Today is Esala Pasolosvaka Poya

Buddhist approach to deal with suicidal crisis

Bhikkuni KUSUMA

OUR ancient culture and tradition and the archaeological remains give ample proof of the golden era of the past. Due to various reasons, the present generation is losing rapidly, this unique wisdom, but we still have pockets, where exists this vast wisdom and culture.

Sri Lanka being a small island nation this wisdom remains fossilized as it were free from external intrusions, in its pristine glory, even up to today.

Buddhism recognizes the free will, which has the ability to change and undo whatever negative actions done in the past. Even the worst criminal can change to become a pious individual.

This is a fundamental teaching of Buddhism. Hence there is no fatalistic attitude, or divine ordination, for life and living.

Committing suicide is an unwholesome act rooted in greed/hatred and ignorance - not knowing the karmic law is a great disadvantage.

The Buddha said "we ourselves are responsible for our own happiness and misery. We create our own hell and heaven". This bears out that each person is responsible for his own actions good or bad which yield karmic results.

There are five laws of nature which operate, according to Buddhism.

1. The laws of physical changes in the environment eg: seasons

2. Biological laws eg: genetics

3. Law of karmic results of past action eg: sensory contact with the environment giving happy and unhappy sensations

4. Law of karmic actions created in the present, by way of responding to these sensations

5. Conditionality

Human psyche and the nature of the environment thus mutually interact and influence each other. We are more or less subjective to these laws except for the 4th law where karmic actions are created by the free will, entirely.

Karmic actions

Actions of the free will could be unskilful having thoughts rooted in greed, hatred and ignorance or could be skilful having thoughts rooted in non-greed, non-hate and wisdom.

Ignorance leads to unskilful unwholesome thinking, while wisdom leads to skilful, wholesome thinking. When the thinking is wholesome speech and action become wholesome. When the thinking is unwholesome, speech and action become unwholesome.

Thus moral behaviours ultimately is the consequence of thought, that create karma. We ourselves are the creators of all the happiness and unhappiness in the world.

The precepts of practice eg: refraining from killing, stealing, sexual misconduct, lying and partaking of intoxicants etc. laid down by the Buddha are not commandments, but rules of training undertaken for short/long periods for one's own sake in order to make good karma or merit. Such acts spell harmony and goodwill towards others as well.

If one denies karmic consequences, one follows the "nihilistic view" which is ignorance and gets close to subhuman level of consciousness.

It is this wisdom of karmic law that prevents a person from committing crime. It has no religious bias. Thus actions of the free-will if not monitored by wisdom can degenerate a person to subhuman level, or even worse, to commit any heinous crime.

Unfortunately karmic law cannot be proved at a conceptual level but it can be acutely understood at a meditative level.

Those who commit suicide, if they consider the enormous pain they inflict on their loved ones, and themselves and also the bad karma they make, they will not resort to such self defeating acts.

Neither will they resort to immoral behaviour eg: transgressing precepts of practice, which eventually lead them to a point of no return. Hence knowledge and wisdom are crucial for life.

Non-Self-Anatta is wisdom

The greatest contribution that the Buddha made is the understanding of wisdom of non-self.

Here we understand the body as made up of elements - atoms - molecules - derived from the environment by way of food, air, water and heat. Every atom of the body has been acquired from the outside.

Contemplation on this shows that the body does not belong! It all belongs to the outside from where we acquire again and again.

The food is oxidized, and the energy released is utilized for bodily functioning. More and more must be acquired if not we die. How can we claim it as MY BODY? This is the non-self nature, the conditioned nature of the body.

The mind is dependent on the body, and consciousness arises depending on sights, sounds, smells, tastes, touch of the outside.

If one is asleep or under anaesthesia, one does not know who he is, there is no volitional consciousness that can make karmic bondage. Hence the non-self nature of the mind is also apparent.

Memory as we know has to depend on perceptions already made, just like the computer that feeds data to memory. At will the ideas in memory surface, and the whole episode is re-enacted, making new karma. Hence our main battle is with memory, that is now mixed up with prejudice.

This dependent nature of both body and mind is a profound wisdom that the Buddha discovered. It negates creation and divine ordination. "Selfhood" is thus seen as not pertaining to body and mind but as aberration of the mind, in its quest for acquisition, power, grasping, clinging, wanting, me, mine, ego, pride, conceit etc. which are the very problems of existence. We have inherited these tendencies for eons in the samsaric process of life and death.

Impermanence

Physical and mental phenomena are constantly changing, at tremendous speed. It is not the same for two consecutive moments. Modern science and relativity bears out this fact. Einstein's relativity comes close to the Buddha's conception of conditionality - nothing has an existence of its own!

(One may ask the question) eg. what is my body? In the mother's womb at conception it is one celled, acquired from the mother, hence not mine. Then it becomes multi-cellular and keeps on changing, through childhood to adulthood etc. Is it the same body? Which is my body? All of it? Or none of it? My body is only a convention. Also the question arises which mind is my mind? It is changing faster than even the body does! Which mind is my mind? All of it? None of it? Different minds. Eg: sometimes we were crying, sometimes laughing, which is my mind? Can there be an unchanging phenomena outside the body and mind? No! How can an unchanging phenomenon depend on changing phenomena?

Erroneous views

There are 4 kinds of erroneous views which promote the idea of an unchanging self.

1. Evaluating from the point of view of pleasure "my pleasure".

2. Clinging to views, tenacious judgement, this is true, all else is false" -fanaticism.

3. Un-beneficial customs and fanciful protection of some outdated rituals, meticulous preparation of sacrifices etc as the only means of salvation or appeasing the "gods"

4. Clinging to "self" - "ego"

We often see disciples quarrelling over religious ideology - who is the judge? The ego! Some turn away from sensual pleasure knowing the danger, but others value sensual pleasure - often the judge is the ego. The Buddha gave the simile of the snake.

If one holds a snake by the tail it will surely sting. Similarly the wrong grasp of the teaching can create much damage. The great Brahma himself came to believe that he is the creator of the world.

Distorted views/perceptions/prejudices etc undermine the very foundation of the teaching - leading to justifying the ego, in the name of religion. Being over-critical and over protective are both ego centred.

Buddhism discourages praise, also competition raises the ego and corporation reduces the ego. When one is holding to "views" one feels insecure with critics. Without holding - without giving up, one needs to be equanimous - so said the Buddha.

The Buddha declared "this teaching is for giving up, not holding" Eg: The simile of the raft. A raft is for the purpose of crossing over, not for holding.

You should let go of the wholesome, how much more the unwholesome? In the perfect saint we see this complete giving up and hence impartial, non judgmental and non prejudicial, with an unconditioned mind they "see it as it is."

In meditation we use the wholesome to combat with the unwholesome, until all unwholesome is completely eradicated. Hence no more need for even the wholesome. This indeed is the spirit of Nirvana.

Excerpts from a lecture delivered at the Elijah Interfaith conference at Taipei, Thailand in 2005.

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A thought for the poor

Rajah Kuruppu

THE POOR: The Buddha recognised over 2,550 years ago that to layman poverty was indeed a cause of great grief. It means that one possess little or nothing at all called one's own and is constantly in debt to others borrowing on the condition of repayment, with or without interest.

Buddhist texts recognise the distressing pain of mind of those who go to sleep at night without a proper meal and where basic needs of food and clothing are obtained with utmost difficulty.

The Buddha declared, "hunger is the greatest disease." There are suitable remedies for other diseases but hunger has to be appeased. For this reason, when a farmer came to listen to the Buddha, observing that he was suffering from pangs of hunger, the Buddha requested the monks around to first feed him.

The Buddha remarked that 'afflicted with pangs of hunger, one comprehends not the Dhamma, even while it is being preached.'

There are broadly three categories of people living in poverty.

First, the destitute who are unable to engage in gainful occupations because of old age or endemic diseases.

It is the duty of the State to look after them. Prosperous individuals and private institutions could also help, and in the process help themselves by gaining merit by giving alms to the needy.

Viewed from a Buddhist perspective dana also stimulates the invaluable virtues of Metta (loving-kindness), Karuna (compassion) and Mudita (joy in the happiness of others), which help to purify the mind. Moreover, dana undertaken on a substantial scale in relation to ones means would lead to progress in the renunciation of attachment to the material things of life. Secondly, there are the unemployed. Most of them suffer from poverty unable to make ends meet.

The State is obliged to provide employment or in the alternative make available an unemployment allowance for them to live above poverty.

In the Chakkavattisihanada Sutta and the Kutadanta Sutta, in Diga Nikaya, the Buddha has exhorted the rulers to alleviate poverty by helping the poor to get on their feet with assistance from the State.

The private sector could also help by making investments not purely for profit but to provide suitable employment to the poor so that they could develop certain skills and enjoy a reasonable standard of living.

There is also a third group of people who sink into poverty and even more, force their families and dependents to poverty by leading harmful lives getting addicted to alcohol, dangerous drugs, gambling and living beyond their means.

In modern society commercialism has come to the forefront and unwanted needs are created. Buddhist principles of living simple but comfortable lives should be ingrained in the younger generation.

They should be advised to utilise wealth acquired by just means for their own welfare and benefit of others. In this connection, the 8,000 active Dhamma schools scattered all over the island could play a crucial role.

As advised by the Buddha, the rulers should implement on a priority basis programmes to alleviate poverty and raise standards of living to a reasonable level while the responsibility to ensure the welfare of the sick, the disabled, and the unemployed should be borne by the State.

In this respect the exemplary situation in the Scandinavian countries where those who are in destitution are looked after by the State and reasonable minimum wages ensured for the employed as well as fair unemployment benefits for the unemployed, are worthy of emulation.

Actually, a Norwegian once remarked to the writer that they could enjoy their luxuries with a clear conscience because they know that all their citizens could afford the basic necessities of life.

On the other hand, there are many prosperous countries in the world with per capita annual incomes of around US Dollars 30,000 where some in poverty stricken sections of their societies die of malnutrition or of cold.

From a Buddhist standpoint the economic status of a country cannot be judged purely on the basis of its per capita income. To be considered a developed economy the people steeped in abject poverty should be first rescued from that unfortunate position.

In commemorating Buddha Jayanthi 2550, while engaging in ceremonial and conventional social activities, the propagation and discussion of the Dhamma, and the promotion of solidarity among Buddhist nations, it is hoped that the State and Buddhist organisations with the blessings of the Maha Sangha would seriously and earnestly contemplate on urgent action to provide substantial relief for the poor and the destitute so that they could live honourable, noble and happy lives.

This would truly be an appropriate mark of respect for the Buddha whose incomparable compassion for all living beings and especially those living in distress and poverty is too well-known.

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The Dalada Maligawa

Andrew SCOTT

With picturesque religious paintings

Adorning its polished walls

The Dalada Maligawa serenely stands

Whispering of a kingdom's proud past.

Known throughout the world,

The Maligawa, a globally venerated spot

Where Lanka's heroic sons

Guarded the cherished

Tooth Relic with pride

Today in reverential splendour lay

This precious gem of a precious isle

Echoing fond memories

Of Kandy's vibrant past.

Ancient Lankan monarchs' coveted

Palladium dear

Safely reposes under your golden canopy

Beneath the blue Kandyan sky.

For decades on decades

You majestically stand there

As inspiration's glow

Ever admired abode of beauty

That tastefully blends religion and art

Where dexterous hands piously cast

In colours of contrast

Buddhist scenes of grace and charm.

Who gave you the magic brains

To design this edifice of such unmatched religious grace

Where pious devotees meditate

In thy shady groves

Marvelling the work

Of ancient craftsmen's supple hands.

What heart has not mellowed

At thy divine sight,

And what monarchs and rulers

Have not adored thee?

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Buddha on His lotus seat

Serene... Peaceful... Beautiful... Calm

You sit upon the lotus flower

In a world... in a sphere no one can enter -

The embodiment of calm... peaceful serenity

Untouched by chaos and mundane human worries battle cries that rise from the far corners of the earth

Tears... famine... drought... fire...

Untouched... unscathed... unshaken inviolable... heavenly...

Eyes half closed

Lips wearing the most beautiful smile

So much at PEACE

At peace with Thyself

At peace with the world and the heavens

Such control... such perfect calm so pure.. cannot I gain just one moment of that peaceful calmness in this world that bleeds from a myriad wounds...

- Mahishini Colonne

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Poya day

The temple bells now softly ring.

The pilgrims hasten on,

Their baskets rich with flowers of spring.

So majestically borne.

Flowers of beauty, shade and smell.

They bring from near and far,

Lotuses sweet from hill and dale,

Jasmines, Idda and Na.

The curling smoke of incense sweet.

All fill the air with joy,

The clustered flowers, at the Master's feet.

Be-decked by maid so coy.

The lamps with tapering flame doth glow.

Each one, their duty hold,

The devas sweet, their blessing pour,

And pilgrims throng ten-fold.

The moon with all her lustre shines.

The night is young and fair,

And nature too with love reclines,

The peaceful balmy air.

The shrine-room decked with beauteous flower,

The pilgrims prostrate low,

Their humble heads bowed down for hours

With prayer's their lips o'er flow.

The holy robes in saffron hue,

Mingles among the crowd,

To chant the precepts, sweet as dew

Which echoes far and loud.

The drummers play their gladsome tune,

Its rhythm greatly fall,

The flutes with blended music croon.

Their sound as Devas call.

Golden waves of shimmering light,

In circles join to woo,

The pilgrims cry with sheer delight,

O'Sadhu! Sadhu! Sadhu!

Daisy de Livera

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Birth

(From the Sammaditti Sutta)

Happy in the Ven Sariputta's words

The bikkhus queried further,

Is there any other path to Right View,

To the true Dhamma?

* * *

And the Ven Sariputta answered,

Friends, when a nobel disciple

Understands birth, the origin of birth,

Its cessation, and the Way

Leading to its cessation,

He attains right view and arrives

At the true Dhamma.

* * *

And what is Birth, its origin and cessation

And the Way

Leading to its cessation.

* * *

Generation, coming to birth,

Compounding the five components of Being,

And their sense bases

Is Birth, the arising of Being.

Their cessation is the cessation of birth,

And the way to the cessation of birth

Is the Nobel Eightfold Path of Right View,

Right Intention,

Right Speech, Right Action and

Right Livelihood,

Right effort, right mindfulness and right concentration.

* * *

Thus understanding Birth, its origin,

Its cessation, and the Way

Leading to its cessation,

Brings a disciple to Right View,

To the true Dhamma.

* * *

Another way to the true Dhamma

Is the understanding of Being,

The origin of Being, the cessation of Being,

And the way to its cessation.

* * *

And what is being, its origin, its cessation,

And the Way leading

To its cessation?

* * *

There are three kinds of beings,

In the sense-sphere realms,

The fine material realms,

And the immaterial realms.

Clinging brings being in these realms,

Arising of clinging brings being,

Cessation of clinging brings its cessation.

The way leading to cessation of being

Is the Noble Eightfold Path

Right View, Right Intention, Right

Speech, Right Action, Right Livelihood,

Right Effort, Right Mindfulness and Right Concentration.

Hence understanding Being, its origin, its cessation

And the way leading to its cessation,

Is Right View, arrival

At the True Dhamma here and now

Making an end of suffering.

U. Karunatilake