* Your assessment is very important for improving the workof artificial intelligence, which forms the content of this project
Download omipbudd1{iih - Buddhist Missionary Society Malaysia
Buddhist cosmology of the Theravada school wikipedia , lookup
Islamicisation of Xinjiang wikipedia , lookup
Gautama Buddha wikipedia , lookup
Buddha-nature wikipedia , lookup
Buddhist influences on print technology wikipedia , lookup
Nirvana (Buddhism) wikipedia , lookup
Pratītyasamutpāda wikipedia , lookup
Buddhist texts wikipedia , lookup
Yiqiejing yinyi (Xuanying) wikipedia , lookup
Sanghyang Adi Buddha wikipedia , lookup
Noble Eightfold Path wikipedia , lookup
Dhyāna in Buddhism wikipedia , lookup
Buddhism in Cambodia wikipedia , lookup
Enlightenment in Buddhism wikipedia , lookup
Chinese Buddhism wikipedia , lookup
Buddhism and Hinduism wikipedia , lookup
Buddhism and violence wikipedia , lookup
Early Buddhist schools wikipedia , lookup
Buddhist art wikipedia , lookup
Buddhist philosophy wikipedia , lookup
Buddhist meditation wikipedia , lookup
Buddhism in Japan wikipedia , lookup
History of Buddhism in Cambodia wikipedia , lookup
Buddhism in the United States wikipedia , lookup
History of Buddhism wikipedia , lookup
Buddhism in Vietnam wikipedia , lookup
Decline of Buddhism in the Indian subcontinent wikipedia , lookup
Dalit Buddhist movement wikipedia , lookup
Persecution of Buddhists wikipedia , lookup
Pre-sectarian Buddhism wikipedia , lookup
History of Buddhism in India wikipedia , lookup
Women in Buddhism wikipedia , lookup
Silk Road transmission of Buddhism wikipedia , lookup
Buddhism and psychology wikipedia , lookup
Buddhist ethics wikipedia , lookup
Buddhism and sexual orientation wikipedia , lookup
Buddhist art in Japan wikipedia , lookup
Greco-Buddhism wikipedia , lookup
[|OMIPBUDD1{IIH Vol. L4 No. I & 2, June - December lg77 KDN lW52 ffi, F{ ks s;+' ,,".S&l ffiW ffi"ffi & w g, ff,.. ff:'1r;,;1 .:.l........,.. ..9 V e \d d ::::::IUi: 1::::::::::: ::::::: q Fdl pt rn .&.......,.: ::.'t,:lll::t.*,: 'a .t'.t. l,,ll .....,,:.,,{'....:i J :,::::::::::i: i*: :::: ,,,',,',,,,,,,,{/l:, :,:::, n# , .',;;:',ilti9:,,:, l;dl H A t1...9,,... ::,:::.: ::::::::, ,:: w t'e :::,: t& FU. Sl\l tr-E ......r !f sfr H, It :::'l::::: :. . l. ..*,.. ' & :d. *',,*... ,"''. q {* _q ,. r ,,.,1$ \* \ :'f *. , d,. $,- J {, .d{ hd l d, sf.ri urF F. mfi: M l- :P. , F,,",' S fft {} X': &t((: , n w ar { "":l:::::"' ,,. Ki 7,. Fq ffi, iW: t@ hH :,:ffi' ,,Fd A Fqd 111,,,,, J::: $- : r,..,, t*,::,,: ,t&1, ,,,,,,, .* : ,,,,,', ii lll"':;,;:, rF 'F.ll,:,, 15....,.., F1 H ftl m ill,,'1,. t|OICE OF BUDDllI$tYl BUDDHIS:I- MISSIONARY soctEry 123 Jolon Berholo, Brickfields, Kuolo Lumpur 09 - 06 Aims (a) I Oblects To study and JUNE propagate Buddhism. (b) To encourage, foster and de- velop the qualities of truth, compassion and to practise the Teaching of the Buddha. (c) To arrange religious lectures wherever possible. (d) To print Buddhist literature. (e) To assist in the opening of religious schools and to render assistance to Buddhist organisations where necessary. (0 To - DECEMBER 1977 VOL. 14. Nos 1 & 2 IlIfIfO'S 1UIIE FOOIJ Long is the night to him who is owoke, long is the poth to him who is tired. Even so, long is the life to the foolish who knows not the sublime Truth. lf o troveller does not come ocross onyone who iS his superior or ot leqst equol, let him keep his solitqry journey firmly, for there is no use hoving the compony of o fool. "These ore my sons; this is my weolth" sush thoughts torment only a fool, who does not know thot he himself does not belong to himself; much less his sons ond weolth. render spritual ance/advice assist- to members or any Buddhist in case of sickness and/or death. Atrnrual Surbscription: Malaysia Dollars Areas -. Sterling Areas O,ther countries - M$2.00 U.S. $2.00 75 d. U.S. $2.00 Back copies are available at 50 cents per copy from the Society. The back copres can be easily bound into volumes for reference. Advertisement rates on application. Letters and articles for publication should be Mdressed to The Editor. Credit Cover: Mr. Jayasiri Semage, Sri Lanka. The fool who knor,u-s thot he is foolish is wise to thot extent. But the fool who oonsiders himself to be wise is indeed o fool. lf o fool lives with o wise mon oll his life, he will be oble to perceive os much of the truth os the spoon lying in the soup moy perceive of its toste. But if o mon of understonding be ossocioted with the wise even though for only o minute, he will soon perceive the truth, the tongue tosting the soup. Fools ore the greotest enemies of their own selves, for their foolish deeds beor bitter fruits for them. Thot deed is wrong ofter doing which one repents ond the results of which one receivos with teors. And thot deed is good ofier doing which one hos not to repent ond the reword of which one receives with c smile. As long os on evil deed does not beor its fruits, the fool thinks it is honey, but when the deed beors fruit the fool suffers untold grief. The Buddho Dhommopodo BACK TO ASOKA FOR INSPIRATION AND ACTION TODAY By DR. R. L. SONI The advent of Asoka was an event par excellence in the history of mankind. Viewed from whatever angle, Asoka admittedly, stands head and shoulders above all the rulers the world ever. h4d, national glory in the eontext of international welfare; and above all for spiritual promo- Not alone as a ruler, but as well as an administrator, or a statesman, or a reformer, or a missionary, Asoka is a lessou for all ages and climes. The saintliest of sovereigns and yet certainly not given to dreamy speculations, always thoughtful of the welfare of others and yet ever perfectly attentive to the calls of the State, highly imbued with lofty virtues and yet practical to the extreme, inspired by fiery idealism and yet with his feet never off the earth, Asoka exemplified in his life the sublime qualities which Buddha extolled, and he applied energetically in actual practice the principles which the Buddha advocated as ihe attributes of a worthy State. No wonder the merited distinction of a highly righteous monarch was his, and he was universally hailed as Dhammasoka. Also, he was truly His Sacred Majesty, as evidenced by the majesty of his doings still standing as a Himalayan example for all and as shown by the sanctity of his name infusing new spirit of creative wholesomeness throughout the ages. earth and goodwill among mankind', which notwithstanding the faked appearances to the contrary, are woefully absent in the contemporary world. For our times, given to stark ethical degeneration, spiritual starvation, disgusting poverty of statesmanship, religious confu- sion, cultural disintegration, and political muddleheadedness, the example comes as a hope sublime. of Asoka ,dcross the corridors of history, come reverberating-echoing and re-echoing the wisest of through over 2200 years counsels for the wellbeing-of mankind; for political sagacity in matters domestic as well as foreign; for social wellbeing of one and all; for economic sanity as a prelude to for administrative effi' ciency marked by sincerity, honesty, and promptness; for loftiest of principles in personal and private life; for public morality geared to ethical excellence; for commulal harmony rooted in religious tolerance; for material prosperity; tion here and wellbeing in the 'hereafter. Such are the lessons that percolate to us through the sieve-holes of time. These are the lessons with a message of opeace on Ours is a world of terrible fears and appaling uncertainities, and besides, of singular insanity and blissful laCk of inte. grity: this, because of absence of wisdom in the midst of stupendous philosophical enquiries; unparalled stupidity in the midst of plenty; political chaos in the midst of hrghly developed systems; and, above all, maniacal ambitions to conquer heavenly bodies in the midst of utter defeat on earth in matters economic as well as social, political as well as those connected with wise statesmanship, ethical as well as spiritual, and national as well as international. In a world as this, the message of Asoka is a lessions par excellence. This is a lesson of imperative significance, particularly today, when humanity is facing fearful odds, when the threat of the atomic, hydrogen, and world-suicide bombs is shaking us to our very foundations, when big nations are indulging in the abominable game of neoimperialism and many a small nation is stewing in frustrationi and isolationism is of their own election, when the cold war is shattering our nerves and the prospects of a hot war hang over us like a mamoclean sword. Anytime anything can happen' ranging from a local catastrophe to global annihilation. There is something sinister in the air, something fishy everywhere, certainly something ominous indicative of not happy conclusion. Under conditions as these, when the global horizon is overladen with dark clouds eclipsing the light of the sun of righteousness, when the hope of hurnan the world security -ofseems a dream, when nations itself is getting delirious union with ideological frictions, and when thg sublime art of diplomacy is manifesting bank' ruptcy, the lessons of Asoka provide glirnmer of silver-lining on the horizon. a We may well be asked: who was this Asoka, and how could his example be a lesson to us to help us out of our difficulties in this thermonuclear age? To know Asoka, we have to look back to a period a little before this advent. After the Indian invasion of Alexander, India awoke to her political instability, and realised that political consolidation was the need of the hour. Chandragupta met the challenge and assisted by his wise counsellor Cfranakya, succeeded consolidated empire in establishing a vast for the first time in Indian annals. His grandson was Asoka, who ruled for forty years from about 270 to 230 B.C. Determined to round off his dominations, he decided for the acquisition of the few remaining outlying states. In about the tenth year of his reign, he started with Kalinga, the conquest of which made him overcome with remorse. Attracted by sanctity, encouraged religious processions and illuminations, appointed ministers and commissioners to direct and supervise moral culture, convened the Third Buddhist Synod and thereafter despatched missions to lands near and far, which helped establish cultural contacts of far reaching import in the sphere of international relations and peace. Ii also seems certain that within two or three years of his conversion to Buddhism, he became a member of the Sangha and ruled as a monk with full temporal authority, as evidenced by the statue of Asoka in-monastic robes seen by the Chinese pilgrim I-ching on his visit to India as late as the seventh century A.C. Asoka's activities evidence doubt that he was beyond a devout exponent of oExer- life for wholesome deeds tion for ggneral welfare and prompt strenuous des- patch of business' were some among his main guiding principles. Imbued with remarkable practical sense and dynamism, Asoka displayed in his life the spirit of Buddhism at its best, besides which succeeded very well to put on secular wheels, with 'happiness of the many, welfare of the man' as the sublime objective. of Buddhism, he, as observed by Shri Jawaharlal Nehru in his 'Discovery of India', "decided to abandon warfare in the full tide of victory", and he felt that true conquest was in the conquest of hearts through the law of piety. Thenceforth, he gave up warfare as a matter of State policy, forbade animal sacrifices and gave up flesh diet, of which he seemed to have been quite fond earlier. Also, the royal tours of pleasure and hunting were replaced by tours of piety. "He", writes Swami Vivekananda, "punished those who would perform yajnas, or offer meat to the invited at any ceremony". This was something different to the usual practice based on the injunctions of Manu, who, as quoted by the Swami, ordained that those who did not partake of the animal food offered at certain ceremonies would take rebirth as animals. wonderfully well the entire ouflook of the teachings. By 'good life' Asoka meant re- The fact that merits noting is that Asoka was extremely energetic in his devo- beliefs, tolerance for the views of others; also, obedience to parents, regard for the humanity tion to the wellbeing of his people. To this end, he got wells for drinking water dug up, shady trees planted, roads built, public parks and medicinal gardens set up, and hospitals for humans as well as for animals established. To infuse 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, had, among other structures, Sanchitope and the original temple of Buddhagaya- built, arranged pilgrimages to places of Buddhist For search of lessons from Asoka, a systematic study of his proclamations on rocks and pillars is indicated. A good many of these documents in stone have survived the ravages of time, the fury of invaders, and the inclemencies of tropical climate. These exist to this day in a reasonable state of preservation. Their main theme is directed to exhortations for 'good life', so as to enjoy satisfaction here and happiness in the hereafter. In his proclamations, Asoka not only summarised the practical side of Buddhism but also simplifled verence for ethical values, respect for other's living creatures, reverence for teachers, and up-righteousness of character in general. He favoured compassion, liberality, loving kindness to all": also, wholesome deeds and animals welfare. Obviously, these ordinances published on stone have more an ethical than a doctrinal air: these are more concerned with the promotion of civic virtues than the publication of orthodox tenets. Even his favourite word 'the Dhamma' is rarely mentioned. While 'kamma' and 'rebirth' are implied, there is no mention of these as such: also, strik- ingly enough, such fundamentals of Buddhism as the Four Noble Truths, the formula of 'dependent origination', 'concentration' techniques, and meditation practices etc are significantly omitted. Also, it seems, for practical reasons, he considered it not worthwhile to deny the existence of the creator God, or to even affirm Nibbana as the final Goal. Asoka's essential target being a Welfare State, his main emphasis was on good behaviour, tolerance, and strenuous exertion, which he succeeded in inculcating into the masses. The result was a Welfare State, for material prosperity, cultural resplendence, moral excellence, countrywide peace, happiness among the people, and above all security from without. His policy was marked by utter elimination of aggressive nationalism on the political level known and fanaticism on the religious plane. Even aftei making Buddhism the State Religion, Asoka was no bedmate with the darker forces of bigotry and religious animosity. He was happy over the realization of his dream of a peaceJoving society, through the application of Buddhism: yet what he actualy used on the public level was only the 'moral culture' aspect of the Dhamma. Through this he endeavoured for happihess for all here and welfare in the hereafter. Thus, he won not only the'love of all tnen' but also the epithet 'beloved of the gods', rdevanampiya' being one of his cherished titles. Rrghtly did H.G. wells in his 'outlines of History' declare Asoka 'alone shining as a star' among the galaxy of rulers that the world has so far seen. With respect to the Welfare State in the context of Socialistic ideals, we are huppy to quote the illuminating comments Edict of Asoka, made in his or a'Kalinga -Address in 1955 before the Inaugural Accounts-General's Conference in New Radhakrishnan, Delhi by the late Dr. S. who appreciating the words of Asoka to the effect that he desired the welfare of all people as he would of his own children, remarked: "fn the new context it is increasingly realized that all wealth is in some measure a trust ...... Property does not confer an absolute right ...... and no man can claim that his wealth is entirely earned by his own efforts and that he has an absolute say in its disposal." This is a faithful echo of the view which Ghandhiji expressed in his 'Young India' in the pre-Independence days. At a time in world history, when social structure in witnessing a marked revolution, even economic layout is fast moving towards socialism, and when the political edifices ardently cherished a little while back as crashing before our very eyes, we need investigate and use the lessons learnt from Asoka for giving a requisite direction to the new world taking birth under our very eyes. Only then we will be able to build and bequeath a better world. The word of today is obviously in a by the advent of the atomic explosion, though, truly speaking, this very explosion spells a new epoch, marking our times as a transitional stage between the old order and the world of tomorrow. As such, we verily are on the crossroads of history, and all depends on the course adopted by us. Not in bitterness but in sweet co-operation and saner understanding, we need lay the foundation of this new world, with, of course, Asoka as our guide. Also we need remember that in terms of the past, we might be victims of a tragic fate: but, in view of the present we are the architects of our destiny. As such, we can create a new world of hope and happiness for all on the lines indicated by Asoka. In any case, we must come out of the darkness of confusion and prepare to create and face the sunshine of Asokan ideals. But, with all the inspiiation from Asoka at our disposal, we have but to work out our salvation ourselves, sincerely and strenuously, individually and collectively. We own this world: it is our moral duty to make it a better one. Even though the Buddha and Asoka guide, we are the real actors in the drarna. We can make or mar the show through our performance. mess, made worse Certainly we need be sincere in our profession of ideals. On this, Dr. S. Radha- in his Address before the International Red Cross Conference at New Delhi in 1957, while commenting on the Asokan Edict after the Kalinga War, rrghtly laments that our practices, unlike with Asoka, were o'far away from our professionsi' and that the nations of the world who have pledged their allegiancs to peace, do not seem for peace." This is indeed krishnan deplorable. Ours is a worid riddled with not a few oersoual, national, and international stakes. Alro, outt is a peculiarly strange world, ours is a world of not only dismal despair but also brilliant hope. While on the one hand, hunger, poverty, disease, and un- cerJanities are staring into the face of humanity as a whole, on the other there is the promise of a golden age through the peaceful application of the thermonuclear energy. Certainly, there is something somewhere missing! And, what is missing, seems to be of vital import ! That something is the ethico-spiritual nourishment. Without ii there can be no Welfare State, no success in the noble tenets of Socialism anywhere. That is the impasse the world is in today, and there is the imminent danger of the world entering a blind alley whence rightabouturn might become wellnigh out of question. At a stage as this, the pride of possessing atomic energy will not help, nor the conceit of military might: rather, if anything, anything, these are expected to make matters worse and danger utter and final. Now it is the question of danger not to one nation or the other, but to the whole world (to the entire family of man, and to all life). There is yet a solution. "The very coniinuity of the human race depends on formation of a world government", observed the world-famed British historian Arnold J. Toynbee on Z}th February 7965, at New York at the fnternational Conference 'Pacem in Terris' (Peace on Earth), attended by 220 ,statesmen and scientists from all over the world. In the absence of the Asokan spirit. the question of the world Government coming into existence or operation does not sound to be a practical proposition, even though the solution ofiered is about the best poss;ble. To the same distinguished gatheiing, the late U Thant of Burma, the Secretary General of the UNO, addressed: "The UN today must work towards a world in which even aggressive nationalism is banned as a means of promoting or protecting national interis no longer required to support a difierent point of view", and he added: "It is the failure of everyday practical behaviour to keep pace with proests where fanatism fessed ideals and aims which makes-the promise of our infinitely promising world a mockery for so many of our inhabitants." True indeed ! Ours m,uch glamour without is a world with but no strength within. For, fact is that material amenities and bombs alone would not spell strength. If anything, these spell weakn-ess, akin to the weakness inherent in a house of cards, which splendid though might be to look at, is yet without foundation and with- out resistance to evil storrns. The real strength is in the ethical values, further backed by spiritual vigour. These, regrettably enough, are mostly prominent by their absence today. True ! The world is in a mess, and events are happening, which are ominous. However, there is the satisfaction that the world is not bereft of sensible people, who though few are all the same waking up to the grim reality of the situation. Bertrand Russell is a brilliant example of those keenly interested in human wellbeing. Scientific and technological progress is valueless but actively harmful unless modified by a social and humanitarian outlook, said the Duke of Edinburgh on the 23rd February 1965 in his Address before the University of New South Wales, and he significantly added that the whole weight of scientific, technological, and intellectual humanism must join together in a not only to solve the problems eating into the vitals of man. This is a veritable echo of the very spirit of the Asokan single campaign ideals : Another vital issue of the time is that we have to learn to live together, even in the midst of racial hatred and national animosities. That too is a lesson that the Buddha gave mankind, and which Asoka successfully practised in the political field on a national level. It is gratifying indeed to witness it being expressed as the need of the day. We must learn to live together as brothers or we shall perish together as fools", said the late Dr. Martin Luther King. And, he added: "The old 'eye for an eye' philosophy ends up leaving everybody blind". The same Negro integrationists illustrious leader was 'deeply saddened and appalled at the assassination of Black supremacist Malcolm X, and he reported to have emphasized on the 2lst February 1965 at Atlanta, Georgia, (U.S.A.).: "W'e must face the tragic fact that Malcolm X was murdered by a morally inclement climate. ft reveals that our sqciety is still sick enough to express dissent through murder. We have not learned to disagree without being violently disagreeable". The words uttered by this Noble Peace Prize winner are significant enough. We are certainly living in a world with poor ethical sense, wherein disagreements are expressed violently. Humanity taken as a whole, is certainly yet not properly civilized nor do we deserve the honourable title of 'well cultured' in terms of the ideals upheld and practised by Asoka. Human beings are given to hatred and violence at the slightest provocation, and the violence, though with 'Containment' in matters personal and local, expresses as indulgence in mass massacres and destruc- tions with satanic weapons in international conflicts. It is not one country that stands to be blamed for 'morally inclement climate': it rather seems to be a global phenomenon in the world of today. If there is the heartless murder one day of the youthful father of Burmese Independence, General Aung San, a little later is the assasination of the saintliest politician of our age, namely of Ghandiji of India, and another day President Kehnedy of U.S.A. is shot dead. There are, as a matter of fact, such murders without end. And, even otherwise the noctious climate of violence is everywhere. The remedy is not in meeting violence with violence, gunghots with shellfire, or 'an for an eye' and a tooth for a tooth', but in meeting the challenge of hatred and violence with love and goodwill. 'Hatred ceases not by hatred, but by love aloneo, counselled the Buddha, a lesson which Asoka adopted as a matter of State policy, and which Jesus brought home to Europe a little over a couple of centuries later. It is this lesson that the world need resurrect for the benefit of this sick and demented world of today. It needs be promptly salvaged and used, or else we all stand to perish. The essential spirit of this lessson is a total ban on wars. Means have to be discovered to get this lesson take form in the context of the conditions and needs of today. Certainly, Asoka was great in every of the term: he was great not only as a sovereign on the throne but also as a sovereign in the hearts of the people, and greater still as a gentleman par excellence, with a kindly heart ever beating with the impulse of universal goodwill. Peace at home and abroad was his cherished dream, which did find fulfilment in the context of the world of his time. When we think of Asoka, the dream of peace gets conjured up in our mind for our own times. Even though the obstacles are Himalayan and the difficulties are potent enough, the door of hope remains open, for the spiritual seed of Asoka is not yet lost from the heart of humanity. If anything, the time today seems opportune for the seed to grow and bear fruit. This, for one the world now is sense smaller in the sense of communications and for another because of thermonuclear power there is left no other choice than between utter destruction and survivial. The hope is in the lessons from Asoka, which alone will help to follow the course or survival Asoka symbolizes a full blooded ideal promisful of a Welfare Statg breeding true in political, social, every sense of the term religious, ethical, educational, medical, national, and international. A Union of such States will easily flow to the ideal of a World Government. Lest our laudations of Asoka be misunderstood, we hasten to emphasize that the flow of time being irreversible, we have but to march onwards. The clarion call 'Back to Asoka', therefore, spells not to bear the burdens of the past or to step back, but to gather precious lessons from the glorious heritage for application today, so that the future may be still more glorious. Though the times of Asoka, when compared with ours, were difterent, yet the lessons garnered from his achievements, are bound to enlighten us about our problems, however fresh or vexatious these be in the context of modern conditions. In Conclusion: Sitting on his auspicious throne at the Magadhan capital at Pataliputta in India over 2,200 years back, Asoka set up a glorious Lighthouse of the Dhamma to save all people from shipwreck in the turbulent oceah of Samsara. While guiding the destinies of his people to a real Welfare State, he also sent missions of goodwill abroad. To this day not a few people are indebted to him for the civilizing touch his envoys gave to their way of life and the cultural richness they brought to their way of thinking. It is in the fitness of things that India, the homeland of Asoka, should have salvaged from the cultural debris of the ages, and besides suitably used the glorious of the Dhamma, which Asoka ardently patronized. It is in that Wheel that there resides the secret and sacred 'mantra'"of wellbeing for the world of today. Whosover truly understands and appreciates the Wheel, is blessed indeed. And, whichever nation adequately assimilates the sublime lessons emanating from this inspiring symbol and sincerely operates its policy in terms of the values flowing from it, it is bound to become the centre of the universe for peace in the world and happiness in the human family. Wheel Finally: We today ardently bow to Asoka in solemn gratitude and in all humility, for the creative inspiration he invests us with, for the magnificent example he ret for all time, and particularly for NEW 1. 2. 3. 4. 5. 6. 7. 8. 9. Ven. LI FE T. Vijita Sri Lanka Dhammarakkhita K. Mr. Gordon J. Kirley Mrs. Oh Boon Tat Mdm. Tan Chye Gaik Mr. Mah Guan Lin Mr. Tan Kia Koon - Rev. Yasue Izumi - Miss Leong Chake Soon Mr. Chia Choon Leong 10. Mr. Lee Theng Hooi ll. Mr. Liew Chang Huat 12. Mdm. Gan Siew Gaik 13. Miss Koay Eng Nee 14. Mdm. Khoo Bee Tin 15. Mr. Khoo Boo Seong 16. Dr. Ng Peng Khin 17. Mr. Leong Kok Hing 18. Mdm. Teh Ong Neo 19. Mr. Goh Geok Khoon the P. K. Lumpur Jaya Lumpur Singapore Singapore K. Lumpur Canada Johor - K. Lumpur Kelang Kelantan - Malacca Lumpur - K. .K. Lumpur Perak - PePnang - P. Jaya - K. Lumpur timely guidance we are priv[eged to have of the lessons he bequeathed us for safety against the impending crisis of unimaginable magnitude that otherwise awaits rnankind in our own life-time. because MEMBERS 20. Miss Thanna Wong Iuai 21. Miss Rosalind Sim 22. Mr. Ang Choo Hong 23. Mr. Ho Eng Aw 24. Miss Tan Joo See 25. Miss Kong Yoon Heong 26. Mdm. Seow Kim Chwee 27. Mr. V.J. Mitchell 28. Miss Lee Lee Lin 29. Miss Lim Swan Hwa 30. Mr. Kong Yee Kam 31. Mr. Tan Yew Ken 32. Mr. Chong Swee Fah 33. Mr. Tan Keat Chye 34. Mr. Ng Hong Pau 35. Maj. Ng Kim Boon 36. Mr. Fam Seng Lin 37. Mr. Eddie de Silva 38. Mr. Kannappan 39. Mdm. Catherine Koh Lumpur - K. Lumpur - K. K. Lumpur - Singapore - U. Kingdom .Lumpur - K, Lurnpur K. - Australia - Kelang - Trengganu K. Lumpur - Trengganu - Perak - K, Lumpur - K. LumPur -'K.K. LumPur - K. LumPur - K. LumPur LumPur - Malacca - for that city to be restored. This should be done, and after a time that city should be prosperous and flourishing, populous, crowded with people, grown and expanded. seen and should ask Even so have f, awakened ones monks, seen an ancient way, an ancient road followed by wholly of olden times. Gautama the Buddha \rrru jLrrLIr{ri\L{L\rr\tr-1r- r- jL{rrl, J,rrrr!tr\rr\rrrr<\L-\r- Why we should end suffering by VEN. NYANAPONIKA THERA The penetrative wisdom of the Buddha has sirown to us the true width and depth of suffering that not q1lY exists in' but constitutes the world. If, moved by that Dresentation of truth, we resolve to make'an end of Suffering, it is of primary imoortance to have a clear understanding of hhat we have called "the true width and depth of Suffering," at least in its essential asiects. If our grasp of it is too glaringly incomplete, the results of our endeavours to eliminate it, will be likewise so' In the following,' only one, but an important aspect of the Truth of Suffering is represented, and, consequently, the answer to our question, "Why-should we end Suffering?" will likewise be only one of the many that are possible. If we aspire to the extinction of Sufier' ing, we should not only think of the pain and sorrow of our own, but also of the suftering which we inflict upon others as long ol.hcrs an active evil or harmful resDonse that enlangles them still more in the meshes of Karma. Our own greed will increase the competitive greed of others; our own lustful desire rouses the lust in others which might have slumbered until we awaken it. Our own hate and anger is met by hate and anger in return, starting thus the endless round of mutual revenge. By our own illusions we may deceive others too, who, on their part, will lend increased weight and influence to them by their belief. Our prejudices become infectuous; our wrong judge- ments, false values and erroneous views, sometimes only casually expressed, are taken up and might be expanded by others to extensive systems deceptive and perverted notions working untold harm on Feoplesn minds. (flow careful we should be in what we speak and write!) In all these cases a good part of the responsibility will be ours. of as we have not yet reached the perfect harmlessness of a passion-free heart and the clear Thirdly, the fact that the waves of emotion have a limited and varying lifetime is often the cause of suffering for others. Our own desire, love or affection towards a certain being may have died a elimination of Suffering. It will quicken our steps on that Path, because it will quicken our conscience, if we instil in us the habit of a regular remembrance of the fact that, on our way through samsaric existence, we are adding to the suffering of others too, consciously or unconsciously. natural death beyond recall, while the person visiotr of a liberated mind. In contdmplating this aspect of the Truth of Suffering, we shall feel an increased urgency in our resolve to enter earnestly the Path leading to the The sufiering we may inflict upon our fellow-beings includes firstly those cases where- other beings are more or less passive objects of our harmful actions. Our greed robs and makes poor, deprives and detracts. soils and violates. Our hate kills and destroys, hurts and rouses fear. The turbid waters of our interfering ignorance flood and devastate the neighbour's peaceful shores: our misjudgements lead him astray and leave him in calamity. Then there is a second and even more consequential and detrimental way of harming others by the repercussions of our own defilements. It is a frequent effect of our evil or impure actions that they provoke in that was the object of our feelings is still burning in desire, thirsting for love, longing for affection, and is suffering under our neglect. Or, in the reverse: while the other one's love has died, ours is still alive and is constantly urging the other, encroaching upon him, disturbing his peace, tearing at his heart, and making him sad and unhappy on our quite common situations in human relationship which often lead to tragic consequences. We feel their pungency particularly strong because seemingly no moral guilt is here involved; only the stern, impassive Law of fmpermanence impresses painfully its stamp upon this scene of life. Yet, here too,'a moral principle is involved if we understand it rightly, though it is a matter of definition whether we apply here the word "guilt." What else is it than lust, attachment, craving, in other words, the first of the three fmmoral Roots of Sufferng (akusala-mula) that also in the situations mentioned above, causes the searing pain which lack of fulfilment inflicts? Looking at it in this light, how clear will become the Second Truth promulgated by the Buddha: Craving is the origin of Suffering! How clear will become that seeming paradox pronounced by the Buddha: "From what is dear to us, suffering arises" ! When deeply contemplating on that little specimen of life's sufiering as presented here, we shall feel indeed: Truly, this alone is enough to turn away from all forms of existence, to get disenchanted, to get detached from them! Still we have not exhausted all those many possibilities how our own imperfections may draw others into the whirlpool of suffering. But it may suffice here to add a fourth and last point. Our own passions and ignorance, whether they involve our neighbour directly or whether he is only an onlooker of their manifestations, mlght easily become the cause that, with his losing trust in us, he loses his trust in man, loses his belief in ideals and his will to contribute to the fund of goodness in the world. Our own imperfections may well become the first inducement to his becoming egocentric out of disappointment, a cynic or mysanthrope out of personal or impersonal resentment. Thus, owing to our own imperfections, the forces of Good will have been weakened not only in us, but in others too. There are many who will reply to the Buddhist doctrine of Suffering by saying: "We are well aware that happiness and beauty, joy and pleasure have to be paid for by a certain amount of suffering. We are willing to pay the price without grumbling, and even the last price, death; and we think it is worth the price, and that zest is added by it to our enjoyment." Before them who speak thus, we may place the facts indicated above, and we may ask them: o'Are you aware that the price you are speaking of, is not only paid by the currency of your own suffering, but also by the suffering of others? Do you think that it is right and fair if you make others pay for your happiness? And will it still be an 'additional zest' if you think of that part of it?" And the partner of our conversation provided he is honest and noble-minded -(and only then it will be worth-while to speak to him) will pensively say: 'I did not think of that. It is true, I must not make others pay for my own shortcomings. If I deem it unfair and ignoble in my everyday dealings, should it not likewise hold good for these higher problems of life?' We may then be sure that we have implanted a seed in his mind and conscierice which will sprout in due time. We return now to our initial line of thought. We have seen how our actions may effect others through many channels, how our shortcomings may drag-others into suffering, entanglement and guilt. This our constantly accumulating responsibility for much of the suffering and unhappiness in the world should be an additi<inal and powerful incentive to us to become holy and whole for the sake of others too. Certainly, our own wholeness and health will not cure others, at least not directly and not in all cases. Our own harmlessness will but rarely keep others from doing harm on their accord. - But oui own winning to spiritual health will diminish the sources of infection in the world; our own harmlessness will lessen the fuel nourishing the fires of hate which ravage this earth. By remaining conscious of the suffering we cause and the suffering we might pre: vent, we add powerful motives to tliose abeady urging us to enter the Liberating Path. These motives are: the manly and challenging feeling of responsibility, an! the fullness of motherly love and compassion. These complimentary ideals of Duty and Love (we may call them the male and the female principle) will help to keep us unswervingly on the Path. Love and Com. passion towards those who might becorne the victims of our imperfections, will urge us to fulfil our Duty iowards them in the only way possible: by fulfilling our duty towards ourselves. The above lines of thousht are tersely of the Buddha that iS much too little known expressed by a saying "By guarding oneself, one guards others; by guarding others, one is guarding oneself" (Samyutta Nikaya, No. 47, 19). In the light of the observation made above, these simple and yet so profound words of the Master will become still more translucent, and will become charged by a magical power stirring the very depth of our being. By contemplating the instances we have given of the detrimental efiects of our actions upon others, we shall still better understand that both statements in the pas, sage quoted above are, in fact, complemen. tary; that, by guarding ourselves we are doing the best for protecting others; and, . . . Bofore doing actions by deed, word and thought, while doing them and after doing them, one should reflect thus: 'Does this action lead to the harming of self, to the harming of others, to the harming of both?' After reflecting again and again, we should purify our action by deed, word and thought. Thus, O Rahula, should you train yourself." be done moved by the wish to protect others against the suffering caused by ourselves, we shall do our utrnost to guard ourselves. Therefore, we have to be watchful of every step of ours for our own sake and for the sake of our fellow-beings. Only by a high degree of mindfulness shall we succeed. Therefore it is said in the same Discourse of the Master which we have quoted: that the method of practising that twofold guardedness Again "Thus. which here too proves to be the Sole Way (eknyano masgo). " 'I will protect myself,' thus the Establishing of Mindfulness has to be cultivated. 'I will protect others,' thus the Establishing of Mindfulness has to be cultivated" (loc. cit.). "Advice 61):- in a to passage of the Buddha's Rafiula'- (Majjhima Nikaya, "After reflecting again and again, actions by deed, *oifu atia thought ii:d 19 :(t :c iii -rL ji ,:lj 3i * jt monks, should You trairl untiringly. For one who considers the welfare irt botn, this is sufficient indeed., to strive untiringly" (s,amyutta Nikaya, No. t2.22). The same idea and the same method is expressed O vourselves: For one who considers his own welfare, this is sufficient indeed to strive untiringly. For one who considers others' welfare-, this is sufficient indeed to strive is the firm Fstablishing of Mindful- ness (satipatthana) it is said :- *tr"out,i SECTIoN oN These three sayings of the - Master will shed hght oq each.other. They will, particular$ if taken in their context, togeth-er with thair full guide,s in treading-the-Path, by reminding us of the riglt -Ethodr for aciomplishing our task. C quoted above, ;E PASSION 1i :(i :(i Transient and changeable are sensual pleasures which are pregnant of Suffering 1|. . -r4 and full of venom as a heated iron ball. Anguish is its roots and sufiering ;ii its fruits. li The world is clothed with Ignorance and cannot appear (know the Truth) because of the various kinds of Desires, with which the world, I say, is smeared. Suffering is the great danger of the world. t)i. il $ |i li:0: The world is bound by Desire, and can be free only by cutting Desire destroyed, all bonds accordingly sever. it off. With at rlt i1;. j[ # ll 3r: li ii-,F il '3r :l): '.,' Beings are persistently spun by Desire, like a bird caught in tied with the rope of Desire which is most difficult to cut ofi. a - snare, they 3i 3i ;ii :)i3 i! 1!; :{i are 1i ii :(i There is no rising of passion in him who is equauimous, always mindful, and who 1i ]t does not (attachedly) consider himself equal to, or better or worse than others. For a bhikkhu whose Craving for existence is pulled off, whose mind is peaceful ;l and whose cycle of births is exhausted, there is no more existence. 3t Variegated sweet and delighdul are sensual objects that diversely disturb the mind Realizing their evil, a person should, like the oneness of a rhinoceros's horn, live a sngle tfie. (KTLESAVAGA) !E :{i :{i li ii ji')i. ii ;li. 10 BUDDHISM AND MIRACLES by SIRI PERERA Q. C. Miracle of Persuasion. There the bhikkhu I think this, do not think that, call to mind the following, do not call to mind these others, abandon these and lead your life for such and such attainments. Such a bhikkhu proclaims that there has appeared in this world the Tathagatha who is the Blessed One, the All Enlightened One, possesed of knowledge and virtue, omniscient worth, knower of worlds, wellgone, an incomparable tamer of men, teacher of gods and men, enlightened and holy. Such a bhikkhu also proclaims that the Blessed One has also by virtue of his supreme wisdom understood the entire yor.ld of beings consisting of devas, brahmas, maras, kings, and men and all places of living beings. The bhikkhu also further sets forth that the Blessed One has proclaimed to the world the Dhamma which is.ex_cellent in the beginning, excellent in ihe mlddle and excellent in the end: which -U;_ On one occasion it is recorded in the Kevqtta Sutta of the prgla NikqVa, thc Blessed One was sojourning in a vitLaru in the mango exhorts as follows: grove belonging to the banker Pavarika, close at the city of Nalanda. At that time Kevatta, the son of a leading citizen there, came to see the Blessed One and in the course of his conversation requested that He should send a bhikkhu possessed of psychic powers to perform some miracles in Nalanda, so that the people of that city would be better convinced of the truth of the Teaching of the Buddha. Kevatta made the request three times and the Blessed One refused to accede to this request, all three times stating that he did not exhort the bhikkhus to perform miracles. Thereafter, the Blessed One proceeded to explain to Kevatta the reason for this refusa]. There are, said the Buddha three kinds of miracles, namely first that kind of miracle where a bhikkhu possessed of psychic powers can make one appear as many, many appear as one, walk in the air D.harnma _provides the path to ihe shakable deliverance of iris mi"a anO attainment of Nibbana. and through walls and rocks and on water as on land and perform such other acts. Then a it e The Blessed One added that a householder, having heard His Dhamma, is filled with sa.ddha or confidence in the Tatagatha and, in consequence of his being persuirled of the Truth of the Teaching, abandons the house- person without saddha would say that in a number of ascetics Gandhara there were living and amongst them was one who practised the art called Gandhara and therefore this was nothing new. Therefore it is proclaimed by the Buddha that I dislike hold life for the homeless state and treads the path of virtue, concentration and wisdom and attains Nibbana. "This self-realisation such cheap performances. Secondly, there is also the miracle of being able to read others thoughts. A pelson possessed of such power is able to say where another has joy or sorrow or is able to see the thoughts in the latter's mind. Such a person can also state how another's mind works. Then a sceptic would say declared the Blessed One is the true miracle". The attainment of the psychic powers which enable the performance, of the first and second kinds of miracles referred to above is possible outside the Teaching of the Blessed One. These are the Iddhi powers and the ability to read other's thoughts that there is a practice known as Chintamani and it is by virtue of this power that a bhikkhu is able to read another's mind. Thus said the Blessed One such a performance is cheap and common and therefore it is that I disapprove of such a miracle. which are two of the flve supernormal powers referred to as Pancka Abhinrw n the These powers are gained by the practice of Sqnaqntha Bhavana or concentration Meditation and the attainment of the Four Ecstasies or Absorptions. There were ascetics who gained these powers even before the time of the Buddha. text. But, Kevatta, said the Blessed One there is the third kind of miracle which I call the 1l the Blessed One, the in incidental and powers suih of ait"i"-e"t nJt ttt" main object-ive. Therefore it see$s It ut tn" Blessed bne did not approve of 4s Disciples performing miracles. In fact' He expressly iorbade them to do so. manner the bhikkhu attains to the six Super- On the contrary, what He exhorted the ttikkh" to do was to be virtuous, control itt"--ti"t"t, practise mindfulness and clear (c) sounds in the distance, Paracittaviianana, the ability other's thoughts, d\ Pubbenivasanussatinanq or to recall Previous births' (e) (f) \r,, Dibbacakkunflna In the Teaching of comorehension, be filled with normal Powers, namelY: (a) Iddhividhanana ot the ability to per' form miracles, (b) contentment *O in"n retire to a forest dwelling, the foot of u tt"" or an empty place to practise- con- centration of min-d. Then his mind betranquil and attains to one pqinted"ort". griduaUy reaches the four ub-totp; and ness tions or Thor*s.- This is the Miracle of to ;;iffi;i;;";ll iil;.;t;.imed existence and the ability defilements and reaches Persuasion' the Blessed One' the mind from ignorance' The Bhikkhu knows when the mind is then consists of the four primary elements, has come into being because of my parents and grows by means of food. It is impermanent, changing, breaking up and has the nature liU"t"t"a that his mind has been liberated' lrrai ieuirttr is ended, that he has fulfilled il" NoUt" Task' that he has done what had ;; b; dd", and that there is nothing further to do. fn other words, he has become an Arahant or Holy One and attained to the u"tftntuUt" deliverance of mind' "ThS It of ending up in dissolution. This mind is associated with this body and tied to it". Meditating thus by virtue of the developrnent of his mind the bhikkhu proceeds to create another body like his own. This is also the Miracle of Persuasion. In this ttr" *itu"f", Kevatta" -pro-claimed the Pud; dha, "which is the miracle of persuaston' DEMoNSTRATIoN oF TRUTH of miracles, as it once did, but .i '',s"i"n"" today is far from denying the possibility known as miracles are but are *ftut tfiut minds'it *: th";i"* of -ort scientific untno*n.- Lord Buddha himself expounded this ii -*ifJ*i"ti"rs of laws as yetnot be regarded as demonstration lt ;i"*; 6 Hirn miracles rvere in th"-t"lu"s to po-".ts that.may be developcd little-known of a mastery only uLI showed i, "i-ii"6, their possessor was al'r that proofs ii by the Yogin, whatever h-is views. ihere wcre no if . 3l :(t ii # ;il :ii # 3[ $: lf ii' read .t^ifiL'ghitthu is liberated from the desire tor---."nt" pleasures, from craving for concentrated, pliable, workable and not easily distracted' ioro. to the attainment of insight wisdom". He contemplates thus, "This body of mine MIRAcLE hear ot Divine EYe' that Asavakshaytutumq or the wisdom This is the True Miracle of "Thus, Kevatta" said the Blessed One the of the Bhikkhu being the ability to Nibbana. Persuasion. mind Dibbasotonnna, ts Nor enlightened being. This being so, He not only tauglrt His followers to be wary in the exercise of any miiaculous powers they might accluire, but also warned others not to be unduly impressed by such exhibitions. Thus whereas other religions exploit their miraculous element to the greatest possible extent, with thJ intention of convincing the masses, Buddhism treats all such things as of very minor importance." .\L Francis StorY, "Buddhism as world l2 HATE AS UNWHOTESOME ROOT by IRENE QUITTNER forwarder Once upon a time, a certain deva came to visit the Exalted One' Knowing full well that the Buddha disapproved of killing, he tried to provoke him by asking if there was any kind of slaughter of which he approved. Not to be caught out by such a question the Buddha replied: 'Wrath must ye slay, if in understanding atl this. The Buddha says there is no grip like Hate and this indeed is no empty figure of speech. What is commonly called mental illness is just a matter of degree as according to the Buddha all worldings are mad and one of the things which makes us so is Hate. fn a recent report on Race Relations ye would happy at it was noticed that while they were young, the children were friendly enough towards each other and that it was only schools, live, Wrath must ye slay, if ye would weep no more. Of anger, deva, with its poisoned source And fevered climax, murderously sweet. That is the slaughter by the Ariyans upon reaching puberty that animosity and violence became apparent. They were somewhat puzzled by this, obviously not havirtg understood that with the maturing of the bases, Delusion reaches its full potential, let alone having seen into the root of Hate. praised; That must ye slay in sooth to weep no more.' This aggressiveness begins in the nursery with sibling rivalry for the mother's or father's love. Then in school this rivalry But this is easier said than done as for the most part we do not know what hate is and until we do, it cannot possibly be slain. So what is Hate? What is its function? First it must be seen, then understood, and is transferred for the teacher's affection and praise. Later comes the rivalry for a mate and once out in the world this rivalry develops into the lust for power and then on to the desire to impose one's will on others. Loss or rejection leads to Hate in some form or another. Hatred has three modes. It lies dormant in the mind; then due to conditions it arises in the mind and if not stopped there, issues forth in action through the other two doors of words and deeds and when this happens, then we're for no matter for what, is a it! Competing -sorrow. As the Buddha says in source of the Sutta Nipata. 'And I saw men struggl' ing like fish in a pond that is running dry' each obstructing the other, and fear came only then can it be uprooted. All we see of Hate are its symptoms, its syndromes, its manifestations. There are many illnesses caused by Hate. Commonest of all perhaps is a contraction of the muscles causing headaches, digestive troubles, so called rheumatic pains in various parts of the body; but all this still does not tell us what it is. Skin diseases can also be attributed to it and in extreme cases it can cause a complete closing down of the mind leading to blindness, deafness and paralysis. All manifestations, but what is it? It can equally well cause one's face to turn red or purple, or turn white by draining away the blood, not to mention causing water to flow from the eyes! One of the latest theories about cancer is that it has not got a physical origin but is mind-induced: probably by our old friend Hate! Hate separates living being from living being so why not cell from cell? A-Hate filled mind seizes up in much the same way as does the engine of a car without oil. It can affect speech, but what Is it? Why does it arise? Well, up till now we are still no upon me,' To put it briefly, we are reactive principles baset on'grasping, and so Hate arises for the most part due to being thwarted in some sense desire or other. It also arises on account of the concept 'I am' with its inevitable corollary 'This is mine'. From the lowest forms of life with their dim and to the heights of rational dull minds, up -life is permeated with this humanity, all idea, wiih this feeling, iall it what you like' 13 rose by any other name.. .. " If this were not so, their reactions would differ from ours, but they don't. Hate is one of the chief motivators and maintainers of the life-and-death process, but what Is it? How does it operate and then above all why does it operates? All views, according to the Buddha, lead to fever, misery and distress. In man, the direct and one of the most formidable views and the one clung to most tenaciously is that 'This alone is the truth, all else is falsehood". How much blood has been shed on account of this one false view alone. We hold assurnptions, convictions, theories and concepts, hypothesis, views and cling to them mad thereby barring our way to the understanding of reality. When the initial pr'emise is incorrect, it stands to reason that what follows 'A must be incorrect too. All 'seen' the tricks usually disappear. As a child I used to enjoy divin! through the Atlantic breakers. One has to wait until the huge, black mass of angry water rears up in front of one and wait until the foam begins to froth along its crest. Then fearlessly, at this very moment, neither before nor after, one has to dive through this menacing wall of water in order to come up on the other side. If one wavers or hesitates bones can be broken or one can be badly bruised. So it is with meditation: if one swerves or flinches from' obstacles, they will only arise again until they are courageously faced and understood. in our daily life we fear the it and file it away in our minds and then feel 'safe'. In medita' On- the whole, unknown, so we name tion however, at a certain point, there must just the knowing. philosophers and be no naming thinkers hold such thoughts but only the Buddha and those who follow his footsteps do not hold such views because they know and see and in order to know and see, the mind must be open, free, unabiased and unprejudiced, not bound and weighted down in any way. As the Buddha says to Sariputta's youngest brother in the Pasadika Suttanta to despair as there are many ways by which Hate can be Nevertheless, there is no need controlled, mastered and finally uprooted. It can be counteracted by meditating on death and the four Brahma-viharas. It can be controlled at the five bases by stopping at feeling. Before craving has a chance to arise, one must return to the object of Hate with full attention and investigation into its nature according to reality, but if we get carried away by this unpleasant feeling and cannot stop there, then we must try and see of the Digha Nikaya: 'These four foundations of Mindfulness have taught and laid down for the expunging of and the getting beyond all these com- I ments on opinions.' According - into the very root of Hate itself. It can also be controlled by knowing that a Hate' filled mind will bring a result which will be one of suffering, and who would be foolish enough to add to his misery intentionally! Another method I have found very helpful if none of the other methods work in ridding of oneself of this horrible Hate, though I to the Sutta Pitaka, Hatred is classified under ninete.en forms such as 'This person has done me wtong', the same for the present and the future. The same for beloved relatives and friends. The next three are, "This person was kind to my enemies". (How dare they!) By so doing they don't love 'me', are not loyal to 'me' !) Always this famous "me" which in reality does not exist? A very common cause for rift, this, and the spreading of enmity instead of metta, in the present and future. The next nine are that so and so did not do me a favour; the same for the present and future and so on. The nineteenth form of Hatred being resentment against an inanimate don't think this is a very orthodox one, is to have a sense of humour and to be able to have a good old laugh at oneself when angry; if possible, having a previously looked at oneself at the mirror ! This dissolves it quite rapidly I have found! As long as there is Hate in us, there always be found an object for that Hate although most people think that they will be made happy by the removal of the ofiending object, but this is not so: in fact, it is exacfly the reverse: once Hate itself is uprooted, there will be no object that can offend. From the slightest frown or being the least irritated by people or things to murder, whether of the hot or cold variety, is only a rnatter of degree: both spring from the same root of Hate. But what is object, such as the hammer when knocking one's finger instead of the nail, or when burning oneself on the kitchEn stove, all of which is usually due to lack of mindfulness anyhow! The mind is the most cunning thing I know. Again and again f say "Ha! I know you! Up to your old tricks again !" Having been t4 Hate? .Why overwhelmed -are rye sometimes completely I ife is a losing battle right from the word, by it? 'Go'. The sooner we realize this and cease dissipating our energy in trying to put things 'right' the sooner will we begin to fight the only battle which is worthwhile and the only one which we can win ! The conquest of self through seeing what it really is. Anatta is the pivotal point of the Dhamma and this measuring of oneself against others, this ft can also happen that Hate lies smouldering and being deprived of an obiect and lacking its normal fare, it will delire down into memory and fish up as a tasty morsel some past hateful obje-ct from there and then proceed to have a good feast off that! Another aspect of Hatels cruelty. This is a really perverted state of Hate ai Hatred is unpleasant and up-setting but cruelty gives pleasure though of a terrifying kind,- aiO it is this search for pleasure *neltner perverted or otherwise that is the great drii'e which leads us ever onwards thr-ough Samsara, so those too highly charged wit[ Hate become sadrsts, mental sadists and even masochists. The Buddha says that the Hate-fllleAp"iio". rt no worse bourn befalls him and he is fortunate enough to be rebom a, a numan being,-will be born ugly. Furthermore, he say_s that_such a persoir should be treateO wtth ndriterence by his fellow men, fearins ne mrght curse them, abuse them or do theri some injury. endless and deadly self-reference which, in. cidently, is the last trated, there can be Nibbana. :(): no realization of r Be seeing into the root of Hate itself, one is clearing thd way for its final up-rooting, and when one has seen into its roots and understood sensuous lust for what it is, it then becomes obvious why this and Hate are uprooted simultaneously on attainment of the same path. To find out what we are, or rather, what we are not, is the most fascinating search I know and the only advice I can give anyone with a similar aim is that which I constantly But all is not lost for the Hate types as this for them is balance on the *nof.iri*" of""" by intelligence and so while Hai;";;;r;; the Tode of rejecting tiu-g U"i"er,;;; s-tandmg occurs in the mode of rejecting con_ ditioned states. :{i :s of the fetters to go, is the cause of most if not all our troubles and until this characteristic has been fully pene; give myself : DON'T WISH, JUST WATCH! CHARACTER t\- ii ii "One's character is influenced by the example of a parent, a guardian or a close associate. Life begets life in the moral as well u. ihe biological sphere. Moral {i i! ;i] obeyed or his behaviour unquestioningly assimilated. We should remember the Buddha's injunction in KAL,AMA surrA not to accept anything blindly lF :!t iF j,i {F 3,i ,ii, ;;ffi-;;trilt with slavish or attachment. ji :ii skilful activity. Just 3t life which is lived 3t under intense moral exertion and flrm resolution for varying periods of time 3[ produces the jewel character which can shed a luminous glow in ihe darkest hour i: of trial and tribulation and which is capable of carving out a way to safety tt out of danger, out of misery, out of disease." ll as the diamond which has been subjected to severe pressure, so if rrz >:k JL -- -\t .!, 15 T ii :ii ,,perfect J'- Health,, - ;,| -/t Ihe Buddhist Contr!hutions to l{eo-Confucianism and Taoism By KENNETH CH'EN NEO . CONFUCIANISM As an intellectual movement Neo-Con' fucianism drew the attention of the educated Chinese away from Buddhism back to the Confucian classics. However, this Neo-Confucianism was influenced by Buddhism in more ways than one. The Indian religion had become so intimate a part of the intellectual make-up of the Chinese that it was impossible for the Sung thinkers to give up Buddhism entirely. While the NeoConfucianists used terms found in the Confucian classics, they interpreted those terms in the light of the dominant Buddhist atmosphere, and the Neo-Confucian system would be incomprehensible to one not familiar with the prevailing Buddhist ideas of the age. In their advocacy of concentration of mind the Neo-Confucianists also appear to have been influenced by the Buddhists. An example of this may be seen in Chang Tsai's extension of the meaning of jen to embrace all under heaven. It is Neo-Confucianists Buddhist mental discipline emphasizes, among other things, mindfulness, medita- tion, and equanimity. Ch'eng Hao stressed these very things in his essay "Tranquility in Human Nature!" He wrote that tranquility means quietness in time of activity and inactivity, and that when the mind is excited, it becomes overactive and falls into uncertainty. He advocated concentrating the mind on one subject; when one does this, he said, the mind is its own master, will not fall prey to external influences, and cannot be harmed by any enemy. Li Ao to the Ch'eng brothers the all had their say about what constituted sagehood. Li Ao wrote From that a sage is enlightened when he is master of his emotions. Ch'eng Yi also wrote that the sage is enlightened when he is master of his emotions. Ch'ng Yi also wrote that the sage is one who controls his emotions of joy, anger, sorrow, fear, love, dislike, and greed, and adjust his expression to the principle of the golden mean. This Confucian preoccupation with sagehood was probably a response to the Buddhist emphasis on the attainment of bodhisattvahood. more than likely that in this extension the Buddhist concepts of the universality of life and the all-compassionate bodhisattva, ever ready to save all sentient beings, played a role. Although the Neo-Confucian idealist Lu Hsiangshan based his emphasis on the mind on the Book of Mencius and the Great Learning, one cannot escape the suspicion that he was influenced by Buddhist, espe- cially Ch'an, tenets. Indeed, Lu and his chief disciple, Wang Yang-Ming (14721529), of the Ming Dynasty, were accused by their opponents of being Buddhists in disguise, this in spite of the fact that in a letter to a friend Lu criticized Buddhism severely for its selfishness and negation of life. The Ch'an School, with its cardinal There were also particular views held by the Sung philosophers that might point to Buddhist influence. For instance, Chu Hsi held that any object contains within it the suDreme undivided ultimate as well as the pa?ticularizing principle which gives the object its individual character. Such an idea is close to the Hua-yen doctrine of interpenetration and intermutuality, the all in one and the one in all. Shao Yung (1011 ln his cosmological speculations - 1077) a theory that at the end of an epoch, had which he said spanned 129,500 years, the present world system would come to an end, to be replaced by another. Chu Hsi also shared in this view. Such an idea was alien to the Chinese and was undoubtedly influenced by the well-known fndian concept of aeons and recurring world systems. tenet that this mind is the Buddha and that this mind intuitively and instantly knows what is right and wrong without depending upon external sources, very likely influenced the thinking of Lu and Wang. It is interesting to note that the controversy which of disraged within Buddhist circles - that with Chu cussions of the Neo-Confucians, Hsi representing the gradual rational approach and Lu Hsiang-shan the intuitive instantaneous approach. 16 While pointing out these influences of Buddhism upon Neo-Confucianism, we must not make the mistake of overestimating the extent of such influences. Though the NeoConfucianists studied Buddhism and appropriated Buddhist ideas, the system which they constructed was distinctly Chinese in its emphasis on the reality of the pheno- sources had been forthcoming. Meanwhile, the Buddhist sutras were flowing into China in a never-ending stream, inciting the envy of the Taoists with their variety, scope, and imagination. To the latter this was an inexhaustible supply from which they could borrow and copy exactly what the Taoists did from the- fifth century on. So menal world, the importance of the individual, and the value of social relations and hasty and slipshod was this wholesale copy- ing that the Taoists leJt behind numerous traces of their unethical practice. fn general it seemed that what the Taoist did was to take over a Buddhist sutra and then substitute Lao-tzl for the word Buddha whenever it appeared, but very often the copyist was not attentive enough to make all the changes. Consequenfly, in some of the socalled Taoist works, we find such passages as the following: responsibilities. A fair verdict of history would therefore be that in this movement the Sung philosophers returned to their native Confucian traditions via some excursions into the path of the Buddha. BUDDHIST INFLUENCE ON TAOISM Neo-Confucianism was not the only system afiected by Buddhism; Taoism was also subjected to its all-pervading influence. Off all the teachings in the world, the Buddha's teaching is foremost During the Han Dynasty Buddhism was able to gain a foothold on Chinese soil by allying itself closely with Taoism and borrowing from it, but in later centuries it was the Taoist turn to borrow from Buddhism. (Hsi-sheng ching, Sutra on the Western Ascent). Our master is called the Buddha, who follows the incomparable teaching (Wen-shih-chuan, Biography of Wen- To begin with, the Taoists never had any idea of their system as a religion consisting of a body of doctrines and beliefs left behind by a master and preserved in a shih). The host of saint and immortals have corpus of literature. It was only after Buddhism had come in and gained widespread already realned the way of the Buddha acceptance that the Taoists took over from the Buddhists the idea of a religion. Once having made this initial appropriation, the Taoists decided that they might just as well go all the way imitating the foreign model. Mystery). (Tung-hsuan chen-i ching, Sutra on the True Unity Which Penetrates The most obvious of such borrowings may be seen in the biographies of Lao-tzu that appeared during the Sung Dynasty. In First, the Taoists themselves admitted that they borrowed the practice of making statues and images from the Buddhists. The first Taoist images of their deities appeared about the middle of the fifth century-under the Northern Wei Dynasty, with the deities flanked on both sides by Taoist saints. one of these biographies, the Yu-lung-chuan (Biography of the One Who Resembles a Dragon), we read that Lao-tzu was by issu- ing forth from the left rib of the Holy Mother, who was clinging to the branches of the plum tree at the time. As soon as he was born, he took nine steps and from each footprint lotus flowers sprang forth. At the time of his birth ten thousand cranes hovered above in the skies, while nine dragons spat forth water to bathe the newborn baby. After he was born, with his left hand "pointing to heaven and his right hand to earth, he uttered the cry that in heaven and earth only the Tao was supreme. Nine days after birth his body become endowed with the seventy-two major and eighty-one minor characteristics. The Holy Mother, after giving birth to Lao tzu, then mounted a jade chariot and in broad dayIight ascended to heaven. It is in the field of literature that the Buddhist contribution to Taoism is most obvious. In the early stages of Taoism as a religion it was a relatively simple matter for the Taoists to build up a body of literature of their own. All they had to do was to group together those works branded as heterodox by the Confucians on - works exalchemy, divination, hygiene, breathing ercises, and so forth attribute these - and to the founder of their religion Lao-tzu. However, there was a limit to the supply of such literature and the Taoists would have faced a prolonged drought if no other L7 conceived of chiefly as instructors and saviours. One of these celestials was said to have been eternally teaching and converting people since the beginning of time. The Buddhist concepts of Karma and rebirth were likewise appropriated, as indicated in the following passage: It is perfectly clear that such a biography of Lao-tzu was nothing more than a retouching of a Buddhist source, very likely the LALITAVISTARA, with some changes in proper names here and there. Having built up their body of literature, the Taoists then organized it into a canon The Taoist saints since countless aeons have all depended on the in the past merits of their past lives to attain to the Tao of the present; they have without exception reached their present state through the accumulation of mtrits derived from their former careers. modeled, as one would expect, after the Bud- dhist Tripitaka. Consequently, the Taoist canon now consists of three sections, with each section then divided into twelve categories. Certain concepts of the Buddhists were also taken over by the Taoists. An example of this was the concept of the bodies of the Buddha. During the Period of Disunity the Taoists had already developed the idea that the supreme Tao, in order to instruct deities This is in contrast with the earlier Taoist doctrine of the transmission of burden, according to which the merits and demerits accrued by an individual were manifested not in his future lives but were passed on to descendants of later geqer-ations. Finally, the Buddhist concep of the three worlds the world of desires, the - and the formless world world of forms, was taken over IN TOTO by the Taoists. and men in the world, from time to time would assume a human form to perform this function. The historic Lao-tzu was but one of these incarnations. Such a Taoist idea was undoubtedly based on the Buddhist doctrine of the two bodies of the Buddha, the DHARMAKAYA or the body essence, which is the of only true and real body This brief summary will suffice to show how much the Taoist appropriated from the of the Lord, and the NIRMANAKAYA or body of transformation, which is the manifestation of the DI{ARMAKAYA on earth. In imitation of the bodhisattva, the allloving and compassionate being, the Taoists brought forth a class of transcendent beings called T'IEN-TSUN, venerable celestials, Buddhists in their views on cosmology, pantheon, literature, and doctrines. Instead bf Taoism's swallowing up Buddhism, as was feared at the end of the Han Dynasty' the Taoists were themselves overwhelmed by the Buddhists. EARNESTNESS ii EARNESTNESS . . . . is one of the most dynamic of virtues. It consists in choosing self-development instead of pleasure as the principal aim in life. Those who are lured by pieasure find their path ending in ennui, disease, stunted personality. Earnest man's chief attribute is simplicity ;i 3t i[ li 3.i it Simplicity is for the spirit what athletics are for the body. In many ways 3i it is exhibited: in food and drink and dress. Earnest man dislikes expensive It and stimulating dishes and he spends very little time on his food. The slave li of food and drink will find difficult to achieve wisdom and virtue. ii "Riches, beauty, perfumes and jewels are no such adornments as is right behaviour. True beauty and true happiness are only to be found where right feelings have their home in the heart." ;'; ii ]F 3i :l; 3[ \rLrr-iL-tL-g-rL{rru 18 T1lE Il{lPACT OF BtlOD}lI$lvl Ol{ tlllE$TIRII YOUTll by DR. BUDDHADASA P. KIRTHISINGHE The Beatles, epitomising at the time the longings of millions of young people, became involved with Asian religions of non-JudeoChristian traditions. Just as young people Path, which admonishes the Buddhist to a righteous way of life based on right understanding, avoiding the extremes of sensuality on one hand and self-mortification on the other. choose have become disillusioned and are rebelling against current social ideas and morals, some have now turned away even from other Buddhism is Asian religions to adopt the simple way of life of fn Buddhism. teaches One of the Buddha's exhortations is: "Take ye refuge unto yourself, be your own salvation, and with earnestness and right resolve, karma), a man makes his own decision whether to be free or shackled, said the Buddha. Significantly, the Buddha even advised men not to accept the very teachings of Buddhism unless they found them reasonable; this was the advice he gave to the Kalamas. Clearly, in a world of change and turmoil, many young people find an expression of their own aspiration in something that the Buddha said more than two thousand five hundred years ago: his king- - even his dom, palace, wealth, power and wife-to move out among men, high and low, rich and poor, carrying only a begging bowl and a change of clothing. It is a simplicity with a strong appeal to Western Youth today. No man is noble by birth No man is ignoble by birth Man is only noble by his own action Man is only ignoble by his own of practising Buddhism is to achieve enlightenment and deep satisfaction in this life; it does not look particularly to a future life, although it does not discount that as a hypothesis. The Buddhist observes that there is much of savagery in every one of us, that we have cravings that lead to hate, fear and greed, all in turn producing unhappiness, grief and sotrow. The existence of these evils is recognised in the Four Noble Truths, the last of which offers a practical solution to remove suftering. The msthod is described in the Noble Eightfold The aim with the fear and coercion; and if he unfolds his inmate potentialities without doing harm to any living creature. Through his actions (or work out your own salvation." It is not hard to see why this vision of man's duty should appeal to young men and women no longer ready to regard as sacrosanct the mixed standards of a technological society glown out of religious and theistic concepts. To the youn& Buddhism may appeal simply because it is more philosophical than religious. The life of a Buddhist monk or nun is patterned on the great renunciation of Prince Siddhartha, who later became the Enlightened One the Buddha. Prince - everything Siddhartha renounced agreement the individual, as well as equality arnong men. Likewise in Buddhism, a man strives to live unhampered by prejudices of class and caste. Buddhistically, a person is considered to be truely free if he lives without to other religions, Buddhism man to rely on himself for salvation. contrast in perfect democratic way of life. Democracy upholds the principle of freedom and the dignity of action. Racial difierences are unknown in the history of Buddhism; so are caste distinctions, and social revolutions accompanied by violence. The Indian Buddhist Emperor Asoka gave up warfare after victory-the only leader in history ever to do so. In his Outline of History, H. G. Wells writes of him: Amidst the tens and thousands of names of monarchs that crowd the columns of history, their majesties and graciousness and 19 substituted the theory of evolution' BudAtrism nnOs no quarrel with such a hypothesis. It maintains that there are innumerable worlds such as ours, that they appear and reappear; there is no need for the assu' mptions of fanciful mYthologies. serenities and Royal Highnesses and the like, the name of Asoka shines, and shines From Volga to almost alone - a star. Japan his name is still honoured. China' TiLet and'even fndia, though it has left his doctrine, preserve the traditions of his greatness. More living men cherish his memory today than ever heard the name's of Buddhism has always worked through peace ' ul nersuasion, through enlightenment, knor'r' tedse. tindness, consideration for others - f Constantine and Charlemagne." itself may help us to understand its appeal to youth in the mid-seventies of this centurY. *fri"fi Science has shaken the belief that the world was the creation of a personal God and has i" AIJ$TRAIIAil BtlODllIST$ PARIICIPAIE III IOUCATIOIIAL PR0JECT: A[I$TRALIA national $oups will create or contribute to friendlier ielationshiPs' new pattern of religious studies conducted by departmental teachers is already A being iniroduced in Tasmania and South Australia. The Russell Report on Religious Education in State Schools (in Victoria, Melboume) recognises religion as a major influence in human society and has rejected a denominational or confessional approach to religious education. The Report gives no place for indoctrination by particular groups' to nrovide a definitive resource texttoof in the Buddhist sects in Australia' *iih ttt" co-operation of the leaders of such sects. to nublish a concensus statement for of Australian Teachers *tto "-ay be involved in teaching about ^ the guidance Buddhism In view of this recent invitation, John D. Hughes, Dip. App. Chem. T.T.T.C., has applied for a grant from the Schools Comfot mission Innovation Program 1977 Boronia Technical School in Victoria- to launch a project for the reduction of racial prejudices through the co-operation of various Buddhist groups in Australia. In in schools' Buddhist gror4)s in Australia include those of Chines6, Ja^panese, Tibetan and Thai oriein. Since it is unlikely that most nativeboin Australians and the majority of the reduce racial prejudice, to be offered as an elective at the school to which he namely Boronia has been appointed Technical School. - misrant ^any, oooulation of Australia have l'rad factual knowledge of Budif littTe, dhism, it s#ms likely that racial attitudes towards Buddhists can arise. By teaching factual material of the 'way of life' of different national groups involved in Buddhism in Australia, the categorical definition of a 'whole group' can be broken down because the individual differences within the different sects can be seen. to test the efiectiveness of such an experience in term of an implicit and often explicit assumption that information about the 'way of life' of different Readers wishing to contribute any ideas exchange views on the above program may write to: John D. Hughes, 33 Brooking Street, Upwey 3158, Victoria, Australia). brief (summary), his aims are: to design an educational experience to or 20 Ven. Mahinda- Tb{I]DDtrilTNqT NqTOXRY In the country of Tibet properties, but now I am laughed at by my family, and my daughter-in-law are ashamed of my old-age and fraility. They have hid- there once lived an old weaver who had numy sons. Day-in and day-out he worked away at his weavingloom and never once gave a thought to the meaning of his life, nor to life in general. Even though he was concerned only with superficialities, and now and then it did occur to him that no end of his labour could be seen. Everyday he began his work afresh, and everyday he carried on spinning. During the course of his life he had grown quite rich, and to his many sons he had given wives of good families, so that his clan flourished with many children. den me away in this garden where they may not see me, and I live here quite alone," While he spoke thus, the old man's tears flowed. The monk felt great pity for him and said: you are weeping so bitterly about this minor misfortune, how much more will you moan and lament if you fall into an unhappy "If rebirth? All your life you have been concerned only with superficial and material things, and you have not layed up the more precious treasures of the mind. You are paying for that bitterly now, and after death you will turn around for a long time in the One day the weaver's beloved wife died, and when, at the age of eighty-nine, he became too feeble to prepare his own food, his many daughters-in-law prepared his meals in turn. When, in his frailty, the old man came tottering along to his children's homes, other people (as well as his children and their servants) used to laugh at him and cycle of rebirths. Your present unhappiness is due to your own actions, and yet you unjustly blame your children." ridicule him as the rich old man to whom all his money was no longer of any use. Then his daughters-in-law felt it unpleasan{ and troublesome when the old man called at their houses; it spoiled their joy of life and harmed the family's good reputation. At last they decided to build a small hut of reeds in one of their gardens for the old weaver, where he could live quietly, while they continued to send him his meals in turn. They all found this solution quite reasonable, and soon the old man moved into his litfle hut in the garden of his eldest The old man sighed: "O yes, venerable sir, alas, you are quite death the here whom I I left on the following morning he was able to apply himself diligently thereafter in the meditations {hat had been explained to him. All the time that hitherto he had spent in sleeping and dreaming and bewailing his fate, he now used to advantage. He no longer felt bitter and sad when his daughtersin-law dropped and hint that he was nothing brought up and fed and for selected suitable wives. Once the owner and master of all these f I listened very carefully and soon grasped the meaning of it, so that although his teacher am the father of all these many children whom !" The old man was startled, and when he for instruction the monk advised him to develop meditation on the transiency of of all sensuous existence and on its unsatisfactory and void nature. The old man night. The monk replied that his vows did not allow him to spend the night with laypeople in the house, but that he could stay in the garden. When the old weaver saw the lights of the lamps coming into the garden, he came out of his little hut to inquire who had arrived, and the visitor told him that he was a Buddhist monk. When the monk in return asked the old man who he was, the weaver told him: "O venerable I I was young asked son's house and was received with rich almsfood as well as an invitation to spend the sir, When The monk replied, "I know that remedy; can get it for you." son. Not long after this, a monk came to right. and had the chance to purify my mind, I failed to do so; and now that I am old and need so much to feel a little satisfaction and joy, I am unable to work for it. O, what I need is a remedy against old-age and but a useless old man whom they all had to feed, he accepted their words quietly forgave was them large 2L in his heart. For twelve years, he to the .conclusion that must have been ghosts. matter and came devoted himself to meditation in the garden hut and accumulated a store of virtue and it merit that was incomparably larger than his wealth in money and property; but because Next morning, however, when they again went into the garden, they found to their surprise that the old man was quite hale to his daughter-in-law these spiritual things were quite foreign, they failed to notice any change in him. and hearty, and that his features glowed and radiated an inner serenity. He did not tell them of his inner experiences since he lack the ability to instruct others, but from now on many people who had heard of that wondrous happening, came to see him, for even just the sight of him was enough to One day the families of the old man a great festival, and only late at night did one of his daughters-inJaw remember that they had not taken any food to him. Feeling great remorse, she went into the garden with some food, and surprised to find the litfle hut ablaze with light. Wondering what it could be, she approached, and through the window saw a group of fifteen deities shinning in celestial glory, waiting upon the old man with great respect. Seeing this, she at once ran back to the house to fetch the others, but from what she told them they only gathered that the old man must be dead. When they all came to the garden and saw the deities they were very frightened and quickly turned back to the house, where they discussed the celebrated move and benefit them all. He became known as the 'Guru Tantri', and many of his visitors were encouraged to return again to their religion and were later born in heavenly worlds. The old man, who had once appeared quite useless and a burden to everyone, thus became the spiritual guide of the whole district. At the age of more than a hundred yeaqs the old weaver finally passed away, and his family, together with the whole township mourned him for many days. (From the Tibetan Tang'an retold by Di. H. Hecker). SECTION ON ACTION He who is energetic in good actions, earnest clever, and has his functions well managed, can have a position in governmental service. ff a man should do wrong, let him not do again nor take pleasure in it, for painful is the accumulation of evil. He who, in spite of others' benefit, has no sense of gratitude, can never find again in time of need. Beings dread punishment and fear death. Comparing himself with others, a man should not kill nor let kill. (KAMMAVAGGA) 22 An inside focus in and around the world by Ven. Dhommosiri (BUDDHIST MONKS' TRAINING CENTRE, KUALA LUMPUR) HUMAN-ANIMAL RELATIONSHIP: CAPE TOWN A RECENT commendable development cumently taking place in Cape Town, a somewhat remote and distant cry finally reaches this part of the shore. Once again it poses a critical re-examination of the human-animal relationship that many of us take for granted in our everyday living. Evel if we are concerned, for our reasons, our convictions are Perhaps the time has long passed that man remained passive and ignorant to the active few, who continuouly exploited these animals for their selfish gains. It is time that the world at large wake up from its slumber, for it cannot afford to rest at its lourels anv Ionger. selfish strong enough to put it into concrete actions. Many shelved away, again for selfish motives, The time is ripe for each and every individual, particularly Buddhist groups and it organizations to take an active part, a concerted effort in assisting individuals, groups or organizations to promote a feeling Jt on"ness with fellow creatures. For too long the historical account of the human-animal relationship has had been a trial of blood. regard the issue as unimportant and trivial in relation to their other primary concem. While others not only ignored the issue, they blatantly transgressed the principle of non- violence towards animals by senselessly killing them to satisfy their hatred, anger At its beginning, animals were killed for sacrificial offering, today, the killings continue, except modern man has cooked up and greed. In a recent publication entitled, 'METTA', and also incidently its first, it made no apologies and compromises in revealing the ugly truth about the horror of human cruelties against the animal world. Its sole objective is unquestionably a noble and worthy one. fts message is also an appeal. It is an appeal to each and every one of us, new justifications all in the name of materia- Iistic progress. Metta made no hesitation in exposing the hypocrisy and double standards -ot f,i-un activities. While various governments set up sanctuaries and national parks for as conscientious 'human beings' to search onr conscience, and to raise our consciousness of universal loving kindness towards the animal kingdom. It is undoubtedly a meaningful message that it is time to explode the myth, 'that the universe was brought into existence solely for man, his animals, the motive is nonethelesi questionable. Either that it serves as a recieational or - convenience and enjoyment.' the medical, industrial, commerical. pharmal ceutical and cosmetic fields. The birth of 'Metta' is not an ordinary protest that could be easily muffled to silence. In It is a 'lion's roar' by a few dedicated and atrocious destruction of animals in the com- a rich South Africa alone, Metta revealed, a staggering number amounted to a million helpless creatures have been killed a year, compassionate persons, denunciating the mercial it location, that would attract sreat numbers of tourists to boost up their forEignearnings. Governments thloughout ltre world continue to close both eyes legalised cruelty in the experiments conducted imidst a 'hush-hush' atmosphere within and among to further the senseless interests of man. of mice, rats, guinea pigs, rabbits, dogs, baboons, monkeys hive been world. Metta, itself is an avenue, Thousands store-house of truthful information subjected to lengthy investigation and research by dedicated professional volunteers. It not only helps to keep the public aware of the many cruel practices which take place daily, it also assist any organization in any campalgn against any cruelty to any sentient being in any part of the world. by commercial industrial experiments. Metta appeals to the world to stop buying commerical products like hairsprays, lipsticks, where thousands and thousands of dogs and rabbits have been killed during the course of their experiments urinmercilessly desroyed of new porducts. L-'l in Pali, is certainly in need of funds to carry ,on its wottry cause. Let us remember that it is not just a Cape Town's battle against the cruelties towards animals, this human Perhaps one may say, 'It is quite impossible ruot to utilise something commercially manu- factured that has iu one way or other not of animals!' To contributed to the death that Metta answers: oNumerous products are animal - suffering free' while mental sickness inflicted upon animals is take the happening everywhere - if we trouble to find out, even possibly within a stone's throw awaY. ryany household products are cruelly tested on animals. Sind us your name and address and name the partii:ular products in which vou are interested. We will investigate it ind give you the results.' It is a responsibility every 'human' should shoulder, and need not necessarily confine to Buddhists or other religious labels. We At this iuncture, let us recall the coments of a renbwned prolific Buddhist writer, the need not be reminded that this task demands a great degree of human conviction to implement this humane cause, especially -!ud- who raises the followlate - Francisfn Story onsof his writings, he asked, ing queries. dhist missionaries thoughout this world to take this opportunity, it is hoped to 'practise' (not merely- lip service)' the Buddha's attithat animals should tudes towaid animals and undergreat sympathy with be treated 'WoutO the majority of human beings be much better than animals, if all restraints of fe.ar were removed? Are not most of man's moral rules only devices for holding society together in the interests of mutual securiiy? Is not man the only being who kills unnecessarily, standing. for mere amusements? All He continued, 'Buddhism takes into full account the animals' latent capacity for affection, heroism and self-sacrifice. There is in Buddhism more sense of kinship with the animal wodd, a more intimate feeling of oommunity with all that lives, than is found in Westem religious thought. And this is not a matter of sentiment, but is rooted in the total Buddhist concept of life. It is an esssntial part of a grand and all embracing philosophy which neglects no aspects of experience, but extends the coucept of personal evolution to all forms of sentient lifc.' those interested, please write to: .METTA' P. O. Box 6728, Roggebaai 8012, CAPE TOWN. Comments and opinions are Address them to : welcomed: - 'Ven. Dhammasiri. 'Voice of Buddhism'. Buddhist MissionarY SocietY, Buddhist TemPle, Jalan Berhala, Brickfields, Kuala LumPur 09 - 06' The name of the publication, 'METTA', sc appropriately named, means lovingkindness, MalaYsia. Buddhist Meditation (IN THEORY & PRACTICE) ti. bY :(i '!\- li :q ii -r, vEN. (DR.) p. PAPERBACK Ms7.oo 1i vAJTRANANA .ii :{i ai 'NAYAKA Hord Cover us$3,00 ii -ii- >):< ht, Poges THERA M$12.00 us$ 500 Postoge :(i 24 5.2o Extro. li ii.|, -ii ii :li It t* %uCcll4tot tYlewo ESTA,BLISHMENT OF AN INTER. NATIONAL BUDDHIST INSTITUTE IN SRI With the enthusiastic support of a number of leading Bhikkhus and lay Buddhist leaders and scholars in the island, the Institute was inaugurated on 25th March, l97l at Paramadhamma Chetiya Piriven Vihara in Ratmalana A suitable site with the necessary buildings, in close proximity to the Vihara had been selected to house the project. It was officially gazetted as a charitable Buddhist Institute on llth May, LANKA The warm reception that was accorded to the Venerable Kirinde Sri Dhammananda Nayaka Thera on his return to Sri Lanka in October 1976, had given him great inspiration and encouragement to ernbark on yet another lofty step in his missionary career. 1977. His 25 years of Buddhist missionary service, in Malaysia, had provided him with greater insights to the urgent need of a A nucleus of young local monks have been for the Institute and they are undergoing an intensive English Language course. The Institute is now seeking students from various parts of the world. based selected dhammaduta centre which could provide the necessary facilities and training for the proper understanding and disernination of the Buddha Dhamma, especially amongst the English-speaking Buddhist communities throughout the world. Apart from the Canonical Studies (i.e. the TRIPITAKA) in its original Pali and Sanskrit traditions, Doctrinal Studies, Buddhist On February 26,1977 the Venerable left for Sri Lanka to initiate the establishment of the Institute which he had cherished for a long Culture and Civilisation, Comparative Religion Languages and Social Studies, the Institute will also offer a course in Applied Buddhism which includes Meditation, the development of teaching techniques and oratory time. Itrauguralion of the Paramadhamma Br.rddhist Institute on 25th March, 1977 Ittotograph shows the Founder Director of the Institute, Ven. K. Sri Dhammananda Nayaka Thera lighting the traditional oil lamp at the Main Shrine of the Paramadhamma Chetiya Piriven vihara. Looking on are ven. P. Soratha Maha Thera (The Dean of studiei): V-en. Mahinda_(pupil of Ven. K. Sri Dhammananda Nayaka Thera); Ven. M. Wipulasaia Maha Thera (Deputy Director) and Ven. B. Dhammaratana Thera (Registrar). z5 skills, Paritta chanting and other related field of studies. The rnedium of instruction will be mainly in English' Sri Lanka and abroad, the Institute will grow and be able to satidfy the spiritual Initially, the Institute will only provide a 3 to 5 years Full Term course to student monks. Short term intensive courses, semi: nars and forums for monks as well as for the laity will be offered at a later stage. Buddha. It is ihirst of the many through the proper understanding of the Sublime Teachings of the Those requiring further information, please write to: The Registrar, Paramadhamma Buddhist Institute, that keen and genuine from various parts of the world envisaged students 41, Lumbini Avenue, Pirivena Road, Ratmalana, (Mt. Lavinia) SRI LANKA. would take this opportunity to enrol for the full term course and receive proper guidance OR, The Director, Buddhist Monks' Training Centre, Budhist Ternple, 123, lalan Berhala, Brickflelds, Kuala Lumpur 09 - 06, Malaysia. and training at the Institute. Ii is also hoped that through the assistance, morally and financially frorn the people of Ven. Mirisse Pannasiri Maha Thera and Ven. Ampitiye Mangala Thera.ieading--the student monks from the Main Siitin. fluit of th. Putu-adhamma-Chetiya Piriven Vihara after rcligious service. dent), Rev. Seiko Masubuchi (Japan). Mr. Khoo Leong Hun (Malaysia, Vice-President) and Mrs. Mallika Chalarak (Asst. Secretary THE WORLD FELLOWSHIP OF BUDDHIST - "lzlh World Conference H.S.H. Princess Poon Pismai Diskul, the President of the World Fellowship of Buddhists (WFB), presided at the 18th meeting of the WFB Executive Council held at The Keio Plaza Inter-Continental Hotel in Tokyo, Japan, on Saturday 27st May, 1977. The other mernbers present were Mr. Prasert Ruangskul (the Secretary General), Mr. Sunau Miyabara (U.S.A., Vice-President), Mr. Teh Thean Choo (Malaysia, Vice-Presi- General). The most important item in the agenda for deliberation by the Council was in respect of porblems connected with the l2th W.F.B. General Conference to be hosted by the Japan W.F.B. Regional Centre as represented by the Japan Buddhist Federation. In this connection, the W.F.B. Executive Council met members of the Japan Budar dhist Federation Preparatory Committee headed by His Holiness Hossu Kocho Ohtani, the JBF President and assisted by Rev. Seiko Masubuchi as the Secretary General, with eleven other representatives. His holiness Hossu Kocho Ohtani in extending a warm welcome to the members of the W.F.B. Executive Council stated that the last General Conference held in Japan was in 1952, at a time when Japan was in the process of rehabilitation. He added that although Japan had enjoyed its last fifteen years or reconstruction, most Japanese had forgotten about Buddhism, forsaking it for their own material gains, hence the suggestion to hold the next conference in Japan would be a timely one to help in ihe strengthening of the spirit of Buddhism in tion Preparatory Committee are going about in their tremendous organisational efforts in preparing for the big world event. The following extract from the Editorial in "Young East" New Series Vol. 2 Spring 1976, speaks for itself: "The Japan Buddhist Federation, the Regional Centre of the World Fellowship of Buddhist in Japan, called for the unanimous concensus of Japanese Buddhists and their denominations concerning the hosting of the next World Buddhist Conference in Japan. The blue print was underlined by the International Affairs Committee of the Japan Buddhist Federation which includes commemorative projects, such as the building of the Japan Buddhist Federation Headquarters evenlgally to be situated at Tokyo Hongwanji Temple; the inauguration of the International Congress of Buddhist scholars; and the establishment of an fntemational Buddhist Exchange Fund. Japan. At the Joint Meeting, His Holiness also indicated that the 12th W.F.B. General Confe- rence would be held in Japan from lst October to 6th October, 1978. The Conference-proper will be staged in Tokyo whilst session will-be held in Kyoto. 4_" The"l_o.i"g Japan Buddhist Federation will look after the board and lodging expenses of all accredited delegates and observers durins the tenure of ttrl conference- gu"f, Wlf'.g: Regional Centre is expected to nominaiea maximum of two delegates and three observers to the Conference. Apart fronr It no doubt requires large sum of money, trme and manpower to realise all these, and many obstacles and difficulties will need to be surmounted along the way. However, with the full use of energies and facilities which Japanese Buddhists and their denominations cherish, we firmly believe that Japan can safely host the the conference proper, the preparaiory Com- next conferencg and show to the world the-competence and ability of Japanese * Buddhists, who can share the international responsibility for the building of world peace through Buddhism." mittee would also be making arrangements fo the delegates and observers to viJit leading Buddhist Temples in Japan and other places of interest. TEH THEAN CHOO The Jo4t- Meeting also agreed that leading personalities from other co-religionists bd invited to attend the forthcoming General Conference to promote closer intei-faith operation for the peace of the world. It co- is with regret that we learnt of the recent illness of Princess Poon Pismai Diskul, President of the W.F.B. She was warded in the King RanM General On the subject of official intimation of the 12th General Conference, it was decided that the initial official announcement would bemade by the Headquarters of the W.F.B. in Bangkok under the signature of the President, hincess Poon .Disrnai Diskul. This will be followed in due course by official Hospital for treatment thrombosis. of cerebral On behalf of the Buddhists in Mr. Teh The,qn Choo, wtN, executive Council member ol the W.F.B., paid a briel visit to Bangkok in mid October, specially to pay respects to H.S.H. Princess Poon M,alaysi,a, invitations to be sent out by the W.F.B. Japan Buddhist Federation. Pismai Diskul. 'We !_t-g aqticipated that the forthcoming 12th WFB General Conference to be treta in Japan will be an epoch.making conference, judging from the keeness and enthusiasm that members of the Japan Buddhist Federa- fervently hope that she will soon recover from her illness and resume the onerous duties as President of the World Fel{owship ol Buddhists. 27 WESAK '77 CELEBRATIONS Wesak Day was officially celebrated on a declared Public Monday, 2hd May holiday in Malaysia. Most of the Buddhist temples and organisations in the country have organised special programmes for this thrice sacred occasion commemorating the Birth, Enlighteument -and Passing Away of the Br"rddha. Besides the usual float and candle-light procession and various other traditional and devotional religious practices, there has also been a growing awareness amongst our Bud- dhist communities towards greater participation in welfare and educational activities. Visits to charitable and welfare homes and the distribution of gifts to the inmates have become regular features of Wesak Celebrations, especially in Kuala Lumpur and Penang, where a number of Buddhist Temples and organisations have got together to form Joint Wesak Celebration Committee. Blood donation campaign is yet another charitable project which is fast catching on to various Buddhist organisations. The Chairman of the K.L. Joint Wesak Mr. Ng Ban Onn, PJK, lookine on as the BMS Ladies Section's Chairman, Mrs. C. E. Lim cheered up the orphans' Celebration Committee, countries depicting Buddhist Culture and its civilisation 6ave indeed contributed towards amongst the R-uddhist greater participation -Other educational projects indommunities. clude various competitions such as Bud- Educational projects such as,Buddhist Expothe display of Budsitions - which includes dhist publications, Buddhist art and posters, as well as Dhamma talks and discussions dhist Quiz, Chanting Competition (in Pali and Chinese), Hymn singing. Elocution Contests, Buddhist Art and Essay writing con- have made this year's Wesak Celebrations more lively. The introduction of tests. Tlre Wesak 1977 Celebrations was well covered by the mass media - the local colour strides on the life of the Buddha and documentary films from various Buddhist presses, radio and television. Tun Tan Siew Sin, SSM, JP, (on the extreme Right) joined in the visit to the Leper Settlement at Sungei Buloh. The group rvere well received with a lion dance. 28 organised a grand five-mile long procession In KUAL,A LUMPUR, the Joint Wesak through the town. Celebration Comrnittee, under the Chairmanship of Mr. Ng Ban Onn Plr, comprised of representatives from five Buddhist organisations, namely, the Buddhist Missionary Society, the Sasana Abhiwurdhi Wardhana Society, the Selangor Buddhist Association, the Chetawan Buddhist Temple and Hoeh Beng Temple. Through their joint efiorts, a very successful donation campaign had been launched. A two-day rveekend programme had also been organised, visiting altogether nine welfare homes, including those for the aged, orphanages, home for the retarded and handicapped childrens as well as the Leper Settlement at Sungei Buloh. Members and devotees from various Buddhist organisations together with their youth groups participated in the distribution of gifts. The youths who came along to cheer up the chidren thousands of devotees in the city, and without exception, the Buddhist Temple in Brickfields became one of the centres of On Wesak Day, Orphanage - with gifts aml In Malacca, a similar event of a grand float procession was organised by the Seck Kia Eenh (Malacca Buddhist Association). Various Buddhist societies from schools, thronged the temples attraction. There was a marked increase in the number of devotees who came to the temple to observe the Eight Precepts. There were about one hundred and eighty of them - at the songs. including the Muar Buddhist Society, participated in the procession. young and old. of the Buddhist Societies, devotees and well-wishers brought vegetarian food as 'dana' or almsfood for the monks and those devotees observing 8 precepts, in the early Mernbers morning and forenoon. Blessing services rvere conducted at intervals in the mair-r shrine hall, while dhamma discussions and meditation session were held in the International Buddhist Pagoda. The highlights of the day's celebrations ended in a simple candlelight and float procession in the evening. In PENANG, apart from the individual celebrations of various temples, an elaborate programme had been drawn out by the Penang Wesak Celebrations Committee, under the Chairmanship of Mr. Khoo Leong Hun, rp., prt. A Buddhist Exposition Week (26th April to lst lvlay) consisting of the display of Buddhist Publications from various parts of the world, filrn shows and dhamma talks and rneditation sessions, were organised throughout the period. Besides visits to charitable homes and organisations, a blood donation carnpaign and various competitions, the Celebration Committee had also home as part 29 of the Wesak Celebration In IPOH, a Buddhist ExPosition was for the first tirne by the Y.B.A.M. Perak State Liaison Committee. Dhamma talks, slide shows, display successfully organised of Buddha images and posters and Buddhist publications were part of the activities conducted. In KLANG, besides their own religious and charitable activities, a Buddhist Exposition was similarly held by the Klang and Coast Buddhist Association. Apart from tlre above-mentioned - places. thbre were also many other temples and organisations, throughout the country, which had taken part in the Wesak '77 Celebrations. ANNUAL PRIZE.GIVING DAY The Annual Prize-Giving Day of the BudIVlaOam Araglyawalrna presenllng School children. dhist Institution (Sunday Dhamma School) was held crn Sunday, 3rd July, 1977 at the to the Dhamma Lumpur. Director of Education, Selangor The Principal, Venerable H. Hemasiri Thera, B.A., presented the Annual School Report and thanked all the voluntary Dhamma School teachers for their valuable services. He also expressed his gratitude to all those who have supported thE Dhamma School in in one way or anothl. cash or kind P.G.D. Hendry. Buddhist Temple, Brickfields, Kuala tne prlzes Mr. Tan of the Teik Beng, KI\{N, pKr. the President Mr. Teh Buddhist Missionary Society of the Thean Choo, auN, and the President Sasana Abhiwurdhi Wardhana Society, Mr. Presentation of plizes were made by Madam Alagiyawanna and Mr. Tan Teik Beng made the presentation of the Y.M.B.A. (Colombo) - The gathering was also addressed by the and the Malaysian Buddhist Examination Syndicate certificates to all the successful Venerable K. Sri Dhammananda Nayaka Thera, the High Commissioner for Sri Lanka in Malaysia, Dr. K.L.V. Alagiyawanna, the candidates. The Principal, Ven. H. Hemasiri Thera presented the Annual School Report. 30 ANNUAL BLESSING SERVICE ,,MAHA PIRITH PINKAMA'' JOINTLY sponsored Both of them, pupils of the Venerable Dhammananda Nayaka Thera, are presently undergoing training at the Buddhist Monks' Training Centre at the premises of the Brickfields Buddhist Temple, Kuala Lumpur. K. Sri by the SASANA ABHIWURDHI WARDHANA SOCIETY and the BUDDHIST MISSIONARY SOCIETY, an all-night vigil in the chanting of Sutras and Parittas was held on Saturday, 27th AugusI, 1917, as part of the Annual Blessing Service and in conjunction with Malayia Independence Day - invoking Blessings upon the King and Malaysia, be- MORE DHAMMA SESSIONS nefactors, devotees and well-wishers. The chanting ceremony FOR BUDDHIST SOCIETIES IN UNIVERSITIES AND COLLEGES An increasing number of students from various tertiary educational institutions throughout Malaysia have continued to show keen interest in the study and practice of the Buddha Dharnma. commenced at 8 p.m. and ended at 6 a.m. the following morning. A large crowd attended the ceremony which was conducted by both the Thai and Sinhalese Bhikkhus. One of the new developments have been the formation of Buddhist Societies at the Tunku Abdul Rahman College (TARC) and at the Specialists' Teachers Training Institrrte (STTI), both in l(uala T umour. NEW ADDITIONS TO THE MONKS' TRAINING CENTRE The Higher Ordination (UPASAMPADA) Samanera Dhammasiri (on the right) and Samanera Sirinanda (on the left) receiving lheir higher Ordinaticn under the Preceplorsl-rip of Ven. Pandit Pemaratna h4aha T|eral of Samanera Sirinanda from (Ipoh) and Lectures, religious discussions coverSamanera Dhammasiri (from Kuala ing various aspects of Buddhism, and mediLumpur) took place on Sunday, 28th tation sessions have been conducted at August, 1977, at the International Buddhist various centres, including, the University of Pagoda, Brickfields Buddhist Temple, Kuala Malaya, Agriculture University, University Lumpur. of Technology, in Kuala Lumpur, and the Science University in Penang. Similar actiThey received their UPASAMPADA vities have been organised by the Buddhist under the Preceptorship of Venerable Societies of various Teachers' Training ColPandit Pemaratna Maha Thera, the Chief leges (Kuala Lurnpur): Tea- the Day Monk of Mahindarama Temple, Penang. chers' Training College, Technical Teachers 31 Training College and the Specialists Teachers Training Institute. Regular weekly talks and Dhamma sessions l"rave also been conducted Abdul Rahman at the Tunktt College. Most of the lectures and discussions have been conducted by the Ven. K. Sri Dhammananda Nayaka Thera and assisted by Ven. Mahinda and Ven. Dhammasiri, both of the Buddhist Monks' Training Centre, Kuala Lumpur. B.IVI.S. LADIES SECTIOI\I RAISE FI,'ND FOR PARAMADHAMMA BTJDDHIST INSTITUTE A Fund-raising Vegetarian Dinner, of the Ladies Section under the Chairmanship Beng, Vice-Fresident Mrs. Tan Teik Beng addressing the crowd (below) and thanking them for making the Fund-raising of Mrs. Tan Teik Vegetarian Dinner a success. of the Buddhist Missionary Society, was organised on Saturday, lst October, 1977 at the Girl Guides Association Hall in Brickficlds" Kuala Lumpur. This fund-raising project was held in aid of the newly established Paramadhamma Buddhist trnstitute (FBI) in Sri Lanka. The Most Venerable K. Sri Dhammananda Nayaka Thera, Founding l)irector of the Institute was also to address the gathering present attended by more than eight hundred members and wishers well- of various Buddhist organisations in Kuaia Lumpur, including the Karma Kagyu Dharma Centre, the Hoeh Beng Buddhist Missiou, the Chetawan Buddhist Temptre, the Selangor Buddhist Association, the Venerable h..{ahildr, lecluring to member of 32 tl-re Unive:sity of Malaya Buddhist Society hundred Dhamma School Teachers are ex- Sasana Abhiwurdhi Wardhana Society and the Buddhist Missionary Society. The function was also graced by the pre- sence to ParticiPate. LEcruR TouR To rHE EAST coAST: Several members of the YBAM Executive oected of the High Commissioner for . Srr in Malaysia, Dr. K.L.V. Alagiya- Cornmittee viisted various Buddhist organisations in Pahang, Trengganu and Kelantan from 10th to 17th April. Talks on Buddhism were given by the Rev. (Sister) Chee Ern and Mr. Khoo Poh Kong. I-anka wanna and Madam AlagiYawanna. BUDDHIST YOUTH ACTIVITIES The Young Buddhist Association. of Malavsia (VBAM) have been actively engaged in' various religious, educational GOIODWTLL MISSION ABROAD FOR OUR YOUTH LEADERS: CANADIAN TOUR: Miss Sujata Yew and Goh, both representing thc Miss Cynthia 'Buddhist Association of Malaysia' Young have Seen chosen for a 3-month youth mission in Canada from July to October, 1977' They were amongst the twenty-eight le-aders from various youlh organisations in Malaysia to participate in this Youth Exchange and welfare prgjgcts throughout the country during the period under review. ANTI-DRUG CAMPAIGNS were successfullv held in Alor Star and Penang or-r 20th Maich and 25th March, 1977, respcctively. Forums, slide-shows and exhibitions were organised to educate the people on the danger of the abusive use of drugs. BLOOD DONATION CAMPAIGN IN KUALA LUMPUR: More than 30 Youths took part in the blood donation campaign on 7th March, organised bY the YBAM SELANGOR State Liaison Committee. MALAYSIAN YOUTH WEEK: Hundreds of youth members from the YBAM took oari in the vouth Rallies in Kuala Lumpur ind Penang in early May to mark the Malaysian Youth Week. BUDDHIST EXPOSITION IN IPOH: A display of Buddha images, Buddhist publica-posters and other art works together tions, with Dhamma talks and slide shows were very successfully organised for the first time in Ipoh by the YBAM Perak State Liaison Committee in conjunction with the Wesak Celebrations. Similar activities and programmes have been launched by the Buddhist youths in various parts of the country to celebrate Wesak 1977. DF{AMMA SCHOOL TEACHERS' CON. SULTATION: About fifty iointly Programme organised by thq arrd of -Culture, Youth and Sports the Canada World Youth. Suiata Yew, from lpoh. is the Honorary Min-istrv Se6retary Liaison of the YBAM Selangor State Committee and Cynthia, from Penang, is the Assistant Honorary Secretary of the-Mahindarama Sunday Pali School Penang. :::::::t:::::i:::!i:iri:::t:::;iiiat:i:iiii::;:rtiiitil:iui::i:lll:ii!!:i't::+liiii ; rl.. . i d participants from Pahang, Selangor, Melaka and Johore took part in this MELAKA CONSUI-TATION from 8th to 10th April, organised by the YBAM Melaka State Liaison Committee and the Seck Kia Eenh Dhamma School aI Jalan Gajah Berang, Melaka. A new INTEGRATED SYLLABUS for Dhamma Schools, prepared by Venerable Piyasilo, had been reviewed. A follow-up to this Melaka Consultation will be held in Penang (in English and Mandarin mediurn) from 16th to 18th December. Member organisations from l(edah, Perlis, Kelantan, Trengganu, Penang, Perak and Selangor will be taking part in this North Zone Dhamma Teachers' Consultation. ,U-:..1 M r,t,5 About one hundred Dhamma School Teachers' Consultation. About ol1e Sujat,a Yew Cynthia Goh JJ in SOUTHEAST ASIAN TOUR: Miss Karuna Teo Beng Lan, a member of the Executive Committee of the Buddhist Missionary Society and the Vice Chairman of the YBAM Selangor State Liaison Committee has been selected to participate in the ..SHIP FOR SOUTH-EAST ASIA YOUTH" Programme for two months. Novices taking their Precepts from the Director, Buddhist Monks Training Centre. The 2-week programme included early morning and evening religious services, Miss Kqruna Teo This programme is carried out by the Government of Japan with the active participation and co-operation of five S.E. Asian countries, namely, Indonesia, Malaysia, Philiippines, Singapore and Thailand. The aim is to promote friendship and mutual understanding among the youths of these five Southeast Asian countries with Japan ihrough living together aud participating in various activities on board the ship "NIPPON MARU". For the purpose of goodwill exchange and deepening of mutual understanding, the participants will also meet local youths including leaders of youth activities and rnembers of youth organisations. Miss Karuna is also the Vice-Chairman of Majlis Belia Kuala Lumpur. She has also been appointed as the Assistant Youth Leader for the group of 30 youths participating in the programmc. Paritta Chanting and Meditation sessions. Lectures and Dhamma Discussion were held in the morning, afternoon and evening' OUR CONGRATULATITONS to Miss Helen Botheju for the honour that was bestowed to her on the occasion of the Birthday of the Yang Di Pertuan Agung on 1 June 1977. Miss Botheju, an English Lecturer at the Maktab Ferguruan Seri Kota (the Day Teachers Training College) Kuala Lumpur has been awarded 'A.M.N.' for her voluntary services to the country. THE SECOND BUDDHIST NOVITIATE PROGRAMME organised by the Buddhist Monks' Training Centre and co-sponsored by the Young Buddhist Association of Malaysia and the World Fellowship of Buddhists was held at the Buddhist Temple, Brickfields from 4th to 18th December, 1977. Twenty-four participants from various parts of the country including Kedah, Kelantan - Taiping, Kuala Lumpur, Trengganu, Penang, Klang Kuantan, Muar and Sabah took part in this Novitiate Programme. Miss Helen Batheju A.M.N. An active member of the Sasana Abhiwurdhi Wardhana Soicety and the Buddhist Missionary Society, she is also giving voluntary Tutor to the Buddhist Monks' Training Centre, Kuala services as an English I-umpur. 34 DISTINGUISHED AWARDS F'OR, $UDDT{IST F,EAT}ERS: TAN SRI DATO LEE SIOK YEW, PMN, SPMS, PJK. Patron of the Buddhist Missionary TAN SRI DATO LEE SIOK YEW, Minister of Health, Malaysia, was conferred with the title of S.P.M.S. by the Sultan of Society Selangor on 8 March 1977. MR. TAN TEIK BENG, JSM, SMS, KMN, PKT. Vice-President Mr. Tan Teik of the Buddhist Mis- Beng receiving award Sultan of Selangor. sionary Society, Mr. Tan Teik Beng, Director of Education, Selangor, was conferred the title of S.M.S. (Setia Makhota Selangor) for the services he had rendered to the State. 'I'he award was made on the occasion of the Birthday of the Sultan March L977. of Selangor on 8 MR. TAN GIN SOON, pnr. The Prcsident of the Young Buddhist Association of Malaysia, Mr. Tan Gin Soon was honoured with the Pingat Jasa Masyarakat (P.J.M.) by the Governor of Penang on 16 July 1977 for his various social services rendered to the State. Mr. Tan is also the Hon. Adviscr to the Mahindarama Sunday Pali School, Penang as well as a member of the Supreme Council of the Ministry of Culture, Youth & Sport and a member of the National Youth Consultative Council, Malaysia. from the Governor of Penang. from the AN AFPEAL FOR EYE DONATION: Mr. M. Hanafiah The Malaysian Association for the Blind a noble task in organising the Eye Donation Campai-gn in an- effori to savs the sigtrts of the blind. From the Buddhist point of view, the donation of eyes and other organ and tissues of the body for the well-being of others constitute an act of charity and a meritorious deed. Thus the Human Tissues Act Ministr.v (MAB) has undertaken Ketua Polis, Kwala Lumpur Ven. K. Sri Dhammananda N4Yaka Thera Buddhist Missionary Society Mr. Arthur E.&se Council of ChurchF Hj. Mohd. Yunus bin Hj. Mohd Yatim Pusqt Islam, Wilayah Persekutuan Mr. S. Govinda Raj d" Hindu Sangham MalaYsia Dato' Haji Ahmad Nordin bin Mohd. Zain PERKIM Prof. S. Chandran lJniversity of Malaya Mr. Michael K.H. Teh Rot.ary Interrwtionsl Mr.O.V. Thomas and Miss Winnie Ng M.A.B. Cik Bibi Sabariah bte. Mohd Amin Sheikh The Act enables people to donate eyes and other parts of the body (such as the kidney) and permits doctors to remove the same after death. within six hours of death cdn be used for grafting. The removal can be done either in a hospital or in the home of the donor by a doctor and a 24 hour service is provided by the eye bank. Eyes donated will be stored in special solution and temperature in the Eye Bank which will distribute them to hospitals which have blind patients who can benefit from corneal grafting or transplantation. Except for persons suftering from corneal disease, anybne irrespertive of sex, age or race, bespectacled or otherwise can donate their N.C.W.O. The Prime Minister, Datuk Hussein O-nn already launched the campalg+ tlr has -frrtutuo.iu to have its own Eye Bank' At ths J vJvu. ffi" Eye Donation committee compnse ot representatives from the Ministries of foimation as well as religious groups including Majlis Ugama (Federation Territory), Perkim, The Buddhist Missionary Society, Council of Churches and Hindu Society, etc. They include' Justice Dato' Haji Mohd. Dato Haji Kamaruddin Inausuration of the Eye Donation Campaign in th; Ciw Hall Kuali Lumpur, on Saturday isth O"db"r, 1977, Datin Suhaila, the wife li"'irt" ni*"'Minisier, presented certificateF to all potential eye donors who have sub- mitted their declaiation forms. Malavsia. in the past, has been solely AepetiAe"t on the Ihternational Eye Banlc in'Sri Lanka for eye corn@s necessary to restore the sight of our blind population' Twenty per cent of about 18,000-blind oeerile in'the country could have their eye' -iif,#-tstot"a throu-gh comeal grafting or #nsplailt, if there are donors. a"-i'#- Choirmnn Dato' Dr. Keshmahinder Singh M,A,B. Dr. Hj. Ismail Md. Noor Health Division, Ministry of Health Dr. R. Balasingham I'ffi "x'AT":? Health Division, Ministry of Health Dr. (Mrs.) S. Kandiah pr General Hospital, Kuala Lumpui "J::#' ilfl: The Eye Donation Committee' .lo fvfiUvsian Association for the Blind, P. O. mi 68?' Kuala LumPur. OR from The Buddhist TemPle, 123, lalan Berhala, Brickfields' Kuala LumPur' 36 \* trfiE',1""[ forms are available from: Mr. B. S. Williams Ministry oJ lheffme Services Mr. Anthony G. Geoffrey Ministry of Eduaation t' Samad Mr. Mohd. Abdul Kadir Moosa of. t974 certainly deserves the wholehearted support of all understanding Buddhists. Ey-es rernoved A of Brfiasting {TV) BOOK REVIEW IN ItlDDHlsM AMERICA by Emmo McGloy Loymon In. surveying Buddhism in America in historical and contemporarv contexts. Lav- Slt'." T;X':il"*nffi'','#, questions as: Who are the American Buddhists? Why do Americans become Buddhists? The approach is from the perspective of a psychologist studying the relation' ship between religion and culture rather than of a theologian comparing religions and philosophies. It is divided into four ltT,-,-'T; "?"ff America; the characteristics and motivations of America's Buddhists; how Buddhism approaches the problems of American societg Buddhism's approach to psycho4:rafi1and how Buddfiism cornpurii with sections. Fart one provides a basic understanding of Buddhism in general terms. Part two depicts the major schools of Buddhism in America. Part three discusses the characteristics of American Buddhists. Part four projects the future of Buddhism in this country. Uhrlstlanlty. The book is based principally on the author's participation iir nudOnist rituals and meditation sessions; interviews with American Buddhist laymen, as well as both American and Asian Buddhist priests; visits [o more than sixty Buddhist erouns in the United Statos; and a study o'f niwsletters and. journals p-ublished by Buddhist groups in America. Several other books have be6n written that discuss Buddhism in relation to American religions and American mysticism; however, none of these books mentions Nichiren Shoshu, Chinese Buddhism in America, and there is seldom mention of Theravada. The author's discussion of Buddhism in relation to the problems of American society also repres-ents -other an approach not found in woiks. BUDDHISM IN AMERICA At a time when we see church membership and attendence declining, family relationships eroding, and the problems of AmeriCan society going unsolved, it would seem that theologians, psychologists, educators, and others who are concerned about our society could profit from a book at what some Americans believe this Asian religion' philosophy, and way of life has to ofier Arnerican society in meeting its diffic'frr challenges. Nelson-Holl lnc., Publishers, 325 West Jockson Blvd., Ghicogo, lllinois 60606. PRICE: Us $17.so. provides 1 psychological and sociological analysis of Buddhism in America, answering- such t :d .ii- ii r,s .ir- Newly Reprinred By - 'li. -r4 :(i B.M.S. ;i-r, g Buddha ap**His Teachinss .ii. *bvMAHA THERA VEN. vtrlv. NAnAUA tvtAnA tt 3i ii.* ji :(i :{i NARADA 713 I ntrnA 1!'!!- $ ti i' poges * M$12.O0 ;[ Postoge Extro. :li 37 . {F{ .. ,# The Buddhist Missionory Society wishes to express its opprecioi'ion ond ocknowledges the receipt of the following foreign Publicotions :- * * Buddhist Quarterly London Buddhist Vihara) * Zeitschrift Fur Buddhismus Bodhi Baum * Wisdom (Annual Journal of the Buddhist Society), (lmperial College University of London) + I Metta (Journal of the Buddhist Federation of Australia) * Friends of The Western Buddhist Order Newsletter, London * Mahabodhi, India * Washington Buddhist ((Quarterly Newsletter of The Washington Buddhist Vihara) it. * Kalavinka Voice of Dharma, Honolulu, Hawaii, U.S.A. * The Dongguk Post, Seoul, Korea. rk * L'Ecole D'or, Bruxelles. Prajna (Buddha Gaya Quarterly, Bihar, India). Panna Magga (Journal of The Buddhist Cultural Institute) New York, U.S.A. t< Sinar Padumuttara, Tangerang, Republik Indonesia, i Torch of Wisdom, Taipei, Taiwan. * Dharma World, Japan. * The Middle Way (Journal of The Buddhist Society), London. * Budhana Kuriero, Flensburg, Germany. * Nanyang Buddhist, Singapore. Drum of the Dharma, Buddhist Society of Western Australia. * The Buddhist (Colombo Young Men's Buddhist Association) Ceylon * Vajra Bodhi Sea (Sino-Americffnuddhist Association), California, America. * Pali Buddhist Review (PaPli Buddhist Union), England. * Echo of The Dhamma (Mangala Vihara), Singapore. : * DAS Buddhistische Haus, Edelhofdamm, Germany *" OOMOTO (Universal Love and Brotherh<f Association), Japan. * Kodo News (Overseas Edition of The #0" ffiOan), Japan. * Metta Newsletter, Cape Town. # x A Manual for Insight Nleditation Practice (Wat Buddhawararam " u.s.A. t l} 38 of Denver), THE FOLLOWING VALUABLE BOOKS ARE OBTAINABLE FROM THE BUDDHIST MISSIONARY SOCIEry Anatta and Nibbana . . nr"-iludortiJt boctrine of Nibbana :: Nirvana, Nihilism and Satori . . Rebirth A of 1.40 3.50 r.80 Abhidhamma .. 11.00 The 3 Basic Facts of Existence (Collected Essays) Life of Sariputta Purification of Character & Karma & Rebirth 6.00 1.40 1.20 .80 View 5.00 Abhidhamma Studies .. Aids to Abhidhamma PhilosoPhY 1.40 1.20 .60 1.80 Gods and the Universe The Buddha's Last Request . . Last Davs of the Buddha . ' Human itrogress (Reality or lllusion') r.20 L20 Goine F6Ath The 4 Sublime States . ' Greater Discourse on Voidness The 5 Mental States . . AsDects of Buddhist Social Philosophy The 4 Nutriments of Life The 7 Factors of Enlightenment The Truth of .' Anatta The 3 Signata Manual of Insight of Mindfulness The Power of Mindfulness Practical Insight Meditation The Buddha On Meditation and .60 .60 .60 .60 Refuge Live Now 5 PrecePts . The Significance of the 4 Noble Truths Buddhism in a Nutshell Pathways of Buddhist Thoughts . . 1.20 1.80 Buddhist Catechism The Basic PurPose of the following the Buddha Buddha The Healer . . Buddhism and the Age Perfect Health Buddhism and Science Suoreme Science . . of Science ..* of the Buddha . . ttr'e Suddhist Wheel SYmbol .. 60 Days of Milarepa . . Buddhist Commentarial Literature German Buddhist Writers Buddhism in Ceylon . . Handbook for Mankind 1.00 2.50 r.50 Edwin Arnold Buddhism and Peace .. The Problem of Sin . Buddhism and the Raee question .30 1.00 .80 1.20 1.40 1.20 *' .60 1,50 1.20 1.80 1.20 1.m r.20 Essays and Poems Early Western Buddhists 1.50 1.20 1.20 .70 1.40 1.40 r.50 A The Buddha, His Life and Teaching The Way of the Noble .60 5.00 7.00 The Buddhist Attitude to Other Religion Brahmanism, Buddhism and Hinduism . . Broadcasts .60 1.20 l.00 . . 1.40 .70 1,.20 on Buddhism 1.80 1.00 1.80 1.20 .60 1.80 1.60 .60 Christianity and Buddhism .. Buddhism and Schopenhaur Aspects of Buddhist Social Philosophy . . Buddhism and Comparative Religion . . in Indian History . . of Buddhist Thought .. Ideal Solitude l.2O Buddhist Reflection on Death . . Samyutla Nikaya (An Anthology) Part II 1.80 by Bhikkhu Nanananda 1.80 by John D. Ireland 5.00 The Magic of the Mind 1.40 Ethics in Buddhist Perspective .qg The Psychological Aspect of Buddhism . . Everyman's Ethics (4 Discourses) -.fg 2'00 Abhidhammaha-Sangha Part I .60 Taming the Mind .60 Kalami Sutta .60 The Discourse Collection .60 Advice to Rahula (4 Discourses) .60 The Mirror of the Dhamma . . The Cardinal Discourses of the Buddha .60 3'lg The Triple Gen and the Uposatha Lives of the Disciples '60 .80 Stories of Old 1.00 The Discourse on the Snake Simile .80 The Great Adventure .. .60 Devotion in Buddhism The Basic Facts of Existence :1.40 Impermanence Part I 1.40 Part II Suffering 1.40 Egolessness Part III 2.40 Ansuttara Nikaya : ffll L 2.40 2.00 Part III 1.40 Dialogue on the Dhamma Aspects of Buddhism Facets Prayer and Worship . . The Case for Rebirth PsychologY The 4 Noble Truths 3.00 1.20 Mudita Buddhist Meditation and DePth The 1.00 1.00 1.00 3.00 Higher States of Consciousness The Sitioatthana Sutta and its Application to Modern Life A Guide to the PerPlexed The Practice of Lovingkindness The 3-fold .60 .60 .60 1.00 1.00 1.00 .60 .60 r.20 iiflection of Death (Marananusmrti) ' ' '' Practical Advice for Meditators Metta The Foundation of Mindfulness Mindfulness of Breathing The Way r.80 2.40 of Birth and Death Manual 1.20 2.00 Explained Dependent Origination Requisites of Enlightenment . . Abhidhamma for the Beginner Wheel $ 0.60 .70 1.20 . . Rebirth and Doctrine and Experience Path of Purification . . What the Buddha Taught The Buddha and His Teaching (by G.P. Malalasekera) The Book of Protection The Buddha's Ancient Path . . Dimension of Buddhist Thought Concise PaliEnglish Dictionary Buddhist Dictionary . . The New Pali Course Part II . . The Buddhist Outlook The Confused 12.00 4s 30.00 s 12.00 1.70 3.50 10.00 15.00 18.00 18.00 7.50 12.00 5.00 7.00 Society Concept and Reality PUBLICATIONS BY THE BUDDHISf MISIONARY SOCIETY Buddhist Meditation (theory soft-cover hard-cover & Practice) $ 7.00 12.00 The Psychology and Philosophy of Buddhism Why Worry? What Ruddhist Believe A Manual of Buddhism The Way to Nibbana .. Come and See (Meditation Why Religious Tolerance? Blueprint of Happiness 1.50 2.0c 2.00 & Drugs) .. Do you Believe in Rebirth? Why Religion? . 5.00 . . .. The Danger of 'I' The Life of the Buddha (Part I) Handbook of Buddhist Buddhist Recital & Sutras (Chi. & Pali) 1.00 1.00 1.00 0.30 0.60 0.60 0.50 1.00 0.50 0_50 \.., I -rr-{tIL\L-rr--rr-rt-rt-\rtrlrjLjr,lr^lr,rrrrrr\t \rL{z{rJ4\rrt\4rlr\rr{rilr\irrrarrr,\rrr\rrlarrt,rlrtrztrrr\Lr\L{?{1,-12 I ar\s;,f -F;/sr/\<-srrsr/s;/\.-/s>rr=/F;/\r;,rr,,ri,/ar,/\r !r:i, r ' *l"l'r , ,;i :q -ti r)i. :ri 3r $ -ii ^ -,..,,,,, With Best, Comptiments :rf ri ii it1[ ,1i i! li i$ i[ *a -rL from -ii. 1i ii T., A., AlDllR.S 31p .\, :ll: {i :(t J'< $ iiii a rr\. rr l\ i^ r9 iiii ii Manufacturing cAsKET JALAN KLANG, KUALA LUMPUR 21 - 04Funerar Directors ii ii ii:l): **ths Made to order; Service ret: 2o4958 .1, <!r<rrJr.\rrlr-r'.Jr,rrr-rf.!t r:h12 RAUB ELEETRIE SAWMILL & ENTERPRISES SDN. BHD. DORAISAMY, 'ALAN 03. 04 WEST MALAYSIA. KUAI,A LUMPUR P. O. Box No. j- Telephone: 2M287 Cable Address " RAUBWOOD" 338 UNDER THE MALAYSIAN TIMBER INDUSTRY BOARD LICENCES MANUFACTURER TIM 24175 SUPPLTER TIS 415175 PACKER TIP 14l7s EXPORTER 'tlE 280174 MILL: RAUB, PAHANG. P. O. Box 9. Telephone: 106, Housing Developer Licence No. 214 . ii,rt ;F iiri ii {t -rL 3€ & .1' 23, ti Monumentar ii Merchants lil Alwavs At Your ji lrt {t -rr.rrr-rr4v-.v-{r-trrrr\rzrtrrr4rrrtrr.rirlirL 3i Export ftsmains ii To Any Part of rhe World Can Be li Arranged' ii-ir "r"-o Preservation .i? -ii .i, -i, :C ?t urv ruvrvuuw Marble Ivl4wuD Masons Glg and rvr@r j? ,^4, 3924. ova'+' CASKET CoMPANY ^r BATU 3+, 163, 6r+.. No. -^^ SELANGOR >ii< -i'- .Tel: ; SELANGOR ya o Gem /,:!^* Merchants. rr^-^L^-+^ i; '-. rvrsrur'auLD' Diamondt & 'sru li:.t h srREET, eTE EET r'.-. Lr lob, BELFTELD rPoH. -iL ii Jewellers "f ii -ii ;i.!i- f; 1; SYAR|KAT il- .it- ii;3 -!: 46 . I 5 I 75 (6) Quarterly published by Buddhist Missionirry Society. Jalan Berhala, Kuala Lumpur 09 - 06' Malaysia. Printerl by P.K.S. Printers, 2J lalan Tandang. Petaling Jaya. Selangor ')1. t)i. iF