could understand, there are three things that
each person is expected to do, namely (using the Pali
words because most ofyou are familiar with them) Dana,
Sila and Bhavana.
Dana would mean liberality, generosity - the act of
giving. It is very important that Buddhism begins with
Dana as the first virtuous act which one should engage

in, in order to put himself on the correct path, because
giving is an act of sacrifice. To be able to give something
is to prepare your mind fully to give up something that
you have, something you treasure, something to which
you are attached. Thereby you counter one of the
biggest causes of all the problems which, again in Pali,
is called Lobha or desire or greed. It is very interesting
to see how the way of life is presented to us in a manner
that in following it step by step we get rid of some of the
human weaknesses and characteristics that cause
tension, and the boredom that is bothering most of us
today. Liberality is to counteract desires, the greediness,
the clinging nature.
Then Sila is adherence to certain precepts, or
ethical or moral conduct. Buddha was fully aware of the
fact that one could not set rules and regulations for
everybody in the same manner. So there are a few rules
for the lay people. There are a few more for those who
want to enter into a committed religious life, and still
more for monks, who have committed themselves to
adhere to a very strict path of discipline and purification.
So the Sila is a graduated thing, so that each person picks
up that which he is able to follow for the present.
In Sila, or moral conduct or the ethical teachings
of the Buddha, we come back to this original doctrine:
they are not commandments, they are not prescribed
from above, they are not prescribed by the Buddha as
commandments to obey. Each one of the precepts, which
BU D D H ISM IN M O D ER N L IF E 3 2 9
we, as Buddhists, take, is a promise unto ourselves of our

own freewill. And the way they are worded is “I take upon
myself the discipline of not killing”, “I take upon myself
the discipline of not stealing” and so on, because I am
the master of my own destiny and it is I who should
decide which kind of life I should lead. The Buddha as
a guide had shown certain fundamental weaknesses, or
faults, that one should try to avoid. The second cause of
most of the problems we have is our animosity, or hatred
to others. In Pali we say Dosa. Sila is one of those
antidotes for this second cause of all our weaknesses.
When we follow Sila we control, or rather we completely
eliminate, the cause of hatred. The Buddha was one of
those who were very conscious of the many effects of
hatred. He had seen people ruining themselves as a result
of hatred. That is what made it possible for him to state
very categorically that hatred never ceases by hatred,
that the more you hate, the worse it becomes. You hate
me, I hate you: I hate you more, you hate me more and
the hatred keeps on increasing to a point where both you
and I burn ourselves in our mutual hatred, and to the
Buddha the only way to solve it is that one party must
stop. Because without one party, or better still both parties,
trying to conquer hatred with friendship, hatred with
non-hatred, this sequence of hatred would never cease.
One way of dealing with it is based on the entire doctrine
of the virtuous life of Buddhism. Because a virtuous life
is attacking the second cause of our weaknesses, namely
hatred, we have in Buddhism a most interesting, and
again a timeless doctrine, of loving kindness. Loving

kindness, which is the cornerstone of Buddhism, (the
foundation on which the Buddhist doctrine is built)
has not been taken by the Buddha as merely a simple
ethical principle. He had analysed the principle of loving
kindness into sublime life.
Then comes Karuna - compassion. Compassion is
more easily generated. You see somebody in trouble, you
see somebody who needs your help, your heart moves
towards that person and you rush to help him. That quality
of rushing to somebody’s help - feeling sorry for the
other who is suffering, that is another aspect of loving
kindness.
Then comes a third aspect of it which is more
difficult to practise, and that requires tremendous love
and pains, that is called Mudita that is, to share in others’
happiness - to wipe out from your mind all traces of
jealousy and envy, so that you enjoy the well-being of the
other person, your neighbour, even your enemy.
Last of all comes the fourth aspect of loving
kindness and that is total equanimity, Upekkha. You have
no friends, no enemies, no one higher, no one lower. You
have absolutely no distinctions between one person and
another, and you are totally merged in a kind of unity
with all beings, all things, all situations. So once you are
able to live a life in which all these four characteristics
govern your actions, there is no place for hatred, there
is no place for rivalry, there is no place for competition.
So this second principle of Sila looks after this set of
troubles that we would have.

Last of all comes the most significant, and the one
to which you will be preparing to proceed immediately
after this, that is Bhavana - meditation. Bhavana means
the training of the mind. The word itself etymologically
means development - a further development of the mind.
The Buddha believed, and he is one of the earliest to
state it in that manner, that everything emanates from
the man’s mind. The organization that I represent has as
the preamble to its Constitution “As wars begin in the
minds of men, it is in the minds of men that the defences
of peace must be constructed.” And that reflects the first
line of the first verse of the Dhammapada. A pure mind,
a trained mind, a well-developed mind, a mind that can
be controlled at will, a mind that does not go on to subjects
that are conducive to tension and boredom, but keeps
alert, keeps on developing itself, discovering itself and
within itself the secret of life, the problems of life and the
reality of life, is man’s greatest treasure.
I am not surprised today that there is almost a
craze, in the highly technologically developed part of the
world, for all types of meditation. It makes no difference
who preaches what, or what philosophy or technique
is adopted. But the fact remains that the people are
beginning to realize that a moment of quiet contempla
tion, a moment of deep penetrative thinking, a moment
of well-directed properly controlled functioning of the
mind, is an essential thing for the well-being of Man.
Two thousand five hundred years ago the Buddha
taught exactly the same way. And if there is nothing else

that the man of today needs, he needs peace of mind. He
wants to get away from his tensions and battle against
boredom. And I see the answer in Buddhism, particularly
in the three-fold path of Dana, Sila, Bhavana.
Look at the Buddha’s own principle as the basis or
beginning of his religious life. We hear of so many people
who go from rags to riches but here was the case of a
man who went from riches to rags, in search of, we may
say, peace of mind - that greatest of blessings. As a
result, he saw for himself, then taught to others, that the
great handicap, the source of all trouble, is attachment.
So, if somebody were to come today and say: “I can
take you straight to Nibbana this very minute,” I think
most of us will have lots of excuses to give. Someone will
say, “Can’t I wait till my daughter gets married?”Another
might say, “Can’t I wait till this World Fellowship of Bud
dhists General Conference is over?” “Can’t I wait till I
have finished my assignment in Bangkok?” We have our
own preferred times when it comes to the ultimate goal.
Whatever be our decision as to reaching this goal,
there is a point at which we have no escape. We cannot
deny the fact that all modem developments have nothing
to offer but insecurity and competitiveness as well as
tensions and boredom associated with them. Buddhism
offers a few very simple and very efficacious methods to
combat that. And with this I feel that Buddhism has a
role to play in our life and a role in which we, from the
Buddhist countries, have an important part to play. It is
BU D D H ISM IN M O D E R N L IF E 3 3 3
our responsibility to share our thinking, our knowledge,

and our experience, with as many as possible, so that
ultimately we all see that the message of the Buddha,
which is meant for the good of mankind, continues to
reach mankind in every nook and comer of the world.
PRAYER AND WORSHIP
By Dr. G.P. Malalasekera
eople often ask: “Do Buddhists pray?”, “What

do Buddhists do when they go to the temple?”
and “What is the Buddhist attitude towards
prayer?”
Prayer and worship in fact forms an integral part
of many religions. In Buddhism, the word prayer means
many things. In theistic religions, that is, religions which
believe in an omnipotent, all-powerful God who is the
creator of the world and father of all creatures, prayer
means mainly supplication to God, petitioning him,
humbly asking him for guidance and protection, good
health and happiness and even forgiveness for sins
committed.
It should be stated at the outset that, in as much
as Buddhists do not believe in such a god, they also have
no prayer in that sense. Buddhists believe in the law of
kamma which declares that happiness and unhappiness

are alike the results of our own actions. Prosperity and
adversity are produced for each individual by his own
deeds, words and thoughts. The law of kamma is
impersonal; it has no agent behind it, directing it or
administering it. Being impersonal, it shows no mercy
nor forgiveness. Evil can only be redeemed by doing
good which will overcome the effects of the evil deed.
Sin, in the Buddhist sense, is not the transgression or
disobedience of laws arbitrarily laid down by a god to be
followed by human beings but the performance of wrong
acts of body, speech and mind which soil the character
and impede the growth of one’s personality.
There is thus in Buddhism no “prayer” in the
commonly accepted sense of the word. Human beings
are responsible only to themselves for their good and
evil, happiness and misery and to no other. The world
does not depend upon its progress or prosperity on any
external agency and it is not constructed by anyone
outside it.
What do Buddhists do when they visit the temple?
They do many things. There is no special day to visit a
temple though of course the full-moon day and the new-
moon day are popular among many Buddhists. On such
days, devotees may undertake the Eight Precepts in which
case they are normally clad in white, as white is the
symbol of simplicity, purity and humility. The devotee
may take with him flowers, oil, incense and sometimes
sandal wood powder and camphor. At the temple, he
P R A Y E R AN D W O R S H IP 3 3 9
washes his hands and feet because cleanliness of both

body and mind is praised by the Buddha. In the temple,
there are several shrines or places where offerings can
be made. The main shrine is called the Vihara which
means a dwelling place.
The word Vihara was originally used to mean the
residence of a Buddha. Later, it was also used to indicate
the dwelling place of monks. In this sense, it corresponds
to the word monastery. A Vihara also contains images of
the Buddha, and therein lies something worthy of notice.
To the Buddhists, an image in itself is not an object of
worship; it is a symbol and representation of the Buddha.
The image will help the devotee to recall the great virtues
of the Enlightened One. For the purpose of his worship,
it is even immaterial whether there is an image or not
but he may find it helpful for the concentration of
his thoughts. In worshipping an image, the Buddhist is
therefore not an idolater praying to wood, clay or stone
and this charge of idolatry made against Buddhists is due
either to ignorance or deliberate misrepresentation.
There is another point worthy of attention in
using the word Vihara for the building which contains
representations of the Buddha. As stated earlier, the word
means a dwelling place; thus, to the Buddhist, the Vihara
is the place where the Buddha lives, not only in the past,
but right now in the present. The worship of the Buddha
is not of someone who is dead and gone and no more but
to someone who is both alive and present before him.
This does not mean that Buddhists believe that the
Buddha, who passed away from earthly life at Kusinara,

is at the moment alive in some particular place carrying
on the functions of life. But the Buddhist, in paying
homage to the Buddha, likes to recall to his own mind
the living presence of the Master so that his act of
worship is vivid and significant.
The Buddha has passed away but his influence
persists, pervading the world like perfume whose
fragrance continues to linger on even if the material that
produces it is no more. The feeling of the Buddhist is that
his offerings are to someone who is still very much alive,
in that Buddha-dhamma is yet alive and the memory of
the radiant personality is evergreen. This explains why
it is that some Buddhists make offerings of food and
drink at the shrine. Such offerings are merely symbolic
of the vitality of their faith and devotion; no one believes,
not even the most ignorant Buddhist, that the Buddha
actually partakes of the food or drink. It is the Buddhist
way of expressing in idealistic form our conception of the
Buddha as a living influence in our daily lives.
The offering of flowers and incense is a bestowal
of worship, an act of homage, of adoration and of
gratitude though by themselves the offering have no
intrinsic value. It is like our offering a garland or a
bouquet of flowers to someone to whom we wish to show
our honour, our respect, our affection and our gratitude.
The offering of flowers and incense is followed by the
utterance of stanzas which recall to the mind of the
Buddhist the sublime qualities of the Buddha.
As the late Ven. Nanamoli puts it: “The Buddha

verily is the Blessed One who had put an end to all
sorrow and suffering, the Perfect One, worthy of
homage, who had attained supreme wisdom and
enlightenment, who had proclaimed the way of right
knowledge and good conduct, who found peace and
happiness, who realized the truth about the world, who
is unrivalled as a guide and friend to those who seek his
guidance, who is a teacher of gods and men.”
It would be noticed that there is no request for
favours, no solicitation for protection but the recollection
and rehearsal of the qualities of a great man who to the
Buddhist is the greatest man who ever lived.
Other stanzas follow in which the devotee declares
that he accepts the Buddha as his teacher and guide for
as long as he may live, and by the virtue of this fact may
happiness come to him. It is an assertion of his faith in
the Buddha and his acceptance of the way of life as laid
down by him. Even more important the devotee utters
his resolve to win himself the peace of Nibbana which
the Buddha had attained through the practice of virtue
and the acquisition of wisdom. The devotee recalls to
mind that during successive births, for a long period of
time, the Buddha (then known as the Bodhisatta or
the aspirant to perfect enlightenment) cultivated those
qualities that lead beings to perfection and supreme
enlightenment. In the course of this training, the
Bodhisatta or Buddha-to-be, considered no endeavour
too difficult, no sacrifice too great. Not only in one birth
but in numerous births he had sacrificed his life for the

principles he held dear in the service of others.
All men can become Buddhas, if they have the
necessary resolve and are willing to follow the path to
Buddhahood. The Buddha did not attain agreatness which
others cannot themselves achieve. The way of life
proclaimed by the Buddha is called Dhamma and the
devotee recalls to his mind, by means of a stanza, the
qualities and salient characteristics of the teaching. The
Buddha Dhamma is thus said to be “clearly proclaimed
with no mystery or esotericism behind it but open and
clear like the open palm of one’s hand, that its efficacy
is manifest and obvious and capable of proof, that it is
eternal and timeless, that it holds good for all times and
for all places, that it invites and challenges enquiry and
investigation, that it has nothing to hide, that it rest not
on faith but on conviction, that it is not vague but definite
in the goal it lays down, that truth and happiness can be
achieved only by individual and strenous effort and not
by depending upon someone else, however powerful he
may be.”
The devotee also recalls to mind for his own
encouragement and edification that there are, and always
have been, those who, dedicating themselves to the full
realization of the Dhamma, the path to deliverance, and
earnestly striving have reached the goal of their search
- the eradication of greed, hatred and delusion. They are
thus exemplars of the good life, “of good conduct,
upright, blameless in behaviour, worthy of honour and
respect, worthy ofbeing looked up to and followed.”These

noble ones are known as the Sangha or the community
of enlightened disciples who cleanse this world with the
goodness and the sanctity of their lives, avoiding evil,
promoting good and filling the universe with thoughts of
friendliness, goodwill and peace. The devotee in giving
alms to those who have left home are practising dana or
generosity. In remembering these noble ones in piety,
the Buddhist practises good conduct (sila) and in filling
his mind with elevating thoughts, he embarks on an even
higher level of practice - meditation or cultivation of the
mind (bhavana). ■
ARE BUDDHISTS
IDOL-WORSHIPPERS?
Objects of Veneration
n every religion, there are certain objects or

symbols for purposes of veneration. In
Buddhism there are three main religious
objects for this purpose:-
• Saririka or the bodily relics of the Buddha;
• Uddesika or religious symbols such as the
Buddha image, chetiya or pagoda;
• Paribhogika or the personal articles used by
the Buddha.
It is customary for Buddhists all over the world to
pay homage to these objects of veneration. It is also a
Buddhist tradition to erect Buddha images, chetiya or
pagodas and plant a Bodhi tree in every temple to serve
as religious objects of veneration.
Many people are under the impression that

Buddhists pray to idols. This is due to a lack of
knowledge of the teaching of the Buddha and Buddhist
customs and traditions.
Idolatry generally means erecting images of
certain gods and goddesses in various forms by devotees
for prayers, for seeking blessings and protection, and for
bestowing upon the supplicators health, wealth and
prosperity, a practice found in some theistic religions.
Some supplicators even plead with the image for the
fulfilment of various personal favours even to the
extent of committing nefarious deeds. They also seek
forgiveness for sins committed.
The worship of the Buddha is quite a different
aspect. Even this word “worship” is not quite appropriate
from the Buddhist point of view. Paying homage should
be the correct term. Buddhists do not normally pray to
images and idols; what they do is to pay homage to a
great religious teacher who is worthy of honour. The
images are erected as a mark of respect and appreciation
for the highest achievement of enlightenment and
perfection by an extraordinary religious teacher. To a
Buddhist the image is merely a token, a symbol, a
representation which helps him to recall or to remember
the Buddha.
Buddhists kneel before the image and pay their
respect to what that image represents. They do not seek
worldly favours from the image. They reflect and
meditate to gain inspiration from his noble personality.
A R E B U D D H IS T S IDOL W O R S H I P P E R S ? 3 4 7
They try to emulate his perfection by following his noble

teachings.
Buddhists respect the great virtues and sanctity of
a religious teacher as represented by the image. In fact
the followers of every religion create the images of their
respective religious teachers either in visual form or in
the form of a mental image for veneration; hence it is not
quite correct nor justifiable to criticize Buddhists as idol
worshippers.
This act of paying homage to the Buddha, is not
an act based on fear or an act to supplicate for worldly
gain. Buddhists believe that it is a meritorious act and
a blessing if they honour and respect the great virtues
of their respectable mentor. Buddhists also believe that
they are responsible for their own salvation and that they
should not depend on a third party. However there are
others who believe that they can gain their salvation
through the influence of an image and these are the very
people who create such impression for others to pass
caustic remarks inferring that Buddhists are idolaters
and are praying to the image of a man who is long dead
and gone. A person’s physical body may disintegrate and
dissolve into the four elements but his great virtues
remain forever. Buddhists appreciate and respect those
virtues. Therefore, the allegation against the Buddhists
is very unfortunate, entirely wrong and uncalled for.
From the teachings, we know that Buddha was a
teacher who has shown the correct path for salvation but
it was up to the followers to lead a religious life and purify
their minds in order to attain that state, without

depending on their religious teacher. According to the
Buddha, there is no God or any other religious teacher
who can send people either to heaven or hell. Man
createshis own heaven and hell through his own thoughts,
words and actions. Therefore praying to a third party for
salvation without removing the evil thoughts from the
mind is of not much use. Nevertheless there are people,
even amongst Buddhists, who whilst performing their
traditional prayers in front of the images, would pour
forth their troubles, misfortunes and difficulties begging
the Buddha to help them sort out their problems.
Although not a real Buddhist practice, such devo
tional acts do achieve some form of emotional relief and
inspiration to the supplicants enabling them to gain
courage and resolution to solve their difficulties. This is
also a common practice in many other religions. But
for those who can understand the basic cause of their
problems, they need not resort to such practices. When
Buddhists pay respects to the Buddha, they honour him
by reciting some verses that expound his pristine virtues.
These verses are not prayers in the sense of asking a God
or a deity to wash away their sins. The verses are simply
a means of paying homage to a great teacher who had
gained enlightenment and emancipated mankind to
a specific way of life for the good of all humanity.
Buddhists honour their religious teacher out of gratitude
whilst others pray and make pleadings for their
benefit and gain. Buddha has also advised us to ‘honour
those who are worthy of honour’. Therefore, Buddhists

can pay respect to and honour any religious teacher
worthy of honour.
In place of prayers, Buddhists practise meditation
for mind-training and self-discipline: For purposes of
meditation, an object is necessary; without which it may
not be easy to concentrate. Buddhists sometimes use the
image or picture of the Buddha as an object on which
they can concentrate to train their mind.
Amongst the objects of meditations, visual objects
have a better impact on the mind. Amongst the five senses,
the object grasped through eye-consciousness has a
greater influence over the mind than the objects grasped
through any of the other senses. Therefore the object
grasped through the eye organ helps the mind to achieve
better and easier concentration.
Images are the language of the subconscious. If
therefore, the image of the Enlightened One is reflected
within one’s mind as the embodiment of a perfect man,
such reflection will penetrate into one’s sub-conscious
mind and if sufficiently strong, will act as an automatic
brake against evil impulses.
The Buddha image as a visual object has a
beneficial impact on the mind: the recollection of the
achievements of the Buddha produces joy, invigorates
the mind and uplifts man from a state of restlessness,
tension, and frustration.
One of the intentions of “Buddha-nussati”
meditation on the Buddha is to create a feeling of
devotion and confidence in the Buddha by realizing and

appreciating his greatness. Therefore, the worship of the
Buddha image is for concentration and should not be
treated as idol worship but as an ideal form of worship.
Salutations
Some of the verses that Buddhists recite to remember
their great teacher as a mark of respect in gratitude and
in praise of the Buddha, are as fOllows:-
“Namo Tassa Bhagavato Arahato Samma-
sambuddhassa -Honour to Him, the Blessed One,
the Worthy One, the fully Enlightened One.”
Further they recite some verses that explains the
great qualities and virtues of the Buddha, such as:-
“Iti pi so Bhagava Araham Samma sambuddho
vijja carana-sampanno
Sugato Lokavidu Anuttaro Purisa damma-sarathi
Sattha Deva manussanam Buddho Bhagava ti”
These recitals are in the Pali language. If you are not
familiar with this language, you can recite the verses in
any language you understand. The English translation is
as follows:-
“Such indeed is the Blessed One, Exalted, All-
Knowing, endowed with knowledge and virtue.
Well-gone, knower of the worlds. A Guide incom
parable for the training of individuals. Teacher of
gods and men, Enlightened and Holy.”
A Buddhist Story
Here is a story that will help us to understand why the
Buddha image is important to inspire and to recall
the Buddha into our mind. This story is found in the
Buddhist literature, but not that of the Pali Tipitaka.
A few hundred years after the passing away of
Buddha, there was a devout monk in India named
Upagupta. He was the most popular preacher at that time.
Whenever he gave a sermon on the Dhamma, thousands
of people would flock to listen to his preaching.
One day, Mara, the tempter, became jealous
of Venerable Upagupta’s popularity. Mara knew
that Upagupta’s popularity was helping to spread the
teachings of the Buddha. He was not happy to see the
words of the Buddha filling the minds and hearts of the
people. So he used a cunning method to influence the
people. He made a plan to stop the people from listening
to Upagupta’s sermons. One day, as Upagupta began his
sermon, Mara organized a drama next to the place where
Upagupta preached. A beautiful stage-show suddenly
appeared. There were pretty dancing girls and lively
musicians.
The people soon forgot about the sermon and
crossed over to the show to enjoy the performances.
Upagupta watched the people slowly drift away. Then he
also decided to join the crowd. After that he decided to
teach Mara a lesson.
When the performance ended, Upagupta presented
Mara with a garland of flowers.
“You have organized a wonderful performance,”

said Ven. Upagupta.
Mara, of course, was happy and proud of his
achievement. He gladly accepted the garland from
Upagupta and held his head high in the air.
Suddenly it happened: the garland changed into a
snake-like coil. Slowly the coil tightened until it choked
his neck. So painful was that coil gripping his neck, that
he tried to pull the coil off. No matter how hard he pulled,
he could not take the coil off his neck. He decided to ask
help from Sakka, the King of the gods to remove the coil.
Sakka also could not remove it. “I cannot remove this
coil,” said Sakka, “Go and see Maha Brahma, who is the
most powerful one.
So Mara went to see Maha Brahma and asked his
help; but Maha Brahma also could not do anything. “I
cannot remove this coil, the only one who can remove
this coil is the person who put it on you.” said Maha
Brahma.
So Mara had to come back to Venerable Upagupta.
“Please remove this coil; it is so painful,”he begged.
“Yes, I can do that only under two conditions,” said
Upagupta. “The first condition is that you must promise
not to disturb Buddhist devotees any more in the future.
The second condition is that you must show me the real
image of Buddha. Because I know that you have seen
him on many occasions, but I have never seen him. I
would like to see the real Buddha image exactly like him,
with the special thirty-two characteristics of his physical
body”.
Mara was so happy. He agreed with Upagupta. “But
one thing” pleaded Mara, “If I change myself into the
image of the Buddha, you must promise that you will not
worship me, because I am not a holy person, like you”.
“I will not worship you”, promised Upagupta.
Suddenly Mara transformed himself into an image
that looked exactly like the Buddha. When Upagupta saw
the image, his heart was filled with great inspiration; a
deep devotion arose in his heart. With folded hands, he
at once worshipped the Buddha figure.
“You are breaking your promise,” shouted Mara,
“you promised you would not worship me. Now why do
you worship me?”
“I am not worshipping you. You must
understand I am worshipping the Buddha” said
Venerable Upagupta.
From this story we can understand why the
Buddha image is important to inspire us and to help us
to recall the sublime Buddha into our mind so that we
can venerate him. We Buddhists do not worship the
material symbol or forms that only represent the
Buddha. We pay our respects to the Buddha.
Inspirations from Buddha Image

The Buddha has passed away into Maha Parinibbana. He
does not need worship and offerings, yet the result of
worship will follow and people will benefit by following
his example and reflecting over his highest sacrifice and
greatest qualities.
A Buddhist does not offer animal sacrifices in the
name of the Buddha.
When some Buddhists see the image of the
Buddha, devotion and happiness appear in their mind.
This devotion or happiness creates meritorious thoughts
in the minds of devout Buddhists. The Buddha image
also helps people to forget their worries, frustrations and
problems and helps them to have some control over their
mind.
Certain world famous philosophers, historians and
scholars used to keep the Buddha image on a table in
their reading rooms in order to get inspiration for a higher
life and thought. Many of them are non-Buddhists. Many
people honour their departed parents, teachers, great
heroes, kings and queens, national and political leaders
and other beloved persons by keeping their photographs
to cherish their memories. They place flowers to express
their feelings of love, gratitude, reverence, appreciation
and devotion. They recall their great qualities and
remember with pride the sacrifices and services rendered
by them while they were alive.
People also erect statues in memory of certain
political leaders who have massacred millions of
innocent people. Through their cruelty and greed for
gaining power they invaded poor countries and created
untold sufferings, atrocities and miseries by their
plundering hordes. Yet they are being regarded as great
heroes; and memorial services are conducted in honour
A R E B U D D H IS T S IDOL W O R S H IP P E R S ? 3 5 5
of them, and flowers offered on their graves and tombs.

If such practices can be justified, why should some people
ridicule followers of the Buddha as idol worshippers when
they pay respect to their religious teacher who has served
mankind without harming others and who has conquered
the whole world through his love, compassion and
wisdom.
Can anyone in their right senses say that this act
of paying homage to the Buddha image is an uncultured,
immoral or harmful act likely to disturb the peace and
happiness of the people?
If an image is not important at all for a man to
practise a religion then certain religious symbols and
places of worship are also not necessary. Buddhists are
ridiculed by some people as stone worshippers. But even
if such a bigoted statement was true, worshipping stones
is harmless and more respectable than throwing stones
at the followers of other religions.
The Importance of Practice

To practise the teachings of the Buddha, it is not
compulsory for a person to pay homage to a Buddha
image. Buddhists can practise their religion without the
image of the Buddha; they can do this because Buddha
did not encourage people to depend on any personality.
According to the teachings of the Buddha, Buddhists
should not depend on others, not even on the Buddha
himself - for their salvation.
During the Buddha’stime, there was a monk named
Wakkali. This monk always used to sit in front of the

Buddha and admire the beauty of the physical features
of the Buddha. He said that he derived enormous
happiness and inspiration by admiring the beauty of the
Buddha. The Buddha replied that “You cannot see the
real Buddha by watching the physical body. The one who
sees my teaching sees me.”
The most important aspect in Buddhism is to put
into practice the advice given by the Buddha. In this
respect, it makes no difference whether Buddhists pay
homage to the Buddha or not. But to many devotees it
is an important act. However, the Buddha did not say that
He was waiting for salutations.
Origin of the Buddha Image

Then, how did the Buddha image originate? It is difficult
to find out whether this idea was given by the Buddha
or not. Nowhere in the Buddhist scriptures does the
Buddha request that an image of himself be made.
However, the Buddha did give permission to preserve his
relics.
The Venerable Ananda once wanted to know if it
was permissible to erect a pagoda (chetiya) in memory
of the Buddha as a way of paying respect to him. So
Venerable Ananda asked the Buddha, “Is it proper, Lord,
to construct a pagoda while you are still alive?”
The Buddha’s reply was: “No, it is not proper while
I am still alive. You can erect this object of reverence only
after my passing away.”
A R E B U D D H IS T S IDOL W O R S H IP P t H b ? 3 5 7
Also in his last sermon, the Maha Parinibbana Sutta,

the Buddha advised his disciples that if they wished to
pay respects to the Buddha after He passed away, they
could erect pagodas to enshrine the bodily relics. This
advice was in keeping with the custom of that time in
India: the custom was to erect pagodas to keep the relics
of holy people. The relics were kept as a remembrance
out of respect for the holy man. At the same time, the
Buddha himself neither discouraged nor encouraged his
disciples to create an image of himself after his passing
away. The idea to create a Buddha image came from his
followers who wanted to revere their beloved leader and
gain religious inspiration from such a serene personality.
They also used to enshrine some relics of the Buddha
when images were being erected.
Fa-hsien, who visited India at the end of the fourth
century mentioned in his record how the first Buddha
image was erected. However, the Buddhist scriptures are
silent on Fa-hsien’s observations. Nevertheless, the
mythology recorded was as follows:
Once the Buddha spent three months in heaven
preaching the Abhidhamma or higher doctrine. During
his absence, the people who went to the temple were very
unhappy because they could not see the Buddha. They
began to complain. Venerable Sariputta, the Chief
disciple, went to see him and reported the situation to the
Buddha. The Buddha advised him to find a person who
can create an image that looked exactly like him; then
the people would be happy to see the image of the
Buddha. Sariputta returned and approached the king to

ask his favour to find the person who could create a
replica of the Buddha. Soon a man was found; he carved
the image out of sandal wood. After the image was placed
in the temple, the people became very happy. From this
time onwards, according to Fa-hsien, people started copy
ing this replica of the Buddha.
But it is difficult to find evidence in Buddhist
literature and history to support the existence of Buddha
images in India until nearly 500 years after the Buddha’s
passing away. At that time, the devotees used to pay their
respects to the Buddha by keeping either a lotus flower
or only the picture of the feet of the Buddha. It would
appear that at the beginning some Buddhists were also
not in favour of erecting the image of the Buddha, since
it was quite possible that the salient features of the
Buddha might be distorted.
Many historians claimed that the Buddha image
was first erected in India during the period of Greek
occupation. The Greeks helped and encouraged the Indian
people in the art of erecting the images of the Buddha.
Since that time, people in many countries began erecting
images. The images in the various countries were
sculptured according to the style and artistic expression
embodying the physical features of the people in the
particular country. Within each Buddhist country, the
style of the Buddha image also evolved into different
forms and styles conforming to the different periods of
its history.
What Intellectuals
say about the Buddha Image
Pandit Nehru, former Prime Minister of India, remarked
about the Buddha image:
“His eyes are closed, but some power of the spirit
looks out of them and a vital energy fills the frame. The
ages roll by and Buddha seems not so far away after all;
his voice whispers in our ears and tells us not to run away
from the struggle but, calm-eyed, to face it, and to see
in life ever greater opportunities for growth and
advancement”. He also has said. “When I was in jail,
I used to think of this statue, and it was a source of
tremendous inspiration to me.”
During the second world war, General Ian
Hamilton found an image of the Buddha in the ruins of
a temple in Burma. He sent this image to Winston
Churchill, who was then the Prime Minister of Great
Britain, with the message:
“When you are worried, just look at this reposeful
attitude and smile at your worries.”
Count Keyserling, a German philosopher, said:
“I know nothing more grand in this world than
the figure of the Buddha; it is an absolutely perfect
embodiment of spirituality in the visible domain.”
Another scholar said:-
“The images we see of the Buddha are symbolic
representations of qualities. The homage and respect paid
to the Buddha is but a symbolic veneration of his
greatness and the happiness we find in his teaching.”
The calm and serene image of the Buddha has

been a common concept of ideal beauty. The Buddha’s
image is the most precious, common asset of Asian
cultures. Without the image of the Buddha, Asia would
become nothing more than a geographical expression,
however prosperous she may be.
Buddhists respect the Buddha statue as a
monument of the greatest, wisest, most perfect and
compassionate religious teacher who ever lived in this
world. The image is necessary to recall the Buddha and
his great qualities which inspired millions of people from
generation to generation throughout the civilized world.
It helps them to concentrate on the Buddha. They feel
in their minds the living presence of the master so that
their act of worship may be vivid and significant.
As a Buddhist, it would be most appropriate for you
to have either a Buddha image or a picture of the Buddha
in your home. Keep this image or picture not as an
ornamental showpiece but as an object of admiration,
inspiration and veneration. The serene figure of the
Buddha, an emblem radiating loving-kindness, purity and
perfection, serves as a source of consolation and
inspiration in helping you to overcome whatever
difficulties, worries, that you may have to face in your
day-to-day activities in this troubled world. When you
venerate the Buddha, you will be greatly rewarded if you
meditate for a short while by focussing your mind on the
great and noble qualities of the Buddha; if you think of
the Great Teacher you can perfect yourself through his
guidance. It is therefore, not unnatural that this respect

should express itself in some of the finest and most
beautiful art and sculpture the world has ever seen.
Another well-known writer said in his philo
sophical language on the real meaning of paying homage
to the Buddha, as follows:-
“We too need the act of homage though its
adoration is directed, not to a person - for in truth all
personality is a dream - but to our hearts’ ideal. Thus
may we ever find fresh strength and build a shrine of our
own lives, cleansing our hearts till they are worthy to
bear the image in an innermost sanctuary of love. Upon
that altar all of us need to offer gifts not of dying lights,
fading flowers and fleeting, but of deeds of love, of
sacrifice, and selflessness towards those about us”.
Anatole France, in his autobiography writes, “On
the first of May 1890, chance led me to visit a museum
in Paris. There, standing in the silence and simplicity of
the gods of Asia, my eyes fell on the statue of the Buddha
who beckoned to suffering humanity to develop under
standing and compassion. If ever a god walked on this
earth, I felt here was he. I felt like kneeling down to him
and praying to him as to a God.”
Mr. Ouspensky, another western philosopher
expressed his feelings about a Buddha image that he
found in Sri Lanka. He said: “This Buddha is quite an
exceptional piece of art. I do not know of any other work
of art which stands on the same level as the Buddha with
the sapphire eyes that is to say I know of no work which
expresses in itself so completely the idea of religion as

the face of this Buddha expresses the idea of Buddhism.
To understand this face is to understand Buddhism.”
Further he said:- ‘There is no need to read large
volumes of Buddhism, or to walk with professors who
study Eastern religions or with learned Bhikkhus. One
must come here, stand before the Buddha let the gaze
on those blue eyes penetrate one’s life, and one will
understand what Buddhism is”.
The beautiful Buddhist art of erecting images and
creating wall paintings of various Buddhist stories have
tremendously inspired to enrich art and culture of almost
every Asian country for more than 2000 years.
What is it that makes the message of the Buddha
so attractive to people who have cultivated their intellect?
Perhaps the answer can be seen in the serenity of the
image of the Buddha. Not only in colour and line did men
express their faith in the Buddha and the graciousness
of his teachings. Human hands wrought in metal
and stone produce the Buddha image that is one of the
greatest creations of the human genius.
If Buddhists truly wish to behold the Buddha in all
the majestic splendour and beauty of his ideal presence,
they must translate his teachings into practical situations
and actions in their daily lives. It is in the practice of his
teachings that they can draw close to him and feel
the wonderful radiance of his undying wisdom and
compassion. Simply respecting the images without
following his sublime teaching is not the way to find
salvation.
A life so beautiful, a heart so pure and kind, a mind
so deep and enlightened, a personality so inspiring and
selfless - such a perfect life, such a compassionate heart,
such a calm mind, such a serene personality is really
worthy of respect, worthy of honour and worthy of
offering. The Buddha is the highest perfection of
mankind and the flower of humanity.
Sir Edwin Arnold explains the nature of Buddha-
hood in his “Light of Asia”, in this way:
“This is the blossom on our human tree which
opens in many a myriad years
But opened, fills the world with wisdom’s scent
And love’s dropped honey.”
WHY MEDITATION?
By Bhikkhu Piyananda
eople continually seek ways to increase their

happiness, inner peace and harmony. According
to public opinion happiness is got through wealth,
power, social status. Or through the use of a toothpaste,
facial cream, or by driving a certain car - at least that is
what the advertisements say. They seek solutions to their
problems through their family, jobs, partners, friends,
etc. They try to change external conditions in their
physical, social and political environment this way and
then that way, because they believe that when the world
finally becomes ‘perfect’, they become happy and
peaceful. But they forget that conditions change all the
time and unceasingly. Just before the fulfilment of their
dreams, things change and the promise of happiness
fades away like the morning mist at daybreak. The harder
one tries to reach out for happiness, the more it seems
so elusive like a fluttering butterfly which is enticingly

near, but impossible to catch.
The catch is that most people adopt the wrong
methods to find peace and harmony. They seek them
outside themselves into the external world, instead of
looking within themselves. Many are beginning to
discover the real source of their happiness and troubles:
the mind. And to turn their attention to the ‘inner man’,
the mind, meditation is the way.
Today meditation appeals to so many people from
all walks of life and amongst various races and religions.
Why? Because the mind works regardless of the race or
religion a person belongs to. The task of meditation is
to understand the nature of the mind and to use it
effectively in daily life. The mind is the key to happiness,
and also the key to misery. To understand the mind and
use it well is a task that transcends racial, cultural and
religious barriers. Meditation can indeed be practised by
anyone regardless of his religious label.
Benefits of Meditation
Man is so busy seeking various ways to gain pleasure in
today’s rat-race. What has meditation to offer? The
benefits of meditation are as follows:-
• If you are a busy person, meditation can
help you to get rid of tension and to find some
relaxation.
• If you are a worried person, meditation can
help to calm you and help you to find either
W H Y M ED ITA TIO N ? 3 6 7
permanent or temporary peace.

If you are a person who has endless problems,
meditation can help you to develop courage and
strength to face and overcome problems.
If you lack self-confidence, meditation can help
you to gain the self-confidence you need. This
self-confidence is the secret of success.
If you have fear in your heart, meditation can
help you to understand the real nature of the
objects that are making you afraid - then you
can overcome the fear in your mind.
If you are always dissatisfied with everything -
nothing in life seems to be satisfactory -
meditation will give you the chance to develop
and to maintain some inner satisfaction.
If you are sceptical and disinterested in religion,
meditation can help you to go beyond your own
scepticism and to see some practical value in
religious guidance.
If you are frustrated and heart-broken due to
lack of understanding of the nature of life and
the world, meditation will truly guide you and
help you to understand that you are disturbed
by unnecessary things.
If you are a rich man, meditation can help you
to realize the nature of your wealth and how to
make use of your wealth for your own happiness
as well as for others.
If you are a poor man, meditation can help you
to have some contentment and not to harbour

jealousy towards those who have more than you.
• If you are a young man at the cross-roads of
your life, and you do not know which way to
turn, meditation will help you to understand
which is the road for you to travel to reach your
proper goal.
• If you are an elderly man who is fed-up with
life, meditation will bring you to a deeper
understanding of life; this understanding in turn
will relieve you from the pains of life and will
increase the joy of living.
• If you are hot-tempered, you can develop the
strength to overcome this weakness of anger,
hatred, and resentment.
• If you are jealous, you can understand the
danger of your jealousy.
• If you are a slave to your five senses, you
can learn how to become the master of your
sense-desires.
• If you are addicted to drinking or to drugs, you
can realize how to overcome the dangerous habit
which has enslaved you.
• If you are an ignorant person, this meditation
will give you a chance to cultivate some
knowledge that will be useful and beneficial both
to you and to your friends and family.
• If you really practise this meditation, your
emotion will have no chance to make you a fool
any more.
• If you are a wise person, this meditation will
take you to supreme enlightenment. Then you
will see things as they are, and not as they appear
to be.
• If you are a weak-minded person, this medita
tion can strengthen your mind to develop
your will-power in order to overcome your
weaknesses.
These are some of the practical benefits that come
from doing meditation. These benefits are not for sale in
any shop or department store. Money cannot buy them.
They are yours for the practice of meditation. At the
beginning this kind of mindfulness is really one ‘mindful’
mind watching other ‘minds’ (which are all within one’s
own mental continuity of course). One thereby develops
the ability to look into the mind and to see where it has
gone to.
Preparing for Meditation

Selecting a Place
When you first begin to practise, it is advisable for you
to have a quiet place where you can do your exercises.
Try to find some place away from the turmoil and bustle
of busy life. The place can be a room, a garden, your
bedroom -whatever you can find. Once you find a place,
stick to it. Do not keep shifting the place of practice.
As your meditation progresses, you can begin to
practise the exercises at the place of your daily work.

There is no need to go into constant seclusion.
Remember that when you have developed your medita
tion, anywhere can be a place to meditate.
Selecting A Time
The time is for you to decide. Whatever time you choose,
this time should be only for meditation. During this time,
you should be determined to forget all other things, daily
activities, worries, and the like. Be determined not to let
anything in the world interfere with your practice. Also
make a firm decision to devote a regular time to the
practice every day. Remember that when you have
developed your meditation, anytime is the time to
meditate. If you reach this stage, then meditation is part
of your day-to-day living.
Meditation Teacher
Perhaps you feel you need someone to assist, to guide,
and to instruct you. It is not always so easy to find a
suitable, qualified meditation master. If you have any
friends who meditate, talk to them; they can be your
teachers. If you come across any books or articles on
meditation, read them; they can be your teachers. If you
are able to find a teacher, remember that a teacher is only
a friend and a guide. He cannot do the meditating for you.
He cannot do the realizing for you. If you can manage
to develop your concentration and mindfulness to
be strong, clear and constant, then your concentrated
awareness is the teacher; your teacher is within you.
Sitting Posture
For sitting meditation, you might like to sit in the semi
or full lotus position; if this posture is difficult, then sit
on a straight-backed chair. Rest legs on the ground without
straining. Sit comfortably erect without leaning or lying
back, or you might fall asleep. Keep the body balanced
in an upright position so you can remain steady but not
tense or stiff. If the neck and spinal cord are not held
straight, you may feel some pain after a few minutes.
What is Meditation?
Meditation is simply concentrated awareness. If you are
interested in practising meditation, you must learn how
to develop your concentration through Samatha or
vipassana meditation. On the other hand, after learning
how to develop your awareness or mindfulness, you can
do Vipassana or Insight meditation. If you are interested
in making use of the samatha meditation in your daily
life, then learn to apply concentration in your daily life.
If you are interested in making use of this vipassana
meditation, then learn to apply awareness to your daily
life. Living-meditation is simply developing and
making use of concentrated awareness in the common
experiences and events of your daily life.
Samatha: Concentration Meditation

Samatha is a method of training the mind for those who
like to develop their concentration. Samatha meditation

is concerned with producing a one-pointed mind.
One-pointedness is a concentrated state in which all
the faculties and mental powers are focussed and
governed by the will-power and directed towards one
point or one object. A one-pointed mind is a concentrated
and unified mind. A one-pointed mind is the opposite of
a distracted or scattered mind. Ordinarily our mental
states are scattered in all directions but if the concentra
tion is fixed on one object, then you begin to know the
true nature of that object. The process of concentration
gradually modifies the mental states until the whole mental
energy converges towards one point.
What is the purpose of developing a one-pointed
mind? If you train your mind in this manner, then you
will bring calmness and tranquility to the mind and you
will be able to gather your attention to one point, so as
to stop the mind from frittering away and wasting
its useful energy. A calm mind is not an end in itself.
Calmness of mind is only a necessary condition to
develop Insight. In other words, a calm mind is necessary
if you want to have a deep look into yourself and to have
a deep understanding of yourself and the world.
Samatha meditation trains the mind to various
stages of mental concentration. At very high stages of
mental concentration (known as jhana) psychic
powers can be developed. However such high states of
concentration are not necessary or practical for most
people who have to live in the hectic pace of modem life.
For most people, the mind isjumping from past to present

to future and from place to place. Such people waste an
enormous amount of mental energy. If you can train your
mind to maintain enough concentration to pay attention
to each task from moment to moment, this is more than
enough! When you are reading, walking, resting, talking
- whatever you do in your daily life, act with a mind that
is calm and that is paying attention to each and every
action. Learn to focus the mind on each task.
Live Now!
If you want to develop concentration, your first task is to
find a suitable object on which you can concentrate your
mind. In Buddhist meditation, there are 40 objects (not
ways or methods) of meditation that you can use to
develop concentration. You need not use all 40 objects,
but must select one which is suited to your temperament
and mentality. If you have no teacher to select the object
of concentration that is suited for you, then you must
experiment and make the selection yourself. Here are
some guidelines to find yourself a suitable object for your
concentration:
• The object must be neutral; if it evokes any
strong feelings of lust, hate, etc., then you
cannot calm your mind but will only make it
restless and agitated.
• The object can be either internal or external:
An internal object is inside you. Examples of
internal objects are breathing, loving-kindness,
compassion, etc. An external object means an

object that is outside of you. Examples of
external objects are: an image of the Buddha,
a flower, a mountain, a circle of light, a candle
flame etc.
• The object must be pleasing and acceptable to
the mind; if the mind constantly rejects the
object, the concentration will be weak.
• Remember that the object that suits you at one
time may not be acceptable to the mind at
another time. For example, after an outburst
of anger, it is difficult to use loving-kindness
as an object of your concentration. At such a
time, the emotion of anger itself might serve
as a better object of concentration.
Once you have selected the object, your task is

simply to keep the mind tied to the object just as you
might keep an animal tethered to a stake. The key to
concentration exercises is to hold the mind on one object
to the exclusion of all other objects. By focussing the
mind on the object, the mind slowly becomes calmed and
relaxed.
Here are some concentration exercises that you
can develop as a formal meditation or as part of your day-
to-day activities.
Health exercise: while walking back and forth, hold
only these three ideas in the mind: “happy, healthy and
strong”. Keep repeating these words over and over;
concentrate the mind on these words until you can feel

the words physically in the body.
Thinking exercise: while thinking of a subject, hold
the mind to that subject. Keep the focus of the mind only
on the subject under consideration. Do not entertain any
extraneous or irrelevant ideas.
Daily routine exercises: when you read a book keep
both your eyes and your mind on the book.
When you sweep the floor, keep the mind on the
sweeping.
When you dictate a letter, keep the mind on the
dictation and not the secretary.
Learn to concentrate on what you do from moment
to moment. This is living in the present. Live Now!
Vipassana: Insight Meditation

Vipassana is an insight into the nature of things; Vipassana
is seeing things as they are. The path that leads to this
insight or realization is awareness or mindfulness. The
method to develop mindfulness is based on a famous
discourse given by the Buddha. In this discourse, the
Buddha explained how to develop and cultivate the mind.
The name of this discourse is the Satipatthana Sutta. In
this Sutta, the Buddha offers four objects of meditation
for consideration: body, feelings, thoughts, and mental
states. The basis of the Satipatthana practice is to use
these four objects for the development of concentration,
mindfulness, and insight or understanding of yourself
and the world around you. Satipatthana offers the most
simple, direct, and effective method for training the mine

to meet daily tasks and problems and to achieve th<
highest aim: liberation. Satipatthana is safe for all types
of characters, and a harmless way to train the mind. You
can use this method anywhere at anytime, in a busy
office or in the quiet of a peaceful night.
The task is to develop awareness or mindfulness
(sati). Awareness is a very simple, very common and
very familiar state of the mind. In its elementary stage,
awareness is paying bare attention to an object. This
means you simply observe an object without judging it
or thinking about it. Awareness is simply observing or
giving close attention without making any judgement or
thinking.
The body as an Object of Meditation

The goal of these meditation exercises is to realize the
nature of the body and to be non-attached to the body;
to be neither attracted nor repelled by the body. Usually
most people identify themselves with their bodies. How
ever, at a certain stage of mental purification and insight,
you will no longer care to think of yourself as a body; you
will no longer be identified with the body. You will begin
to see the body as it is.
Exercise 1:
Mindfulness of Breathing (anapanasati)
Having chosen your time and place and having adopted
the posture most suitable, you are ready to begin. Breathe
calmly and naturally and while breathing, be fully aware

of your breath. Be aware of the act of breathing without
identifying yourselfwith this breathing. Acknowledge this
process thus: “Breathing In” “Breathing Out” - If too
many ideas or other distractions arise and disturb your
concentration, then you might try counting your breath
movements: “Breathing in, 1, 2, 3, ...” “Breathing Out,
1,2,3,...”As the concentration increases, drop the count
ing and acknowledge the breathing. Try to fix your
attention on the point on the nostril where the breath
makes contact with the body.
Breath may become deep or shallow, slowor quick,
following natural tendencies. Keep the body erect
and motionless while being mentally alert; be keenly
observant and as motionless as possible. As you gain
mastery over this exercise the body becomes relaxed
and the breathing gentle. You will be very peaceful and
undisturbed by events either within the mind or from
outside.
While doing this exercise, you should forget daily
affairs of all kinds and should not even be conscious of
yourself. Only be aware of the breathing process, just
mentally noting the inflow and outflow of the breath as
it occurs. Early morning is a good time for this exercise.
Exercise 2:
Mindfulness of Walking
The walking practice begins with standing on the spot.
The standing posture should be an erect body with heels
together. Keep the eyes straight forward, neither up nor

down. Maintain this posture for the whole of the walking
practice. Do not follow the movements with the eyes but
with mindfulness. While standing, be aware of standing;
acknowledge you are standing by saying in the mind,
“Standing, standing, standing.” Now begin the walking
first by placing your attention on the heel of the right foot.
Acknowledge the lifting of the right foot by saying in the
mind, “Lifting”. Push the foot forward and acknowledge
mentally, “Going”. Lower the foot and set it on the ground,
mentally acknowledging. “Here”.
The walking exercise consists of three phases:
lifting’, ‘going’ and ‘here’. Acknowledge each phase as
you walk mindfully concentrating on the movements of
the walking process until you reach the end ofyour alloted
walking space.
You stop with both feet together in the standing
position, saying in the mind, “Standing, standing, stand
ing.” As you turn around by gyrating on your heel,
acknowledge each phase of the turning motion: the
turning of the heel of one foot and the lifting and setting
down on the ground of the other foot. Acknowledge
by saying, ‘Turning.” When the turning is complete,
acknowledge the standing posture, “Standing, standing,
standing.”Then begin to walk again. “Lifting, going, here
....”. This exercise should be done as slowly and as
mindfully as possible.
If any feelings, thoughts, sounds, disturbances etc.
arise, you must acknowledge them as they come up. If
you hear a sound, say “Hearing, hearing, hearing.” If

some thoughts enter your mind, acknowledge by saying,
“Thinking, thinking, thinking.”After acknowledging, turn
your attention back to walking exercise.
Exercise 3:
Mindfulness of Body in Daily Life
Once you have developed some concentrated awareness
with your body as an object of meditation, you must try
to clearly understand what you are doing with your body
every moment of your working day. While walking, pay
attention to the walking movements with as many details
as you can observe. Also be aware of yourself when the
body sits, stands, reclines. Observe the movements of
the body, whether in the act of looking at or looking
around, whether bending or stretching, whether
dressing, washing, eating, chewing, or answering the calls
of nature. The aim is to hold the attention steady on each
event while it is actually present, but not to follow this
event with imagined states which are not present. The
aim is lost if the body does one thing and the mind thinks
of something else.
Whenever you have a spare moment during the
working day, use your body as an object of concentrated
awareness.
Feelings as Objects of Meditation

The task here is to mentally acknowledge each feeling
at the moment it arises. You have a lot of work to do if
you want to deal with your feelings. You must understand

the various kinds of feelings whether they are pleasant,
unpleasant or neutral. You must understand how they
come to be, how they develop after their arising, and how
they pass away. Feelings arise whenever there is contact
between the senses (eye, ear, nose, tongue and body)
and objects outside. Feelings must be acknowledged and
understood for what they are.
Exercise 1:
Mindfulness of the Sense Bases
You must be aware of the sense organs (eye, ear, nose,
tongue and body) and the contact they are having with
the outside world. You must be aware of the feelings that
are arising as a result of this contact. For example: ear
is now in contact with sound (e.g. children shouting and
laughing) outside your meditation place. Unpleasant
feeling arising. Or body now in contact with hard surface
(chair you are sitting on). Not pleasant; not unpleasant.
Itching sensation arising in the nose; unpleasant feeling;
want to scratch. Acknowledge your feelings just as a
gate-keeper might keep an eye on the people going in
and out of the gate. Use feelings as objects for your
concentrated awareness. Then you will understand the
nature of your feelings and will be able to exercise better
control over them.
Exercise 2:
Mindfulness of feelings in Daily Life
Try to slowly establish some control over your feelings

by being moderate in eating, by avoiding too much
sleep. Try to see the feelings as they arise in the course
of daily life. Here are some examples: while waiting
impatiently at the bus stop, observe, “resentment is
arising within.” While enjoying food in a restaurant,
observe, ‘Tongue in contact with good taste objects. Greed
arising.”When you meet a good friend you have not seen
for a long time, observe “Mind in contact with object of
friendship. Good, happy feeling arising.”
Mental States as Objects of Meditation

You cannot run away from your mind. By meditation,
you can train the mind to keep calm and be free from
disturbances either from within or outside. Apply
concentrated awareness to the internal confusions and
mental conflicts, and observe or pay attention to all the
changing states of your mind. When the mind is properly
developed, it brings happiness and bliss. If the mind
is neglected, it runs you into endless troubles and
difficulties. The disciplined mind is strong and effective,
while the wavering mind is weak and ineffective. The
wise train their minds as thoroughly as horse-trainers
train their horses.
Exercise 1:
Watching the Mind
Sit alone and observe the changing conditions of
the mind. The task is only a matter of observing the
changing states. Do not fight with the mind, or avoid it,

or try to control it. Simply look at the mind, and try to
see it as it is. When the mind is in a state of lust, be aware
that this is so. Observe when the mind is in a state of
hatred or when it is free from hatred. Observe the
concentrated mind and the scattered mind. Observe all
these changing conditions without identifying yourself
with them. The task is to turn your attention away from
the world and focus it on itself: the mind observing the
mind to discover its own nature. This is hardly an easy
task, but it can be done.
Exercise 2:
Watching the Mind in Daily Life
In all kinds of situations, you must observe the working
of your mind without identifying with or finding
justification for your thoughts, without erecting the screen
of prejudice, without expecting reward or satisfaction.
While you are at work, sense desire, hatred, jealousy and
other unwholesome states are sure to arise and upset
the balance of the mind. That is the time you need
meditation to check these harmful elements. For
examples: acknowledge, “The mind is worried because
I missed the bus. The worry is not in the bus; the worry
is in the mind.” Acknowledge, “Hatred is in the mind
because I do not like this food. The hatred is not in the
food, it is in the mind. I must carefully observe this hatred
in the mind.”
Thoughts as Objects of Meditation

In the Satipatthana Sutta is found the awareness of the
Way of Enlightenment as shown by the Buddha. Here
the various aspects of the Dhamma or Teaching - mental
objects - are mindfully examined and observed as they
arise within. For those who are beginning meditation and
are unaware of these aspects of the teaching of the
Buddha, the mental objects can be taken as the thoughts
and ideas that arise within the mind.
The task here is to be aware of the thoughts that
arise and pass away within the mind. You must slowly
understand the nature of thoughts. You must understand
how to make use of the good thoughts and avoid the
danger of the harmful thoughts. Your thoughts need
constant watching if the mind is to be purified.
Exercise 1:
Mindfulness of Thoughts
Sit alone and concentrate the mind on the thoughts. Watch
the good thoughts and observe how they affect your
mental state. Watch the harmful thoughts and observe
how they disturb your mental state. Simply observe the
thoughts dispassionately and so create the opportunity to
go beyond them. The moving beyond all thoughts and
knowledge brings peace, harmony, and happiness. Just
as you might watch people come and go from your room,
watch the thoughts come and go from your mind. By
being aware of the thoughts, you can slowly reduce the
number of thoughts: every thought reduced adds peace
and strength to your mind. If you fight with the thoughts,

you can have a very unpleasant task. Simply observe
them. Slowly you will come to understand how to control
evil thoughts and to encourage good thoughts.
Exercise 2:
Mindfulness of Mental Objects
In the course of your working day, try to observe your
thinking process. Do not identify with this process:
simply observe it. Acknowledge, “Now my thinking is
wrong; I am trying to cheat this man.” Acknowledge,
“The mind is thinking so negatively now. Whatever I
think of, I think negatively. Why is this?” Acknowledge,
“This is a good idea that just appeared in the mind. I must
give it to Mr. X to use.”
Progress in Meditation
Remember that practising meditation requires patience,
persistence, and effort. Lasting progress may take much
effort and a long time to achieve. There are no short cuts.
No magic formula. The process of meditation requires
hard work: it is like swimming against the current.
You might be disappointed if you expect
immediate or quick results from your meditation. If you
are a busy person with many worldly ambitions, you
cannot suddenly and voluntarily quieten your mind to the
point of removing all thoughts; you cannot suddenly
experience a strong and continuous concentrated
awareness.
If you hope to make progress in meditation, you

have to set yourself some training rules. Training rules
are important to the fitness of an athlete who intends
to win a championship. Likewise, training rules are
important to the fitness of a meditator who intends to
make some lasting progress. In establishing your self-
discipline, be like the guitar string that is not too tight
and not too slack: do not lose your harmony.
Good mental and physical health are necessary for
your progress. You must maintain and generate enough
bodily and mental energy. A weak and overtired body or
mind is a big hindrance to meditation. You must give
your body and mind proper rest, exercise and diet.
How can you judge your true progress in
meditation? It is not easy for a person to evaluate his
spiritual progress. Do not judge progress by momentary
states of euphoria, altered perceptions, unusual states of
consciousness, occult powers. Here is a rough rule of
thumb for you to measure true progress: if you are
experiencing increased states of happiness, peace and
tranquility, and if you are experiencing decreased states
of sadness, depression, worry, anxiety, then you are
making true progress.
Meditation in Daily Life

The state of concentrated awareness can be developed
as a formal meditation. Yet this state must slowly be
transferred into your daily life. It may take much time,
effort and patience but you can apply meditation in your
whole life.
to develop some form of concentrated awareness in your

daily life. In modem life there are so many duties to
perform, so many hurried actions, tense moments, and
anxious situations which create such a great waste of
mental energy. In the midst of life’s turmoil, set aside a
few minutes each day for quiet meditation to strengthen
your mind. This is an asset to your daily work and
progress. By examining your thoughts and feelings of
others as they arise within your daily routine, you can
slowly probe into the inner meaning of things. You can
find the strength and peace within.
If you can practise meditation in your daily life,
then you are fully alive and living in the present. You are
completely aware of what is happening within you and
around you. In a restless world, you live in an inner peace
and calm. ■
MORAL CONDUCT - (SILA)
By Phra Sasana Sobhana - Thailand
ila or moral conduct is the principle of human

behaviour that promotes orderly and peaceful
--- existence in a community. Rules of moral
conduct are to be found in every religion. They may
resemble other codes of conduct to a greater or lesser
degree depending on the Teacher or religious system
from which they originated. Usually they comprise lists
of actions from which to abstain, implying that any
actions not covered by the prohibitions are permissible.
A good example is afforded by the five Silas (of
Buddhism), namely to abstain from taking the life of
sentient beings, to abstain from taking possession of
anything that has not been given by its owner, to abstain
from sexual misconduct, to abstain from lying or evil
speech, and to abstain from intoxicating drinks which are
a primary cause of negligence. These five Silas are the
basic principles of Buddhism best known to most people.

It is customary for them to be explained during almost
every religious ceremony and those present at the
ceremonies generally make a formal declaration of their
intention to comply with them. People in Buddhist
countries must have seen or heard monks enunciating
the Silas ever since the time when they were still small
children and did not understand them. Consequently it
is of interest to consider the extent to which most people
realize the importance of the Silas and what they think
of them, especially as most of the Silas prescribe a code
of conduct that is widely different from the general
practice of human beings. Some people favour the
Silas while others do not, as can be gathered from the
following instances.
Thefirst Sila: The prohibition against the taking of
any life applies not only to humanity but also to creatures
of every kind, both big and small; black ants as well
as red ants. Each day a vast number of animals are
slaughtered as food, for most people eat meat, while
vegetarians are not common. In the field of science,
animals are used in many researches and experiments.
In the administrative field, arms are used in crime
suppression. Law enforcement agencies punish law
breakers. Belligerents at war use arms to destroy one
another. The actions cited here as examples are not re
garded as illegal or as running counter to normal worldly
practice. Indeed, it may even be considered wrong to
abstain from them, as is the case when constables or
M ORAL CO N DU CT 3 8 9
soldiers fail in their police or military duties. Nowadays

many kinds of animals are known to be carriers of mi
crobes and, thanks to the microscope, germs and many
sorts of microbes have been detected. Almost everything
contains them - even drinking water. Only the larger
impurities are caught by the filter; microbes can pass
through. So infinite microbes pass into our throats with
each draught of water. It is the same with medicines.
Whenever they are used, either externally or internally,
they destroy myriads of microbes. Are these microbes to
be considered as living beings in (the sense of) the first
Sila or are they not? If so, perhaps no one can fully comply
with it. Besides, some are of the opinion that people who
refrain from taking the life of animals should also refrain
from eating meat, because it amounts to encouraging
slaughter and is no less sinful according to them.
Thesecond Sila: Taking possession of anything that
has not been given by its owner or stealing, is also wrong,
even legally speaking. However, there is, for instance,
the exception of enemy property in the case of war.
The third Sila: Adultery is wrong. One who
commits it does not command respect nor does one inspire
confidence. Sexual misconduct involving persons with
whom conjugal relations should be avoided according to
custom, or those who are prohibited by law, or by the
Dhamma, is also wrong. So is coercing by physical or
even financial means a married or even unmarried
person into consenting to such conduct. The purpose of
this third Sila is to preserve the respectability of the family
of each person concerned and to safeguard its sanctity

and inviolability. By the same token, respect of person,
place and property should be customary behaviour, as
laid down in the book “Ethics of Good People”, which
says, for example: “Do not intrude into people’s homes
without invitation. Do not peep into their rooms from
outside”. It is proper for us to adopt manners derived
from the Silas or moral rules, all of which aim at
promoting good behaviour and discouraging laxity.
The fourth Sila: Lying is generally regarded as
wrong. Nevertheless, people very seldom speak quite
truthfully to one another and so their word can hardly be
relied upon. Sometimes they are unable to speak the
truth; for instance, they may have to lie to save them
selves from harm, and doctors lie to bolster their
patients’ morale. Lying under these circumstances may
be contrary to the Sila, but it is not entirely contrary to
its purpose. This Sila aims at bringing about mutual
benefits by adhering to truth and avoiding verbal offences.
Similarly, utterances harmful to another’s well-being, for
example, malicious, abusive or slanderous speech
intended either to deride others or to vaunt oneself may
be truthful, yet they must be regarded as wrong, because
they are contrary to the Sila. It is said that the Lord
Buddha Himself said only what was truthful, useful
and befitting. He laid down the Sila against lying and
discouraged malicious, indecent and vain speech.
The fifth Sila: In spite of the rule prescribing
abstention from intoxicating drinks, their consumption
M ORAL CONDUCT 3 9 1
does not decrease and authorized distilleries are working

at full blast. Liquor shops are well patronized day and
night. At receptions, fairs, etc., there are alcoholic drinks,
to liven up the party otherwise they would be dull and
drinkers would avoid them. Alcoholic drinks have thus
become an income-eamer which brings in a sizeable
revenue each year.
Practices regarded as right and others regarded as
wrong may both be contradictory to the Silas, as shown
by the foregoing instances. All of these indicate that, one
increasingly fails to understand the Silas, to recognize
their importance and to appreciate their meaning for one’s
existence in this world. That is why each of the following
(mixed right and wrong) views has its advocates:
1. The principles of Silas should be altered to
suit those who have worldly occupations. For instance,
some feel that the first Sila should be changed to allow
killing to the extent permissible by law, i.e. only killing
which is not authorized by law should be prohibited.
Moreover the fourth Sila should, they feel, be made
flexible and lying be allowed when it is done to protect
oneself or others. So also with the fifth Sila when
intoxicants are taken only occasionally and not to excess.
2. The principles of the Silas should be left
untouched but no one need pay attention to them. If
those who act thus abide by the law, they should be
regarded as satisfactory people. After all the law is a sort
of Sila. It is laid down to ensure the peace and welfare
of the public, although it is not entirely based upon the
psychological principles and rational morality which are

the foundation of the Silas, a point with which we shall
deal later on.
3. The principles of the Silas should be left
unaltered, but heeded and observed only from time to
time, according to particular circumstances. Most
Buddhists belong to the category of people who act in
this way. They do not change the principles of the Silas,
for they are truly interested in them and comply with
them occasionally. For instance, some Buddhists do not
take alcoholic drinks during a certain period, but
subsequently they start drinking again. If they are
fishermen or fishmongers, they disregard the first Sila
which, if observed, would make fish catching or fish selling
impossible, but they may refrain from killing other
animals. If they are medical students, they do not entirely
follow the first Sila, observance of which would render
the use of animals for research and experimentation
impossible, but they may observe the Sila whenever it is
practical for them to do so, i.e. when it does not hinder
them in their profession or in performing their duties.
4. The principles of Sila should remain
unaltered and be strictly complied with. Very few hold
this view. Even these may have some doubt in regard to
microbes, and those who do not adhere strictly to the Sila
may raise the same doubt either from curiosity or to
contend that the Sila is impracticable. To decide whether
microbes are living beings or not (in the sense of the
Sila), one should consider the life of the Lord Buddha.
M ORAL CO NDUCT 3 9 3
Whenever the Lord Buddha fell ill, he allowed Doctor

Jivaka Komarabhacca to apply external remedies or give
him medicine to be taken internally. Monks were also
allowed to take or apply remedies to cure their diseases.
Hence, we can conclude that the first Sila does not apply
to microbes. If it did, then we could not eat nor drink
anything, nor even breathe. Silas should be rules of
conduct that can be followed by everyone in an ordinary,
practical manner without having recourse to the aid of
such instruments as the microscope. The use of those
instruments should be reserved for people engaged in
the medical or scientific professions.
With regard to the consumption of meat as food,
Buddhists themselves are divided into two factions. One
faction regards eating meat as being no less wicked than
the act of slaughter. It holds that, if meat was not used
as food, there would be no cause for the destruction of
animals, hence consumption of meat is directly
responsible for their slaughter and is therefore wrong.
The Vinaya or disciplinary rule allows monks to eat meat
under three conditions, namely: if they have not seen or
heard the animals being slaughtered and have no reason
to suspect that the slaughter was for their benefit as
opposed to slaughter for sale in general. (There are also
rules prohibiting monks from eating raw meat or the ten
forbidden kinds of meat, which includes tiger meat and
elephant flesh). Buddhists of this category, particularly
Theravadin monks, should not be selective and are free
to eat without fuss. They must be able to partake of
vegetarian food and also of animal food, provided that the

three aforementioned conditions are complied with and
that the meat is not one of the prohibited kinds. They are
expected to accept whatever is offered to them, whether
vegetarian or meat of the proper kinds. This is not
considered contradictory to the Sila, because the hearts
of such Buddhists, especially of the monks, are pervaded
with unbounded kindness and compassion towards
animals. Never would they cause animals to be killed.
Moreover, against the view that eating meat is wrong,
they present the following argument: if meat
consumption is morallywrong, then the use ofhide, bones,
horns of animals should be altogether banned. That, too,
should be regarded as wrong. Both factions are still at
variance on this subject and some of their members are
still carrying on the argument. But there are some who
do not argue, preferring to leave the whole matter to the
individual’s own conscience. One should not compel
others to accept one's own views. To do that is also mental
defilement and therefore to be avoided.
If it is asked what purpose the Lord Buddha hoped
to serve by laying down Silas which prescribe such
uncompromising abstention that they can be fully
complied with by only very few people, it has to be
admitted that no one can claim to know His exact
intention in so doing; nevertheless, one may gather the
reason from many principles enunciated in the Dhamma.
The Lord Buddha taught us to make a comparison
between ourselves and others by saying: “All living
M ORAL CO N DUCT 3 9 5
beings are afraid of punishment and death. life is dear

to all beings (as well as to us). By putting ourselves in
their place, we realize that we, individually, should
neither kill nor cause others to kill.” By this principle of
the Dhamma, Lord Buddha wanted us to understand,
through entering into one another’s feelings, that all
living beings love life as much as we do and have no less
fear of death. That is why, as a matter of simple justice,
the Lord Buddha laid down the first Sila. The second was
formulated to promote mutual respect for each other’s
rights to their own possessions. The third encourages
mutual respect for one another’s families. The fourth
protects our mutual interests by truthfulness. The fifth
helps us to avoid carelessness and negligence. If we set
store by carefully guarding our wealth, our families and
good faith, then we should not trespass on the rights of
others. All the Silas or rules of conduct are based solely
on the principle of perfect justice. They demonstrate that
Buddhism respects the lives, rights, property and so on,
of everyone. This is worldly or conventional truth. If the
Buddha had made the Silas flexible and adaptable to
the wishes of the masses, they would not have been
consonant with the nature of perfect justice. Lord
Buddha would have shown Himself deficient in compas
sion towards those animals whose slaughter was thus
sanctioned. That would not accord with the character of
the Buddha, who was filled with compassion towards all
sentient beings. Another reason stated at the beginning,
is that the Silas promote, in particular, “a very special
benefit”. This means that the ultimate outcome of

adherence to them is freedom from all defilements.
The Silas are the first steps towards this goal. Total
observance of the Silas, though there are only five of
them, can in itself be a step towards the higher level at
which that “very special benefit” is realized. What is
perhaps of particular importance with regard to the Silas
is to discover why people are, or are not, interested in
observing them. Some reasons are as follows:-
1. Owing to the strictness of Silas, which

involve, for example, abstention from taking the life of
any living being. Suppose the rules of moral conduct had
been laid down in a more accommodating manner,
tolerating some of the infringements we have discussed,
would such rules be followed by more people or not?
Obviously, no one can say for sure that it would happen,
because one gets a general impression that moral rules,
in particular those concerning what is regarded as wrong
either in the worldly or the legal sense, are all constantly
violated, whether the first Sila or any other. This
demonstrates that the failure to observe them is not due
to their strictness. Usually, one’s natural inclination is to
suit all actions to one’s own comfort and convenience.
Every nation has its laws and every religion, its Silas.
Even where some of the rules are quite flexible and
accommodating, it is probable that afewpeople will violate
them. Therefore the main reason for violation lies with
the individual himself; most people are naturally inclined
to disregard or alter the rules to suit their own

convenience and are quite capable of doing so.
2. Owing to the individuals themselves.

Then why would the individual infringe the rules, even
though this is generally and legally regarded as wrong?
The causes of such behaviour embedded within the
individuals themselves are undoubtedly greed (lobha),
aversion (dosa) and delusion (moha), which are bom in
the heart as defilements (kilesa) and, in turn, bring about
the absence of shame (hiri) or dread of evil (ottappa). So
if change is needed, it should not take place in the
principles of the Silas, but be a change of heart, meaning
decreasing the kilesas rather than increasing them in
such a way that hiri-ottappa - shame and fear of doing
evil, appear in the heart. By so behaving, our ability to
comply with the Silas will become much greater. Better
compliance with the Silas does not mean abstention from
everything prescibed in them. Abstention from what
is worldly or legally regarded as wrong is in itself
acceptable conduct.
3. Owing to necessity, such as in the

following instances:-
Infringement of the first Sila in order to protect
one’s property, life, nation, religion and king, as happens
in battle or when one is dealing with criminals or
enemies. Transgression of the second Sila in order to
keep oneself alive because of hunger or real poverty.

There seems to be no reason for violating the third Sila,
since compliance with it would surely not kill anyone.
Infringement of the fourth Sila for the sake of one’s own
welfare. Many of the foregoing instances can be counted
as cases of necessity, for example, if one is a fisherman
by trade or a medical student.
When one asks oneself, for instance, whether it is
really necessary to kill or to steal, one realizes that this
is very seldom the case. Consequently even the mere
intention not to infringe the Silas, except when it is
impossible to do otherwise, and to abide by them as far
as necessity permits will make us realize that the five
Silas can be followed, to a great extent, without difficulty
or loss of any worldly advantage whatever.
4. Owing to a lack of supporting and

complementary Dhamma. Lack of Dhamma
complementary to each of the rules may also be a cause
of their infringement. Metta or loving-kindness should be
cultivated as (an aspect of) Dhamma complementary to
the first Sila. Samma-ajiva or Right Livelihood should be
practised as (an aspect of) Dhamma complementing the
second Sila. Santutthita or contentedness with one’s
spouse is (an aspect of) Dhamma that should be
developed to complement the third Sila. Truthfulness is
(an aspect of) Dhamma that should be observed
to complement the fourth Sila. Carefulness and
circumspection should be adhered to as (an aspect of)
Dhamma complementing the fifth Sila. Explanations of

some of the complementary aspects of Dhamma follow.
For instance, Metta complementing the first Sila, where
it exists in any being, banishes all desire to harm. To say
nothing of the Metta or loving-kindness shown by
parents to their children, even Metta towards pets like
dogs and cats is enough to bring about the greatest care
for them. Without Metta, but with dosa or aversion
instead, these pets might easily be destroyed. Right Live
lihood complementing the second Sila can be explained
as follows. If one is lazy in work or adopts a wrong mode
of livelihood for one’s subsistence, one cannot possibly
comply with the second Sila. Since we all have to eat
every day, each of us has to get his food without fail and
therefore must have a means of living, and a right one
at that.
5. Owing to absence of leaders who

abide by the Silas. As an illustration, there is a saying
in aJataka which can be summarized as follows: “When
a herd of cattle is travelling, if the leading bull strays, the
whole herd goes astray. So it is with the people. If the
appointed leader practises adhamma or unrighteousness,
the multitude will also practise it The whole nation will
suffer if that one fails to abide by the Dhamma. When
a herd of cattle is travelling, if the leading bull keeps to
the proper course, the whole herd will do the same. So
it is with the people. If the appointed leader abides by the
Dhamma, the multitude will do likewise. The whole nation
will be contented if the leader upholds the Dhamma.”

This Buddhist saying is quite clear. The behaviour of the
leader is of great consequence to the masses as they will
inevitably follow his example.
The above reasons for being or not being
interested in the observance of moral conduct may, each
of them, be of significance in relation to the Sila. In
short, whether the Silas are or are not followed by the
individuals comprising society depends on whether or
not they bring about contentment in accordance with the
level of the followers.
In this respect, some have voiced the opinion that
the Silas may be looked upon as fundamental principles
to be applied in a way suited to one’s own status. What
is regarded as suitable will be in conformity with the
purpose of the Silas only if it is adopted without prejudice
to others and without favour to onself, for the purpose
of the Sila is to avoid harm to others. Besides, they are
the first steps towards concentration (samadhi) and
insight ipanna). Since observance of the Silas should not
be literal but should accord with their purposes, it will
differ somewhat depending on the status or profession
of each individual. For instance, observance of the
Silas by the common people who desire peace and
contentment for all in the family as well as in the nation,
will take one form; that of the monks who desire to attain
a higher plane of the Dhamma will take another.
Both forms will, however, lead to the goal for which
observance of the Silas was established. Furthermore,
Silas or rules of moral conduct are also the principal

factor in national growth, the force that brings about
economic prosperity and general contentment. Without
Silas, the productivity of individuals will tend to eliminate
and destroy itself. Where the productivity of one
individual is high but is detrimental to that of someone
else, nothing is added to the community. Rather, the total
yield of the community diminishes and consequently it
is difficult to promote general progress and prosperity.
Even from this point of view, it can be seen that many
people observe the Silas in a way suited to their own
status, realizing that the Silas can bring prosperity to the
community.
Generally speaking, people in Buddhist countries
know how they should observe the Silas or moral rules.
They also know that the five Silas are in no way an
obstruction to prosperity of the individual or the country.
The cause for concern does not lie in the fact that too
many people strictly observe the Silas, but in the fact that
too many people infringe them. This goes so far that even
those actions which should be eschewed because
they are generally or legally considered harmful, are
nevertheless still common. What chiefly needs to be set
right lies then, in the individual and in the circumstances
already dealt with. If everyone were to behave in a
way that lessens kilesas and generates in the heart
enough hiri-ottappa and if, at the same time, there are
circumstances which make for contentment and
comfort, such as freedom to carry on one’s livelihood in
an atmosphere of peace and security and ability to earn

enough for oneself and one’s family, then there would be
no cause to infringe the Silas and people might even be
interested in following the Silas and complementary
Dhamma, such as cultivating Metta ( l o v i n g - k in d n e s s )
towards others and diligence in pursuing their livelihood.
If the leaders or administrative officers of all ranks were
also interested in the Silas, if they were prepared to abide
by them and not to discharge their duties in harmful
ways but in a manner beneficial to the people’s welfare,
if every sector of the community were to concur in
maintaining such good behaviour, the standard of
morality would surely improve, because the basis of each
individual’s mind desires to be good, so people readily
see the advantages of the Silas. If earning one’s living
becomes difficult or dangerous, solutions to such
contingencies must be given first priority. In the
Buddhist religion, the Lord Buddha taught that the
present benefits should be taken care offirst, for instance,
by being diligent and working for a living. Then, after
that, He advised people to attend at the same time to
their future benefit, for instance, by having faith in and
abiding by the Silas.
When there is an outcry about a state of
degeneration resulting from disrespect for moral values,
youths as well as adults clamour for those values to be
upheld just as is happening at present. But the reasoning
set forth in these paragraphs should be remembered and
all of us should join hands in trying to improve the
M ORAL CO N DU CT 4 0 3
situation by getting at the real cause. Religious teachers

can only point the way. The task cannot be undertaken
by any single group of people. All sectors of the
community should co-operate in accordance with their
duties. All of us should perform our duties with honesty.
Each should examine his own behaviour and make
an effort to do away with unwholesome conduct by
following the principles of the Silas. Then abiding by the
rules of moral conduct would not be difficult, that is, it
can be done by requesting from a monk the Silas or by
oneself following them, without receiving them from the
monks. What is important is one’s determination to abide
by the Silas, that is to abstain from certain actions.
Although such abstention may not be complete in the
sense of the perfect Silas and may apply only to actions
regarded as wrong and unwholesome in the worldly or
legal sense, that is nevertheless better than not to abstain
at all.
The prescription of perfect sila, complete in every
respect, does not mean that their observance should also
be perfect right from the start. No one would be able to
manage that. The practice of the Silas should be gradual,
step by step, from the lower to the higher stages. That
is why the following words are used “I undertake the rule
of training to abstain from such and such conduct.”This
amount to agreeing to train in the Silas or moral rules.
It also means that observance of the Silas is still not yet
perfect. It is the same with the study of any branch of
knowledge. If one is still learning a subject, it means that
one does not know it yet to perfection. Anyone who knows

it completely does not have to train in it. A person who
is still learning should not be held responsible for
ignorance of what he has yet to learn. ■
THE BUDDHIST WAY TO
ECONOMIC STABILITY
By Ven. M. Pannasiha Maha Nayaka Thera
^
he word ‘Manussa/ man, had different
etymological meanings given it by eastern
scholars in the past. While popular or general
Indian tradition traces the origin of the word to ‘Manu'
the mythical progenitor of the human race, in the
Buddhist texts the derivation of the word is given as
‘manassa-ussannataya=manussa’ - man, because of his
highly developed state of mind (as compared to the under
developed or rudimentary mental state of the lower
animal). According to Buddhist thought man ranks as
the highest of beings due to the vast potential of the
human mind.
‘KautUya’sArthasastm’and‘Brhaspati’sArthasastra'
- two famous ancient treatises on economics -were both
written after the Buddha’s lifetime. They held one
common feature, and that, - under title of :Arthasastra’
both writers had written on politics and economics,

leaving out the most important factor, of ethics and the
moral development of man himself.
Of the Pali term ‘Attha’ (-Sanskrit ‘artha) - which
has more than one meaning according to Buddhism, the
word as signifying success is used at two separate levels,
i.e. ‘attha’ meaning success, and ‘uttamattha’ meaning
the highest success. The latter concerns man’s mental
and spiritual development resulting in the realization of
supramundane knowledge of the Four Noble Truths, -
in the conquest of Self and attainment to spiritual perfec
tion or Arahanthood.
Generally speaking, the word ‘attha’ as success,
relates to the various aspects of man’s socio-economic
development - such as the economy, politics, education,
health, law and morality of a society. It refers to social
progress due to the harmonious unification of all the
above factors, contributing to the prosperity and peaceful
co-existence of a people.
Except in the case of legal administration of the
Sangha, no single discourse of the Buddha deals fully on
any one of the above factors of social progress. Yet
reading through the numerous discourses (or Suttas) it
is possible to develop a fully consistent and complete
view-point of the Buddha’s stand on each of the above
topics drawn from the various discourses of the Buddha.
A socio-economic system based on Buddhist principles
and practices could easily be formulated to suit today’s
modem progressive society.
T H E B U D D H IS T W A Y T O E C O N O M IC S T A B I L I T Y 4 0 9
In recent times many books have been written on

the subject of economics and economic theory, all of
them either from the Capitalist or Socialist point of view.
Neither of these systems pay attention to, nor consider
the inner development of man as an important factor in
the growth of society. Hence there has been a
rapid deterioration in human values and standards
of behaviour in all classes of society. Science and
technology have taken gigantic strides forward to send
man to the moon, and it will not be long before he visits
other planets. But fears are expressed that if the present
trend towards moral degeneration continues, before long
it would be impossible to differentiate human action from
that of the animal. This fear is not baseless. It would be
a great tragedy indeed were man to turn beast even in
one of the many bestial aspects of behaviour belonging
to the lower animals. Thus what the world requires today
is a socially stable economic system which yields
the highest place to man’s moral development and
cultivation of human values.
The Buddha lived in a society entangled and
confused by sixty-two divergent views and one hundred
and eight types of craving. There were hundreds
who went about in search of an escape from this
entanglement of views. Once the Buddha was asked the
question:- (Jata Sutta)
“The inner tangle and the outer tangle -

This world is entangled in a tangle.
Who succeeds in disentangling

this tangle?”
The Buddha who explained that all these tangles

have mind as the fore-runner, answered thus -
“When a wise man, established well in virtue,

Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle.”
Realising the importance of the external factors in

man’s endeavour towards disentangling himself from the
inner tangle, the Buddha gave many discourses on the
ways and means of overcoming the outer tangle. Some
of these teachings were meant only for the bhikkhus.
Others were only for laymen. The rest were meant for
both bhikkhus and laymen, although in the latter case,
the discourses were mainly directed to the bhikkhus. In
one such discourse, he approved the acceptance by the
bhikkhus of the four requisites namely robes, food, shelter
and medicine. Man could live without all other modem
contraptions but for life to go on, these four requisites
are essential. Wealth is required by man to obtain these
four requisites and to meet his other needs.
The Noble Eightfold Path which could be
classified under right values and right action, enables
man to achieve the highest ends. For economic stability
and well-being, the Buddhist system stresses three
factors in the Vyagghapajja Sutta.
1. Utthana Sampada - Production of wealth

through skilled and earnest endeavour.
2. Arakkha Sampada - Its protection and

savings.
3. Samajivikata - Living within one’s means.
1. Utthana Sampada -
The Buddha when encouraging the production
of wealth makes special reference tosix job ranges
prevalent at that time:
1. Agriculture
2. Trade
3. Cattle breeding
4. Defence services
5. Government services
6. Professional services
India was predominantly an agricultural country.

Hence many references in the discourses were made to
agriculture. For example in the ‘Sadapunnappavaddhana
Sutta’ it is mentioned that providing of irrigation
facilities results in yielding continuous merit. In the
‘Samyutta Nikaya’it is mentioned that the greatest asset
for agriculture is cattle, while in the ‘Sutta Nipatha’ cattle
from whom man obtains milk, ghee, curd, butter and

whey, of much nutritious value, are described as the best
friends of a country. In developing countries, water and
draught power provided by cattle, are basic needs for
agriculture.
In the discourse pertaining to a layman’s happiness
(domestic and otherwise) (Gahapati Sukha), foremost is
mentioned the satisfaction derived by a layman from the
possession of wealth obtained through righteous means.
(Atthi Sukha). However, the Buddha warns man against
the tendency to become a slave to the mere accumulation
of wealth for its own sake. This would lead to both physical
and mental suffering later. Adequate means of livelihood
to support oneself and family, to help relatives and friends,
and to distribute among the needy and the deserving,
would lead to contentment and inner satisfaction. This in
turn would result in the moral and spiritual development
of man.
In the ‘Kutadanta Sutta’ the Buddha shows how
peace and prosperity and freedom from crime comes to
a country through the equitable distribution of wealth
among its people.
He says ‘Long ago, 0 Brahman, there was a king
by name Wide-realm (Maha-Vijita) , mighty with great
wealth and large property with stores of silver and gold,
of aids to enjoyment, of goods and corn; with his treasure
houses and his gamers full. Now when King Wide-realm
was once sitting alone in meditation he became anxious
at the thought: “I have in abundance all the good things
a mortal can enjoy. The whole wide circle of the earth

is mine by conquest to possess.’ Twere well if I were to
offer a great sacrifice that should ensure me weal and
welfare for many days.”
And he had the Brahman, his chaplain, called;
and telling him all that he had thought, he said: “So I
would fain, 0 Brahman, offer a great sacrifice - let the
venerable one instruct me how - for my weal and my
welfare for many days.”
Thereupon the Brahman who was chaplain said to
the king: “The king’s country, Sire, is harassed and
harried. There are dacoits abroad who pillage the
villages and townships, and who make the roads unsafe.
Were the king, so long as that is so, to levy a fresh tax,
verily his majesty would be acting wrongly. But perchance
his majesty might think: I’ll soon put a stop to these
scoundrels’ game by degradation and banishment, and
fines and bonds and death! But their licence cannot
be satisfactorily put a stop to do so. The remnant left
unpunished would still go on harassing the realm. Now
there is one method to adopt to put a thorough end to
this disorder. Whosoever, there be in the king’s realm
who devote themselves to keeping cattle and the farm,
to them let his majesty the king give food and seed com.
Whosoever, there be in the king’s realm who devote
themselves to trade, to them let his majesty the king give
wages and food. Then those men, following each his own
business, will no longer harass the realm; the king’s
revenue will go up; the country will be quiet and at peace;
and the populace, pleased one with another and happy,

dancing their children in their arms, will dwell with open
doors.”
Then King Wide-realm, 0 Brahman, accepted the
word of his chaplain, and did as he had said. And the
men, following their business, harassed the realm no
more. And the king’s revenue went up. And the country
became quiet and at peace. And the populace, pleased
one with another and happy, dancing their children in
their arms, dwelt with open doors.
So King Wide-realm had his chaplain called, and
said: The disorder is at an end. The country is at peace.’
(-Dialogues of the Buddha - Part I, pages 175 & 176).
2. Arakkha Samapada -
This means the worldly happiness derived from
the constant protection of one’s wealth (that has been
righteously obtained) from burglary, fire, floods etc. As
the Buddha has extolled the virtue of savings, this factor
too could be considered in this context.
Obtaining money on credit (or loans) was
prevalent even during the Buddha’s time. Persons like
Anathapindika were the bankers of the day. The
Buddhist texts make references to instances where he
gave loans both to the state as well as to ordinary people.
However, Buddhism does not approve of excessive
borrowing for as the saying goes “borrowing dulls the
edge of husbandry” - and the Buddha’s advocacy of a life
free from debts (anana sukha) as being conducive to the
T H E B U D D H IS T W A Y T O E C O N O M IC S T A B I L IT Y 4 1 5
happiness of a layman supports this statement.

In the ‘Samannaphala Sutta,' the Buddha compares
the Samannaphala (or fruit of a recluse’s life) to the
happiness derived by a person, who having been in debt
frees himself of all his debts, and now supports his family
and children from the savings he has managed to put
aside. The importance of making savings from one’s
earnings is stressed in this manner. In general, the
Buddha gives details of the proper use of one’s earnings.
But in the ‘Sigalovada Sutta’, He admonishes particularly
a big magnate, Sigala to apportion his savings into four
and to spend one part of it for his daily upkeep and that
of his family. Two portions were to be invested in his
business; and the fourth put aside for any emergency.
3. Samajivikata -
This is the third of the three basic principles in
the Buddhist Economic system. A person should spend
reasonably in proportion to his income, neither too
much nor too little. In the discourse relating to the
householders’ happiness (gahapati sukha) enjoyment of
one’s income appropriately and wisely (bhoga sukha)
is given as one of the four factors conducive to lay
happiness.
In the “Pattakamma Sutta”the manner in which a
person should spend his wealth is given in detail as
follows:-
1. Expenditure on food and clothing and other
needs.
2. M aintenance of parents, wife and

children and servants.
3. For illness and other emergencies.
4. For charitable purposes.
5. For the performance of the following:-
i. treating one’s relatives;
ii. treating one’s visitors;
iii. offering alms in memory of the departed;
iv. offering merit to the deities;
v. payment of state taxes and dues in time.
The Buddha extols simple living as being more
conducive to the development of one’s mind. A society
progresses to the extent the mind of the individual is
developed. Administration of such a society becomes
easier, when law and order is well established. Knowing
this, ancient kings in Sri Lanka gave much publicity to
the contents of the ‘Ariyavavnsa Sutta.’ In this Sutta,
preached by the Buddha for the benefit of the bhikkhus,
the latter are exhorted to be contented with -
1. The robes (clothes) they receive (whether
coarse or fine).
2. Alms (food) they receive (w hether
unpalatable or delicious).
3. The abodes (houses) they receive (whether
simple or luxurious).
4. Meditation (development of mind).
Becoming content with the first three it is possible

to reduce economic restlessness, and at the same time
to inculcate the habits and values of simple living. Through

meditation the human mind develops itself both morally
and spiritually, resulting in reducing social disharmony
and insurrection which arise first in the minds of men
and then put into action. Peace and progress of a country
is thus assured.
In this modem world although highly advanced in
science and technology, with its rapid expansion of
knowledge, there appears to be a steady deterioration of
human values. Present day politics, the economy, and
educational systems are some of the more important
reasons for this state of affairs. In this context it is
considered desirable that the existing political and
economic thought and educational systems should be
changed so as to give priority to the development of
human values.
Buddhism is both a path of emancipation and a way
of life. As a way of life it interacts with the economic,
political and social beliefs and practices of the people. It
is felt that the time is now most opportune to make known
to the world each of the above aspects of society
within the framework of Buddhist Ethics and the basic
principles of Buddhism. The progress of a country
depends ultimately on the progress of the individual. Over
2500 years ago, the Buddha was bom into a confused
society entangled in various views regarding life and
thought in general. Through Buddhism it was possible
to disentangle this tangle of views and to reduce this
confusion. Today too, in This Confused Society it is
generally believed that Buddhism could again help in

lighting a path through the darkness of this confusion.
STATUS OF WOMEN
IN BUDDHISM
^
he social attitude towards women has been
marked by discrimination backed by prejudices
as well as religious bias. Thus, discrimination
against women is undoubtedly a common feature in all
societies. The prejudices and obstacles faced by women
are similiar be it in Africa, Asia, America, or Europe. It
is a peculiar disability experienced by women and has its
basis in religious bias. It is from religion then that the
concept of a woman’s basic disability originated. Here,
she is depicted as a temptress and she is invariably warned
against in most of the religions of the world.
Some social bias is based on popular beliefs.
According to certain religious myths, man was introduced
as the son of God. The strange thing is woman has never
been given a similar status as the daughter of God.
Amongst the group of soul-believers, there are those
who hold the notion that a soul exists only in man but
not in woman. Those who claim that woman has a soul
would not give credence that her soul could ever find a
place in heaven after her death. These are some of the
strange beliefs which show clearly the nature of the
discrimination against women which is prevalent in the
world.
Women have been attributed the worst qualities of
mankind. They are regarded as the source of all the sins
of the world, even to the extent of being blamed for the
misfortunes that men face in this world and as well as
in the next!
Rites and Rituals

Among certain religious cults, women are barred from
practising certain rites and rituals on the basis of their
being merely a woman! At one time, they were even
prohibited from reading the scriptures! Their punishment
for doing so was to have their tongues cut out. Apart from
that, they were also discouraged from entering places of
worship. Even if they were allowed to participate in
religious practices, such participation was only confined
within their own homes, pertaining to household
religious ceremonies. At present, even though many
barriers have been removed, these hindrances and
obstructions in the light of moral and spiritual upliftment
of women still exists in varying degrees.
S T A T U S O F W O M EN IN B U D D H ISM 4 2 1
Demarcation between Man and Woman

Historically, the social attitude towards women can be
traced back into pre-Buddhist days from the early Vedic
literature; for instance, the Rigveda. There is evidence
indicating the honour and respect which women formerly
received in their homes. From the religious angle, they
also had access to the highest knowledge of the Absolute
or Brahma. However, this liberal attitude changed in the
course of time. This is due to the influence and the
dominance of the priests with their ritualistic practices
like priestcraft and animal sacrifices - to name a few. The
scriptures were then given new interpretations, and
women came to be considered inferior to men - both
physically and mentally.
This demarcation between man and woman is
manifested in the social and domestic sphere where
woman is seen as comparatively inferior. For instance,
a woman is looked down upon as a mere possession or
as an object. Her place was in the home, and she was
subjected to the whims and fancies of her husband. She
not only had to perform all.the domestic chores, but also
to bring up a large family. For example, some of the
Brahmins married and lived with their wives, and yet
regarded the food cooked by women as impure and as
unfit to eat! From instances like these, a myth was built
up. Women were being stigmatized as sinful, and it was
thought that the only way to keep them out of mischief
was to have them endlessly occupied with the task of
motherhood and various domestic duties.
There was a strong belief that there must be a male

child for the continuance of the family line and the
performance of the ‘rites of the ancestors’. The traditional
belief was that only a son could carry out such rituals
which were thought to be necessary for bringing peace
and security to his father and grandfather after their
deaths. Otherwise, it was believed that the departed ones
may return as ghosts to harass the family. Therefore, the
ability to produce a son was very important to a married
woman. On the other hand, if a married woman had no
child, or if she had failed to produce any male offspring,
she might be superseded by a second or third wife - or
even be turned out of the house according to this belief!
Viewed from the angle of the importance attached to the
birth of a son to a married woman, we know that
the life of a married woman was uncertain, depending on
whether she could produce any son or not! Yet this does
not mean that the lives of unmarried women were any
less uncertain than their married sisters. Marriage was
therefore considered a holy sacrament. Thus, a young
girl who did not marry was despised by society and held
as the object of their criticism.
Spiritually, in the field of religious practices, the
position which women once enjoyed was also denied them.
Accordingly, it was believed that a woman was incapable
of reaching heaven through her own merits. Further
more, she could not worship by herself. It was also
believed that she could only reach heaven through
unquestioning obedience to her husband - even if the
husband in question happened to be a wicked person. It

was also accepted that the food left over by her husband
was often the food for her. These examples show the
extent of the inequality between man and woman.
As It Is Stated By the Buddha

By contrast to such bigoted practices that hinder spiritual
development, Buddhism can be claimed to be the least
discriminatory in attitudes towards women. There is no
doubt at all that the Buddha was the first religious teacher
who gave women equal and unfettered opportunities in
the field of spiritual development. Although He had on
several occasions pointed out the natural tendencies and
weaknesses of women in general, He also gave due credit
to their abilities and capabilities. He truly paved the way
for women to lead a full religious life. This implied that
they were equally able to develop and purify their minds
and realise the bliss of Nibbana as well as men. This fact
is amply proven by the testimonies of the Thetis (Nuns)
during the Buddha’s time.
The teachings of the Buddha did a great deal to
wipe off numerous superstitious beliefs and meaningless
rites and rituals - which also included sacrifices - from
the minds of many people. When the Buddha revealed
the true nature of life and death, and explained the natural
phenomena which govern the universe to these people,
they began to understand. This subsequently arrested
and corrected the prevailing social injustices and
prejudices. Thus it enabled women to lead their own way
of life.
Although the Buddha had elevated the status of
women socially, He also pointed out the social and
psychological differences that exist between men and
women. This was shown in the manner in which He was
realistic in His observations. His advice, given from time
to time, seen in the light of His observations was
practical. These many instances were clearly depicted in
the Anguttara Nikaya and Samyutta Nikaya. It was
mentioned that a man’s duty is his unending quest for
knowledge. He should improve and stabilize his skills
and craftmanship, and be dedicated to his work. He must
also be able to find the means to maintain and sustain
his family. On the other hand, it was also stated that it
was the woman’s duty to look after her home and her
husband.
The Anguttara Nikaya contains valuable advice
which the Buddha had given to young girls prior to their
marriage. Forseeing the difficulties that will arise with
the new in-laws, the Buddha advised the girls to give
every respect to their parents-in-law, serving them as
lovingly as they were their own parents. They were also
requested to honour and respect their husband’s
relatives and friends so that a congenial and happy
atmosphere will be created in their new homes. They
were advised to study and understand their husband’s
nature, ascertain their husband’s activities, character and
temperament, and to be useful and co-operative at all
times in their new homes. They should be polite, kind
S T A T U S O F W O M EN IN BU D D H ISM 4 2 5
and watchful in their relationship with the servants. They

should also safeguard their husband’s earnings and
ascertain that all household expenditure was economi
cally maintained. Such is the timeless quality of the
Buddha’s advice.
The Buddha appreciated that peace and harmony
in a home is to a great extent ensured by a woman. Thus,
His advice to women on their role in their married life
was realistic and practical. He listed a good number of
day-to-day qualities which a woman should or should not
emulate. On diverse occasions, the Buddha advised that
a wife:-
• should not harbour evil thoughts against her
husband;
• should not be cruel, harsh or domineering;
• should not be a spendthrift but should be
economical and live within her means;
• should zealously guard and save her husband’s
property and hard-earned wealth;
• should always be virtuous and chaste in mind
and action;
• should be faithful and harbour no thoughts of
any adulterous acts;
• should be refined in speech and polite in action;
• should be kind, industrious and hard-working;
• should be thoughtful and compassionate
towards her husband and her attitude should
equate that of a mother loving and protecting
her son;
• should be modest and respectful;

• should be cool, calm and understanding -
serving not only as a wife but also as a friend
and adviser to her husband when the need
arises.
In the days of the Buddha, other religious teachers
had also spoken on the duties and obligations of a
wife towards her husband. They stressed that it is the
particular duty of a wife to bear an off-spring for the
husband, and render him faithful service and to provide
conjugal happiness. This is a similar view shared by
Confucianism. However, although the duties of a wife
towards the husband were laid down in the Confucian code
of discipline, it did not stress the duties and obligations of
the husband towards the wife. The teachings of the
Buddha was not as biased towards the husbands. In the
Sigalovada Sutta, the Buddha had explicitly stated both
the duties of the husband towards the wife and vice versa.
On the part of the husband, he should be faithful,
courteous and not despising. It is the husband’s duty to
hand over authority to his wife; and from time to time,
provide her with adornments. Thus, we witness the
unbiased attitude shown by the Buddha towards both men
and women.
The Buddha had also indicated various handicaps
and drawbacks a woman had to undergo. For instance,
the trials and tribulations a woman had to bear in the agony
of leaving her family on the day of her marriage and the
trauma of accommodating herself in a new environment
S T A T U S O F W O M EN IN BU D D H ISM 4 2 7
fraught with problems and difficulties. Added to these are

the physiological pain and suffering which a woman is
subjected to during her menstrual periods, pregnancy
and child-birth. All these are but natural phenomena which
depicts only the differential handicaps and circumstances
prevailing between a man and a woman.
The Buddha’s teachings on the real nature of life
and death - of karma and samsaric wanderings - changed
social attitudes towards women during that period. This
is especially so with regard to the greater importance
attached to the birth of a son. Buddhism never shared the
brahmin’s view that a son was essential for the father’s
passage to heaven. The Buddha taught that according to
the Law of Karma, one is responsible for one’s own action
and its consequence. The well-being of a father or
grandfather does not depend upon the action of the son
or the grandson. Each individual is responsible for its own
actions. Therefore, there was no cause for the married
women to be anxious just because they could not produce
sons just for the sake of performing the “rites of the
ancestors”. This also meant that daughters became quite
as good as sons.
It was possible, in the early Buddhist period for a
girl to remain unmarried, and yet unabused. She could be
contented at her home and adequately occupied in caring
for her parents, younger brothers and sisters. She could
even be the owner of great possessions.
The Buddha did not attach greater importance to
the birth of a son. On one occasion when King Kosala was
with the Buddha, news was brought to the King of the

birth of a daughter to him. Expecting a son, the King
was displeased. Noticing this, the Buddha paid a glowing
tribute to women, delineating their virtues in the
following manner:-
“Some women are indeed better (than men).

Bring her up, 0 Lord of men. There are women
who are wise, virtuous, who have high regard
for mother-in-law, and who are chaste.
To such noble wife may be bom a valiant son,
a Lord of Realms, who will rule a kingdom.”
The Buddha opened the gates for the full participa

tion of women in the field of religion by making them
eligible for admission into the Bhikkhuni Sangha - the
Order of Nuns. This opened new avenues of culture,
social services and opportunities for public life to women.
It led implicity to the recognition of their importance to
society, and in doing so enhanced the status of women.
Although there were some caustic comments made
in the Tripitaka about women’s wiles and behaviour, the
Buddha also mentioned in the Samyutta Nikaya many of
their redeeming features. It was said that under certain
circumstances women are considered wiser and more
discerning than men, and that they are also considered
capable of attaining perfection or sainthood after
treading the Noble Eightfold Path. Although some may
sound unpleasant, through careful observation, we find
that what the Buddha said about women still holds good
today. Thus, in revealing the nature of women, - as the
Buddha did when King Kosala found that he had a
daughter instead of a son - the Buddha pointed out not
only their weaknesses but also their potential.
The Buddha clearly showed that women are
capable of understanding His teachings and also to
practise them to some degree of spiritual attainment. This
is clearly indicated by the advice that the Buddha gave to
different women on different occasions and circumstances.
The Buddha taught the lesson of impermanence to the
vain and beauty-conscious Khema. Khema was the beau
tiful consort of King Bimbisara. She was at first reluctant
to see the Buddha because she had heard that the
Buddha used to refer to external beauty in disparaging
terms. One day, she paid a casual visit to the monastery
just to enjoy the scenery of the place. Gradually, she was
attracted to the hall where the Buddha was preaching.
The Buddha, through the use of His psychic powers
read her thoughts and created a vision of a young lady
standing in front of her. Khema was admiring her beauty
when the Buddha transformed the created beauty from
youth to middle age and subsequently to old age, till it
finally fell on the ground with broken teeth, grey hair and
wrinkled skin. This transformation caused Khema to
realise the vanity of external beauty and to appreciate the
fleeting nature of life. She then pondered: ‘Has such a body
come to be wrecked like that? Then so will my body also.’
With this realisation she subsequently attained Arahatship
and with the King’s consent, she entered the Order of

Bhikkhuni.
To women who were unduly emotional and
grief-striken on the loss of their beloved ones, the
Buddha spoke on the inevitability of death as enunciated
in the Four Noble Truths. He also quoted various
parables to emphasize His point Thus, to Visakha, a deeply
emotional and affectionate grandmother who had lost her
granddaughter, the Buddha spoke as follows:-
“From affection springs grief,

From affection springs fear,
For one who is wholly free from affection,
There is no grief, much less fear.”
The establishment of the Bhikkhuni Sangha - the

Order of Nuns - in the fifth year of the Buddha’s ministry
paved the way for full religious freedom for women. It was
successful in the sense that there were many eminent nuns
who were brilliant in the study and practice of the
Dhamma. In the eyes of the world, Buddhism rose highly.
The Psalms of the Sisters (Therigatha) which contains 77
verses by individual nuns is one of the prides of Buddhist
literature.
The nuns were not restricted by the Buddha where
the teaching and preaching of the Dhamma was
concerned. The Bhikkhuni Order produced a remarkable
number of brilliant preachers and exponents of the
Dhamma like Sukha, Patacara, Khema, Dhammadinna
and Maha Pajapati (the foster mother to Siddharta).

According to Buddhism, a son was not essential for the
father’s passage to heaven, daughters were as good as
sons, with the liberty to lead an independent life. By
granting women an active share in the religious life, the
Buddha also helped to raise their status in secular life.
However, the admission of women into the religious
life was too advanced for that period. Because of the
nature of the improvement being too advanced in
thinking for that particular era, people were unable to adapt
themselves thus causing a regression. Hence the period
of the Bhikkhuni Sangha was short-lived because the
people failed to master the situation. The Brahmins who
found their privilege in the caste system threatened was
another factor which caused the decline of the Order. They
issued hostile propaganda against this ‘new’ attitude of
granting women religious freedom.
In Sri Lanka, the Order of Nuns flourished till 1017
A.D. in the reign of King Mahinda IV. After that it
disappeared and was not revived. But the Order of Nuns
was introduced into China by Sinhalese nuns, and it still
exists there as well as in Japan today. However, in the
Mahayana tradition they occupy a subordinate position
which is by no means on par with the monks.
Towards Equality and Freedom

The advent of the modern era in the 19th and 20th
century was a far cry from the days of the Buddha.
Women’s emancipation, their quest for freedom and
equality achieved tremendous strides particularly in the

West. This came about as the result of modem trends and
thinking, and modem education for women in all seats of
higher learning.
Susan B. Anthony, an American pioneered the drive
for the equality for women in 1848, more than 148 years
ago. Since then, the movement and struggle, with wider
objectives, had forged ahead under various pioneer
women and women’s organisations. These people
believed that women had a role to play in patriotic
fellowship with their menfolk in contributing to the
building of a better world through a better society and
country.
Since 1848, there were popular organised
movements for equal educational opportunities, equal
political rights and economic equality for women. In the
West, the status of women was enhanced by conditions
generated by the industrial revolution, humanitarian
movements and women’s movement for equality. But, in
Asia and other countries which were not so industrially
advanced, the changes were brought about by reformers
with a strong religious background.
In the last fifty to sixty years there had been a steady
increase in women’s participation in the economic, social
as well as the political life of their respective countries.
Such success achieved by women recently in their
respective fields - in social science, in business, in
economics and even in the political field - can be described
as phenomenal. Ironically, though some women had
reached the utmost in the political arena as Prime

Ministers of their country, in certain other countries their
contemporaries have yet to be given the franchise - their
right to vote! Although most countries have now adopted
fairer attitudes and have opened educational and career
opportunities to women, the unpleasant experiences and
discriminations that they have to put up with together with
rivalries and fears are but part of the still prevailing
attitudes. It is an understatement to say that certain forms
of discrimination still exist against women.
International action to raise the status of women
began in a small way with the now defunct League of
Nations, shortly after the first World War. Subsequently
the United Nations Charter went further to grant the
principles of equality and freedom to all women. The
Commission on the status of women, an organ of the
United Nations, probed the question of discrimination
based on sex and deliberated on questions pertaining to
the political rights of women; equal pay for equal work;
the status of women in common law; the nationality of
married women; educational and economic opportunities
for women; technical assistance and participation by
women.
Though much had been accomplished through
these women’s suffragette movements and international
organisations in relation to greater women’s participation
in the social, economic and political fields, the problem of
real freedom has yet to be solved.
Freedom in the Buddhist Sense

Real freedom is that of being free from all forms of
bondage. It can be achieved only through the proper
spiritual development and purification of one’s own mind
- of cleansing oneself from all taints of greed, hatred and
delusion. No amount of public debates, demonstrations
and universal charters can bring full freedom. These
can only be achieved through one’s own diligence and
heedfulness through regular practice of meditation as
taught by the Buddha.
The Buddha, in promoting the cause of women was
considered to be the first emancipator of women and was
the promoter of a democratic way of life. It is in the
Buddha-Dhamma that women were not despised and
looked down upon but were given status with men in their
spiritual endeavour to gain wisdom and liberation. ■
CAN RELIGION BRING PEACE?
Differences in Interpretation
Ш
eligion and Peace are two terms which may be
defined and interpreted by different people,
according to their religious convictions and
different levels of understanding.
Scholars and philosophers have looked upon
religion in various ways. Some have defined it in a very
narrow and limited sense while others have given it a
much broader outlook.
The Oxford Dictionary defines religion as a
system of faith and worship; human recognition of a
personal God entitled to obedience, and the effect of such
recognition on human conduct.
Thomas Paine, an English philosopher had said:
“The world is my country. Mankind are my brethren, and
to do good is my religion.” Such an attitude towards

religion and the world is essential in order to bring peace
and harmony to the world we live in.
H.G. Wells says: “Religion is the central part in our
education that determines our mental conduct.” To the
famous German philosopher, Emmanuel Kant, “Religion
is the recognition of our moral principles as laws that
must not be transgressed.”
Karl Marx, on the other hand, looked upon religion
as “the opium of the people” - offering man in his
estrangement with reality an illusory hope of happiness
in a life after death which will compensate for the real
evils of the present existence. To Engels, “Religion is
nothing but the fantastic reflection in men’s minds of
those external forces which control their early life.”
The Goal is One

Whatever may be the differences and interpretations, all
religions would invariably agree that peace is an absolute
necessity and religion plays a vital role in the peaceful
development of the individual, the family, the society, the
nation and the world.
Need for Religious Education

As the world moves deeper and deeper into an era of
turmoil with more sophisticated and dangerous weapons
and accompanying calamities and moral degeneration,
the need for religious education today is even greater
than ever before. Worries and anxieties owing to
C A N R E L IG IO N B R IN G P E A C E ? 4 3 7
uncertainty regarding the future give rise to greater

stresses and strains on the minds of man. These can only
be overcome with proper understanding of the nature of
the mind - a subject far removed from the academically
and m aterially orientated educational system s
provided in schools and tertiary institutions
today. Religion has always been the key to maintain
peace of mind and to provide spiritual solace in times of
emergencies such as during various calamities, or in times
of invasion by aggressors and other disturbances.
Man needs a religion as an anchorage - as ships
in a harbour. The human mind, fickle and fluttering as
it is, needs some form of aid to keep it steadfast and firm
in order to make resolutions in pursuit of one’s ideals in
life. With the acceptance of certain religious
teachings, one binds one’s own mind to them thereby
enabling it to steer a straighter course than it would be
if one is a free thinker or a lone wolf. As a ship moored
in a harbour is able to weather strong winds and storms,
so is a mind that is bound to religious principles, able to
withstand the strong temptations and other mental
disturbances of life.
Religious education therefore serves to
stabilise the mind; to develop mental equipoise -
avoiding all forms of extremes. It leads to the under
standing of the true nature of life and death, and of the
world - within and without. It is needed to provide a
deeper understanding and insight into the nature of the
higher values of life - its moral and ethical content -
which helps to wipe off religious fanaticism and

prejudices, paving the way for religious Tiarmony.
Who is a Religious Person?

A religious person can be recognized by his moral
character - thought, word and action. One who has
thoroughly purified oneself with good thoughts, good
words and good deeds is the perfect religious person
from the Buddhist point of view. It is difficult to regard
a person as religious, if he merely goes to a place of
worship and prays only for the good of himself and his
family, with little regard for others. His actions are
performed with narrow-minded and selfish motives.
On the other hand, there may be some people who
have neither attended religious ceremonies, nor said
prayers in places of worship, but nevertheless follow
some religious principles by living a peaceful life, by
trying to overcome their own weaknesses, and having
sympathy, tolerance and understanding towards others.
Such people may be considered more religious than the
one in the first instance.
An ideal for any religious person is a simple and
humble life through which he may be saved from being
encumbered by any material objectives (and ulterior
motives) and whereby he may devote his energy to his
spiritual cultivation for the benefit of himself and others.
The Validity of Religion

By merely observing the outward practices in the name
of religion, it is not possible to understand the validity of

a particular religion; for an uneducated and uninformed
person may be practising certain meaningless traditions
thinking that it is the right way. To understand the real
nature of any particular religion it is necessary to study
the original teachings of the founder of that religion by
going to the original sources, as far as possible.
The real value of religion can be understood, in its
proper perspective, from its rational and harmonious
teachings which gives systematic practical instructions
on how to correct oneself so as to enable one to lead a
simple, humble and moral way of life - with peace and
contentment, here and now.
Exhibition of mystical or miraculous powers,
promises of heavenly paradise after death and super
stitious practices are mere “intoxications” of religions -
doping the minds of the masses with thrills, emotional
excitement and blind beliefs. They do not lead to the
eradication of mental impurities - except perhaps to pave
the way for a greater craze for worldly powers, name,
fame and sensuality.
In his public lectures, Swami Vivekananda said,
“Experience is the only source of knowledge. The same
methods of investigation which we apply to the sciences,
and to exterior knowledge should be applied to religion.
If a religion is destroyed by such investigation, it means
that the religion is nothing, but a useless and unworthy
collection of superstitious beliefs; the sooner it
disappeared the better. Why religions should claim that
they are not bound to abide by the standpoint of reason

no one knows .... it is better that mankind should
become atheist by following reason than to blindly
believe in two hundred million gods on the authority of
anybody ....”
Whilst avoiding the extremes of blind faith and
intellectual scepticism, the religious aspirant should seek
the Truth with reason and wisdom.
Rational Method to Introduce a Religion

The age of occultism and mysticism is rapidly giving way
to scientific knowledge and investigation.
Although primitive methods of make-belief have
served the purpose of removing some of the fears and
insecurities of the unknown from the minds of many
primitive people in various parts of the world, the same
methods can no longer be applied to the minds of modem
man.
Referring to the need for a more rational outlook,
the late Prime Minister of India, Shri Jawarharlal Nehru
has said that one should try to avoid three main issues
in introducing a religion. They are: holy scriptures, God-
idea and the next world. He pointed out that if one should
introduce a religion using any one of these three grounds,
then people would tend to rely on it - accepting that
religion without using their own reasoning power. It is
advisable to allow people to seek the truth through their
knowledge and experience with a free mind. This is really
an ideal method to introduce a religion; for it avoids
various kinds of religious prejudices, blind faith and

misunderstanding.
Nehru has also mentioned that one should not
accept everything written in any holy book in the name
of religion. He claimed that the main principle of his
religion is that “good begets good and bad begets bad”.
In appreciating the rational approach of Buddhism, in his
book “The Discovery of India”, Nehru has written:
“Buddha had the courage to point out the unsatisfac
toriness of popular religion, superstition, ceremony and
priest-craft. He was not interested in the metaphysical
and theological outlook, miracles, revelations, and
dealings with the supernatural. His appeal was to reason,
logic, and experience; his emphasis was on ethics and his
method was one of psychological analysis, a psychology
without a soul. His whole approach comes like the breath
of the fresh wind from the mountain after the stale air
of metaphysical speculations.”
He goes on to say that the Buddha has taught
something greater than all doctrines and dogmas and his
eternal message has thrilled humanity through the ages.
Perhaps at no time in the past history was his message
of peace more needed for suffering and distracted
humanity than it is today.
Albert Einstein, in speaking of the religion of the
future, says, “It should transcend a personal God and
avoid dogmas and theology. Covering both the natural
and the spiritual, it should be based on a religious sense
arising from the experience of all things, natural and
spiritual, as a meaningful unity. Buddhism answers this

description.”
The approach taken by the Buddha stands unique
in the annals of religious history. He advised his
followers not to accept the Dhamma merely out of
reverence, but only after investigation.
The Buddha advised many who had gone to Him
to embrace His teachings not to do so hastily, but
requested them to think carefully whether his teachings
really appealed to them as practicable. If they were fully
convinced with his method, then only would He accept
them as followers.
Even after becoming His followers, He did not
prevent them from supporting their previous religious
teachers. This clearly indicates the extent of freedom He
gave to his followers without harbouring any jealousy
towards other religions. It also illustrates the harmonious
attitude towards other religions.
Т.Н. Huxley noted that Buddhism “in its original
purity knew nothing of the vows of obedience and never
sought the aid of the secular arm, yet spread over a
considerable moiety of the old world with marvellous
rapidity and is still, with whatever base admixture of
forcing superstitions, the dominant creed of a large
fraction of mankind.”
According to the observations of Alexander
Cunningham, an archaeologist, “Buddhists propagated
their religion by the persuasive voice of the missionary,
many others by the merciless edge of the sword. The
sanguinary career of others was lighted by lurid flames

of burning cities, the peaceful progress of the Buddhist
was illuminated by the cheerful faces of the sick in
monastic hospitals, by the happy smiles of travellers
reposing in rest houses by the road-side.”
To Rev. J. T. Sunderland, “Buddhism has taught
peace more strongly among its followers more effectively,
during all its history, than has any other great religious
faith known to the world. The people were more spiritual
minded, unlike the materialists of today, and placed
character, service, love and peace above fame, wealth,
supremacy and war, and Buddhism flourished in full
bloom at that time because Buddhism is the only religion
with no bloodshed or violence.”
Asoka’s Examples
The fact that merits noting is that Asoka was extremely
energetic in his devotion to the well-being of his people.
To this end, he had wells dug for drinking water, shady
trees planted, roads built, public parks and medicinal
gardens set up, and hospitals for humans as well as
animals established. To infuse the righteous spirit in his
subjects whom he was fond of hailing as his beloved
children, he had rocks and pillars inscribed throughout
the kingdom with the lofty message of righteous living.
Ministers and commissioners were appointed to direct
and supervise moral culture. The Third Buddhist
Council was also patronised by him. The missionaries
whom he had despatched to lands near and far, helped
to establish cultural contacts of far reaching import in the

sphere of international relations and peace.
Asoka’s activities evidenced beyond doubt that he
was a devout exponent of a strenuous life for wholesome
deeds. ‘Exertion for general welfare and prompt despatch
of business’ were among some of his main guiding prin
ciples. Imbued with remarkable practical sense and
dynamism, Asoka displayed in his life the spirit of Bud
dhism at its best, working in the true spirit of ‘Bahujana
Hitaya, Bahujana Sukhaya’ - for the welfare of the many,
for the happiness of the many - an ideal which the Buddha
Himself had taught to his first group of sixty saintly
disciples which gave rise to the first missionary religion
in the history of humanity.
Inspired by the greatness of Asoka, H.G. Wells, in
his “Outline of History”, declared that “amidst the tens
of thousands of names of monarchs that crowd the
columns of history, their majesties and graciousness and
serenities and royal highnesses and the like, the name
of Asoka shines, and shines almost alone, a star.”
With all the inspiration from Asoka at our
disposal, an attempt should be made to grow out of the
darkness which is enveloping the world today.
Religion and Materialism

Much of the dark clouds - of turmoil and global
problems - can be traced to the decline of religion and
the rise of materialism.
The history of mankind shows how very often
nations have declined and civilisations ruined with the

deterioration of religion. The historian, Edward Gibbons
in “The History of the Rise and Fall of the Roman Empire”
had suggested how the breakdown of religion into
myriads of forms has been one of the causes contributing
towards the decline and fall of the Roman Empire. As it
was for Rome, so could it be for our modem civilisations.
Realising the impending dangers, it would be
sensible for man today to work in co-operation to check
and avoid the causes which could give rise to the decline
and breakdown of religion.
Whilst religious disharmony through unhealthy
competition for converts, fanaticism and “holy wars”
continue to mar the prospects of peace through religion,
dogmas and superstitious beliefs destroy the validity of
religion in the light of ever-increasing knowledge and
scientific investigations. These invariably result in the
rise of materialism - bringing about greater moral decay
in the human society.
Material Progress
The mad pursuits of worldly pleasures, power and
possessions have led to all forms of moral degeneration,
discrimination and prejudices, even to the extent of
justifying the mass destruction of mankind.
Some of the so-called modem entertainments have
been so enacted that they arouse the animal instincts and
carnal emotions of the viewers. Under the influence of
such intoxication, the viewers often lose control of their
senses and do things against their better judgement, by

violating the peace and happiness of innocent people in
order to satisfy their sensual indulgence. They lose their
normal way of thinking, and refuse to listen to others,
even though they realise that they are ruining their lives
as well as the lives of others.
Man’s inordinate craving for excessive sensual
indulgence has created a sick and aimless society
leading to immoral, unethical and evil practices which
are a disgrace to human feelings and dignity.
The craze for worldly power has led nations into
the armaments race. The invention of lethal weapons that
could destroy the world in a matter of seconds have been
carried out at the expense of universal hunger and
poverty. Warfare has been regarded as an inevitable
modem trend and a way of life, at the expense of millions
of precious lives.
Constructive researches and projected schemes
to elevate mankind have either been treated as of
secondary importance or totally scrapped in place of short
term material gains.
The wisdom handed down by enlightened spiritual
masters have fallen onto deaf ears. Their advice to live
peacefully and to maintain a moral code of conduct that
is applicable universally, have been ignored.
Nero’s Fiddling When Rome was Burning

Countries where economic development has reached
saturation point in the name of materialistic progress are
facing enormous problems with environmental pollution,

the energy crisis, unemployment, inflation, moral
degradation and all the social problems such as drug
abuse, serious mental disorders, divorces, suicides, and
various forms of diseases.
Despite all these tragic and insane occurrences,
there are still many in the so-called developing countries
in the world who are trying their best to emulate the
myriad forms of economic development - aping more
and more of the materialistic culture, hoping to turn their
homes and countries into material paradises. Like Nero’s
fiddling when Rome was burning, such people have failed
to learn from the mistakes made by others.
Amazing Confusions
The more people get into the rat race - for the sake of
sensual pleasures, power, fame and ‘glory’ - the more
distractions and confusions they experience, the more
will they contribute towards the contradictions which the
world is in today.
On the one hand, people are afraid of wars; on the
other hand, they go all out to prepare for it! They talk a
lot about achieving peace and yet they distribute misery!
Although the world is getting more and more crowded
each day, man is feeling lonelier and lonelier! The more
leisure hours they have, the more restless they become!
Although they are equipped with all kinds of knowledge
to get safely to the moon, yet they know not how to
live safely on earth! Such are the confusions and
contradictions of modern man living in this space age.

Yet these problems are not entirely new to mankind.
Confusion arises as long as the taints of delusion
are present in the minds of man. Along with other mental
defilements, the delusion in man blinds him from the
ability to see and understand the true nature of things or
the ultimate realities of life.
Imbalanced living
The im balance betw een m aterial and spiritual
development is the cause of gross confusion and
dilemmas faced by the modern world.
Material wealth alone cannot bring peace and
happiness to man. Frustrations and disappointments await
the imbalanced mind. Unable to find satisfactory ways
and means to counter the frustrations of life, people resort
to all kinds of drugs and intoxicants as temporary
palliatives, failing which, they turn to suicide or
experience mental disorders.
The ever-increasing cases of drug addiction,
alcoholism, gambling and so forth are the symptoms of
imbalanced living.
The inclination to lull oneself in the comforts of
modem living without any thought for spiritual progress
has left man lethargic and indolent. To overcome this,
one needs energy, strength and perseverance which
belongs to the realm of faith - which is deeply ingrained
in religion.
Peace Through Religion

The rapid growth of materialism and imbalanced living
has obscured the potentials of peace through religion.
World religions today have developed into massive
organised institutions, and the original teachings of
their respective founders have hardly any influence over
the followers in the quality of simplicity, restraint,
truthfulness and self-lessness.
To realize the real value of religion, a proper
understanding of the original messages of religious
founders is necessary. The simple moral and ethical values
have the greatest potential for peace.
The practice of restraint of thoughts brings peace
and harmony to the individual and restraint of speech
and bodily actions gives peace to others. It is through
these three channels of thought, speech and bodily
actions that all evil or unwholesome actions are performed.
They are the ‘doors’ of the world within - where conflicts
begin. If this world within is well-guarded with
heedfulness, the wars and conflicts without would
naturally be checked.
‘To know thyself’ through religion is the guiding
principle to peace for “the Kingdom of heaven is within.”
If people can follow genuine religious principles
involving moral restraints and the performance of duties
and obligations towards one another in society, peace
and harmony would naturally follow.
The simple advice which the Buddha had given to
his followers, in the Sigalovada Sutta, outlining the duties
and obligations between parents and children, teachers

and pupils, husbands and wives, Mends and friends,
employers and employees, and religious teachers and
disciples; covers the whole domestic and social duty of
the layman. Commenting on this Sutta, Mrs. Rhys Davids
says: ‘T h e Buddha’s doctrine of love and goodwill
between man and man is here set forth in domestic and
social ethics with more comprehensive detail than
elsewhere. And truly we may say even now of this Vinaya
or code of discipline, so fundamental are the human
interests involved, so sane and wide is the wisdom that
envisages them, that the utterances are as fresh and
practically as binding to-day and here as they were then
at Rajagaha. ‘Happy would have been the village or the
clan on the banks of the Ganges where the people were
full of kindly spirit of fellow-feeling, the noble spirit of
justice which breathes through these naive and simple
sayings.’ Not less happy would be the village, or the
family on the banks of the Thames to-day, of which this
could be said.”
Instead of making religion a way of living, it has
been developed into philosophical jargon and has
become a subject of intellectual exercise and debates.
Superstitious practices, magic and mysticism have been
introduced for the glory and gain of one religious group
over another. Religions are being used to justify the
weaknesses of man - for the greed of gold and power.
By inviting such worldly issues into religion in order
to carry on “something” in the name of religion, the
religionists of today must understand that these will only

cloud and wipe off the real essence of a religion and
spiritual way of life, and the real religious values will be
more and more obscured to posterity.
A Silver Lining
Whether religion can still bring peace to mankind today
is indeed a relevant question, especially in the light of
recent developments in certain parts of the world where
religion has literally been taken into the battlefield.
M aterialism, hypocrisy and fanaticism mas
querading under the guise of religion have been amongst
the greatest catastrophies in the history of mankind. To
repeat the errors and tragedies of the past, at a time when
great world conferences on religion and peace are being
held and declarations made for universal peace,
universal brotherhood and religious harmony, would be
a great hypocrisy and disgrace to the human society.
To support such unscrupulous acts in the name of
religion is aganist human decency and dignity. It is not
right to fight in battlefields for the sake of peace, for
peace is the ability to conquer oneself without inflicting
defeat on others. It is fully realised as the point of
selflessness. Although certain religionists have chosen,
for the greed of gold and worldly power, to engage
themselves in religious wars, this does not represent the
entire realm of religion. It is therefore left to the thinking
and peace-loving peoples of today to judge whether the
attitudes of such war-mongers are justifiable in the name
of religion, and whether war and bloodshed should be

entirely separated from religion.
If people are genuinely interested to seek and work
for the peace and happiness for themselves as well as
others, it is still not too late - for every cloud has a silver
lining. Religious principles and teachings which are
worthy of human cultivation and capable of being
experienced and realised by oneself still exist.
“Open to all is the Gateway to

Complete deliverance”
“One may conquer in battle

a thousand times a thousand men,
Yet he is the best of conquerors
who conquers himself.”
Buddha - Dh. 103

THERAVADA - MAHAYANA
BUDDHISM
By Ven. Dr. W. Rahula
et us discuss a question often asked by many

people: What is the difference between Mahayana
and Theravada Buddhism? To see things in their
proper perspective, let us turn to the history of Buddhism
and trace the emergence and development of Mahayana
and Theravada Buddhism.
The Buddha was bom in the 6th Century B.C. After
attaining Enlightenm ent at the age of 35 until
his Mahaparinibbana at the age of 80, he spent his life
preaching and teaching. He was certainly one of the most
energetic man who ever lived: for forty-five years he taught
and preached day and night, sleeping for only about 2°
hours a day.
The Buddha spoke to all kinds of people: kings and
princes, Brahmins, farmers, beggars, learned men and
ordinary people. His teachings were tailored to the
experiences, levels of understanding and mental capacity

of his audience. What he taught was called Buddha
Vacana, i.e. word of the Buddha. There was nothing called
Theravada or Mahayana at that time.
After establishing the Order of monks and nuns,
the Buddha laid down certain disciplinary rules called
the Vinaya for the guidance of the Order. The rest of his
teachings were called the Dhamma which included his
discourses, sermons to monks, nuns and lay people.
The First Council

Three months after the Buddha’s Mahaparinibbana, his
immediate disciples convened a council at Rajagaha. Maha
Kassapa, the most respected and elderly monk, presided
at the Council. Two very important personalities who
specialised in the two different areas - the Dhamma and
the Vinaya - were present. One was Ananda, the closest
constant companion and disciple of the Buddha for 25
years. Endowed with a remarkable memory, Ananda was
able to recite what was spoken by the Buddha. The other
personality was Upali who remembered all the Vinaya
rules.
Only these two sections - the Dhamma and the
Vinaya - were recited at the First Council. Though there
were no differences of opinion on the Dhamma (no
mention of the Abhidhamma) there was some discussion
about the Vinaya rules. Before the Buddha’s Parinibbana,
he had told Ananda that if the Sangha wished to amend
or modify some minor rules, they could do so. But on that
T H E R A V A D A AN D M AH AYANA BU D D H ISM 455
occasion Ananda was so overpowered with grief because

the Buddha was about to die that it did not occur to him
to ask the Master what the minor rules were. As the
members of the Council were unable to agree as to what
constituted the minor rules, Maha Kassapa finally ruled
that no disciplinary rule laid down by the Buddha should
be changed, and no new ones should be introduced. No
intrinsic reason was given. Maha Kassapa did say one
thing, however: “If we changed the rules, people will say
that Ven. Gotama’s disciples changed the rules even
before his funeral fire has ceased burning.”
At the Council, the Dhamma was divided into
various parts and each part was assigned to an Elder and
his pupils to commit to memory. The Dhamma was then
passed on from teacher to pupil orally. The Dhamma was
recited daily by groups of people who often cross check
with each other to ensure that no omissions or additions
were made. Historians agree that the oral tradition is
more reliable than a report written by one person from
his memory several years after the event.
The Second Council

One hundred years later, the Second Council was held
to discuss some Vinaya rules. There was no need to
change the rules three months after the Parinibbana of
the Buddha because little or no political, economic or
social changes took place during that short interval. But
100 years later, some monks saw the need to change
certain minor rules. The orthodox monks said that
nothing should be changed while the others insisted on

modifying some rules. Finally, a group of monks left
the Council and formed the Mahasanghika - the Great
Community. Even though it was called the Mahasanghika,
it was not known as Mahayana. And in the Second Council,
only matters pertaining to the Vinaya were discussed and
no controversy about the Dhamma is reported.
The Third Council

In the 3rd Century B.C. during the time of Emperor
Asoka, the Third Council was held to discuss the
differences of opinion among the bhikkhus of different
sects. At this Council the differences were not confined
to the Vinaya but were also connected with the Dhamma.
At the end of this Council, the President of the
Council, Moggaliputta Tissa, compiled a book called the
Kathavatthu refuting the heretical, false views and
theories held by some sects. The teaching approved and
accepted by this Council was known as Theravada. The
Abhidhamma Pitaka was included at this Council.
After the Third Council, Asoka’s son, Ven. Mahinda,
brought the Tripitaka to Sri Lanka, along with the
commentaries that were recited at the Third Council.
The texts brought to Sri Lanka were preserved until today
without losing a page. The texts were written in Pali
which was based on the Magadhi language spoken by
the Buddha. There was nothing known as Mahayana at
that time.
T H E R A V A D A A N D M AH AYANA BU D D H ISM 457
Coming of Mahayana
Between the 1st Century B.C. to the 1st Century A.D.,
the two terms Mahayana and Hinayana appeared in the
Saddharma Pundarika Sutra or the Sutra of the Lotus of
the Good Law.
About the 2nd Century A.D. Mahayana became

clearly defined. Nagarjuna developed the Mahayana
philosophy of Sunyata and proved that everything is Void
in a small text called Madhyamika-karika. About the 4th
Century, there were Asanga and Vasubandhu who wrote
enormous amount of works on Mahayana. After the 1st
Century A.D., the Mahayanists took a definite stand and
only then the terms of Mahayana and Hinayana were
introduced.
We must not confuse Hinayana with Theravada

because the terms are not synonymous. Theravada
Buddhism went to Sri Lanka during the 3rd Century B.C.
when there was no Mahayana at all. Hinayana sects
developed in India and had an existence independent
from the form of Buddhism existing in Sri Lanka. Today
there is no Hinayana sect in existence anywhere in
the world. Therefore, in 1950 the World Fellowship of
Buddhists inaugurated in Colombo unanimously decided
that the term Hinayana should be dropped when
referring to Buddhism existing today in Sri Lanka,
Thailand, Burma, Cambodia, Laos, etc. This is the brief
history of Theravada, Mahayana and Hinayana.
Mahayana and Theravada

Now, what is the difference between Mahayana and
Theravada?
I have studied Mahayana for many years and the
more I study it, the more I find there is hardly any
difference between Theravada and Mahayana with
regard to the fundamental teachings.
• Both accept Sakyamurni Buddha as the

Teacher.
• The Four Noble Truths are exactly the same
in both schools.
• The Eightfold Path is exactly the same in both
schools.
• The Paticca-samuppada or the Dependent
Origination is the same in both schools.
• Both rejected the idea of a supreme being who
created and governed this world.
• Both accept Anicca, Dukkha, Anatta and Sila,
Samadhi, Panna without any difference.
These are the most important teachings of
the Buddha and they are all accepted by both schools
without question.
There are also some points where they differ. An
obvious one is the Bodhisattva ideal. Many people say
that Mahayana is for the Bodhisattvahood which leads
to Buddhahood while Theravada is for Arahantship. I
must point out that the Buddha was also an Arahant.
Pacceka Buddha is also an Arahant. A disciple can also
T H E R A V A D A AN D M AH AYANA B U D D H ISM 459
be an Arahant. The Mahayana texts never use the term

Arahant-yana, Arahant Vehicle. They used three terms:
Bodhisattvayana, Prateka-Buddhayana, and Sravakayana.
In the Theravada tradition these three are called Bodhis.
Some people imagine that Theravada is selfish
because it teaches that people should seek their own
salvation. But how can a selfish person gain Enlighten
ment? Both schools accept the three Yanas or Bodhis but
consider the Bodhisattva ideal as the highest. The
Mahayana has created many mystical Bodhisattvas while
the Theravada considers a.Bodhisattva as a man amongst
us who devotes his entire life for the attainment of
perfection, ultimately becoming a fully Enlightened
Buddha for the welfare of the world, for the happiness
of the world.
Three Types of Buddhahood

There are three types of Buddhahood: the Samma
Sambuddha who gains full Enlightenment by his own
effort, the Pacceka Buddha who has lesser qualities than
the Samma Sambuddha, and the Savaka Buddha who is
an Arahant disciple. The attainment of Nibbana between
the three types of Buddhahood is exactly the same. The
only difference is that the Samma Sambuddha has many
more qualities and capacities than the other two.
Some people think that Voidness or Sunyata
discussed by Nagarjuna is purely a Mahayana teaching.
It is based on the idea of Anatta or non-self, on the
Paticcasamuppada or the Dependent Origination, found
4 6 0 G E M S O F B U D D H IS T W ISD O M
in the original Theravada Pali texts. Once Ananda asked

the Buddha, “People say the word Sunya. What is Stenya?”
The Buddha replied, “Ananda, there is no self, nor
anything pertaining to self in this world. Therefore, the
world is empty.” This idea was taken by Nagaijuna when
he wrote his remarkable book, “Madhyamika Karika”.
Besides the idea of Sunyata is the concept of the store-
consciousness in Mahayana Buddhism which has its seed
in the Theravada texts. The Mahayanists have developed
it into a deep psychology and philosophy. ■
BODHISATTVA
IDEAL IN BUDDHISM
By Ven.Dr. W. Rahula
^
here is a wide-spread belief, particularly in
the West, that the ideal of the Theravada, which
they conveniently identify with Hinayana, is to
become an Arahant while that of the Mahayana is to
become a Bodhisattva and finally to attain the state of a
Buddha. It must be categorically stated that this is
incorrect. This idea was spread by some early Orienta
lists at a time when Buddhist studies were beginning in
the West, and the others who followed them accepted it
without taking the trouble to go into the problem by
examining the texts and living traditions in Buddhist
countries. But the fact is that both the Theravada and the
Mahayana unanimously accept the Bodhisattva ideal as
the highest.
The term s H in a y a n a (Small Vehicle) and
M ahayana (Great Vehicle) are not known to the

Theravada Pali literature. They are not found in the Pali
Canon (Tripitaka) or in the Commentaries on the
Tripitaka. Not even in the Pali Chronicles of Ceylon, the
Dipavamsa and the Mahavamsa. The Dipavamsa (about
the 4th Century A.D.) and Pali Commentaries mention
Vitandavadins, evidently a sect of dissenting Buddhists
holding some unorthodox views regarding some points
in the teaching of the Buddha. The Vitandavadin and the
Theravadin both quote the same authorities and name
the sutras of the Tripitaka in order to support their po
sitions, the difference being only in the mode of their
interpretations. The Mahavamsa (5th Century A.D.) and
a Commentary on the Abhidhamma refer to Vetulla - or
Vetulyavadins (Sanskrit: Vaitulyavadin) instead of
Vitandavadin. From the evidence of the texts, it may not
be wrong to consider that these two terms - Vitanda and
Vetulya - represented the same school or sect.
We learn from the Abhidhamma-Samuccaya, an
authoritative Mahayana philosophical text (4th Century
A.D.) that the terms Vaitulya and Vaipulya are synony
mous, and that Vaipulya is the Bodhisattva-Pittaka. Now,
the Bodhisattva-Pitaka is definitely Mahayana. Hence
Vaitulya undoubtedly denotes Mahayana.
So we can be certain that the terms Vitanda, and
Vetulya used in the Pali Chronicles and Commentaries
refer to Mahayana. But the terms Hinayana and Mahayana
were not known to them, or ignored or unrecognised by
them.
B O D H ISA T T V A ID EA L IN B U D D H ISM 463
It is universally accepted by scholars that the

terms Hinayana and Mahayana are later inventions.
Historically speaking, the Theravada already existed long
before these terms came into being. That Theravada,
considered to be the original teaching of the Buddha,
was introduced to Ceylon and established there in the
3rd Century B.C., during the time of Emperor Asoka of
India. At that time there was nothing called Mahayana.
Mahayana as such appeared much later, about the
beginning of the Christian Era. Without Mahayana there
could not be Hinayana. Buddhism that went to Sri Lanka,
with its Tripitaka and Commentaries, in the 3rd Century
B.C., remained there intact as Theravada, and did not
come into the scene of the Hinayana-Mahayana dispute
that developed later in India. It seems therefore not
legitimate to include Theravada in either of these two
categories.
The Mahayana mainly deals with the Bodhisattva-
yana or the Vehicle of the Bodhisattva. But it does
not ignore the other two: Sravaka-yana and Pratyeka-
buddha-yana. For example, Asanga, the founder of the
Yogacara system, in his Magnum Opus, the Yogacara-
Bhumisastra, devotes two sections to Sravakabhumi and
Pratyekabuddha-bhumi to Bodhisattvabhumi, which
shows that all three yanas are given due consideration
in the Mahayana. But the state of a Sravaka or a
Pratyekabuddha is inferior to that of a Bodhisattva. This
is quite in keeping with the Theravada tradition which,
too, holds that one may become a Bodhisattva and attain
the state of a fully Enlightened Buddha; but if one cannot,

one may attain the state of a Pratyekabuddha or of a
Sravaka according to one’s capacity. These three states
may be considered as three attainments on the same
Path. In fact, the Sandhinirmocana-Sutra (a Mahayana
Sutra) clearly says that the Sravakayana and the Mahayana
constitute one yana (ekayana) and that they are not two
different and distinct ‘vehicles’.
The Three Individuals

Now, who are these three individuals: Sravaka,
Pratyekabuddha and Bodhisattva? Very briefly:
A Sravaka is a disciple of a Buddha. A disciple may
be a monk or a nun, a layman or a laywoman. Bent on
his or her liberation, a Sravaka follows and practises the
teaching of the Buddha and finally attains Nirvana. He
also serves others, but his capacity to do so is limited.
A Pratyekabuddha (Individual Buddha) is a per
son who realizes Nirvana alone by himself at a time when
there is no Samyaksambuddha in the world. He also
renders service to others, but in a limited way. He is
not capable of revealing the Truth to others as a
Samyaksambuddha, a fully Enlightened Buddha does.
A Bodhisattva is a person (monk or layman) who
is in a position to attain Nirvana as a Sravaka or as a
Pratyekabuddha, but out of great compassion (maha
karuna) for the world, he renounces it and goes on
suffering in samsara for the sake of others, perfects
himself during an incalculable period of time and finally
realizes Nirvana and becomes a Samyaksambuddha, a

fully Enlightened Buddha. He discovers the Truth and
declares it to the world. His capacity for service to others
is unlimited.
The definition of the three Yanikas (followers of
the three yanas) given by Asanga is very instructive and
clarifies some points. According to him, a Sravakayanika
(one who takes the vehicle of disciples) is a person who,
living according to the law of the disciples. By nature
having feeble faculties (qualities), bent on his own
liberation through the cultivation of detachm ent,
depending on the Canon of the Disciples (Sravaka-pitaka),
practising major and minor qualities, gradually puts an
end to suffering. A Pratyeka-Buddha-Yanika (one who
takes the Vehicle of the Individual Buddha) is a person
who, lives according to the law of the Individual Buddha,
By nature having medium faculties, bent on his liberation
through the cultivation of detachment, he has the
intention of attaining Enlightenm ent exclusively
through his own mental development, depending on the
ồravaka-pitaka, practising major and minor qualities, bom
at a time when there is no Buddha in the world and
gradually puts an end to suffering. A Mahayanika (one
who takes the Great Vehicle) is a person who, living
according to the law of the Bodhisattvas, by nature having
sharp faculties, bent on the liberation of all beings, de
pending on the Canon of the Bodhisattvas, matures other
beings, cultivates the pure Buddha-domain, receives
predictions or declarations (Vya-Karana) from Buddhas
and finally realizes the perfect and complete Enlighten

ment (Samyaksambodhi).
From this we can see that anyone who aspires to
become a Buddha is a Bodhisattva, a Mahayanist, though
he may live in a country or in a community popularly and
traditionally regarded as Theravada or Hinayana.
Similarly, a person who aspires to attain Nirvana as a
disciple is a Sravakayanika or Hinayanist though he may
belong to a country or a community considered as
Mahayana. Thus it is wrong to believe that there are
no Bodhisattvas in Theravada countries or that all are
Bodhisattvas in M ahayana countries. It is not
conceivable that Sravakas and Bodhisattvas are concen
trated in separate geographical areas.
Further, Asanga says that when a Bodhisattva
finally attains Enlightenment (Bodhi) he becomes an
Arahant, aTathagata (i.e. Buddha). Here it must be clearly
understood that not only a Sravaka (disciple) but also a
Bodhisattva becomes an Arahant when finally he attains
Buddhahood. The Theravada position is exactly the same:
the Buddha is an Arahant -Araham Samma-SamBuddha
“Arahant, Fully and Perfectly Enlightened Buddha.”
The Mahayana unequivocally says that a Buddha,
a Pratyekabuddha and a Sravaka (disciple), all three are
equal and alike with regard to their purification or
liberation from defilements or impurities (.Klesavaranavi-
suddhi).
This is also called Vimukti-Kaya (liberation-body),
and in it there is no difference between the three. That
BO D H ISA T T V A ID EA L IN B U D D H ISM 467
means that there are no three different Nirvanas or

Vimuktis for three persons. Nirvana or Vimukti is the
same for all. But only a Buddha achieves the complete
liberation from all the obstructions to the knowable, i.e.,
obstructions to knowledge (Jneyyavaranavisuddhi), not
the Sravakas and Pratyekabuddhas. This also is called
Dharma-Kaya (Dharma-body), and it is in this and many
other innumerable qualities, capacities and abilities
that the Buddha becomes incomparable and superior to
Sravakas and Pratyekabuddhas.
This Mahayana view is quite in keeping with the
Theravada Pali Tripitaka. In the Samyutta-Nikaya the
Buddha says that the Tathagata (i.e. Buddha) and a
bhikkhu (i.e. sravaka, disciple) liberated through
wisdom are equal with regard to their Vimutta
liberation), but the Tathagatha is different and
distinguished from the liberated bhikkhus in that he
(Tathagata) discovers and shows the Path (Magga) that
was not known before.
These three states of the Sravaka, the Pratyeka
buddha and the Buddha are mentioned in the Nidhikanda-
Sutta of the Khuddakapatha, the first book of the
Khuddaka-nikaya, one of the five Collections of the
Theravada Tripitaka. It says that by practising virtues
such as charity, morality, self-restraint, etc, one may attain,
among other things, the perfection of the disciple”
(Savaka-Parami), “Enlightenment of the Pratyeka
buddha” (Paccekabodhi) and “the Buddha-domain”
(Buddhabhumi). They are not called Yanas (vehicles).
In the Theravada tradition these are known as

Bodhis, but not Yanas. The Upasaka-janalankara, a Pali
treatise dealing with the ethics for the lay Buddhist, written
in the 12th century by a Thera called Ananda in the
Theravada tradition of the Mahavihara at Anuradhpura,
Sri Lanka, says that there are three Bodhis: Savakabodhi
(Skt: Sravakabodhi), Paccekabodhi (Skt: Pratyekabodhi)
and Sammasambodhi (Skt: Samyaksambodhi). A whole
chapter of this book is devoted to the discussion of these
three Bodhis in great detail. It says further that when a
disciple attains the Bodhi (Enlightenment) -, he is called
Savaka-Buddha (Skt: Sravaka-Buddha).
The Bodhisattvas
Just like the Mahayana, the Theravada holds the
Bodhisattva in the highest position. The Commentary
on the Jataka, in the tradition of the Mahavihara at
Anuradhapura, provides a precise example: In the dim
past, many incalculable aeons ago, Gotama the Buddha,
during his career as Bodhisattva, was an ascetic named
Sumedha. At that time there was a Buddha called
Dipankara whom he met and at whose feet he had the
capacity to realise Nirvana as a disciple {Sravaka).
But Sumedha renounced it and resolved, out of great
compassion for the world, to become a Buddha like
Dipankara to save others. Then Dipankara Buddha
declared and predicted that this great ascetic would one
day become a Buddha and offered eight handfuls of
flowers to Sumedha. Likewise, Dipankara Buddha’s

disciples who were with him and who were themselves
Arahants offered flowers to the Bodhisattva. This story
of Sumedha distinctly shows the position a Bodhisattva
occupies in the Theravada.
Although the Theravada holds that anybody can be
a Bodhisattva, it does not stipulate or insist that all must
be Bodhisattva which is considered not practical. The
decision is left to the individual whether to take the Path
of the Sravaka or of the Pratyekabuddha or of the
Samyaksambuddha. But it is always clearly explained
that the state of a Samyaksambuddha is superior and that
the other two are inferior. Yet they are not disregarded.
In the 12th Century A.D., in Myanmar (a strictly
Theravada country) King Alaungsithu of Pagan, after
building Shwegugyi Temple, set up an inscription in Pali
verse to record this act of piety in which he publicly
declared his resolution to become a Buddha and not a
Sravaka.
In Sri Lanka, in the 10th Century, King Mahinda
IV (956-972 A.D.) in an inscription proclaimed that “none
but the Bodhisattvas would become kings of Sri Lanka
(Ceylon)”. Thus it was believed that kings of Sri Lanka
were Bodhisattvas.
A Thera named Maha-Tipitaka Culabhaya who
wrote the Milinda-Tika (about the 12th Century A.D.) in
the Theravada tradition of the M ahavihara at
Anuradhapura, says at the end of the book in the
colophon that he aspires to become a Buddha: Buddho
Bhaveyyam “May I become a Buddha,” which means

that this author is a Bodhisattva.
We come across at the end of some palm-
leaf manuscripts of Buddhist texts in Sri Lanka the names
of even a few copyists who have recorded their wish to
become Buddhas, and they too are to be considered as
Bodhisattvas. At the end of a religious ceremony or an
act of piety, the bhikkhu who gives benedictions, usually
admonishes the congregation to make a resolution to
attain Nirvana by realising one of the three Bodhis -
Sravakabodhi, Pratyekabodhi or Samyaksambodhi - as
they wish according to their capacity.
There are many Buddhists both bhikkhus and
laymen, in Sri Lanka, Myanmar, Thailand and Cambodia
which are regarded as Theravada countries, who take
the vow or resolution to become Buddhas to save others.
They are indeed Bodhisattvas at different levels of
development. Thus one may see that in Theravada
countries all are not Sravakas. There are Bodhisattvas as
well.
There is a significant difference between the
Theravada and the Mahayana with regard to the
Bodhisattva ideal. The Theravada, although it holds the
Bodhisattva ideal as the highest and the noblest, does not
provide a separate literature devoted to the subject. The
teachings about the Bodhisattva ideal and the Bodhisattva
career are to be found scattered in their due places in Pali
literature. The Mahayana by definition is dedicated to the
Bodhisattva ideal, and they have not only produced a
BO D H ISA T T V A ID E A L IN BU D D H ISM 471
remarkable literature on the subject but also created a

fascinating class of mythical Bodhisattvas. ■
RELIGION IN A
SCIENTIFIC AGE
^
oday we live in a scientific age in which almost
every aspect of our lives has been affected by
science. Since the scientific revolution during
the seventeenth century, science has continued to exert
tremendous influence on what we think and do.
The impact ofscience has been particularly strong
on traditional religious beliefs. Many basic religious
concepts are crumbling under the pressure of modem
science and are no longer acceptable to the intellectual
and the well-informed man. It is no longer possible to
assert truth derived m erely through theological
speculations or based on the authority of religious
scriptures in isolation to scientific consideration. For
example, the findings of modem psychologists indicate
that the human mind, like the physical body, work
according to natural, causal laws without the presence of
an unchanging soul as taught by some religions.

Some religionists choose to disregard scientific
discoveries which conflict with their religious dogmas.
Such rigid mental habits are indeed a hindrance to human
progress. Since the modern man refuses to believe
anything blindly, even though it had been traditionally
accepted, such religionists will only succeed in
increasing the ranks of non-believers’ with their faulty
theories.
On the other hand, some religionists have found
it necessary to accommodate popularly accepted
scientific theories by giving new interpretations to their
religious beliefs. A case in point is Darwin’s Theory of
Evolution. Many religionists maintain that man was
directly created by God. Darwin, on the other hand,
claimed that man had evolved from the ape, a theory
which upset the doctrines of divine creation and the fall
of man. Since all enlightened thinkers have accepted
Darwin’s theory, the theologians today have little choice
except to give a new interpretation to their doctrines to
suit this theory which they had opposed for so long.
In the light of modem scientific discoveries, it is
not difficult to understand that many of the views held
in many religions regarding the universe and life are
merely conventional thoughts of that which have been
long superceded. It is generally true to say that religions
have greatly contributed to human development and
progress. They have laid down values and standards and
formulated principles to guide human life. But for all the
R E L IG IO N IN A S C IE N T IF IC A G E 4 7 5
good they have done, religions can no longer survive

in the modem scientific age if the followers insist on
imprisoning truth into set forms and dogmas, on
encouraging rituals and some other practices which have
been depleted of their original meaning.
Buddhism and Science

Until the beginning of the last century, Buddhism was
confined to countries untouched by modem science.
Nevertheless, from its very beginning, the Teachings of
the Buddha were always open to scientific thinking.
One reason why the Teaching can easily be
embraced by the scientific spirit is that the Buddha never
encouraged rigid, dogmatic belief. He did not claim to
base His Teachings on faith, belief, or divine revelation,
but allowed great flexibility and freedom of thought.
The second reason is that the scientific spirit can
be found in the Buddha’s approach to universal Truth.
The Buddha’s method for discovering and testing the
Truth is very similar to that of the scientist. A scientist
observes the external world objectively, and would only
establish a scientific theory after conducting many
successful practical experiments.
Using a similar approach 25 centuries ago, the
Buddha observed the inner world with detachment, and
encouraged His disciples not to accept any teaching until
they had critically investigated and personally verified its
reality. Just as the scientist today would not claim that
his experiment cannot be duplicated by others, the
Buddha did not claim that His experience of Enlighten

ment was exclusively to Him. Thus, in His approach to
Truth, the Buddha was as analytical as the present day
scientist. He established a practical, scientifically
worked-out method for reaching the Ultimate Truth and
the experience of Enlightenment.
While Buddhism is very much in line with the
scientific spirit, it is not correct to equate Buddhism with
science. It is true that the practical applications of science
have enabled mankind to live more comfortable lives and
experience wonderful things undreamed of before.
Science has made it possible for man to swim better than
the fishes, fly higher than the birds, and walk on the
moon. Yet the sphere of knowledge acceptable to
conventional, scientific wisdom is confined to empirical
evidence. And scientific truth is subject to constant
change. Science cannot give man control over his mind
and neither does it offer moral control and the aim of life.
Despite its wonders, science has indeed many limitations
where Buddhism has gone beyond that.
limitations of Science
Often one hears so much about science and what it
can do, and so little about what it cannot do. Scientific
knowledge is limited to the data received through the
sense organs. It does not recognise reality which
transcends sense-data. Scientific truth is built upon
logical observations of sense-data which are continually
changing. Scientific truth is, therefore, relative truth not
intended to stand the test of time. And a scientist, being

aware of this fact, is always willing to discard a theory
if it can be replaced by a better one.
Science attempts to understand the outer world
and has barely scratched the surface of man’s inner world.
Even the science of psychology has not really fathomed
the underlying cause of man’s mental unrest. When a
man is frustrated and digusted with life, and his inner
world is filled with disturbances and unrest, science
today is very much un equipped to help him. The social
sciences which cater for man’s environment may bring
him a certain degree of happiness. But unlike an animal,
man requires more than mere physical comfort and needs
help to cope with his frustrations and miseries arising
from his daily experiences.
Today so many people are plagued with fear,
restlessness, and insecurity. Yet science fails to succour
them. Science is unable to teach the common man to
control his mind when he is driven by the animal nature
that burns within him.
Can science make man better? If it can, why do
violent acts and immoral practices abound in countries
which are so advanced in science? Isn’t it fair to say that
despite all the scientific progress achieved and the
advantages conferred on man, science leaves the inner
man basically unchanged: it has only heightened man’s
feelings of dependence and insufficiency? In addition to
its failure to bring security to mankind, science has also
made everyone feel even more insecure by threatening
the world with the possibility of wholesale destruction.

Science is unable to provide a meaningful purpose
of life. It cannot provide man clear reasons for living.
In fact, science is thoroughly secular in nature and
unconcerned with man’s spiritual goal. The materialism
inherent in scientific thought denies the psyche goals
higher than material satisfaction. By its selective
theorizing and relative truths, science disregards some
of the most essential issues and leaves many questions
unanswered. For instance, when asked why physical and
mental inequalities exist among men, no scientific
explanation can be given to such questions which are
beyond its narrow confines.
Learned Ignorance
The transcendental mind developed by the Buddha is not
limited to sense-data and goes beyond the logic trapped
within the limitation of relative perception. The
human intellect, on the contrary, operates on the basis
of information it collects and stores, whether in the field
of religion, philosophy, science or art. The information
for the mind is gathered through our sense organs which
are inferior in so many ways. The very limited informa
tion perceived makes our understanding of the world
distorted. In his book, Learned Ignorance, a French
scholar by the name of Nicholas of Cusa observed:
“All our much vaunted knowledge based on
our senses is really ignorance, and true knowledge
is only obtained by shedding all this until we think
without using sense ideas.”

‘Truth does not depend on matters outside
ourselves but within us. We cannot hope to find
Truth by experiment and sense-perception or even
by logic and reason. These are instruments to gain
knowledge but not the Truth. Truth must come
from inner realization. Books can only stimulate
thoughts and give you knowledge. For Truth you
must turn your eyes inwards for it is within you.
Therefore, the search for knowledge is one thing,
and the search for Truth is another thing.”
“Words are the products of our finite minds
and our minds depend for all their knowledge on
the experience of our senses. These senses are
sometimes not reliable; one incident that has been
seen by many people may be explained in different
ways.”
Some people are proud of the fact that they know

so much. In fact, the less we know, the more certain we
are in our explanations; the more we know, the more we
realize our limitations.
A brilliant scholar once wrote a book which he
considered as the ultimate work. He felt that the book
contained all the literary gems and philosophies. Being
proud of his achievement, he showed his masterpiece to
a colleague of his who was equally brilliant with the
request that the book be reviewed by him. Instead, his
colleague asked the author to write down on a piece of
paper all he knew and all he did not know. The author
sat down deep in thought, but after a long while failed
to write down anything he knew. Then he turned his
mind to the second question, and again he failed to write
down anything he did not know. Finally, with his ego at
the lowest ebb, he gave up, realizing that all that he knew
was really ignorance.
In this regard, Socrates, the well-known Athenian
philosopher of the Ancient World, had this to say when
asked what he knew: 7 know only one thing - that I do
not know”.
Beyond Science
Buddhism goes beyond m odern science in its
acceptance of a wider field of knowledge than is allowed
by the scientific mind. Buddhism admits knowledge
arising from the sense organs as well as personal
experiences gained through mental culture. By training
and developing a highly concentrated mind, religious
experience can be understood and verified. Religious
experience is not something which can be understood by
conducting experiments in a test-tube or examined under
a microscope.
The truth discovered by science is relative and
subject to changes, while that found by the Buddha is
final and absolute: the Truth of Dhamma does not change
according to time and space. Furthermore, in contrast
to the selective theorizing of science, the Buddha
encouraged the wise not to cling to theories, scientific or
otherwise. Instead of theorizing, the Buddha taught

mankind how to live a righteous life, by calming the
senses, and by casting off desires, the Buddha pointed
the way through which we can discover within ourselves
the nature of life. And the real purpose of life can be
found.
Practice is important in Buddhism. A person who
studies much but does not practise is like one who is able
to recite recipes from a huge cookery book without
trying to prepare a single dish. His hunger cannot be
relieved by book knowledge alone. Practice is such an
important prerequisite of enlightenment that in some
schools of Buddhism, such as Zen, practice is put even
ahead of knowledge.
The scientific method is outwardly directed, and
modern scientists exploit nature and the elements
for their own comfort, often disregarding the need to
harmonise with the environment and thereby polluting
the world. In contrast, Buddhism is inwardly directed
and is concerned with the inner development of man. On
the lower level, Buddhism teaches the individual how to
adjust and cope with events and circumstances of
daily life. At the higher level, it represents the human
endeavour to grow beyond oneself through the practice
of mental culture or mind development.
Buddhism has a complete system of mental culture
concerned with gaining insight into the nature of things
which leads to complete self-realization of the Ultimate
Truth - Nibbana. This system is both practical and
scientific; it involves dispassionate observation of

emotional and mental states. More like a scientist than
a judge, a meditator observes the inner world with
mindfulness.
Science without Religion

Without having moral ideals, science poses a danger to
all mankind. Science has made the machine which in
turn becomes king. The bullet and bomb are gifts of
science to the few in power on whom the destiny of the
world depends. Meanwhile the rest of mankind waits in
anguish and fear, not knowing when the nuclear
weapons, the poisonous gases, the deadly arms - all fruits
of scientific research designed to kill efficiently - will be
used on them. Not only is science completely unable to
provide moral guidance to mankind, it has also fed fuel
to the flame of human craving.
Science devoid of morality spells only destruction:
it becomes the draconian monster man discovered. And
unfortunately, this very monster is becoming more
powerful than man himself. Unless man learns to restrain
and govern the monster through the practice of religious
morality, the monster will soon overpower him. Without
religious guidance, science threatens the world with
destruction. In contrast, science when coupled with a
religion like Buddhism can transform this world into a
haven of peace, security and happiness.
Never was there a time when the co-operation
between science and religion is so desperately needed in
the best interest and service of mankind. Religion

without science is blind, while science without religion
is crippled.
Tribute to Buddhism
The wisdom of Buddhism founded on compassion has
the vital role of correcting the dangerous destination
modern science is heading for. Buddhism can provide
the spiritual leadership to guide scientific research
and invention in promoting a brilliant culture of the
future. Buddhism can provide worthy goals for scientific
advancement which is presently facing a hopeless
impasse of being enslaved by its very inventions.
Albert Einstein paid a tribute to Buddhism when
he said, “If there is any religion that would cope with
modern scientific needs, it would be Buddhism”.
Buddhism requires no revision to keep it ‘up to date’with
recent scientific findings. Buddhism need not surrender
its views to science because it embraces science as well
as going beyond science. Buddhism is the bridge
between religious and scientific thoughts by stimulating
man to discover the latent potentialities within himself
and his environment. Buddhism is timeless! ■
RELIGION IN A
MULTI-RELIGIOUS SOCIETY
he teachings and messages of great religious

teachers, who were founders of world religions,
were primarily aimed at alleviating sufferings and
bringing peace and happiness to all mankind through the
application of moral and ethical conduct and righteous
living. Today, however, world religions have developed
into massive organised impersonal institutions with
the result that the original teachings of their respective
founders which expound simplicity, restraint,
truthfulness and selflessness have been so eroded or
neglected that hardly any influence remains over for their
followers. The moral content of religion and its peace-
promoting spiritual values are clouded by the more
attractive materialistic values. Many of the followers of
world religions have ignored or slighted the injunctions
of their religious teachers in order to seek power,

fame and other material gains for their personal
aggrandisement. Such abuse tends to pollute the minds
of many modern religionists and causes unhealthy
competition and barriers amongst different religious
groups as well as within the same religious community.
Religious Intolerance
When one studies the history of the various religions of
the world and the great influence religions had on people
over a long period of time, one can understand what
terrible mistakes have been committed through religious
intolerance. Words like ‘persecution’, ‘heretics’, ‘heathens’,
‘pagans’ and many others of similar connotations, have
crept into the vocabulary of religious books to describe
all the brutality, cruelty, prejudice and discrimination
carried in the name of religion due to religious
intolerance. These unfortunate occurrences have left a
stigma on religion, so much so that many thinking people
tend to turn away from organised religion or from the
very word ‘religion’ itself. Real religious values are
rapidly deteriorating and disappearing from the minds of
men, even from amongst those who are designated as
religious people. To counter this unfortunate trend, it is
necessary for a proper study and research into the
practice of religious principles to be undertaken by all
concerned in order to bring about better understanding
and awareness of true spiritual values of religion and to
avoid the unfortunate mistakes of the past.
R E L IG IO N IN A M U L T I-R E L IG IO U S S O C IE T Y 4 8 7
Religious Education
To co-exist in peace and harmony in a multi-religious
society, one should have a sound religious education
with strong emphasis on moral and ethical values as the
first positive step towards better understanding and mutual
co-operation amongst all religionists. All religionists
should unite and co-operate with one another to promote
and institute a proper and systematic religious education,
not only of a particular religion, but on the essentials of
all religious teachings that would enlighten as well as
give an insight into the nature of higher spiritual values
of life, particularly its moral and ethical values. Such a
step would be of definite assistance in reducing if not
wiping off hard-core religious fanaticism and traditional
prejudices, which have been the bane of inter-religious
strife. Other measures to help create a better inter
religious understanding and mutual regard for one
another would be the setting up of inter-religious
organisations which hold regular lectures, talks,
discussions, seminars and forums on religions and allied
subjects. In so doing, the motivation should always be on
the search for common grounds which can promote peace
and harmony rather than the adoption of an attitude of
supremacy or domination of one faith over another.
Welfare Activities
The holding of fellowship meetings, the institution of
community service program m es and other social
and welfare activities whereby all religionists, working
hand-in-hand for a common humanitarian cause, to uplift

the lot of the more unfortunate ones in society, would
serve as a means for a common bond of friendship
transcending religious differences and creating a spirit
of mutual appreciation and respect leading to inter
religious peace and harmony.
Youth Organisations
Another important area which religionists should
seriously study is in the field of youth organisations and
related activities. The youths of today will be the adults
of tomorrow. They should not be allowed to stray into
pitfalls of the present age. All the youthful energies and
resources should be properly harnessed and directed
towards constructive purposes. They should be made
aware of all the fundamental teachings of religion in
promoting a peaceful and harmonious society and not
fed with venom decrying one faith against another. If
properly guided through religious principles such as
patience, tolerance and understanding, the youth of
today would be the greatest assets in the development
of greater religious harmony and mutual co-operation
amongst the religionists in the days to come.
Tolerance and Respect

Tolerance and respect are two vital words that should be
borne in mind in a multi-religious society. One should not
only preach tolerance but try, on every possible occasion,
to put into practice the benign spirit of tolerance
R E L IG IO N IN A M U L T I-R E L IG IO U S S O C IE T Y 489
which would go a long way in creating a peaceful and

harmonious atmosphere. We may not understand or
appreciate the intrinsic values of certain religious rituals
or practices carried out by certain co-religionists.
Similarly, others may not be in a position to understand
or appreciate our own rituals or practices. If we do not
want others to ridicule our actions, we should not ridicule
others. We should try to fathom or understand the
practices which are foreign to us since it will help to
create better understanding, thus enhancing the spirit of
tolerance amongst the followers of the multi-religious
denominations.
It has been said that respect begets respect. If we
expect other co-religionists to give us that measure of
respect in regard to our religious observances, we in
turn, should not hesitate to show respect to others when
they observe their own religious practices. Such an
attitude will definitely contribute to a smooth and cordial
relationship in a multi-religious society.
Without the practical application of the spirit of
tolerance and mutual respect for one another, the ugly
venom of discrimination, ridicule and hate would pour
forth in jets to destroy the peace and tranquillity of our
society and countries. It is a fact that in certain countries
where the spirit of religious tolerance and mutual respect
was non-existent, murder, arson and destruction of
valuable property had taken place. Such senseless action,
causing irreparable loss of valuable lives and property,
should serve as an eye-opener to all those who cherish
peace and harmony. All co-religionists should join hands

in friendship, amity and a spirit of goodwill towards one
another to attain the cherished hope of all peace-loving
people in building a harmonious and tranquil society.
Spiritual Aspects of Life

Life in this world is but a short span in the space of time.
We crave for material gain but we should not neglect the
spiritual aspects of life as taught to us by our age-old
religious forbears. We should enrich our lives by putting
into practice the pristine and noble teachings of our
religious teachers to lead a respectable, decent and useful
life, doing good wherever possible and shunning evil at
all times. The common message propounded by religious
teachers of all world religions is for all humanity to lead
a humane existence and to uphold the spiritual aspects
of their respective teachings, thus contributing to peace
and harmony.
Propagation of Religion
In order to propagate a particular religion it is necessary
that the best or the most important aspects of the religion
be propounded. Such a line is to be expected since an
attractive or interesting front had to be established in
order to gain attention. To put the best foot forward is
a fair enough proposition which all religionists, in trying
to sell their religious wares, would invariably do so.
However, in a multi-religious society where there is keen
competition to solicit devotees and or converts, there
R E L IG IO N IN A M U L T I-R E L IG IO U S SO C IET Y ^ 4 9 1
should be mutual understanding amongst the religious

leaders to refrain from belittling, criticising or speaking
ill of the beliefs and practices of another religionist. It is
reasonable that all that is beautiful, attractive and
beneficial in a particular religion be brought forth by its
propagator, but one should refrain from stabbing
another religionist in the back in order to tell the world
that one’s particular religion is the best and only genuine
religion whereas other religious beliefs and practices are
fakes. The adoption of such an attitude would tend to
create ill-feelings and even animosity among co
religionists resulting in mutual retaliation and name-
calling, which are definitely not the intent of any
respectable religion worthy to be called a religion.
It is a fact that all religions exist for the good of
mankind. All the great teachers of world religions
preached peace and harmony for all humanity. The
respected religious leaders in their wisdom brought forth
all that is good, humane and ethical for the deliverance
and emanicipation of mankind. The noble religious
teachers did not castigate or humiliate one another to
create chaos, misunderstanding and friction amongst the
masses. They had the well-being and welfare of all
mankind at heart. Their sole aim was to create a better
world for everyone to live in amity and harmony.
The fact that the various world religious leaders
appeared in this world at different periods of time and at
diverse places, tend to create the apparent diversity and
multiplicity of religious beliefs and practices prevailing
in different environments and in different parts of the

world. Each religious leader had his own concept, ways
and means of imparting religious teachings based to a
large extent on the culture of the followers. From the
seeming differences arose the diversified religious
beliefs and practices.
Victim of Circumstances
If a child happened to be bom in a Christian family, there
is no other choice except to be brought up in accordance
with the religious beliefs and traditions of a Christian
family. Similarly a child bom in a Muslim family, would
be brought up in accordance with the beliefs and
practices of the Islamic faith, and that of a Buddhist
family would invariably follow the Buddhist way of life.
A child bom in a Hindu family would be brought up
as a Hindu. We are all bound by circumstances,
environment, religion, race and culture, over which we
had no control. As children in a particular religious
family, we would be brought up in accordance with the
dictates and religious background of the parents. The
religious beliefs of our parents invariably became our
own beliefs and a cultural background for our way of life.
Every religionist should try to understand the
different environmental and cultural heritage of each of
us and respect the person for what he is and what he
believes in as a way of life rather than pushing one’s faith
down another’s throat, by boasting that “my religion is
the true religion - you ought to embrace my religion -
your religion is a false religion”. One man’s meat could

be another man’s poison. No compulsion, force or
coercion must be exercised in a multi-religious society,
if we desire to live in peace and harmony.
Itinerant Salesmen
Many a time householders complained that the peace
and quiet of their homes had been violated by the
unwelcome attention of itinerant salesmen hawking their
unsaleable religious goods, useful or otherwise, on to the
laps of unsuspecting householders. The high-powered
sales-talk by the inexperienced but over-zealous itinerant
salesmen, could be a real nuisance to the householders.
They will not listen to a polite ‘no’ as an answer but would
insist that the goods, usually and that by purchasing them,
the householders would be stepping on the ladder
leading to a heavenly paradise. They do not care to find
out the particular religious denomination embraced by
the householder - they are not worried as to whether
their sales talk would be an insult to the intelligence or
religious sensitivity of the householder. It is unfortunate
that certain religious denominations choose to send out
such over-zealous religious salesmen to hawk their
religious wares. Such an action tends to debase rather
than enhance their religion. No one likes to be told that
he should embrace a particular religion by reading
certain religious books failing which he would be
heading for eternal damnation in hell. Everyone should
be given the respect of a mature thinking person,

capable of deciding for himself the virtues of a particular
religion and whether that religion is leading him to heaven
or hell. It is the person’s choice - a choice fully covered
by our country’s constitution on freedom of worship.
It is considered that in a multi-racial and multi
religious society, the co-religionists should not stoop so
low as to debase themselves by condemning or speaking
ill of other religionists who have embraced religions
formulated by illustrious religious leaders many
centuries ago. It would be well for a particular religionist
to sing praises of his particular religion in his particular
religious rostrum and refrain from besmirching the
efforts of other religionists, whilst allowing others to decide
on the nature and type of a religion they like to embrace.
A person should feel free to choose what religion is good
for him without the embarrassing efforts of an itinerant
religious hawker trying to sell his religious ‘wares’ and
insisting that the person should adopt a particular
religion. To achieve the elusive peace and harmony in a
multi-religious society, everyone should feel free to sing
praises for their respective religions but should, at all
costs, refrain from slinging mud at one another. The mud
will spill and the effects would be disastrous.
Politics and Religion

Another aspect to be considered in the search for peace
and tranquillity in a multi-religious society, is that
political and racial issues should not be introduced into
a religious forum. It is appreciated that in present day

politics and even those of the past in general,
politicians would like to influence all institutions includ
ing religious institutions to further their political ends.
All means are fair game for politicians, but religion should
fight shy of politics and politicians. Spiritual platforms
cater for the spiritual needs of religious-minded people,
including politicians who are religious minded, but such
platforms should not be opened for politicians who might
wreck the religious peace and serenity of a place of
worship through their political affiliations. Religion is
all-embracing - hence there should be no racial barriers
whatsoever.
Each and everyone of us, whilst respecting and
upholding our respective religions, must not, under any
circumstances, decry or look down upon the teachings
of other co-religionists. We should try to study and
understand the basics of all religions, picking up what is
good and common in practice and discarding those
controversial in character. In short, uphold your religion
but respect the beliefs of others. This will definitely help
in maintaining peace and harmony in a multi-religious
society. ■
BUDDHIST ATTITUDE
TOWARDS OTHER RELIGIONS
^
he aim of this article is to assist in promoting a
better understanding of religion, religious
tolerance and its deep underlying meaning
from the Buddhist point of view and to understand how
Buddhism regards other religions.
The deep underlying meaning of religion is to be
able to uphold and respect one’s own religion without in
any way being disrespectful or discourteous towards
other religions. To this end, we must establish mutual
understanding, mutual co-operation and tolerance
amongst all co-religionists in order to achieve religious
harmony.
People always talk of religious tolerance and its
importance but few, if any, ever pin-point a practical way
in order to achieve this religious tolerance. It is to be
hoped that in perusing this article, the reader would be
able to obtain a clearer picture of religious tolerance and

would endeavour to promote religious tolerance. We
should try to eradicate our so-called superiority complex,
our mutual suspicion, our religious prejudice and our
selfish motives, for the common good and upliftment
of our respective religions. Therefore religious under
standing is far better than religious tolerance.
Therefore, religious understanding is far better than
religious tolerance, All fellow-religionists are working for
the common cause of hum an em ancipation and
enlightenment. The search for emancipation and
enlightenment is the search for Truth. Unfortunately, in
our very midst, there are many ludicrous religious
practices and beliefs which are depicted or passed off as
the Truth, when in fact they are far from being the Truth.
As true religious followers we must have the courage and
conviction to admit what is evidently a misconception
and try to rectify it to conform to science and reasoning
to meet the requirements of Truth. We would be
failing in ouf duty if we try to cling on to something which
we know is not the Truth. We are even wrong, if in the
practice of our religious tolerance, we tolerate it without
pointing out its failings or inadequacies which do not
conform to Truth, In seeking Truth we should discard
our competitive attitudes and unite to work hand-in-hand
to achieve our noble aim of religious harmony for the
well-being of mankind.
Although the Buddha pointed out that there was no
religious value in many of the practices in India during
T H E B U D D H IS T A T T IT U D E T O W A R D S O T H E R R E L IG IO N S 499
his time, He had the courtesy to advise his followers to

give alms or food to the Brahmins and other mendicants
and to support them irrespective of their religion. The
Buddha advised his followers not to hurt or to cause
injury to a Sramana (monk) or a Brahmin. Here He has
accommodated monks and Brahmins as religious
people. Again the Buddha said that when a person
deceives a Brahmin or a monk or pauper, by telling a lie,
this is a cause of the downfall of the person. Thus in
advising his followers in this manner the Buddha has
treated all of them without any discrimination.
The aim of Buddhism is to guide everyone to lead
a noble life without harming anyone, to cultivate humane
qualities in order to maintain human dignity, to radiate
all-embracing kindness without any discrimination, to train
the mind to avoid evil and to purify the mind to gain
peace and happiness.
Buddhism is a religion which teaches people to
“live and let live”. In the history of the world, there is no
evidence to show that Buddhists have interfered or done
any damage to any other religion in any part of the world
for the purpose of propagating their religion. Buddhists
do not regard the existence of other religions as a
hindrance to worldly progress and peace.
The Buddha’s message was an invitation to all to
join the fold of universal brotherhood to work in strength
and harmony for the welfare and happiness of mankind.
He had no chosen people, and He did not regard himself
as the chosen one.
The Buddha’s first missionaries were Arahantas -

the Perfect and Holy Ones. They were noble human
beings who by the sheer effort of their renunciation and
mental training had gained Perfection. Before sending
out these disciples, He had advised them in the following
manner:
“Go ye, 0 Bhikkhus, and wander forth for the gain
of the many, for the welfare of the many, in compassion
for the world; for the good, for the gain, for the welfare
of gods and men. Proclaim, 0 Bhikkhus, the sublime
doctrine, preach ye a life of holiness, perfect and pure.”
According to this advice, the Buddha wanted to tell
the people the difference between good and evil; He
wanted to teach man how to lead a happy, peaceful and
righteous way of life. He never advised his disciples to
convert people from one religion to another. His idea
of conversion was to introduce a righteous, noble and
religious way of life.
The Buddha did not criticise or condemn any
religion other than to enlighten the people by showing
them the futility of going into the extremes of self
mortification (or self-torture) and self-indulgence (or
sensuality) and to avoid superstitious and meaningless
practices in the name of religion.
The True Religion

On the question of what constitutes a true religion, the
Buddha has given a liberal answer, stating that wherever
the teachings of the Four Noble Truths and the Noble
T H E B U D D H IS T A T TIT U D E T O W A R D S O T H E R R E L IG IO N S 5 0 1
Eight fold Paths could be found, and where one can find
genuine followers who have gained spiritual
development, therein lies the true religion. He did not
say that Buddhism is the only true religion in this world,
but exhorted man to accept and respect truth wherever
truth was to be found. This means that we need not
ignore the reasonable teachings of the other religions.
Such an attitude clearly shows that the Buddha never
had any prejudice towards other religions, nor did he try
to monopolise religious truth. He wanted to point out
only one thing - the Truth, and all his teachings are
based on the Four Noble Truths - that of suffering or
unsatisfactoriness, its cause, its cessation and the way
leading to its cessation.
Whenever the Buddha advised his disciples to act
on or keep away from something, He always asked them
to do so, not only for their own welfare and happiness,
but also for the welfare and happiness of others. He said,
“If it is good for you and others, then do it; on the other
hand, if it is bad for you and for others, do not do it.”
As a social reformer, the Buddha discovered the
deepest roots of human sorrow - Greed, hatred and
delusion, which are deeply rooted in man’s mind.
Therefore it is only through man’s mind that true reform
can be effected. Reforms imposed upon the external world
by force can only last for a short while, but those that
spring from the transformation of man’s inner conscious
ness are more durable.
The evil tendencies towards greed, hatred and
delusion must eventually be overcome and substituted

by the forces of generosity, loving-kindness and wisdom.
It is only through such mental purification that peace and
happiness can be effectively brought about through
religion.
Buddhism became the first missionary religion the
world has seen. Nearly two thousand three hundred years
ago, through the noble efforts of Emperor Asoka who
ruled India - (305 B.C. - 268 B.C.) and who at the height
of his thirst for worldly power, renounced the sword of
violence, devoted much of his time for the upliftment of
Buddhism and Buddhist culture. He sent out Buddhist
missionaries, including his own son and daughter
throughout the entire country of the then known
world, to convey the peace message of the Buddha. True
to the noble tradition of the Buddha, he never forgot to
advise these missionaries not to condemn or to run down
any other religion while they preached Buddhism.
This advice was engraved on an Asoka pillar in Brahmi
characters - the ruins of which can still be seen today
at Samath, Benares in India.
The following statements in the Edict says:-
“One should not honour only one’s own religion
and condemn the religions of others, but one should
honour others’religion for this or that reason. In so doing,
one helps one’s own religion to grow and renders service
to the religions of others too. In acting otherwise one digs
the grave of one’s own religion and also does harm to
other religions. Whosoever honours his own religions,
T H E B U D D H IS T A T T IT U D E T O W A R D S O T H E R R E L IG IO N S 5 0 3
and condemns other religions, does so indeed through

devotion to his own religions, thinking “I will glorify my
own religion,” But on the contrary, in so doing he injures
his own religion more gravely. So concord is good:
“Let all listen, and be willing to listen to. the doctrines
professed by others.”
The people of Asia have much cause to be grateful
to this great monarch. As a ruler he did his duty to support
every existing religion without any discrimination.
Religious Harmony
Religious principles are intended for the whole of
mankind. If any particular section of humanity does not
follow the great virtues taught by religion - such as
kindness, patience, tolerance and understanding, it would
be difficult for others to live peacefully.
It is quite natural for cunning and selfish people to
take advantage of any kind of virtue, but, let all religionists
of today, bear in mind, that those who fight and shed
blood in the name of religion, do not follow religious
principles and do not serve the cause of humanity. They
fight for their own personal gain or power by using the
name of a religion. Those who truly practise a religion
have no grounds to fight, they should settle their
problems in a peaceful manner. A true religion never
encourages any form of violence under any circumstances.
At the same time, racial discrimination should not arise
when we practise our respective religions. Buddhists can
live and work with other religionists without any hostility.
Not only that, Buddhists had never shed blood amongst

their different denominations or with other religions for
the sake of religion..
Today because of the atrocities that have been done
and are still continuing to be done (to some extent) in
the name of religion, many people have become
disillusioned at the mention of the very word, “religion”.
Materialism, hypocrisy and fanaticism masquerading
under the guise of religion have caused the greatest
catastrophies in the history of mankind. The true
religious values are rapidly disappearing from the minds
of men as they run in search of the occult and the mystical.
The established great religions of the world are breaking
into myriads of forms; and some people are even going
all out to ridicule religion. The time has come for
religionists of today to get together to introduce religious
values in its proper perspective, instead of merely
arguing and quarrelling over the differences of religious
ideologies and mythologies.
Religion should not be confined to worshipping
and praying only. Religion is not a means for lip service
only but a practical medium for man to act harmlessly,
to be of service to mankind, to be good and to gain
liberation, peace and real happiness.
Different religions may have different beliefs and
views regarding the beginning and the end of life, as well
as different interpretations regarding the ultimate
salvation. But we should not bring forward such
discordant issues to create conflict, confrontation, clashes,
T H E B U D D H IS T A TTITU D E T O W A R D S O T H E R R E L IG IO N S 5 0 5
hatred and misunderstanding.

There are more than enough common virtues for
religionists to introduce in theory and practice in the
name of religion, so that people may lead a righteous,
peaceful and cultured way of life.
There is no need for us to belittle and castigate one
another. If we do so, we would only pave the way for the
anti-religious groups who are waiting to ridicule and
condemn all religions. We should not behave in such a
way as to show our hostile attitude to our co-religionists.
If we do so, people will say that religions encourage
mankind to be divided.
Buddhists are not forbidden to give due respect to
other religious teachers, nor are they restricted to
visiting places of worship and attending religious
services, other than Buddhism. They can show their full
cooperation while maintaining their basic Buddhist
principles.
Buddhism encourages cooperation and under
standing amongst the various religious denominations.
From the Buddhist point of view, religious labels are not
the most important aspect for people to be considered
religious, but a person leading a respectable and
harmless way of life can be regarded as religious.
Those who find faults and criticise Buddhism can
only do so at a very superficial level. They may criticise
the traditional practices, the manners and customs, but
not the Teachings as established by the Buddha; as these
principles are good for all time. They can be tried out by
any one who wishes to test them.

The methods used to introduce the teachings of
the Buddha are peaceful and reasonable. The Buddha
made his appeal through reason and experience. The
teachings were presented with clear and impressive
simplicity, and yet kept free from religious and national
narrowness and fanaticism. They have produced clear
and sober-minded people. This method of presentation
cleared doubts and removed superstitious beliefs. Thus
did the teachings of the Buddha convince the hearts and
minds of the earnest seekers of truth. The Buddhist
attitude of tolerance and understanding convinced many
great thinkers, philosophers, rationalists, free-thinkers
and even agnostics to appreciate Buddhism as a peaceful
way of life.
According to the Buddha, men are divided among
themselves because of their strong egoism. When this is
subdued, healthy human relationships will develop. The
search for peace and a harmonious way of life, therefore
begins from within and not from the outside.
If the religionists of today cannot get together to
work in harmony without discrimination or hostility
towards one another, the peace that we talk of would only
remain as a dream.
As sincere and true co-religionists, let us join hands
to consolidate our efforts to eradicate all that which are
controversial and discriminatory in our teachings and do
our utmost to introduce spiritual values which are
common in our respective religions for the good and
T H E B U D D H IS T A T TIT U D E T O W A R D S O T H E R R E L IG IO N S 5 0 7
well-being of all mankind, irrespective of race or creed.

We should all remember that religion exists for the good
of mankind and that it should not be misused fanatically
in any way for personal gain or self-glorification.
Unite Together
Let all religionists unite not to use religious militarism.
Let them unite to stop all the brutality and manslaughter
in the name of war. Let them unite to give freedom to
man to find a religion according to his own conviction.
Let them unite to give up religious monopoly. Let them
unite not to use religion in the market place to convert
others by adopting questionable methods. Let them unite
to respect the other man’s religious beliefs and practices
as long as these beliefs and practices are harmless and
do not mislead the public. Let them unite to wipe out
the challenging attitude of unhealthy religious competi
tion, let all religionists unite to eliminate the various vices
and immoral practices that are common in our modern
society. Let them also unite to introduce the moderate
way of life amongst their followers and advise them not
to go to extremes.
The founders of each religion had as their basic
aim the unity of mankind - to foster harmony, goodwill
and understanding among all the people of the world.
Following in their footsteps various religious
leaders have also sought to develop this deep respect for
the beliefs of other people. Unfortunately, however,
certain followers of every religion, for their own selfish
reasons and due to their intolerance and narrow

mindedness, have gone against the real essence of
Religion .and have created chaos, misconcept, discrimi
nation and intolerance.
We earnestly hope that by realizing these facts,
mankind will one day unite as religious brothers to work
for the well-being of all.
In the final analysis, respect for the religion of
another person springs from the confidence one has in
the intrinsic strength of his own religion. ■
RELIGIOUS HARMONY
By Mr. Teh Thean Choo
n the wake of the new interest in religion

manifested in many parts of the world it has
been agreed that fundamental to religion is
the belief in God - a belief which can be harnessed to
serve the goal of social and cultural harmony in a
multi-religious society. Each and everyone of us
belonging to a particular religious denomination, has our
own concept and belief on this intricate subject. In
browsing through the dictionary I find the description of
God as the self-existing supreme deity, a divinity. This
description is popularly accepted by the major religions
of the world. Buddhists respect other co-religionists in
their religious concepts and beliefs. Buddhism, as a most
tolerant religion, enjoins its followers never to belittle the
religious beliefs and practices of people of different faith.
Although Buddhism does not subscribe to the
general notion of a Creator-God, Buddhism nevertheless
teaches that such gods, deities and devas are divine beings
living in certain planes of existence of their own in the
universe and that such beings are capable of exercising
some form of influence on earthly mortals in their worldly
activities. However, Buddhists are not taught to seek any
external aid or form of supplication from such gods,
deities or devas for their own salvation. In order to seek
one’s own salvation, Buddhism advocates a process of
mental purification, at the spiritual level, through the
perform ance of selfless service and dedication
through the individual's efforts in the practice of
morality, concentration and wisdom.
In this context, in our multi-religious and
multiracial society, our fellow Buddhists, working hand-
-in-hand with other co-religionists, striving for the peace
and harmony of our country, can be in no disagreement
whatsoever with the believers of other faiths in the
concepts on the subject of ‘Belief in God’ - It is accepted
that such a belief and concept does help to create a spirit
of religious awareness that would mould the individual,
the society and the community towards a more humane
feeling for one another and generating a spirit of
tolerance and understanding, thus kindling the torch, not
of hatred and discrimination, but of world peace and
harmony for all humanity and for all time.
Not in Rivalry but in Unity

All religions exist for the good of mankind. All religions
teach and exhort mankind to live and behave as decent
R E L IG IO U S H A R M O N Y 511
human beings. It is incumbent that all religionists should

consider getting together, not in rivalry but in unity,
cooperation and understanding to make people realize
and appreciate the value of spiritual aspects of life, the
value of devotion and the basic principles of religions
such as the ideal of truth, justice, dedicated service,
charity, loving kindness and goodwill towards mankind.
T hese concepts and principles are universal in
character and should be generally acceptable to all
religionists.
Freedom of Worship
Although Islam is the official religion of Malaysia,
freedom of worship and religious beliefs are enshrined
in our country's constitution. We are allowed to be free
thinkers or to follow any religious denomination. We are
not compelled to toe any particular line of religious
worship or belief. We cherish this freedom. It is to be
hoped that this freedom of ours would be maintained and
sustained for all time and that it would not be marred or
destroyed by the moves of any fanatical religious group
or organisation. Fanaticism, in any form or from any
quarter, is inimical to peace and harmony in any society.
All of us are perpetually seeking for peace and
harmony. We want peace and harmony for our family.
We want peace and harmony in society. We do not want
inter-religious clashes, nor do we bargain for inter-racial
conflicts. We want to live and let live. To achieve these,
we should uphold all that is ethical. We should practise
patience, tolerance and understanding. We should be

friend one another, helping one another wherever and
whenever the need arises. We should discard racial and
religious discrimination. Irrespective of race or creed, we
should regard one another as brothers and sisters in a
happy family and as law-abiding citizens, striving for
peace and harmony. This should be the resolve of all
co-religionists in a multi-religious society.
Be Considerate
Whilst appreciating the fact that in this country, we are
privileged to carry out our respective religious rites
and practices without any hindrance, living in a multi
racial and multi-religious society means that we should
try to be considerate at all times in whatever we do. We
must not forget the feelings of our neighbours who are
followers of a different religious denomination and who
may not appreciate certain ritualistic performances
foreign to them. We must be considerate. We must not
be egoistic and think of ourselves and our needs only.
Because of a certain special occasion or happening in our
home, sad or otherwise, we wish to perform certain
religious rites and rituals in accordance with our tradition
and cultural background; be fair and considerate by not
overdoing things and causing hardship and annoyance
to our neighbours. W hatever religious practices
are performed they must be done within reasonable
limits and within the confines of our homes without
causing undue disturbances to the peace and serenity of
R E L IG IO U S H A R M O N Y 5 1 3
our neighbourhood. If we dogmatically insist on the

right to perform our rites and rituals, however noisy,
cumbersome or irritating to others, without caring for
the feelings of our neighbours, we would definitely be
courting trouble or particularly in a multi-religious
neighbourhood. Consideration for the well-being of
others, even under difficult or trying circumstances,
is the key to peaceful and harmonious living in a
multi-religious society.
Universal Common Ground

Admittedly, we have our differences in our various
concepts and beliefs, nevertheless, we have a vast
universal common ground - the eradication of evil, the
spread of goodwill amongst men, and the search for peace,
eternal bliss and salvation. These are common aims of
all religions. Many of the intrinsic religious principles
enshrined in various religions are also similar in
character. To achieve unity, it is necessary that all
religionists should shed their cloak of egoism and
superiority and deliberate in the spirit of tolerance,
patience and mutual understanding. It is our duty to
respect the other man’s religious belief whatever our
religious belief may be: religious tolerance is absolutely
essential and necessary for the sake of harmonious and
peaceful living.
Essence of Similarities
Instead of castigating and portraying certain religious
differences in a humiliating manner, it would be a

wonderful achievement if our religious leaders and all
religionists could make a study of all religious beliefs and
practices and portray the essence of similarities in all that
is good and worthwhile for the common consumption
of all religionists. I quote hereunder some shining
examples of some similarities.
Buddhism says: “Hurt not others in ways

that you yourself would find
hurtful.”
The Taoist says: “Regard your neighbour’s gain

as your own gain, and your
neighbour's loss as your own
loss.”
The Christian says: “All things whatsoever ye would

that man should do to you, do
you even so to them.”
The Muslim says: “Do unto all men as you would

they should do unto you and
reject for others what you would
reject for yourself.”
The Hindu says: “Let no one do to others what he

would not have done to himself.”
Honour the Founders

As Buddhists, we are taught to respect and honour the
founders and teachers of other religious denominations
and their teachings. It is appreciated that all religious
teachers have dedicated their lives for the sake of human
welfare and well-being. They deserve respect and honour
for their selfless services and devotion for the good of
mankind. This is another significant aspect of religious
tolerance exemplified by Buddhists. It is our sincere
belief th at tolerance, particularly religious
tolerance, is a virtue that each and everyone of us must
inculcate as a way of life. Just as good begets good, respect
begets respect and tolerance begets tolerance.
Religious Tolerance
Without tolerance, we will be going back to the law of
the jungle where chaos reigns and where might is right.
This is not for the good of our society. This is not what
our country wants. All of us, irrespective of race or creed,
want to live in peace and harmony. We want to co-exist
with one another - for the good of one another. There
fore, it is incumbent that we should not only preach
tolerance but we should practise tolerance, particularly
religious tolerance. We are proud and happy to note that
as far as our country is concerned, religious tolerance is
being practised and upheld by our religionists to a high
degree. Many visitors to our country have noted with
pleasant surprise the existence of a Mosque, a Church
or a Temple, in close proximity with one another in many
towns in Malaysia with devotees of various religious

denominations streaming in and out of their respective
places of worship without any interference whatsoever.
This is religious tolerance as it is.
The authorities concerned are also actively
promoting inter-religious harmony by sponsoring
regular meetings of religious leaders of diverse denomi
nations to deliberate on various religious issues for
ensuring goodwill and the maintenance of peace and amity
in the country.
One False Step

Whilst we are living in peace and harmony, the world
today lives in constant fear, suspicion and tension. This
is due to the existence of deadly weapons that could
cause unim aginable destruction or annihilation
within the space of minutes. Brandishing these awful
instruments of death, the super powers are threatening
and challenging one another, boasting shamelessly that
one can cause more destruction and misery in the world
than the other. They have travelled along this path of
madness to such a point that, now, if one false step is
taken in a certain direction, the result will be nothing but
mutual annihilation along with the total and complete
destruction of humanity.
Intrinsic Religious Principles

Human beings, in fear of the situation they have
themselves created, would want to find a way out, and
seek some form of solution. The solution is difficult

to find except through religion and the spiritual
development of man, harnessing intrinsic religious
principles to counter the evil intent of the war-mongers.
All the religionists of the world have an important
part to play. The role of the various religions must be
collaborative and not competitive. The Buddha’s
message of non-violence and peace, of love and compas
sion, of tolerance and understanding, of truth and
wisdom, of respect and regard for all life, of freedom from
selfishness, hatred and violence, delivered well over two
thousand five hundred years ago, could be utilised with
the basic principles of other co-religionists, to dispel the
fear, suspicion and tension prevailing in this world. Seen
in whatever light, the Buddha’s message cannot be
considered as narrow and restrictive but universal in
character and application.
Spiritual Re-Armament
Religious harmony and spiritual re-armament should be
nurtured as a spiritual force to counter the madness of
today's armaments race for the total and complete
destruction of humanity. To establish real and lasting
peace, it is necessary that ways and means must be found
to eliminate the root cause of war. Men and nations must
renounce selfish desires, racial arrogance and the
egoistic lust for possession and power. Greed, hatred and
delusion must be done away with. Materialism alone
cannot ensure real happiness. Religion alone can effect
the spiritual change of heart and bring about the

disarmament of the mind - this is the real and lasting
disarmament.
Youth and Religion

It is noticed that in many parts of the world, many young
people are turning away from religion. They maintain
that religion is not important for their daily existence and
that religion is an unnecessary burden for mankind. They
consider that religion hinders a man's thinking power.
These young people intoxicated with modem concepts
of materialism and modem trends of enjoyment, feel that
they can do very well without religion. This is a sad state
of affairs, apparently depicting the failure of world
religions to guide and influence the young people to a
path of spiritual emancipation. It is time that responsible
religious leaders and responsible thinking people of the
world should get together to ascertain the root causes of
the failure of many of our religious missions - causing
our young people to stray away from time-honoured
religious principles, beliefs and concepts. Efforts must be
made to convince and persuade the younger generation
to appreciate and realise the important role that religion
and religious emancipation can and must play in their
daily lives. All religions have one common aim - to be
of service to mankind and the spiritual upliftment of
humanity. All religions preach goodwill and proclaim the
brotherhood of men. These common aims and ideals, for
the good of humanity, should transcend whatever
differences that may exist in respect of religious beliefs,

concepts and practices. There must be unity in diversity.
We m ust not try to ridicule the man with the
mote in his eye, forgetting the beam that is obstructing
our own eyes. All religionists should try to seek a
common platform and work in unison for the spiritual
upliftment of humanity so that religion may contribute to
the perfection of human nature and a noble humanity to
the perfection of religion. All religionists should stretch
out their hands to their fellow religionists with genuine
feelings of goodwill, sincere friendship and brotherhood,
with respect and reverence for each other and for each
other's religions to strive for the achievement of a noble
common cause in the spiritual upliftment of the
individual for human well-being, justice and peace.
Divine Qualities
“Fundamental to religion is the belief in God.” With
profound respect, may I be bold to suggest that apart
from the single concept of ‘Belief in God’, fundamental
to religion should be the observance and putting into
practice of all the intrinsic religious principles enshrined
in all religions in our search to find godhead or divine
qualities pervading our life, in thought, word and deed.
With bad advisorsforever left behind,
From paths o f evil he departsfor eternity,
Soon to see the Buddha o f Limitless Light
A nd perfect Samantabhadra ’s Supreme Vows.
The supreme and endless blessings

o f Samantabhadra*s deeds;
I now universally transfer.
May every living being, drowning and adrift,
Soon return to the Pure Land of Limitless Light!
~The Vows o f Samantabhadra^
I vow that when my life approaches its end,

A ll obstructions will be swept away;
I will see Amitabha Buddha,
And be bom in His Western Pure Land o f
Ultimate Bliss and Peace.
When reborn in the Western Pure Land,

I will perfect and completelyfulfill
Without exception these Great Vows,
To delight and benefit all beings.
~The Vows o f Samantabhadra

Avatamsaka Sutra~
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DEDICATION OF MERIT
May the merit and virtue
accrued from this work
adorn Am itabha Buddha’s Pure Land,
repay the four great kindnesses above,
and relieve the suffering of
those on the three paths below.
May those who see or hear of these efforts

generate Bodhi-mind,
spend their lives devoted to the Buddha Dharma,
and finally be reborn together in
the Land of Ultimate Bliss.
Homage to Amita Buddha!
NAMO AMITABHA
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J

First edition 1983

© Copyright 1996 by Buddhist Missionary Society

Reprinted and Donated by

This book is strictly for free distribution, it is not for sale.

What is this Religion

The Timeless Message

Buddhism for Today and Tomorrow

Buddhism and Problems of the Modern Age 69 - 88

What Kamma Is?

Great Virtues of the Dhamma

The Path To Supreme Bliss

The Meaning of Life

The Purpose of Life

Life is Uncertain, Death is Certain

You are Responsible

How to Overcome Your Difficulties

Buddhism in Modern Life

Prayer and Worship

Are Buddhists Idol-Worshippers?

Moral Conduct - (Sila)

The Buddhist Way to Economic Stability

Status of Women in Buddhism

Theravada - Mahayana Buddhism

Bodhisattva Ideal in Buddhism

Religion in a Scientific Age

Religion in a Multi-Religious Society

Buddhist Attitude towards other Religions

he first edition of this book was published in

Buddhist tradition of charity and unselfishness. The

approach to the complex problems of humanity.

characteristics {Anicca, Dukkha, Anatta). And this is as

generally provided. Some writers prefer to use capitals

Tan Teik Beng

his human dignity. Human beings have intelligence and

religion without first having an understanding of its

One who follows the middle path of moderation

Reap what you Sow

and compassion and led peaceful, noble lives.

the real nature of the mind — so much so that His teach­

Peace, Happiness and Salvation

a time when human beings are intoxicated with anger,

could also be compared to the eye*s and feet of a man.

other people’s views in order to lead a harmonious life.

Man can mould his Life

problems, people must exercise the spirit of benevolence

This religion does not obstruct anyone from

Credit to Man’s Intelligence

Their motive of doing good to help others is not to

• Without creating fear in the mind can man follow

It has every quality required of a rational religion

and matter arise and perish and the cycles go on.

give fresh direction to your thinking on religious and

ome prefer to call the teaching of the Buddha

certainly is not such a religion.

teaching, the application of knowledge to life - looking

When Upatissa and Kolita (who were later to

The Practical Teacher

right understanding will lead us to deliverance. What is

- Not many, trifling, Venerable Sir, are the leaves

the real nature of the mind — so much so that His teach