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LIGHT

of the

DHAMMA

The

Inaugural Number:

THE WORLD FELLOWSHIP

OF BUDDHISTS

SECOND CONFERENCE ISSUE

4

Vol. I 2495 B.E. November 1952 C.E. No. 1

CONTENTSPAGE

At Your Service 5

The Mett± Sutta 8

Message from the Mohnyin Sayadaw 10

Modern Problems and Ancient Wisdom (by Francis Story) 12

The Buddha’s Basic Principles (by David Maurice) 18

The Word of the Buddha (by Bhikkhu Sangharakkhita) 20

Shrines of Burma (by David Maurice) 21

Udaya 23

Buddhism and Modern Creeds (by U Tin) 25

The Message of Visakhaa (by Francis Story) 28

The First Sermon 31

What is Therav±da Buddhism? (by David Maurice) 33

Burma and Buddhism Today 37

Union Buddha S±sana Council Act 45

Cases Which Led to the Enactment of the Bill 48

The World Fellowship of Buddhists 52

A Sermon by U Lokanatha 57

Thoughts on the Dhamma (by Anagarika P. Sugatananda) 71

News of Buddhism 77

P±li Terms and Phrases 79

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AT YOUR SERVICEIn the course of lectures delivered formerly by the Editor in a country far from

Burma, questions were sometimes asked which could be answered precisely onlyby quotations from the actual Buddhist Scriptures, which were not there and thenavailable. This experience makes us see that it is quite possible that much in thismagazine may inspire such questions, and some of the matter itself may requireclarification, partly due to the exigencies of space and method and perhaps partlydue to the inability of the Editor to present his matter as accurately and lucidly ashe would wish.

Here in Burma, we have a large body of Bhikkhus and laymen who have bystudy and by practise become adept in particular branches and fully qualified toanswer all questions arising from your desire to know more of Buddhism generallyor to have more detailed information on specific points.

In the Dhammapada, we are exhorted: “The gift of the Dhamma is greater thanall other gifts; the taste of the Dhamma is sweeter than all other tastes; love of theDhamma exceeds all other love; the destruction of craving overcomes all sufferings.”and we regard it as the most meritorious of deeds if we can satisfy an earnestenquirer. Therefore we solicit your questions and feel that we are uniquelyconstituted, backed as we are by such a learned body of monks and laymen, tohelp you.

Questions will be answered either through the Magazine in the following issueor directly by post, and if we can be of any help at all, we are fully at your service.

Please address yourself to The Editor, “The Light of the Dhamma” Union BuddhaSasana Council, Rangoon, Burma.

It may be here mentioned that as this is a Buddhist Magazine, any matter hereinmay be reprinted without payment; but the courtesy of acknowledgment will beappreciated.

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Thado Thiri Thudhamma Sir U THWIN,President of the Union of Burma Buddha Sasana Council,

Trustee of the Shwedagon Pagoda,

President of the Buddha Sasana Nuggaha Organization,

President of the All Burma Buddhist Council, Burma,

President of the Botataung Pagoda Reconstruction Board,

Trustee of the World Peace Pagoda, Etc.

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The Hon’ble U WIN,Minister of National Planning and Sasana Affairs

Government of The Union of Burma

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The Mett± SuttaIntroduction To The Mett± Sutta.

The Commentary records that on acertain occasion a group of Bhikkhuscame to where the Buddha was residingat S±vatth² begging instructions inMeditation and receiving these, set outin search of a place where they couldpractise in solitude yet be convenient toa village. They found what seemed at firstthe ideal spot and were welcomed by thenearby villagers who begged them tospend the months of the rainy seasonthere.

However some Devas were notfavourably disposed to the presence ofthe Bhikkhus in their silent haunts andtried to frighten them away using all themeans they could. At last the monks,harassed and unable to meditate, returnedto S±vatth² and made report to theBuddha, Who then preached this Mett±Sutta which the Bhikkhus after learningreturned to their forest place andpractised.

The Devas became favourable andbrought gifts instead of worrying theBhikkhus, who were thus enabled topractise in Peace. The Sutta is thus both ameans of securing protection and asubject of Meditation.

In the beginning are set out the virtueswhich should be cultivated in order toenable the efficient practice ofMeditation, and then the actual Methodof Diffusion of Love. Finally are shownthe Blessings gained for oneself by thepractice of this infinite benevolence.

A Translation from the Burmese.

He who wishes to realise the PerfectBliss and Peace of Nibb±na through the

knowledge of the path should practise toestablish these fifteen qualities:—

1. Without consideration for his body,without consideration even for his life,he is able to put forth effort to obtain thePath and the Fruit thereof.

2. He is honest and sincere in bodilyaction and speech.

3. His mind is perfectly straight-forward.

4. He is conformable to discipline andteaching of parents and teachers.

5. He is of kind and gracious mood.6. He is entirely devoid of arrogance.7. He is contented with the little he

possesses.8. He is a grateful guest, easily

entertained.9. He has few duties and is busy only

in Meditation.10. He is not avaricious, and earns his

livelihood without unrighteous greed.11. His senses are controlled, calm and

serene.12. He bears a ripened knowledge.13. He is gentle and free from

physical, mental and verbal bluster.14. He is not too greatly attached to

families who are his devotees.15. He does not conduct himself in

practices which are blameworthy by thewise.

One should have these fifteen qualitiesand then practise Mett± or Diffusion ofLove.

The Manner Of Practice.

May all beings be free from suffering,from danger, from worry. May they befree from cares, anxiety and grief. Mayall beings be Happy! As the result ofKamma there exist many types of living

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beings; human and non-human, weak orstrong, high or low, stout or thin, braveor timid, long or short, great or small, seenor unseen, from the hugest to the tinycreatures too small to be seen with thenaked eye, from those dwelling with usto those in other world-systems. May allbe blessed with Peace!

He should never deceive another noroppress, abuse or despise the least of theseliving beings wherever they may be. Heshould not feel illwill and should, in short,not wish any being whatsoever to sufferharm. Then he should practise theIncrease of Love as follows:—

Just as with her own life a lovingmother protects her only child for its weal,such Love should pour forth toeverything that lives. Let thoughts ofboundless Love pervade the wholeworld, above to the highest heavens,below to the deepest hells, across in alldirections where vast solar systems,billions of light-years distant, yet fallwithin the influence of your thoughts ofLove. And let there be no limitation andno obstruction to these thoughts of Love.Let them be entirely unmarred by hate,anger or the least enmity, and withoutthoughts of illwill towards outward foelet one cultivate good will towards himfor his good. Send out thoughts ofBoundless Love.

How Cultivation Of Goodwill ShouldBe Practised Successfully.

This practice of diffusion of Loveshould not be practised at intervals onlybut even while standing, while you arewalking, in sitting, in lying on your bed

before you sleep, before even youbecome very drowsy in fact you shouldbear this in mind always, to be alwaysmindful of the practice of love, since allBuddhas have said that they practisedthis Mett± Bh±van± (Diffusion of Love)incessantly. This, say the Buddhas, is theNoblest living here. This is the veryfoundation of Insight, one of theadvantages of such practice that all beingsmay be happy. One becomes free fromthe error and the illusion that there is aseparate self. If this practice be carriedon, Real Insight arises, freeing one fromillusion that those things which we nameby conventional terms have anysubstance in reality. Therefore send outBoundless Love to all beings withoutexception, that all may be happy! Anyperson who practises fully that all maybe Happy will gain pure and nobleMorality, will be endowed with Insight,will be free from the canker of attachmentto sense-desires, will come no more torebirth.

Eleven Advantages Derived.These eleven advantages also accrue:—1. He sleeps happily.2. He wakes happily.3. He has no bad dreams.4. He is beloved by all men.5. And by all celestial beings.6. He is guarded by the celestial beings.7. He has no danger from fire, poison orweapons.8. He gains tranquillity of mind.9. His countenance becomes bright andpleasing.10. He can die fearlessly.11.He can reach the highest heaven.

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Message from Mohnyin SayadawVen. Mah± Thera’s Short Lecture On

Love and Peace.The leader of the Church of England in

Burma, the well-known and popular Rt.Rev. Dr. West, Bishop of Rangoon,approached the Ven. Mohnayin Sayadawwith his respects and asked for his blessingand a message on his departure for Europe.

The Ven.Mohnyin Sayadawaccordingly gaveDr. West a shortBuddhist Sermonon the Blessings ofMett±.

The text of theVen. Sayadaw’sSermon in theEnglish translationis as follows:

To you all,good people whowant peace foryour country andfor the wholeworld, this sermonin brief is given.

Love begetslove and hatredbegets hatred.There is no firemore intense andconsuming than thefire of hatred bornof unrestrainedpassion, and there isno thirst more difficult to satisfy than thegreed born of attachment. You, Oh wisepeople, have often seen that it is love alonethat brings enduring peace and not bruteforce.

True PeaceConquest by force never brings true

peace to the conqueror because the

conquered, with smitten pride smarting fromthe wounds of defeat, will try to take revengesooner or later.

Peace can be achieved only whenselfishness is restrained. Selfishness is aterrible hindrance to the attainment of peaceand happiness for it breeds conceit, vanity,pride, lust, greed, thirst for power and

supremacy, anger,hatred and passion,bringing in its trainan endless chain ofevils culminatingin grief anddisaster.

You have allseen that wars werefought with theutmost cruelty andbarbarity incomplete disregardof humanity, loveand compassion forliving beings.Destruction anddesolation spreadand untold miseriesfollowed in thewake of recentwars. Such terribleweapons as theatomic bombswere used andevery possibleadvantage wastaken to commitw h o l e s a l e

slaughter and bloodshed. Peace howeverwas not to be obtained at the end of thesewars in which both the victors and thevanquished were losers in many respects.

Eternal PeaceLord Buddha who points the way to

eternal peace has said,

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“Jaya½ vera½ pasavati,Dukkha½ seti par±jito,Upasanto sukha½ seti,Hitv± Jayapar±jaya½.”

These words mean,Victory increases enmity,The defeated lies in pain!Having abandoned both victory and defeatThe Peaceful one rests in happiness.

You should, therefore, strive to win peaceby pouring out upon the trouble-ridden worldan all-pervading love; love which is intense,far reaching and beyond measure. All persons,male and female, residing either in hamlets orparishes, towns or cities or in small countriesor big countries should not entertain anyfeelings of hostility towards one another butshould have kind thoughts both day and nightfor all beings wherever they may be. Youshould have boundless love for all beings forthis can bring about the well-being of all.

Love TransmissionWhoever is disposed to undertake this

mission of transmitting love-vibrations shouldhave such attributes as uprightness,conscientiousness, amenability to reason anddiscipline, gentleness and humility.

Having secured these attributes you shouldpractise the virtue of LOVE by deed, wordand thought, in the following ways:

(1) By deeds: promote another’s happinessby giving personal assistance and by relievingdistress and miseries, or by giving alms, etc.

(2) By words: Speak gently and sweetly.Your words should be for the good and well-being of all creatures. By your words try torelieve the distress and misery of others.

(3) By thoughts: Focus your thoughts onindividuals or groups of persons or on all thoseliving in hamlets or parishes or small countriesor big countries; focus thoughts on anyone towhom you wish to extend your love andkindness, visualize them and then transmit kindthought-waves to them.

A certain period of the day should be setapart for this purpose and you should decideas to the number of times this love transmissionshould be done in a day. This can be done bytelling beads also.

Virtue of LoveIf you are doing this for an individual, do

thus: Visualize the person and then say, “Mayhe (or she) be happy and peaceful. May he(or she) be free from trouble.”

If you are doing it for a large body ofpersons, do thus: Visualize the persons of bothsexes and then repeat: “May they all be happyand peaceful. May they all be free fromtrouble.” Repeat this many times.

If you are doing it for persons living invillages, towns, cities and countries do thus:Think of the place or the places to which youdesire to send your kind thoughts and thenvisualize the persons of both sexes living inthat place. Focus your thoughts on thesepersons and repeat: “May they all be happyand peaceful. May they be free from alltroubles. May they all love one another andalways entertain kind thoughts towards oneanother.” Repeat this many times.

Practise this virtue of love with a strongwill and concentrated attention.

The main requirement in this process ofeffectively transmitting love-vibrations is to tryto secure a mental picture of the objective as ifit were actually seen by your eyes and then totransmit the thoughts of benevolence whenthis necessary mental attitude is obtained.

Our scriptures have a parable to illustratehow love disarms the enemy or neutralisesthe weapons used against the love transmitter.A hunter after game, it is said, hurled a spearat a cow which was feeding her calf whomshe dearly loved. Such was the intensity ofher love while feeding her offspring at thatparticular moment that the edge of the weaponcurled up causing no injury to her who hadthis tremendous force called LOVE.

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Modern Problems And Ancient WisdomFRANCIS STORY

The history of man’s conquest of hisenvironment has been from the earliest timesa story of adaptation to changes wroughtby his own increasing mastery of thetechnique of living. It has been, at best, buta partial conquest; differences in mode ofliving have not necessarily beenaccompanied by the changes in mode ofthought or outlook that might be expected.Man remains, below the surface, a primitiveanimal; his instincts work themselves outin the pattern of a more complex civilisationand their responses are to situationsapparently far removed from those thatconfronted his forbears, yet the instinctsthemselves are not different. They remainbasically unchanged since the time of theearliest records left to us.

Events and situations arise fromcharacter, and while the instincts that bringthem about remain unchanged, thesituations and problems themselves mustbe fundamentally the same, though theyappear in different garb. The facile post-Darwinian optimism which, through amisinterpretation of the theory of evolution,believed that mankind was steadilyimproving, has been discarded.Knowledge, however far it may advance,cannot liberate the spirit of man, though itmay free him from some intellectual bonds,only to replace them by others. Egoism,craving, the will-to-live are dominantfactors, to which mere knowledge, withoutthe saving grace of wisdom, must remainsubservient.

A cursory glance at the earliestTherav±da Buddhist texts is sufficient toshow that the problems of to-day had theircounterparts in the India of 2500 years ago.The Life-impluse and will-to-live in allbeings springs from craving, and theBuddha, at the time of his Enlightenment,declared, “Vainly have I wandered for

many births, seeking the builder of thishouse; painful was repeated birth. Now OBuilder of the house, you are found; youshall build no house again”. The house isthe corporeal form; the builder is craving,the tenacious instinct to cling to life, toexperience conscious existence as a beingamong other beings. That is why theproblems that confront humanity now arefundamentally the same as those that havevexed it from the dawn of history; they aremerely transposed into a different key,given a global instead of a limited personalor tribal implication.

In the life of to-day, religion, once amajor factor in world history, plays arelatively unimportant part. The attitude ofthe modern man, his mind attuned to otherand apparently more immediate andpractical affairs, is conditioned by religiononly to the extent to which early training,impressed on a pliant consciousness,remains with him to colour his mentallandscape. Among large sections of theworld’s peoples, formal religion has ceasedto have any active influence; actions areweighed and judged, not by religious ormoral standards, but by their success orfailure from the purely mundane point ofview. They have ceased to be “right” or“wrong” and have become simply practicalor impractical. An opportunist ethos hasbeen established in place of the formerMystique as a governing principle in humanbehaviour, as the result of a decline in thebelief in an after-life with its concomitantof retributive justice. In one sense this maybe accepted as a step in the direction ofrationalism; but since the motivating factorbehind opportunist action remains still theold instinct of savage man, the part playedby reason is only a subsidiary one. Reasonis employed in the service of motives thatare essentially unreasonable.

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In a famous Discourse, the Brahmaj±laSutta of the D²gha Nik±ya, the Buddhaenumerates sixty-two types of religio-philosophical systems current in His day,ranging from transcendental idealism togross materialism, rejecting all of them. TheIndian speculative mind was capable ofmetaphysical subtleties that have not beenknown in Europe since the days of theMediaeval Schoolmen, and many of theseancient Brahmanic theories havedisappeared from the world, leaving onlytheir names; but the more pronounced andantagonistic of the doctrines are to be foundwith us still, some of them masqueradingas the latest developments of humanthought. In another Discourse, theApaººaka Sutta of the Majjhima Nik±ya,the Buddha deals with one such ism in thefollowing words: “There are some asceticsand Brahmins who hold and maintain thatthere is nothing given, sacrificed or offered,there is no Wisdom ripening of the fruit ofgood or bad actions, there is neither thisworld nor another world, there is neithermother nor father, nor apparitional beings,there are in the world no ascetics norBrahmins who have gone and followed theright way, and who of themselves haverealized the world with higher knowledgeand proclaim it...

In this case, householders, it is to beexpected that those ascetics and Brahminswho hold and maintain that there is noripening of the fruit of good or bad actions,and that there is no other world....willabandon the three good things, goodbehaviour in deed, word and thought, andwill embrace and practice the three badthings, evil behaviour in deed, word andthought. And why is that? because they donot see the danger and folly and depravityof bad things nor the blessing ofrenunciation and the purity of good things.Though there is indeed another world, theirview is that there is not, and that is a falseview. Though there is indeed another world,they decide that there is not, and that is their

false resolve. Though there is indeedanother world, they assert that there is not,and that is false speech. Though there isindeed another world, they say that there isnot, and act directly contrary to those arahatswho have a knowledge of the other worlds.Though there is indeed another world, theyinstruct others that there is not, and this isinstruction of false doctrine. With thisinstruction of false doctrine they exaltthemselves and disparage others. Thus theirformer virtue is destroyed and immoralityis produced, and there results this falseview, false resolve, false speech, thisinstruction of false doctrine opposed to thenoble ones, this exaltation of themselvesand disparaging of others. Even so thesemany bad things arise on account of theirfalse view.

“In this case, householders, an intelligentman reflects thus: ‘If there is no other world,then this individual with the dissolution ofthe body will attain safety (by annihilation)but if there is another world, this individualwith the dissolution of the body after deathwill be reborn in an unhappy state ofpunishment, in hell. If you like, supposethere is no other world or suppose the wordsof these ascetics and brahmins to be true.Yet this individual gets blamed by theintelligent even in this life for holding falseviews and for being a nihilist. But if therereally is another world, this individual hasthe unlucky cast in both cases, as he getsblamed even in this life by the intelligentfor holding false views, and with thedissolution of the body after death he willbe reborn in an unhappy state, in a place ofpunishment, in hell. Thus this particulardoctrine is badly taken and embraced; hepersists in being one-sided, and he givesup a sound position.

“In this case it is to be expected that thoseascetics and brahmins who hold andmaintain that there is ripening of good andbad actions, that there is another world, willabandon the three bad things, evilbehaviour in deed, word and thought, and

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will embrace and practise the three goodthings, good behaviour in deed, word andthought. And why is this? Because they seethe danger and folly and depravity of badthings, and the blessing of renunciation andpurity of good things. Thus their former viceis destroyed and virtue is produced, andthere results this right view, right resolve,right speech, this instruction in the truedoctrine not opposed to the noble ones, theiravoidance of exalting themselves anddisparaging others. Even so these manygood things arise on account of their rightview”.

Preaching on the doctrine of Kamma,the Scientific law of action and reaction, toa Brahrnin student, Subha, the Buddhatouches on a problem greatly high lightedin present day thought, that of humaninequality:

“The Brahmin student Suhha, son ofTodeyya, came to the Lord, and havingexchanged courteous and pleasantgreetings with him, sat down at one side.As he sat there he said to the Lord, ‘Nowwhat, Venerable Gotama, is the cause, whatis the occasion why lowness and greatnessare seen among human beings, among thosewho have been born as human beings; forthey are found to be short-lived and long-lived, of bad and good health, bad and goodlooking, weak and strong, poor and wealthy,of low and high family, stupid andintelligent. Now what is the cause?’

(The Buddha said) “Beings, Student,have their own Kamma, they are heirs ofKamma, their origin is Kamma, they haveKamma as their kinsman, as their resource.Kamma distributes beings, that is, accordingto lowness and greatness.

(Subha said) “I do not understand themeaning of this utterance so conciselyexpressed and not analysed at length. Itwould be well if the Venerable Gotamawould teach me the Doctrine so that I mightunderstand the meaning of this utteranceso concisely expressed.

“Then listen, Student; reflect well on it;I will speak.

“Even so, Venerable Sir,” Subha replied.“The Lord said, ‘There is the case of a

person, a woman or a man, who takes life,cruel, with bloodstained hands, given tostriking and killing and without mercytowards living things. When that Kammais worked out and completed, with thedissolution of the body after death, he isreborn in a state of misery, in an unhappydestiny, in a state of punishment, or in hell.Or, if he is not thus reborn, but attains thestate of man again, wherever he is rebornhe is short-lived. This path, Student, tendsto shortness of life; namely that of one whotakes life, who is cruel, with bloodstainedhands, given to striking and killing, andwithout mercy to living creatures.

“There is the case of a person, a womanor a man, who has put aside and refrainsfrom taking life, who dwells full ofkindliness, and compassionate for thewelfare of all living things. When theKamma is worked out and completed, withthe dissolution of the body after death, heis reborn in a state of happiness or the worldof heaven, or if he is not reborn in heavenbut attains the state of man again, whereverhe is reborn he is long-lived. This path,Student tends to length of life; namely thatof one who has put aside and refrains fromtaking life, who dwells full of kindness, andcompassionate for the welfare of all livingthings.

“There is the case of a person who isgiven to hurting with hand or clod or stickor knife.... He is reborn in hell or, if he attainsthe state of man again, wherever he is rebornhe has much ill health.

“There is the case of a person who isnot given to so hurting with hand or clod orstick or knife.... He is reborn in heaven or,if he attains the state of man again, he enjoysgood health.

“There is the case of a person who iswrathful and very turbulent, who even if

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little is said becomes angry and furious,malevolent and hostile, and shows anger,hatred and resentment .... He is reborn inhell or, if he attains the state of man again,he is ugly and ill-favoured.

“There is the case of a person who isnot wrathful or turbulent.... He is reborn inheaven or, if he attains the state of managain, he is beautiful.

“There is the case of a person who isjealous-minded, full of jealousy, illtempered, and harbours envy at the gain,honour, reverence, esteem, respect andworship shown to others.... He is reborn inhell or, if he attains the state of man again,he is lowly and of little power.

“There is the case of a person who isnot jealous-minded.... He is reborn inheaven or, if he attains the state of managain, he is exalted and of great power.

“There is the case of a person who doesnot give alms to an ascetic or brahmin, whogives no food, drink, clothes, carriage,garlands, scents, unguents, bed, lodging ormaterial for lamps.... He is reborn in hellor, if he attains the state of man again, he ispoor.

“There is the case of a person who givesalms to an ascetic or brahmin.... He is rebornin heaven or, if he attains the state of managain, he is of great wealth.

“There is the case of a person who isproud and haughty, does not salute one whoshould be saluted, does not rise for one whoshould be so treated, does not offer a seatto one worthy of it, does not make way forone who is worthy of it, does not honour,reverence, esteem, or worship those whoshould be so treated.... He is reborn in hellor, if he attains the state of man again, he isborn in a low family.

“There is the ease of a person who isnot proud or haughty.... He is reborn inheaven or, if he attains the state of managain, he is born in a high family.

“There is the case of a person who whenvisiting a holy man does not question himabout what is good, what is bad, what isblameless or not, what should be followedor not; what, if he does it, will lead tomisfortune, and sorrow for a long time Heis reborn in hell or, if he attains the state ofman again, he is dull and stupid.

“There is the case of a person who, whenvisiting a holy man questions him aboutwhat is good and what, if he does it, willlead to good fortune and happiness for along time.... He is reborn in heaven or, if heattains the state of man again, he is veryintelligent.

“Thus, Student, beings have their ownKamma, they are heirs of Kamma, theirorigin is Kamma, they have Kamma as theirkinsman, as their resource. Kammadistributes beings, that is, according tolowness and greatness”.

(Abridged from the C³¼a-kamma-vibhaªga Sutta of the Majjhima Nik±ya)

From this it is manifest that inequalitiesamong beings must always be a feature ofhuman life, and it is thus that Buddhismexplains the seeming injustices to whichpeople are subject from birth. The doctrineof Kamma presents life and the universe inthe light of logical and impartial law; a law,moreover, which is strictly in accordancewith scientific principles of cause and effect.

When the Buddha was askedconcerning the welfare of nations andcommunities, with special reference to theVajjians, a clan threatened by itsneighbours, He said, “So long, Ananda, asthe Vajjians shall assemble repeatedly andin large numbers ( for unity), just so longmay the prosperity of the Vajjians beexpected, and not their downfall. So long,Ananda, as the Vajjians assemble inharmony and disperse in harmony so longas they do their business in harmony; solong as they do not introduce anyrevolutionary ordinance, or break up anyestablished ordinance, but abide by the old-

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time Vajjian Law, as ordained; so long asthey honour, reverence, esteem and worshipthe elders among the Vajjians and deem themworthy of listening to; so long as the womenand maidens of the families, dwell withoutbeing forced or abducted; so long as theyhonour, revere, esteem and worship theVajjian shrines, both the inner and the outer;so long as they allow not the customaryofferings, given and performed, to beneglected; so long as the customary watchand ward over the Arahats that are amongthem is well kept, so that they may havefree access to the realm and having enteredmay dwell pleasantly therein; just so longas they observe these principles, Ananda,may the prosperity of the Vajjians beexpected, and not their decay.”

Revolutionary as were the Teachings ofthe Buddha in the sense of substitutingethical rules and setting up principles ofconduct in place of the formalised ritualismof His Brahamic contemporaries —a featurewhich emerges clearly and consistentlythroughout His discourses—it is evident thatin temporal matters He advocated thepreservation of all customs which time hadproved to be beneficial, and condemnedonly those which were sociallyretrogressive, as for instance caste; orspiritually obscurantist, as in the priestlyemphasis on ceremonial sacrifice andextreme asceticism, which in Buddhism isstigmatised as “S²labbatapar±m±sa” orsuperstition. In the matter of caste, theBuddha, as we have already seen,acknowledged distinctions as beinginseparable from the working-out ofKamma; what He expressly denied was theBrahmanic teaching that caste was of divineorigin, and the animistic concept that thefour major castes of Indian society tooktheir origin from different parts of the bodyof Brahma. This is succinctly set forth inthose verses of the Dhammapada whichproclaim that a Brahmin (in the Buddhistsense, a holy man) is a Brahmin not by birthbut by purity of thought, word and deed.

“Neither by matted hair nor by birth doesone become a Brahrnin. But in whom thereexists both truth and Dhamma, he is thepure one, and he is the Brahmin”.(Dhammapada 393). It is worthy of notethat in dealing with the question from thepurely social angle, the Buddha placed theKhattiya Caste (nobility) highest in rank.Distinctions obtain on the worldly level, butfor those who have renounced the worldthere are no distinctions, the worth of theholy man is measured by his virtue alone.

This principle has its broader applicationin the sphere of present day racial andnationalistic problems. In Buddhism thereis no basis for racial superiority, cults orantagonisms. Each man has his ownindividual worth, irrespective of his racialor cultural back-ground.

The question of human rights isinextricably bound up with that ofindividual responsibilities. In the presentpreoccupation with the rights ofcommunities and individuals there is atendency to overlook the fact that theconcept of rights implies also the ideas ofobligations and duties. At about the sametime that the Buddha was preaching in India,Confucius in China was proclaiming thistruth in his own doctrine of rationalistichumanism. While Confucius outlined hisconcept of the ideal ruler, benign, just andever-solicitous for the welfare of his people,the Buddha was turning the thoughts of Hisdisciples away from the old idea that theduties enjoined by religion were ritualisticperformances, to the higher ideal of alayman’s duty, his responsibility to others.In the Siªg±lov±da Sutta He preaches to ayoung Brahmin who was following hisfather’s behest to worship the six directions,north, south, east, west, the zenith and thenadir, with clothes and hair wet and claspedhands uplifted. “But in the religion of anAriya, young householder, it is not thus thatthe six directions should be worshipped.”Thus the Buddha began His instruction, andwent on to explain that the worshipping of

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the six quarters is to be understood in anethical sense. First comes a generaldescription under numerical heads, ofthings to be avoided by a householder, asleading to ruin and disrepute and virtues tobe cultivated as being conducive tohappiness and prosperity. The sermon thencontinues “And how, young householder,does the Ariyan disciple honour and protectthe six directions? The following should belooked upon as the six directions: parentsas the East, teachers as the South, wife andchildren as the West, friends andcompanions as the North, servants andwork-people as the nadir, religious teachersand holy men as the zenith”. This is followedby a detailed explanation of a man’s dutytowards each of these classes of people asthey stand in relation to himself, the wholeforming a discourse on social ethics that isunrivalled for its breadth and nobility ofconception, as well as for its universalapplicability. Two examples will suffice toshow how the idea of reciprocity in dutiesis emphasised.

“In five ways should a clansman ministerto his friends and associates as the Northerndirection; by generosity, courtesy andbenevolence, by treating them as he treatshimself, and by being true to his word. Inthese five ways thus ministered to as theNorthern direction, his friends andassociates love him; they shield him whenhe is off his guard, and on such occasionsprotect his property; they become a refugein danger, they do not forsake him in histroubles, and they show consideration forhis family. Thus is the Northern directionby him protected and made safe and secure.

“In five ways does an Ariyan masterminister to his servants and employees asthe Nadir by assigning them workaccording to their strength; by supplyingthem food and wages; by tending them insickness; by sharing with them unusualdelicacies and by granting them properrecreation. In these ways ministered to bytheir master, servants and employees lovetheir master in five ways: they rise beforehim; they lie down to rest after him; they

are content with what is given to them; theydo their work well, and they spread abroadhis praise and good fame. Thus is the Nadirby him protected and made safe andsecure.”

The Buddha’s treatment of the theme inthis Sutta is typical of the way in which Hewas accustomed to take some alreadyexisting religious belief and give it a higherspiritual or ethical meaning; He conveyedHis own higher truth through the mediumof a current tradition. It must beremembered that the Buddha did not teacha new law; He preached the “SanantanaDhamma”, the Ancient Truth of theBuddhas before Him. Although theirTeaching had passed out of men’smemories, or had survived only in the formof outward observances whose innersignificance had been lost, it still remained,and remains, the universal unchangingDhamma, the underlying principle of causeand effect that governs phenomenalexistence. Of the Buddha it can truly be saidthat He came, not to destroy the law but tofulfil it; to re-state it in its highest spiritualmeaning.

We stand now at a turning-point inhistory; the choice is ours whether we shalltake the road that leads to further progressor that which will carry us to destruction.Mankind has had enough experience atleast to show that scientific knowledge andmastery of the material universe is not thesame thing as progress in civilisation. Oureyes must be turned in a new direction ifwe are to find a way out of the impasse.But, just as we are bounded by the curvedspace-time of physics, so we are encircledby the sphere of related concepts. Thatwhich is newest is most immeasurably old;the Eternal Dhamma, the ageless Truthbeyond our small world of materialconcerns. It is to that we must return, in allhumility and hope, for the old diseases wemust seek the old remedies. But in thesphere of truth there is nothing old andnothing new. The sun that sinks this eveningin the west will rise again tomorrow in theEast.

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The Buddha’s Basic Principles of BuddhismDAVID MAURICE

In the modern world where even thenewspapers are beginning to tell most of theirstories in pictures, so that quite actually “hewho runs may read”, there have been severalattempts to put Buddhism into a few briefprinciples in order to shorten the way.

First of all it should be understood that thereis no “short and easy cut” to Nibb±na, nor isthere really such to the Teaching of theBuddha. Those two old Latin tags: “Facilisdescensus Avernus” and “Per ardua ad astra”,still hold good to-day. But for those who wishto know what is really the beginning and theessence of Buddhism, we have the words ofthe Buddha Himself. He first taught the FourNoble Truths in which are comprised theNoble Eightfold Path, so that if we need a fewshort principles, we can accept these FourNoble Truths.

Just before attaining to Mah±parinibb±nathe Buddha, out of His great Compassion,taught and instructed Subhadda, and as weare told in the Mah±parinibb±na Sutta, he wasthe last disciple whom the Exalted One Himselfconverted; and in this Sutta the Buddhapreached to Subhadda “In whatsoever doctrineand discipline, Subhadda, the Ariyan EightfoldPath is not found, neither in it is there found aman of true saintliness. And in whatsoeverdoctrine and discipline, Subhadda, the AriyanEightfold Path is found, in it is found the manof true saintliness. Now in this doctrine anddiscipline, Subhadda, is found the AriyanEightfold Path and in it too are found the menof true saintliness.”

What are these basic essential principles;the Four Noble Truths of which the last is theNoble Eightfold Path, so simple yet, forcomplete grasp, so subtle? They are: The NobleTruth of Suffering. Due to Impermanence andInsubstantiality of all things we may contactwith our senses, life is seen by the thinkingman to be an illusion and a cause of suffering.

Life may seem very sweet and happy, for atime, but suffering outweighs pleasure in theaggregate, and even for the individual whomay be quite happy and contented,Impermanence sooner or later robs him ofpleasure leaving pain in its stead.

In the “Mah±vagga” the Four Noble Truthsare set out plainly:

“This is the Noble Truth of Suffering. Birthis suffering. Growth and decay is suffering.Death is suffering. To be bound to what wedo not love is suffering. To be parted fromwhat we love is suffering. Not to obtain thatfor which we long is suffering. In brief all thefive elements of Being are suffering.

This is the noble truth of the arising ofsuffering. It is that Craving which leads frombirth to birth, conjoined with lusts and longingswhich, now here, now there, continually seeksatisfaction. It is desire for the gratification ofpassion; it is craving for eternal life; it is longingfor enjoyment here in this present life.

This is the Noble Truth of the ceasing ofsuffering. It is the utter and completeannihilation of this Craving; separation,freedom, deliverance from it.

This is the Noble Truth of the Way thatleads to the ceasing of suffering. It is the NobleEightfold Path which consists of RightUnderstanding, Right Mindedness, RightSpeech, Right Action, Right Livelihood, RightEndeavour, Right Recollectedness, RightConcentration.

Now what is this Noble Eightfold Path,leading to the extinction of suffering?

It is mentioned as an “Eightfold” Path andnot an “Eightstep” Path because the folds areintertwined as in an eight-strand rope and arenot eight “stages” to be followed one afteranother. In the D²gha Nik±ya, ii. 312 we havean analysis of this Noble Eightfold Path whichshows it forth very clearly:

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“And the Exalted One said:Now what, brethren, is Right

Understanding (Right View or RightThinking)? The knowledge about Ill,knowledge of The Cause of Ill, the ceasing ofIll, and the Way leading to the Ceasing of Ill,that, brethren, is called Right View.

And what, brethren, is Right Aim (RightMindedness, Right Direction of Thought)?The being set on Renunciation, on Non-resentment, on Harmlessness, that, brethren,is called Right Aim.

And what, brethren, is Right Speech?Abstinence from lying speech, frombackbiting and abusive speech, and from idlebabble, that, brethren, is called Right Speech.

And what, brethren, is Right Action?Abstinence from taking life, from taking whatis not given, from wrong-doing in sexualpassions, that, brethren, is called Right Action.

And what, brethren, is called Right Living(Right Livelihood)? Herein, brethren, theAriyan Disciple, by giving up wrong living(such as manufacture or dealing in weaponsor intoxicants which brings harm to otherbeings) earns his living in a way that does notharm others, that, brethren, is called RightLiving.

And what, brethren, is called Right Effort(Right Endeavour) (Right Exertion)? Herein,brethren, a brother generates the will to inhibitthe arising of evil immoral conditions that havenot yet arisen: he makes an effort, he sets energyafoot, he applies his mind and struggles.Likewise he does the same to reject evilimmoral conditions that have already arisen.Likewise he does the same to cause the arisingof good conditions that have not yet arisen.Likewise he does the same to establish, toprevent the corruption, to cause the increase,the practice, the fulfilment of good conditionsthat have already arisen. This, brethren, iscalled Right Effort.

And what, brethren, is called RightMindfulness (Right Recollectedness) (Right

Attentiveness)? Herein, brethren, a brotherdwells regarding body as a compound, hedwells ardent, self-possessed, recollected, bycontrolling the covetousness and dejection thatare in the world. So also with regard to feelings,with regard to perception, with regard to theactivities or volitional energies with regard tothought. This, brethren, is called RightMindfulness.

And what, brethren, is called RightContemplation (Right Concentration) (RightRapture)? Herein, brethren, a brother, remotefrom sensual appetites, remote from evilconditions, enters upon and abides in the FirstJhana, which is accompanied by directedthought and sustained thought on an object. Itis born of solitude, full of zest and happiness.

Then, by the sinking down of thoughtdirected and sustained, he enters on and abidesin the Second Jhana, which is an innerCalming, a raising up of the will. In it there isno directed thought, no sustained thought. Itis born of contemplation, full of zest andhappiness.

Then, again, brethren, by the fading awayof the zest, he becomes balanced (indifferent)and remains mindful and self-possessed, andwhile still in the body he experiences thehappiness of which the Ariyans aver “thebalanced, thoughtful man dwells happilyindeed”. Thus he enters on the Third Jhanaand abides therein.

Then, again, brethren, rejecting pleasureand pain, by the coming to an end of the joyand the sorrow which he had before, he enterson and remains in the Fourth Jhana which isfree from pain and free from pleasure, but is astate of perfect purity of balance and ofequanimity. This is called RightContemplation. This, brethren, is called theAriyan Truth of the Way leading to the ceasingof woe.

Then, and only then, does true Insight arise.Then and only then, can there be any “ changeof heart”.

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The Word of the BuddhaBy Bhikkhu Sangharakshita

Like threads of silver run the rillsFrom faintly blue horizon-hills;Journeying downward, day by day(From hidden springs how far away!),They run by forest, field and farm,Then roll, a river, broad and calm,Through flowery pastures white withkine,Through desert sands, to meet the brineAnd mingle there, in joyous motion,With the waveless heart of ocean.So flows the River of Thy Word( In century after century heard )Down from that shining mountain heightThou didst ascend on Wesak NightTo win the heart’s, the mind’s release,Willing Thy way from strife to peace.Down from the steep green Arahant-hillsInto Time’s lap that River spills.Through Bamboo Grove and MangoGrove,Where did the poet-Theras rove,Its current wound and rippled longAnd made to bloom their flowers of song;Then in its flowing doth it seeVerdant and desert century.For hundred and for thousand years

It nourishes its saints and seers;Through other lands, ‘neath altered skies,It flows, refreshing to the wise.Through plague and famine, peace andwar,Smoothly and purely as before,Age after age that River windsThrough million million hearts andminds.Now in these after-days doth pourThat sweet Flood forth from days of yore.Water of peace and purity,Oh how I long to drink of thee!River of Wisdom, bear me onWhither the Arahants have gone:Stripped of the rags of ‘ thou’ and ‘I’Into the Deathless did they die.I made me not, as though of reeds,A small frail raft of my good deedsNor sail of meditation spread,Nor oar of wisdom furnished.Yet do I long to quit this shoreOf darkness, doubly than before;To be commingled, then, with thyDeep current till the death of ‘I’.Flow till thou reach Nibb±na’s Sea,O River, with, yet without ‘me’ !

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Shrines of BurmaDAVID MAURICE

No. 1. The Famous ShwedagonPagoda.

The first Englishman ever to visit Burmawas Ralph Fitch, who in the late fifteenhundreds sailed from the Thames in “thetalle shippe Tyger”, the same vesselmentioned by Shakespeare’s witches inMacbeth. For the “ Tyger” was indeedwrecked on its voyage to Aleppo and hisgood Kamma saved Ralph Fitch andeventually brought him home, safe andsound after many adventures including hisshort but happy sojourn in Burma.

Ralph Fitch found in Rangoon a culturedcivilisation in which commerce and the artsflourished, and the cleanness and sweetnessof all he saw inspired him to write mostenthusiastically—so much so that his story,published in Hakluyt’s Voyages capturedthe imagination of all Europe.

He wrote of the mighty ShwedagonPagoda; “It is the fairest place, as I suppose,that doe bee in all the worlde”. Certainlythe great Shwedagon is the oldest andmightiest of Buddhist fanes, and drawspilgrims from near and far to worship at itssacred base and to remember the GreatTeachings of the Buddha as they repeat“Anicca, Dukkha, Anatt±” “All isImpermanence, a source of discontent,without any unchanging soul or ego”.

The ancient stories tell of the tradingmission to India of two brothers, Burmesemerchants, Tapussa and Bhallika by name,more than 2500 years ago, and of how theymet the Buddha just after He had attainedhis long-sought Enlightenment, andobtained from Him eight hairs of His headto be enshrined in their native town ofOkkala, the present day Rangoon.

On their return, after many difficultiesand dangers, the brothers met with a royalwelcome and, the Hairs of the Buddha wereenshrined in a Golden Pagoda.

Through the ages this pagoda, theShwedagon, has been added to until in 1774it was raised to its present height of 326 ft.by Shin Byu Shin, king of Ava. Since theShwedagon is on a hill overlookingRangoon, it has a commanding position anddominates the landscape. Rising from thesummit of the hill which has been levelledto form a platform about 900 ft. long and700 ft. wide the Pagoda is surrounded bytazaungs (shelters) which have some of thefinest woodcraft and mosaic work existingin the world today. These tazaungs mayhave as many as five, seven or nine storiedroofs some culminating in a spire and hti(umbrella). There are also almostinnumerable figures of the Buddha of brassor of alabaster.

The Wonder Of The WorldIf the world has but seven wonders, then

Shwedagon is not the least of them and thereare many even among the non-Buddhistswho come from the ends of the earth to seethe beauty and romance of almost-faeryarchitecture, though there are those who,objecting to the Eastern injunction (givenalso to Moses) “Take off thy shoes, for thouart upon Holy Ground”, do not enter whenthey find that it is necessary to remove one’sfootwear. This prejudice is now happilydying out.

Many distinguished Visitors in recenttimes have expressed their awe andreverence and have used that very phrase“one of the wonders of the world”. With allthe reverence and all the wonder inspired

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by this mighty symbol, one gets also theatmosphere of quiet happiness and tranquiljoy that is so peculiarly Buddhist. A few ofthe many entries in the Visitors’ Book showthis.

“My visit to the Shwedagon Pagoda thismorning is the fulfilment of a long-cherished ambition. Ever since I first heardof the Pagoda many years ago, as one ofthe world’s supreme art treasures, I havelooked forward to the day when its beautyand interest would change from a dream toa reality. Thanks to the kindness andcourtesy of the Trustees of the Pagoda mydream has now come true. The Pagoda, inall its grace and dignity, has witnessed manydramatic events in Burma’s long andillustrious history. I am happy to think thatit will so soon witness the achievement byBurma of complete national independence,and the beginning of a new and gloriouschapter in the career of a great people. MayBritain and Burma always walk together asfriends aud equals. “

7th September 1947. ( L o r d )LISTOWEL

The members of the United KingdomDefence Mission to Burma were shownround the Pagoda on 24th August 1947.We have looked forward since our arrivalin Burma to paying this visit not onlybecause the Pagoda is, as a work of art, oneof the wonders of the world, but alsobecause of its particular significance as asymbol of Burmese unity.

The peoples of Great Britain and Burmawill find mutual understanding easier toachieve if they can share together theappreciation of the world’s treasures. Wehave felt this morning particularly,

understanding of the aspirations and idealsof a united and independent Burma.

24th August 1947.” JOHN FREEMAN,Parliamentary Under Secretary of State, WarOffice.

“ I have been told of the ShwcdagonPagoda. I have read of the ShwedagonPagoda. Now I have seen the ShwedagonPagoda, and that is the best of all.

I am deeply grateful to the Trustees ofthe Pagoda for their kind welcome to meand my wife and members of my staff.

I regard it as a good omen that one ofmy first acts after my arrival in Rangoon asthe High Commissioner of the UnitedKingdom has been to visit this wonderfulshrine.

1st December 1947. JAMES BOWKER.

“The dignity and splendour of what Ihave seen this evening I find difficult toexpress in words. What is even morestriking is the atmosphere of peace andtranquillity. A visit to such surroundings isan inspiration and a source of spiritualstrength and sustenance. My visit willremain one of the most cherished memoriesof my life.”

6th January 1948. ARTHURHENDERSON Secretary of State.

Fire, earthquakes, the ravages of timeand the inclemencies of the weather and,during the last war, British and Japanesebombs, have menaced the Shwedagon butstill it gleams majestically towards the skyand Ralph Fitch’s words are still as true “ Itis, as I suppose, the fairest place that doebee in all the Worlde.”

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U D A Y AAgain, again is seed in furrow sown,

Again, again the cloud-king sends down rain,Again, again the ploughmen plough the fields,

Again, again comes corn into the realm,Again, again do beggars go their round,Again, again do generous donors give,

Again, again when many gifts are given,Again, again the donors find their heaven.

Again, again the dairy-folk draw milk,Again, again the calf its mother seeks,

Again, again we tire and toil anew,Again, again the slow wits seek rebirth,

Again, again comes birth and dying comes,Again, again men bear us to the grave.

When once the man of broad insight, that Path,Which bring no new becoming doth attain,

Then is he no more born again, again.

From the book of the KINDRED SAYINGS

(SAMYUTTA-NIK¾YA) or GROUPED SUTTAS.

Mrs. RHYS DAVIDS’ TRANSLATION.

“A monk whose mind is thus released cannot be followed and trackedout even by the gods so that they could say, ‘There rests the consciousnessof a released person.’ And why? Even in this actual life, Bhikkhus, I saythat a released person is not to be thoroughly known. Though I thus sayand thus preach, some ascetics and brahmins accuse me wrongly, baselessly,falsely, and groundlessly, saying that the ascetic Gotama is a nihilist, andpreaches the annihilation, destruction, and non-existence of an existentbeing. That is what I am not and do not affirm. Both previously and now Ipreach pain and the cessation of pain.”

Alagadd³pama-sutta., Majjhima, i, 135.

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The mighty Shwedagon Pagoda: ‘the fairest place that doe bee in all the Worlde.”

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Buddhism and Modern CreedsA talk by Myanaung U Tin, former

Minister of Health and LocalGovernment, broadcast from the BurmaBroadcasting Service on Thursday, the29th May 1952 at 9.15 p.m.

From times immemorial there havealways been two main divergent views oflife among men: those who believe in anafterlife and those who believe that life endswith death. During the life-time of theBuddha there were, besides his disciples,two sets of people, one holding the Eternity-Belief or the belief in a soul existingindependently of body and continuing afterdeath eternally and another theAnnihilation-Belief or the belief in apersonality which is annihilated by death.Among those who held the Eternity-Beliefwere found persons who sincerely believedthat they could attain salvation through self-mortification or self-castigation. And amongthose who held the Annihilation-Belief werefound persons who yielded completely tothe urge of self-indulgence or who indulgedexcessively in sensual pleasures. Theformer were known as the practisers of self-mortification and the latter as the practisersof worldly enjoyments. The Buddhateaches us that these two extremes must beavoided, and shows us the Middle Path. Wecame across, in ancient Greece, Stoics andEpicureans, whose beliefs represented thesame extreme views of life. Going throughthe history of mankind, we find in everyage thee same “ignorant oscillation betweenextremes.”

Nothing is new in this world. Historyonly repeats itself. Differences there mightbe on the surface but intrinsically theconcepts are the same. History can beinterpreted in several ways. Life can be seenfrom several angles. If anybody thinks thathis view alone is correct and others wrong,it would be well for him to remember theparable of the Elephant and the Blind Men.

The parable was recorded in the Ud±naSutta, in which the Buddha related the storyto his disciples when some of themdescribed the behaviour of a number ofwandering philosophers, quarrelling noisilyabout their several views. The Buddha said“Thus are those wanderers who, blind,unseeing, knowing not the truth, yet eachmaintains that it is thus and thus. “In thepresent times we hear much about isms,ideologies and philosophies. Capitalism,Fascism Naziism, Marxism, Socialism,Communism, Imperialism, Nationalism,Materialism, Rationalism and all sorts ofisms. Turn wherever we will, we see clashesbetween these divergent views. No ism orideology can be wholly false or, in otherwords, each ism or ideology can be partlyright. And yet the proponents of each ismor ideology appear to believe that they aloneare perfectly right and others totally wrong.Whether sincerity or expediency is theirkeynote, the world is torn between theseisms or ideologies, and their clashes, in theforms of cold war and hot war, aggressionsfrom without and insurrections within, arecausing untold misery to mankind. Thepresent world situation reminds us of thesaying “[The way to... ed.] Hell is pavedwith good intentions.”

The biggest conflict is said to be betweenthose who believe in materialism and thosewho do not. In truth, whatever materialismmay mean in its ideological or Philosophicalsense, the struggle between them is formaterial gains and nothing else, as it appearsto an ordinary man or rather a man freefrom any bias or prejudice. In this largesphere of conflict there is a criss-cross ofideas or ideologies on both sides, circleswithin a circle intersecting one another.They relate to politics and economics,philosophy and religion. Such a ferment ofideas or concepts about life had prevailedin the earlier ages but it seems that thepresent one, because of the tremendous

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progress of science, will either destroy theworld or usher in a Golden Age. In the lifeof a world or in a kappa, one century is buta small measurement of time. Nobodyknows how long this Age of Confusion willlast. The development of the revolutionaryideas of our age has been definitelyaccelerated by modern science. Modernideas clash with traditional beliefs not onlyin politics and economics but also inphilosophy and religion. The process is stillgoing on at a terrific pace, and whether itwill lead to destruction of the humancivilization that has come down to us or toa reconstruction on a truer foundationdepends on the modern man’s capacity toshow his tolerance and goodwill to hisopponent or in other words, to his ability tolive and let live.

Judging by the dreadful conditions inthe whole world as also by the crescendoof fiery violence since the beginning of thiscentury, it will not be wrong to say that somemodern creeds, far from being tolerant, arefanatical. The difference is in degree andnot in kind. In some cases, fanaticism isnaked and in others velvet coated. A goodend can never be achieved by bad means.The end can never justify the means.Salvation through persecution as well associal progress through bloody conflicts areplain contradictions. Fanatical creeds arenow much more in fashion than in the lastcentury and are likely to exhibit moresavagery in the days to come. History hasshown unmistakably that fanaticism defeatsits own purpose, and that its temporarysuccesses, if any, are followed by disastrousresults and serious set-backs. Of all the ismsin human history, fanaticism is the mostdangerous and is, therefore, most to bedreaded. A fanatic is excited and subjective,just the opposite of a scientist, who is cooland objective. A fanatic cannot allowhimself to be guided by reason or, betterstill, by the scientific principles ofobservation, analysis and induction. In thewell known Kalama Sutta, the Buddha

advises us “Do not believe in what you haveheard; do not believe in traditions, becausethey have been handed down for manygenerations; do not believe in anything,because it is rumoured and spoken bymany; do not believe merely because awritten statement by some old sage isproduced; do not believe in conjectures; donot believe in that as truth to which youhave become attached by habit; do notbelieve merely the authority of your teachersor elders. After observation, analysis, whenit agrees with reason and is conducive tothe good and gain of one and all, then acceptit and live up to it.

Traditional beliefs, as also, moderncreeds must be able to stand such a test.Orthodoxies have been replaced ordrastically modified by new discoveries.Nevertheless the scientific principles do notchange, and one’s attitude to life should bethat of a scientist. One who can adopt suchan attitude can never be a fanatic or a bigotbut, on the other hand, will be able to showhis tolerance and goodwill.

Professor Whitehead has ventured theprophecy that “We are entering upon anage of reconstruction, in religion, in science,and in political thought. And he adds thatsuch ages, if they are to avoid mere ignorantoscillation between extremes, must seektruth in its ultimate depths.” The Buddhateaches us that there are two kinds of truth;the apparent or conventional truth, the realor ultimate truth. The ultimate truth can berealized only through meditation or mentalconcentration, and not by theorizing orspeculation. The Buddha’s teaching isdivided into three parts learning, practice,and realization. Those who do not seek truthin its ultimate depths are not free from thedanger of the extremes; they are not capableof avoiding ignorant oscillation betweenextremes. For this very reason, we havecome across in all the ages of mankindfanatical creeds of persons who sufferterribly from morbid religiosity, and of

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persons who madly believe that satisfactionof material wants or sensual desires is thebe-all and end-all of life. The Buddha hasshown by example as well as by teachingthat the Middle Path leads not only to peacein this existence but to Nibb±na, the EternalPeace. By treading this Middle Path, onecan develop his morality, MentalConcentration and Intuitive knowledge orInsight. The Buddha teaches us that thisMiddle Path leads us to the Right View orBelief, as against the two extreme views orbeliefs.

As the followers of the Buddha we mustshow our tolerance and goodwill to all thosewho hold views or beliefs different fromour own—to all those whose isms,ideologies or philosophies are different fromours. However, it behoves us to test thevalidity of any creed by the scientificmethod. Buddhism is empirical and freefrom dogmas. As the followers of theBuddha we must not be dogmatic. Ourapproach to any creed or ideology should

be without any bias or prejudice. We mustnot impose our will or views on anybody;on the other hand, we cannot allowanybody to impose his will or views on us.The Buddha says: “Ehi Passiko” , whichliterally means “come and see”. In modernparlance, “See, if it works: if so, accept it.”If it does not work we would say in thewords of Shakespeare,

“There are more things in heaven andearth

Than are dreamt of in yourPhilosophy”.

We would further say “Why not try ourway of life for the attainment of peace foryourself, for your family, for your country,for the world - nay, for the attainment ofNibb±na, the Eternal Peace?” Buddhism isa way of Life not only for those who seektruth in its ultimate depths but for all thosewho wish to live and let live peacefully inthe short span of life on this earth which isbut a speck of dust in the illimitable spaceof the cosmos.

The Hon’ble Prime Minister, a devout Buddhist, U Nu, plants a sapling of the Sacred

Bo-Tree at Loikaw in the Kayah State of the Union of Burma.

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The Message of VisakhaA talk broadcast from the Burma

Broadcasting Service by Francis Story,Director-In-Chief of the Burma BuddhistWorld-Mission.

On a full Moon Day of the monthcalled Visakha, twenty-five centuries ago,a son was born to the King of the Sakyasin the ancient city of Kapilavatthu. Thirty-five years later, also on the Full MoonDay of May, the young Khattiya, nolonger a Prince but a Yellow-Robedascetic, sat beneath a fig tree at Gaya andattained Supreme Enlightenment. He whohad been the Prince Siddattha, andafterwards the Samaºa Gotama, ceasedto be, and in His place arose a Buddha, aperfect Being, the Most Exalted Teacherof Gods and Men, the Fully-AwakenedOne, the Master of Infinite Compassion.For forty-five years the Exalted Buddhataught the Sublime Dhamma, and at lastpassed away into Parinibb±na, on a thirdFull Moon Day of Visakha, in the eightiethyear of His age, honoured by all beingsthroughout the three worlds.

That, briefly, is the story of the sacredThree-fold Anniversary that we celebratein all Buddhist countries on the FullMoon Day of May. Here in Burma wefeel that many besides Buddhists aresharing the great Festival with us:Christians, Hindus and Muslims becauseBuddhism is universal and the BuddhaHimself, the Universal Teacher.Everybody sooner or later must becomea follower of the Buddha, if not in thislife, in some subsequent one. There isnothing exclusive about our creed; itembraces all, without reservation ordiscrimination. It rejects none, condemnsnone; it teaches us to extend unlimitedgoodwill and benevolence towards allbeings, and, when we wish to honour andmagnify the teaching of our Master thisis the best way of all for us to do it. Allthat is fine and noble in the way of life

followed by others we are taught tocommend and respect and uphold, so thatall may live together in peace andbrotherhood.

The teaching of the Buddha is theuniversal remedy for a universal disease,and that disease is Craving. What werethe words of the Buddha immediatelyafter His Attainment? “Through many around of birth and death have I soughtyou, O Builder of the house. Now youare found; your ridge-pole is cast down;never again shall you build the house.For me there is no rebirth; the Holy Lifeis fulfilled. My task is accomplished. Forconditioned life there can be nohereafter.” Such were the words of theConqueror: “For me there is no morerebirth and no more death”.

But although the Buddha passed awayinto the ultimate Nibb±na, wherein thereis no residue of attachment tophenomenal being, we who stand in thelight of His Teaching feel that the Buddhais with us yet. For did He not say, “Hewho sees the Buddha sees the Dhamma,and who beholds the Dhamma beholdsthe Buddha?” We pay homage to Hisglorious Image, the symbol of Hispresence, every day; but after all, this isonly the material form. If we really wishto behold the Buddha in all the majesticbeauty of His ideal presence we must seekHim in Dhamma. It is in the practice ofthe Dhamma that we can draw close toHim and feel the wonderful radiance ofHis undying Wisdom and Compassion.His presence is then very real andimmediate to us: much more close andactual than any material form of Anicca,Dukkha and Anatt±. The words of theBuddha are eternally new; we are notconscious of the two thousand fivehundred years that separate us in time,for His Teaching stands outside of timeand all its relationships. Here and now

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the voice of victory rings clearly in ourears, spurring us on to self-liberation.

For us to-day that Voice carries aspecial message, for we live in a worldmade dark and menacing by the grimforces of Lust, Hatred and Ignorance. Wedo not know what the future may hold.All we can be certain of is the need topreserve our own integrity, the need tokeep our actions pure and unsullied, forthey are our sole real possessions and ouronly heritage. “Be unto yourselves arefuge; seek no external refuge.” Thesewere the Buddha’s parting words as Helay between the twin Sal trees at Kusinarajust before His final passing away. Forwhat shall it profit a man, though he berich and fortunate, enjoying all therewards of past good deeds, if he be notvirtuous, charitable and benevolent in hispresent life? He is like a man living onhis capital, drawing from his bankaccount of good Kamma all the time,without replacing anything. When it is allexhausted and he passes on to his futureexistence he will be bankrupt: a pauper.Then whom will he be able to blame forhis miserable state? His fellow men? Mostcertainly he will not be justified inblaming his fellow men. Then can heblame God or Fate? The answer is again“ No” , given most emphatically by theBuddha in many a precious discourse onthe Causal Law. Such a man can blameonly himself; there is no such thing asluck, good or bad. But a man who is poorin this present life may pass on to his nextexistence a rich man: rich in the merit ofgood deeds, the only sort of wealth thatwe can take with us beyond the grave.For though he may possess only eightannas, if he should give four annas inD±na, and that with a kind and lovingheart—his reward will he incalculable.

It was thus that the Supreme Buddhataught the Law of Cause and Effect. Butno man can measure the depth and extent

of the Dhamma; it is a vast ocean,immeasurable and infinite, and like theocean it has but one flavour throughout,the flavour of liberation. We who todayyearn to express our gratitude to the GreatTeacher and offer Him some supreme actof homage and veneration, should alsoremember those other words of his,uttered shortly before His Parinibb±na:“He who fulfils all the greater and lesserduties, who is pure in thought, word anddeed, who strives diligently to cross theocean of Sams±ra: he it is who rendersthe greatest and most fitting honour tothe Tath±gata”.

It is easy and pleasant to go to thegreat Shwe Dagon Pagoda and offerflowers and candles to the Shrine; we allenjoy doing it. We love the beauty andtranquillity of the Pagoda precincts andour hearts are soothed and made calm bythe loveliness of our surroundings.Similarly we like to listen to the YellowRobed Monks reciting the Suttas, and indoing so we are uplifted and freed fromeveryday cares. But it is not so easy to bemindful, everyday and in allcircumstances, of the Precepts, or to walkhourly in the Path of Virtue set forth byour Teacher. That indeed calls forfortitude and high resolution; it is asacrifice, a renunciation of so many ofthe seeming pleasures of life that appearso attractive to the unawakened mind. Butprecisely because of that, because itrepresents a sacrifice, it is the supremeact of veneration we can offer to theExalted Buddha. Let us then, from today,determine to make our lives better, tosweeten and sanctify every passingmoment of consciousness, to destroy the¾savas and to shed the pure light of ourlove over all the world, desiring nothingbut the happiness and welfare of everyliving being.

The Birth, Enlightenment andParinibb±na of the Buddha stand out as

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the three most tremendous facts of ourhistorical epoch. Birth and death we allexperience, but Supreme Enlightenmentis the prerogative of a Buddha, a factbefore which we stand in silent awe. Wecannot imagine what was the nature ofthe great spiritual Illumination whichcame about on that Full Moon night oftwenty-five centuries ago, when awandering ascetic became freed from theshackles of birth and death and enteredthe unconditioned realm of absoluteknowledge. All we know is that thereafterHe propounded a Doctrine the like ofwhich had never been known in history,nor equalled since, a Doctrine unique andperfect in all its parts, bearing upon it theunmistakable stamp of Truth.

“There is no Soul, no principle ofindividual selfhood”— so the Exalted

Buddha proclaimed. “All phenomena areimpermanent, fraught with suffering andillusory Anicca, Dukkha, Anatt±. Destroythe delusion of Self, put an end toCraving, bring to an end the process ofconditioned becoming which is rooted inthe impure states of consciousness. Freeyourselves from Ignorance and you willreach the end of suffering. So may youknow Nibb±na in this very life, andhereafter the perfect and unchangingPeace.

So, on this Visakha Full Moon Night,the Message of the Buddha goes out fromBurma to the world. By the Blessing ofthe Triple Gem of the Buddha, theDhamma and the Sangha, may all beingsthroughout the cosmos be secure,peaceful and happy. May they hear theVoice of Infinite Compassion, and hearingit, be at peace.

hat the Dhamma is interesting,

alive, enthralling is shown by the

manner of presentation by the

Buddhist World. Circulating

throughout English-reading Asia and

to most countries in the world. Write

for particulars and sample copy.

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A Buddhist Newspaper

Proves the Dhamma Lives

“THE BUDDHIST WORLD”P. 0. Box 1076 Colombo Ceylon

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The First SermonDHAMMACAKKAPPAVATTA-SUTTA

The Discourse of setting in motion the

Wheel of the Doctrine.

Thus have I heard: at one time the Lorddwelt at Benares at Isipatana in the DeerPark. There the Lord addressed the fivemonks: —

“These two extremes, Bhikkhus arenot to be practised by one who has goneforth from the world. What are the two?That conjoined with the passions andluxury, low, vulgar, common, ignoble,and useless, and that conjoined with self-torture, painful, ignoble, andunprofitable.”

“There is a Middle Way, O Bhikkhusavoiding these two extremes, discoveredby the Tath±gata—a path which opens theeyes and bestows understanding, whichleads to peace of mind, to the higherwisdom, to full enlightenment, toNibb±na.”

And what, Bhikkhus, is that MiddlePath which giveth Vision, which givethKnowledge, which causeth Calm,Enlightenment and Nibb±na?

Verily it is this Ariyan Eightfold Path,that is to say:

RIGHT VIEW, RIGHT AIM, RIGHTSPEECH, RIGHT ACTION, RIGHTLIVING, RIGHT EFFORT, RIGHTMINDFULNESS, RIGHTCONTEMPLATION.

This, Bhikkhus is that Middle Pathwhich giveth Vision, which givethKnowledge which causeth Calm, Insight,Enlightenment and Nibb±na.

Now this, Bhikkhus is the Ariyan Truthabout Suffering:

Birth is Suffering, Decay is Suffering,Sickness is Suffering, Death is Suffering,likewise Sorrow and Grief, Woe,Lamentation and Despair. To beconjoined with things which we dislike,to be separated from things which welike—that also is Suffering. Not to getwhat one wants—that also is Suffering.In a word, this Body, this fivefold Masswhich is based on Grasping, that isSuffering.

Now this, Bhikkhus, is the AriyanTruth about The Origin of Suffering:

It is that Craving that leads downwardto birth, along with the Lure and the Lustthat lingers longingly now here, nowthere: namely, the Craving for Sensualpleasure, the Craving connected withSassata diµµhi i.e. the belief that life iseternal, the Craving connected withUccheda diµµhi i.e. the belief that there isno future existence. Such, Bhikkhus, isthe Ariyan Truth about The Origin ofSuffering.

And this, Bhikkhus, is the Ariyan Truthabout The Ceasing of Suffering:

Verily it is the utter passionlesscessation of, the giving up, the forsaking,the release from, the absence of longingfor, this Craving.

Now this, Bhikkhus, is the AriyanTruth about The Way leading to theCeasing of Suffering. Verily it is thisAriyan Eightfold Path, that is:

RIGHT VIEW, RIGHT AIM,RIGHT SPEECH, RIGHT ACTION,

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RIGHT LIVING, RIGHT EFFORT,RIGHT MINDFULNESS, RIGHTCONTEMPLATION.

At the thought, Bhikkhus, of thisAriyan Truth of Suffering, concerningthings unlearnt before, there arose in meVision, Insight, Understanding there arosein me Wisdom, there arose in me Light.

At the thought, Bhikkhus “this AriyanTruth of Suffering is to be understood,”concerning things unlearnt before, therearose in me Vision, Insight, Understandingthere arose in me Wisdom, there arose inme Light.

At the thought, Bhikkhus “this AriyanTruth of Suffering has been understood,”concerning things unlearnt before, therearose in me Vision, Insight, Understandingthere arose in me Wisdom, there arose inme Light.

Again, at the thought, Bhikkhus of thisAriyan Truth of the Origin of Suffering,concerning things unlearnt before, therearose in me Vision, Insight, Understandingthere arose in me Wisdom, there arose inme Light.

At the thought, Bhikkhus, “the Originof Suffering must be put away,”concerning things unlearnt before, therearose in me Vision, Insight, Understandingthere arose in me Wisdom, there arose inme Light.

So also at the thought “The Origin ofSuffering has been put away” .... therearose in me Light.

Again, at the thought, Bhikkhus of thisAriyan Truth of the Ceasing of Suffering.... there arose in me Light.

At the thought, Bhikkhus “the Ceasingof Suffering must be realized” .... therearose in me Light.

At the thought, Bhikkhus. “theCeasing of Suffering has been realized”.... there arose in me Light.

Finally, Bhikkhus at the thought ofThis Ariyan Way leading to the Ceasingof Suffering .... there arose in me Light.

At the thought, Bhikkhus, “the Wayleading to the Ceasing of Suffering is tobe developed” .... there arose in me Light.

At the thought, Bhikkhus “the Wayleading to the Ceasing of Suffering hasbeen developed” concerning thingsunlearnt before, there arose in me Vision,Insight, Understanding there arose in meWisdom, there arose in me Light.

Now so long, Bhikkhus, as myknowledge and my insight of these thrice-revolved twelvefold Ariyan Truths, in theiressential nature, were not quite purified,—so long was I not sure that in this world,together with the Devas, the Maras, theBrahmas, among the hosts of recluses andBrahmins of devas and mankind, therewas one enlightened with supremeenlightenment.

But so soon, Bhikkhus, as myknowledge and my insight of these thrice-revolved twelvefold Ariyan Truths, in theiressential nature, were quite purified,—then, Bhikkhus was I assured what it is tobe enlightened with supremeenlightenment with regard to the worldand Devas, Maras, and Brahmas, and withregard to the hosts of recluses andbrahmins, of devas and mankind.

But now Knowledge and Insight havearisen in me, so that I know, “Sure is myheart’s release. This is my last birth. Thereis no more becoming for me.”

Samyutta Nikaya

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What is Therav±da Buddhism?DAVID MAURICE

BACKGROUND TO BUDDHISMTwo thousand five hundred and

seventy-six years ago there were in Indiaonly four castes and these were butloosely separated, though all wereseparated from the outcaste aborigines.The leading caste at the time was theKhattiya or “Warrior” caste and at such aperiod of development it was natural forthe warriors to form the ruling houses ofeach clan. Next was the Brahmin casteor caste of “Priests”, the educated orpreacher class which was strugghng forthe caste or social superiority it was eventhen claiming and was later to win. Thethird caste was the Vaisyas or traders andthe fourth the Sudras or menials andworkers.

At this time was born to the Khattiya-caste ruler of the Sakya clan, whosefamily name was Gotama, a son to whomwas given the name Siddattha, and whowas reared in quite a degree of luxuryand comfort; perhaps a greater degree ofcomfort than is possible in the modernworld. On attaining young manhood,Siddattha Gotama realised “the fleetingnature of all earthly joys” and renouncedhis sheltered life and all the luxury of hisworld to become a homeless wandererand ascetic, spurred on by a burningdesire to penetrate finally to Real Truth.

Studying successively under the twogreat masters of philosophy in India ofthat time, he yet did not find anysatisfactory answer to his questions andwith a band of five followers retired tothe comparative solitude of the countrywhere they gave themselves up topractices tending to “mortify the flesh”.The young Gotama, in the prime of life,of powerful physique and of great

tenacity of purpose, excelled in these, tothe great admiration of his companions,until finally he fell fainting by theroadside, at the point of death. He thenrealised how life could be lost by acontinuation of such practices and yetTruth might not be won, and heconsidered afresh the whole matter andremembered that he had had “a momentof cosmic Consciousness” when as a ladhe had sat in meditation under a Rose-apple tree, while his royal father was,according to custom, ploughing the firstfield in his performing of the fertility riteto ensure rich crops. He wondered thenif this Peaceful Meditation were not thereal way to Wisdom, decided that it wasand determined to live accordingly. Thiswas later formulated in theDhammacakkappavattana Sutta “Thereare two paths of error which he who isstriving for salvation should equallyavoid. The one, of sensual enjoyment andthe gratification of passion, is base,vulgar, degrading and ruinous; it is theway of the children of the world. Theother, of self-torture and mortification, issad, painful and useless. The Middle Wayalone, which the Perfect One has found,avoids these two paths of errors, opensthe eyes, endows with discernment, andleads to deliverance, to wisdom, toperfection, to Nibb±na.”

His somewhat hidebound fellowswhose clinging to customs andconventions held them still to their over-ascetic course, were very horrified anddetermined not to have anything to dowith one who had abandoned the strictascetic life of self-torture.

Leaving then his five companions,Gotama decided to make a determined

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effort to pierce the veil of illusion, usingall his strength of body and mind, andspent forty-nine days sitting in variousplaces under a huge spreading Banyantree, during which time he took his greatmind to the very peak of intellect, until atlast the Way became clear and he becamePerfected Man, the Buddha, Teacher ofGods and men.

He realised then how difficult it wasto make plain to mankind the simple yetsubtle Teaching of Truth but saw that therewere beings whose eyes are but lightlycovered with dust” and who wouldrespond to and understand the Teaching,and for the sake of these He began Hismission which was to last for forty-fiveyears of his lifetime and has lasted forthe 25 centuries since His attainment toMah±parinibb±na.

In the “Cullavagga” the Buddhapointed out “As the great ocean, disciples,is penetrated throughout by the savourof salt, so is my Doctrine in all its partspermeated by the spirit of deliverance”,and while there are those who deriveemotional inspiration and intuition fromthe moral Teaching of the Verses of theLaw and those who by the sermons ofthe Suttas come to perceive Truth, therehave always been those who by the moredetailed and logical exposition of the greatlaws of Being, given in the Abhidhamma,more easily find a practical way out ofthe morass of existence.

In the Abhidhamma it is shown veryconclusively that neither Ego nor “Soul”exists, but that neither can it be said “Theend then is annihilation”. The Doctrineor Dhamma is very deep and subtle,necessarily so, and requires forelucidation and understanding both themental training and practice of Meditationfor Insight.

A study of the Abhidhamma, thatpractical analysis of mind, mentalconcomitants and matter which make upthe whole “whirlpool of existence”,conditions one in a conditioning broughtabout by oneself, to perceive andunderstand the Doctrine in a wayacceptable to the logical mind.

The Buddha taught (more than 2500years ago) that the universe wascomposed of millions of world-systemssuch as we know as our solar System,each with its various planes of existence,and to this modern science nowsubscribes. The Buddhist concept of“Universe” has been summed up asfollows by U Ba Khin, Accountant-General, Burma, in his booklet WhatBuddhism Is: “There is the Okasa Loka(The Universe of Space) whichaccommodates N±ma and R³pa (Mindand Matter). In this mundane world it isN±ma R³pa (Mind Matter) whichpredominates under the influence of theLaw of cause and effect. The next is theSankh±ra Loka (The Universe of MentalForces), creative or created. This is themental plane arising out of the creativeenergies of mind through the medium ofbodily actions, words and thoughts. Thethird is the Satta Loka (The Universe ofSentient Beings) visible or invisible whichare the products of these mental forces.We may term this a “Three-in-one”Universe, since one is inseparable fromthe other. They are, so to say, interwovenand interpenetrating.”

THE RELIGION OF REASONAs compared with religions of

revelation and dogma, the Teaching ofthe Buddha is the Supreme Teaching ofReason and of sheer, matter-of-factcommon sense, and it is one of the most

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reasonable points of the Religion ofReason that the Buddha exhorted us totest each step for ourselves, to takenothing on trust through mere blind faith.Since He had to teach relativity, a conceptof almost countless world-systems and anAtomic Theory, all of which the modernWestern world prides itself on having“discovered” quite recently, He had to usethe words of the masses in common sensecombinations to elucidate and teach themost abstruse scientific and philosophicconcepts, and in an age when there wereno machines, microscopes or telescopes.This was done without any “airy-fairy”nonsense so that the Teaching is fresh andtrue to-day, since Truth does not alter.Meanings of common words had to beextended, so that Paµhav², ¾po, Tejo andV±yo; Earth, Water, Heat & Cold and Airhad to become, Extension, Cohesion,Radiation and Motion, for instance, and,to describe an atom; the smallest physicalparticle; the word “Kalapa” was definedas “one forty-six thousandth part of aparticle of dust raised by a chariot-wheelin Summer”. To the average modern thisis an extremely picturesque definition,and to the mind of the men in those days,who saw in the fine dry Indian summer-weather the impalpable dust raised by achariot-wheel, of which one grain couldnot be divided out, and to be told howthe smallest imaginable division of thistiniest of all particles could existseparately, etched the concept “atom” onthe brain more distinctly than most of ourmodern definitions.

The Buddha’s Teaching went furtherthan this and showed that the atom wasnot “Being” but “Becoming”. But evenin the Buddha’s day there were those whothought that they knew better than theTeacher, and the Buddha was constrainedto say “It may well be, monks, that some

vain man, out of ignorance, plunged inignorance, overpowered in mind withthirst, thinks himself bound to go beyondthe message of the Master” and since thenthere have been many who have tried tointroduce fantastic accretions to HisTeaching, and as will be seen byconsideration of the necessity to useexistent words and phrases, as pointedout above, this was sometimes the morepossible by reason of mis-translations ofthe P±li by those who had not caught thespirit of the Teaching. Nevertheless theonly sure guide to the Teaching is theword of the Buddha, as handed down bythe Saªgha, the unbroken succession ofBuddhist Bhikkhus (monks).Immediately after the demise of theBuddha a Council was called at Rajagahain order to fix the various Discourses andsayings that had been handed down. Thuswas laid the ground-plan of the P±liCanon and successive Councils have metto compare and classify and arrange theTeachings of the Buddha. The“Bhanakas” or “Reciters” of the Textwere specially chosen until the Textswere committed to writing in Ceylon inabout the year 20 B.C. There have beenseveral Councils since then and the P±liCanon is thus regarded as the pure formof the Teaching. The Tipiµaka or “ThreeBaskets of Wisdom” is, as the nameimplies, divided into three sections. Thereis the Vinaya, the rules for Bhikkhus,together with stories showing how themain rules came to be introduced; thenthere is the Suttanta being sermons andTeachings to laymen and Bhikkhus, andfinally the Abhidhamrna or “FurtherTeaching” which is the philosophicalTeaching. The Teaching has thus beenhanded down in the P±li Canon and isknown as the Therav±da, or “The Wayof the Elders”.

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THERAV¾DA, OTHER SECTSAND “MIRACLES”

The Teaching of the Buddha is aTeaching of stern reality, and there are inthe world those who just cannot face sternreality and can thus truly be termed“escapists” since all their endeavour is toescape from Reality, usually behind somebarrage of words; but the Therav±daBuddhist, though he is intent on escapingpermanently from this world whereeverything is so plainly subject to Anicca,Dukkha, Anatt± (to impermanence,sorrow and insubstantiality) and whereLobha, Dosa and Moha (Craving, Angerand Illusion) are of the process, is not inthe position of one who pulls the sheet offantasy over the head of fear but,undertaking a stern and strict discipline,in the pure dawn of Reason, sees clearlyand more clearly the shining light of Truth.

Tot homines tot sententiae” said theold Romans “So many men, so manyopinions”, and it is natural that in thecourse of 2500 years much of theTeaching of the Buddha should bedistorted and misrepresented in parts ofthe East as well as the West. We believe,with the best of all possible reasons, thatfrom the time of the election of theMembers of the First Council, just afterthe Mah± Parinibb±na of the Buddha, thatthe Teaching has been preserved as closeas possible to its pristine purity by thecomparisons and discussions andmajority agreement of so many learnedElders, drawn, be it noted, from all partsof the Buddhist countries, and from menof all previous “walks of life” who werenot economically or politically dependenton any central dominating figure orgroup and therefore free to giveunbiassed evidence and opinions.

It is not the part of Therav±daBuddhists either to praise or condemn the

so-called Buddhist “sects” but somemention must be made of these. Largelythey have classified themselves as“Mah±y±na” Buddhists, intimating as adogma that they have received a special“intuitional” teaching and an “esoteric”teaching handed down by word of mouth.They have split up into what must nownumber many hundreds of divisionsholding all sorts of diverse “views”including the “Zen” Buddhists, mainly inJapan who claim to be a “reformedMah±y±nist group”. Some of these groupsare closer to the Teaching of the Buddhathan others.

The Hebrew Psalmist sang of “theheathen” who “rage and imagine a vainthing” and it is unfortunately too easy forthe mind of man, even educated man, todo this when there is no guide. For “typesof religious experience”, “cosmicconsciousness”, “manifestation ofspiritual attainment”, even “miracles” arenot so difficult as the correct interpretationof the experiences and phenomena soreferred to. The Sublime states ofMeditative Consciousness are still without“Ego” or “soul” but those trained in the“Soul Theory” quite readily accept thephenomena of supramundane intellectualstates as evidence of what they haveconsciously or unconsciously beenseeking of a “Soul” or “God” of somesort.

The Word of the Buddha and thesystem of training given in the Suttantaas well as in the Vinaya and Abhidharnmais a guide and indeed that is the metier ofthe Buddhas, to point out the Way.”

Elsewhere in this magazine we try togive you as full as possible a picture of“The Word of the Buddha” and it shallbe our endeavour to continue this in futureissues.

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Burma And Buddhism TodayPopulation of Burma: - The totalpopulation of the Union of Burma is aboutseventeen million, of which ninety per centare Buddhists. Among the Burmese andShans who occupy the fertile Irrawaddyvalley and the salubrious high plateau ofthe Shan State, the percentage of Buddhistsis about ninety-nine; whilst the percentageof Buddhists among the hill-tribesoccupying the hill tracts on the borders ofBurma, and the Karens who, formerly hillfolk, have in later years had a tendency tocome down to the more fertile plains oflower Burma, is about seventy-five per cent.

Advent of Buddhism. It is generallybelieved that Buddhism came to Burmaduring the very life-time of the Buddha, butit is an accepted fact among scholars thatBuddhism was brought by two Arahats, viz.Sona and Ottara, as sent by Moggali PuttaTissa, the Saªghatthera of the Third GreatBuddhist Council during the days of thegreat King Asoka. Recent archaeologicaldiscoveries have brought to light manyterracotta plaques and gold leaves, on whichP±li scriptures were written, provingdefinitely that Buddhist scriptures in awritten form were extant in Burma aboutthe 4th century C. E. It is also generallyaccepted that the written texts of the P±liTipiµakas were reintroduced from Ceylonin the 4th or 5th century C. E. Since thenthe higher studies of the Buddhist literaturehave taken a very deep root, flourishingthroughout the centuries without anyinterruption up to the present day.

Pariyatti S±sana. Burma has beenassociated with a very high tradition andstandard of learning in the doctrines of theBuddha. Pariyatti s±sana has been wellencouraged and supported by the Kings

and the people alike; even during the Britishregime higher studies in the P±li piµakas weregiven support by the Government. TheBhikkhu Saªgha of Burma have from thebeginning been much respected for theirprofound learning in Tipiµakas and a greatmany of them were looked upon asauthorities in the Abhidhamma studies.During the days of the Burmese Kings, theBhikkhus numbered over ninety thousand.These learned Bhikkhus have been thecustodians of the Buddha S±sana.

An idea of subsequent history is bestgiven by reproducing a speech by theHon’ble U Win, Minister for Home andReligious Affairs, at the inaugural meetingof the Buddha S±sana Organization on26th August 1951 at Rangoon University.

Promoting the S±sana. “I am very glad tohave this opportunity of paying my humblerespects to the Reverend Sayadaws (Headsof Buddhist Monasteries) on this auspiciousoccasion. I need hardly say how thiscongregation is blessed by the presence ofthe learned Sayadaws. Since the capitulationof King Thibaw sixty years ago, ourcountry has never witnessed such aglorious assembly of monks and laymen inthe cause of Buddhism. While being fullyconscious of the magnitude ofresponsibilities as Minister for ReligiousAffairs I feel extremely happy at the thoughtthat the task of promoting Buddhism hasfallen on my shoulders. The primarypurpose of this assembly is to implementthe provisions of the Buddha S±sanaCouncil Act of 1950. Let me recall why theUnion Government took necessarymeasures to pass this Act. This Act is oneof the three pieces of Religious Legislationsponsored by Government with a view to

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In another outlying part of the Union of Burma, The Chin Hills in the cold north, the

Hon’ble U Nu, Prime Minister of the Union of Burma, recites Buddhist Scriptures after

planting a sacred Bo sapling.

The Right Hon’ble Mr. Richard Casey, Australian Minister for Foreign Affairs, visits the

Shwedagon Pagoda accompanied by Thado Thiri Thudhama U Thein Maung, Chief

Justice of Burma, Trustee of the Shwedagon.

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promoting Buddhism in a concrete manner.Three Acts of Parliament: Vinicchaya ThanaAct, 1949, P±li University andDhammacariya Act, 1950 and BuddhaS±sana Council Act, 1950 have been dulyenacted and they are but heralding a seriesof Religious Legislation yet to come. Ourreligion has been in a neglected state forthe past sixty-six years since the overthrowof King Thibaw, Promoter of the Faith. Theprosperity of Religion, as you are all aware,depends on the presence of a ruler who isgenuinely inclined to promote it. Theabsence of such a ruler makes for thedecline in Religion in all its three aspects.When we were denied Freedom, what wasthe state of our Religion? Saªghas split upinto different sects; contacts between theSaªghas and laymen were few and farbetween there was a dearth of learned men;religious practice was neglected anddarkness gradually fell on our S±sana. Itcame to such a pass that the Buddhist gotbewildered and became unable to sift thetrue from the false.

While in the past every Buddhist childgot his rudiments of Buddhist religiouseducation thanks to our wonderful monasticschools, our children were gradually keptaway from them during the alien regime.Thus an ever-widening gulf crept inbetween the Saªghas and the laymen; theold Saªgha Organisation lost its formercohesion, and the Saªgha eventually cameunder the aegis of lay courts of law. Withthis decline in the structure of SaªghaSociety came the deterioration in theSaªgha’s code of conduct. Lay morality alsodeclined in consequence. With this generaldeterioration in human morality, breachesof law became rampant. In fact the presentinsurrection in our country is attributableto this decline in human morality.

You will no doubt remember that theHon’ble Prime Minister on severaloccasions gave a picture of the Union juston the brink of the precipice. Please ponderover the forces which succeeded in savingthe country from this catastrophe. I considerthat the religious force which we have beenable to build up in the last two years is mainlyresponsible for our renewed strength to tideover the sinister forces of disorder. You willno doubt realize that in order to restorepeace and prosperity in the country, ourarmed forces, our administration and ournew economic stystem alone will notsuffice. Forces of Religion or in other wordsthe Religious Front which the Prime Ministeraptly described as the Moral Pillar is alsocalled for. I feel no compunction in claimingthat it stands to the credit of the A.F.P.F.L.government that it has been able to organizethis Religious Front at a time when moralityis at its lowest ebb.

It is true that even after the fall of KingThibaw the Buddhist public endeavouredto promote the great religion as best as theycould. Pagodas and Monasteries were built,thousands of monks were well-looked-after,religious associations were formed andscriptural examinations were conducted.Those good-intentioned people carried onthis noble work for over 60 years withoutthe material support of the thenGovernment. They were the real Promotersof the Faith in the absence of the FaithfulRuler. Now the circumstances havechanged. Independence is once morerestored and the Government is duly electedby the people according to the constitution.It is but inevitable that the Governmentbecomes the Promoter of the Faith on behalfof the people who elect it. The Governmentthus elected cannot merely look onindifferently at the religious structure which

40

had been disintegrating during the last sixtyyears. The Government wishes to see theunity of the Saªghas, the zealous devotionof the Saªghas to religious knowledge andpractice and wishes to encourage to theutmost the propagation of the Dhamma.The Government is determined to help theSaªghas in their endeavours to cleanse thegreat religion of Undesirable elements andthe Government in the foot-steps of thegreat Promoters of the Faith in the past, willimplement by means of legislation what theSaªghas desire to carry out according tothe Dhamma.

The progress of Buddhism rests on thethree following factors :—

(1) The existence of a true and devotedSaªgha (brotherhood of Bhikkhus)

(2) Strongly united lay people topromote Religion and

(3) A Government determined toencourage to the utmost the propagation ofthe Dhamma.

With these facts in mind the UnionGovernment has enacted the P±li Universityand Dhammacariya Act, The VinicchayaThana Act and Buddha S±sana Council Act.The Union Government has allotted a sumof Rs. 76,000 towards the implementationof the P±li University and DhammacariyaAct and intends to allot a further sum of Rs.350,000 for the purpose in the next financialyear.

By the enactment of the VinicchayaThana Act the Saªgha are no longerrequired to appear in lay courts of law asbefore and Saªgha Councils have been setup to try Saªgha’s cases. Under this Act fivecouncils in Rangoon, five councils inMandalay and four councils in Sagaing arefunctioning. To extend the operation of this

Act in areas where councils are not yet setup, arrangements are being made tointroduce a supplementary VinicchayaThana Act in the forthcoming session ofParliament. I need not of course tell youthat the Reverend Sayadaws who administerthese councils are deeply learned in the Lawand they are duly elected by the Saªghathemselves. An allotment of Rs. 36,000 wasmade for the functioning of these councilsand it is the intention of the Government toallot a further sum of Rs. 82,000 in thecoming financial year.

Buddha S±sana Council Act sets out toorganize the Promoters of the Faith intosome kind of Parliament of S±sana. Allreligious measures will be undertaken bythe Union Government through the goodoffices of this Parliament of S±sana and Ihope that real effective work will beaccomplished. I wish to give this assurancethat the Union Government, befitting therole of true representative of the Promotersof the Faith, will subsidize all activities underBuddha S±sana Council Act as far as thecountry’s finances warrant.

Another point I want to stress is the factthat this organisation formed under theBuddha S±sana Council Act is no wayconnected with politics nor is it sectarian. Itis formed purely for the purpose ofpromoting the S±sana as best it can. Underthe circumstances the Union Governmentdo not in the least desire to see this greatOrganisation contaminated with affairsother than religious and it is the ferventhope of the Union Government that themembers of this Organisation will promptlyget rid of all undesirable elements if theydo appear in the fold of the organisation.

Before I conclude let me tell you thatthe intention of the Union Government is

41

no other than to see this great Organisationfreely administering all religious mattersunder the Act without let or hindrance.Under the Act the Minister for ReligiousAffairs is a member of the ExecutiveCommittee as the representatives ofReligious Organisations who drafted the Billwanted him to be so. The following are inbrief some of the religious measurescontemplated:-

1. Renovation of dilapidated pagodasand images wherein sacred relics of LordBuddha are authentically stated to havebeen enshrined.

2. The study of the Dhamma will beencouraged with renewed vigour, as befitsthe leading Buddhist country in the world.

3. The practice of the Lord’s teachingwill be encouraged.

4. With a view to spreading theDhamma all over the world like the rays ofthe sun and the beams of the moon, utmostendevours will be made to organize theSixth Buddhist Council on a grand scale asbefits the occasion.

These four measures are the mainactivities the Union Government has inmind. It is up to you to exert your utmost topromote the great religion and make theBuddha S±sana Council a success and anobject of esteem and admiration by theentire world.

S±sana Since Independence. Ever since thebeginning of its life as a SovereignIndependent country, Burma has introducedmany epoch-making measures for therevival and propagation of Buddha S±sanain Burma and abroad. Under the leadershipof such a very devout and pious Buddhistas the Prime Minister U Nu, theGovernment has been giving unstinted

support in all directions to the BuddhaS±sana, without prejudice to its obligationsto other religious denominations.

Pariyatti Examinations. PariyattiExaminations of very high standard wereheld annually by the State since thebeginning of the 17th Century C.E. till theannexation of Upper Burma by the Britishin 1885 C.E. The Burmese Kings gaveattractive prizes to the successfulcandidates. Under pressure of publicopinion the British Government resumedthe practice of holding these annual PariyattiExaminations in 1895 and continued till theoutbreak of the last World War.

The Examinations are for 3 Classes ofDegrees. viz., the Lower, the Middle andthe Highest. During the last 40 years theExaminations have been held annually atabout 20 Centres throughout the country.The examination known as ‘DhammacariyaExamination’ also is held for those whohave passed the Highest degreeexamination and wish to qualify forteachership in the Dhamma. Thesesuccessful candidates in examinations aregranted prizes for each department of study.

There was an interruption of five yearsduring the last war, but the Examinationswere resumed in 1947, when 1170candidates sat for the examinations and 610passed, increasing in number every year,so that 4789 candidates sat in 1951 for theexamination at 34 Centres and 2605 passed.

P±li University. P±li is the language of theTipiµakas and as such has been studied mostassiduously throughout the centuries by theBhikkhus and learned men in all theBuddhist countries. In Burma it was acompulsory subject in all the schoolsthroughout the country during the days ofBurmese Kings. In the Constitution of the

42

Union of Burma it has been laid down as adirective principle of State policy toencourage the study of P±li which “shallenjoy the protection and support of theState”. In 1947 the Committee for enquiringinto the project for establishing a P±liUniversity submitted its report to theGovernment recommending theestablishment of a P±li University in Burma.Again in 1948 another committee wasconstituted to go into the question and theCommittee submitted a report in the sameyear. Again the matter was referred to alarger committee which finally submitted areport recommending a P±li University andgiving support to Dhammacariyas. It wasthis report which led in 1950 to theintroduction and passage of an Act knownas “The P±li University and DhammacariyaAct 1950”. Under this Act a P±li Universityhas been established with 22 ConstituentColleges throughout the country with 114Dhammacariyas (teachers) amid over 500students. It may be noted that only thosewho have passed the Highest DegreeExaminations are eligible for admission tothe P±li University.

Tipiµaka-dhara Examination. Thisexamination was started in 1948 by anorganisation known as “The Buddha S±sanaNuggaha Association” subsidised by theGovernment. This examination is by far thehardest examination and of the higheststandard in the world. The curriculumcovers the whole of the Tipiµakas togetherwith all the commentaries, and thecandidates are required to carry theTipiµakas by heart and to be able to expoundthoroughly every passage containedtherein.

Maªgala Sutta Examinations. MaªgalaSutta is a collection of the most valuableprecepts for the laity containing 38

beatitudes for thebenefit of man in this andthe other world. It was also the first lessonevery Burmese boy or girl had to learn, assoon as he or she knew the alphabets,throughout the centuries during the daysof the Burmese Kings. During the last Waran organisation was formed for the purposeof holding Maªgala Sutta Examinations andthe examinations were held in 1944 and1945 in Rangoon. Over 10,000 school boysand girls sat and over 8,000 passed. In 1948the Young Men’s Buddhist Association(Y.M.B.A) took up this movement and ithas held Examinations annually since thenwith very great success. In 1951 theMaªgala Sutta Examinations were held at70 Centres; 15,637 candidates sat for theexaminations including adults, school-boysand school-girls and 332 prison inmates;5,473 passed.

Buddhist Lessons in Schools and Colleges.A Committee formed for the purpose ofenquiring into and makingrecommendations for Buddhist lessons tobe taught in schools and colleges, submittedits report recently. On these reports theGovernment are taking steps to introducethe teaching of Buddhism in all the schoolsand also the Rangoon University and itsConstituent Colleges.

Buddhist Mission in the Hill Tracts. TheBurma Hill Tracts Buddhist MissionOrganisation was formed in 1946 under theauspices of the “All Burma Mah± SaªghaSamaggi” and the General Council ofBuddhist Associations. This Organisationhas now established 10 Buddhist Mission(Monastic) Centres in Kampalet District(middle sector of the Special Chin Division)and 4 centres in Tiddim (Northern sector ofthe Special Chin Division). It has alsoestablished one Buddhist (monastic) centreand one adult missionary school at

43

Myitkyina in Kachin State. In the KayahState the Organisation has reorganised andgiven support to 13 monasteries. In the ChinDivision lay schools are also beingestablished along with the MonasticMission Centres. The organisation has alsobeen distributing clothing and medicine inthose backward areas. It has sent out 65Bhikkhus to those Hill Areas, and up to nowover 52,000 people of those areas haveembraced Buddhism; over 4,000 peoplealso have been given education.

The Buddha Day Celebrations. TheVesakha Day (the full moon day of May)has been celebrated throughout the countryin a traditional manner by holdingceremonies of pouring water at the BodhiTree; the Kings of Burma celebrated thisoccasion with great pomp and splendourand all the people throughout the countryalso celebrated it in all villages and towns.In 1951 the World Fellowship of Buddhists(World Centre) passed a resolutionrequesting all the World Fellowship Centresand the Buddhist peoples throughout theworld to celebrate the Buddha Day byobserving silence for two minutes, sendingout Love to all beings and praying forUniversal Peace. Under the leadership ofthe World Fellowship of Buddhists (BurmaCentre) the Buddha Day in 1951 wascelebrated throughout the country with greatsuccess. In Rangoon 6,000 Bhikkhus wereassembled at the foot of the greatShwedagon Pagoda and chanted Parittas(Maªgala Sutta, Ratana Sutta, ¾µ±n±µiyaSutta, and Pubbaºha Sutta), and also sentMetta to all the beings of the World, prayingfor universal peace and prosperity. TheBuddhist flag was hoisted by the Presidentof the Union of Burma at the ceremony,where, besides 6,000 Bhikkhus, about ahundred thousand people were present. All

the Bhikkhus were given food at the end ofthe ceremony. 100 pounds of paritta threadswere sent to all places throughout thecountry. Besides this, the celebration in thetraditional manner also was carried out atthe Great Shwedagon Pagoda. All theGovernment and public buildings were, onthat day, flying Buddhist flags; the Buddhistflag was also flown by hundreds of busescarrying the Bhikkhus to and from the GreatShwedagon Pagoda, and by many otherpublic vehicles. Many houses were alsoflying Buddhist flags. This year (1952) theBuddha S±sana Council held the BuddhaDay celebrations under its leadership atRangoon, Mandalay and all the importanttowns and villages throughout the country,combining the traditional ceremony withthe assembly of Bhikkhus. At Rangoon6,000 Bhikkhus assembled at the foot ofShwedagon Pagoda and chanted Paritta asin the previous year, sending out metta andpraying for universal peace. Relays ofBhikkhus continued to chant Paritta for 9days and nights continuously with hundredsof people attending. Food was offered toall the Bhikkhus.

The World Peace Pagoda. When theSacred Relics of the two Chief Disciples ofthe Buddha, (Sariputta and Mah±Moggalana) which were discovered in 1851by General Cunningham at one of the threeprincipal Stupas at Sanchi (Bhopal State)and taken to and preserved in a museum inLondon, were returned by the BritishGovernmnent to the Government of India,a wave of tremendous interest was rousedthroughout the East, particularly in India,Burma and Ceylon.

These Sacred Relics were received bythousands of devotees wherever they weretaken in many parts of India, Ceylon andBurma and are to be taken back to Sanchi

44

where they will be enshrined in a speciallyconstructed stupa. Through the good officesof the Government of India and at thespecial request of the Prime Minister ofBurma, portions of the Sacred Relics ofthese two disciples were given to Burmafor the worship of the people of the country.A high plateau land about two miles out ofRangoon, which is an old site of a Pagodathat has already disappeared and known asthe “Sri Maªgla Plateau” was chosen forthe site to erect a special Pagoda forenshrining the Sacred Relics of the twoDisciples. On Oct 20, 1950 a delegationconsisting of Mah± Theras, S±sana AffairsMinister and Buddhist leaders of Burmawent to Calcutta in order to receive theSacred Relies from the Government of Indiathrough the Governor of Bengal and theywere brought back to Burma by a specialplane. The encrowning and enshriningceremonies were held from 5th to 11th ofMarch in this year, when hundreds ofthousands of people from all over thecountry, including representatives fromIndia and Ceylon, attended the ceremonies.The pagoda is constructed in such a waythat it contains a strong room in the centreas a reliquary which can be opened onoccasions for periodic exposition of theSacred Relics. This Pagoda is meant to bethe symbol for the coming of universal peaceto this war-torn and miserable world.

Buddha S±sana Council. In Burma as inmany other Buddhist countries, it is acommon belief that full support to theBuddha S±sana can be maintained only ifthe three elements of the State, viz., theBhikkhu Saªgha, the Government and thepeople co-operate with one another.

The Buddhists who constitute about 90per cent of the total population of the

country can be an invincible force againstundesirable ideologies if only they can beorganised and knit together properly. It isalso felt that there should be oneorganisation which can give a lead to thewhole country and represent the people inall matters relating to the Buddha S±sana.For this reason and with this object an Actof Parliament was passed in 1950establishing an organisation known as TheUnion Buddha S±sana Council “consistingof the representatives of the above-mentioned three elements of the State. TheGeneral Council and the Executive Councilconsist of the representatives of the BhikkhuSaªgha as chosen by them, electedrepresentatives of the religiousorganisations throughout the country andalso representatives nominated by theGovernment. This council has four standingCommittees, viz., (1) Pariyatti Committee,(2) Paµipatti Committee, (3) Buddha S±sanaPropagation Committee, and (4) FinanceCommittee. Under the management of thePariyatti Committee many measures for theadvancement of Pariyatti S±sana have beenundertaken. Many books have beenpublished by it. Arrangements have beenmade for holding examinations in theAbhidhamma throughout the country. Theteaching of the Dhamma is also beingorganised in the Jails and Prisonsthroughout the country. The PatipattiCommittee has been doing active work inthe advancement of Patipatti S±sana bygiving support to Kammaµµh±na andVipassana (Meditation) Centres in theCountry. The Buddha S±sana PropagationCommittee is producing Buddhistperiodicals in Burmese and also in English.These publications of which this is theEnglish edition, are published quarterly.

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Union Buddha S±sana Council ActAn Act to establish a Buddlist Central Organization for the Union of Burma.

Summary of some of the speeches.

The Hon’ble Minister for Informationand Religious Affairs (U Tun Pe) said:—

“The statement which appears at theend of the Bill explains shortly butadequately the objects and reasons of thisBill. This statement is rather brief and withyour permission, Sir, I shall read a portionof it which runs as follows:— “that thereshould be formed one organization whichcan represent and give a lead to all theBuddhists of the Union of Burma; thatthere should be coordination and concordamongst the Buddhists of the country, andthat the various nationalities of the Unionprofessing Buddhism should be able tocontribute effectively towards thepromotion and propagation of the S±sanain its three main aspects namely, (1)“Pariyatti”, the study of the Dhamma,(Teachings of the Buddha) (2) “Patipatti”,practice in the Teachings, and (3)“Pativedha”, higher spiritual and mentalrealization of the Dhamma.

To put it briefly, the bill aims at theformation of a central organization withrepresentatives of all Buddhist groups inBurma.

The draft Bill was first discussed at aconference of all the BuddhistAssociations in Rangoon held at theThathana-yeiktha on the 5th August 1950.This conference appointed a committeeof seven members to examine the bill withrequest to suggest amendments. Themembers were (1) The Hon’ble Ministerfor Religious Affairs, (2) The Hon’bleJustice U E Maung, Judge of the SupremeCourt, (3) The Hon’ble Chief Justice U

Thein Maung, Chief Judge of the HighCourt, (4) The Hon’ble Justice U Ohn Pe,Judge of the High Court, (5) U San Kyu,Pariyatti S±sana Noggaha Association, (6)Chatthin U Ba Tin, and (7) U Chan Htoon,Attorney-General.

Again on 12th August 1950 the billwas discussed in detail at another meetingof the various Buddhist Associations ofRangoon.

It was then considered for the thirdtime, when it was placed before aconference of leading Bhikkhusnumbering over a hundred held at theThathana-yeiktha on 10th September1950.

The Bhikkhus who attended thisconference were the Union Ovada-CariyaMah± Theras and the Union VinayathanaMah± Theras and also many other Mah±Theras. The Mah± Theras present afterexamination gave their blessing to the Billby saying “Sadhu” (well-done) threetimes.

The Bill was also placed by me forconsideration before a conference of theMah± Theras of Mandalay and of allBuddhist Associations of that town at theEindawya Pagoda on the 16th September1950. The Ven’ble Nyaungyan Sayadawwho presided at that conference said ofthe bill—“This is a real boon to theS±sana.” On that occasion, the Attorney-General, U Chan Htoon and myself werepresent in Mandalay where we had goneto explain the Bill.

All matters relating to the bill wereagain explained to members of various

46

Buddhist Associations of Mandalay at ameeting held at the house of U KhinMaung Dwe. All gave their warm support.Among those who helped us to giveproper shape and form to this Bill we mustmention the leaders of the A.F.P.F.L.organizations with whom we alsodiscussed it at great length.

Only after necessary amendmentshave been made as a result of thosediscussions has the Bill now been placedbefore the Hon’ble Members forconsideration and discussion. I give thisassurance to the Hon’ble Members of thisHouse, that the enactment of this Bill willnot in any way be prejudicial to theinterests of other religions.”

Summary of The Hon’ble PrimeMinister’s Speech Delivered InParliament On 3rd October 1950 inSupport Of The Union Of Burma“Buddha S±sana Council Act”

I am very glad to have an opportunityof acquainting the House with some ofour aims and object in presenting this Bill.If the Bill is passed by the House, a centralBuddhist organization will come intobeing, and this organization will be trulyrepresentative of all the Buddhists of thiscountry. The first aim of the organizationis to propagate the Dhamma in foreignlands to the best of its ability and itssecond aim is to lay solid and lastingfoundations of Buddhism in this land.

How are we going to propagate theDhamma in other lands? Generallyspeaking we will send Buddhist missionsabroad in the same way as other countrieshave been sending their missions here.The work of sending out Buddhistmissions will be one of the objectives ofthis organization.

Off and on, international Buddhistconferences are held in many countriesand some of these conferences extendtheir invitations to us. On most of theseoccasions we are confronted withdifficulties in the choice of suitabledelegates. It is not an easy task to saywhich Buddhist organizations representthe Buddhists of this country and whichorganizations do not. As things stand atpresent we cannot say with confidencethat any individual or organization doesrepresent all the Buddhists of this country.In the past we have been hard put to it inthe selection of truly representativeBuddhists for overseas Buddhistconferences. Those representatives whodid attend such conferences werehandicapped in that they were not selectedby the Buddhists of Burma. To overcomethis drawback, a central Buddhistorganization truly representative of allBuddhists is proposed to be formed. Thedischarge of this function has been oneof the chief aims of the Bill.

The second aim is to lay firm andlasting foundations of Buddhism in ourown country. You may well question thetruth of the assumption that thefoundations of our religion are not firmand lasting in such a country as ours. Letme assure you that the foundations areliable to give way. Buddhism has beenvery casually practised in our land. It isnot the fault of the great religion but thefault lies in those who believe they professthis great religion. Among the Buddhistsonly a very small minority genuinelyfollow the path laid down by LordBuddha. I think I need not remind youthat a true Buddhist is one who sincerelyworks for the attainment of Nibb±na.Many of us are simply content with

47

paying visits to the pagodas, telling beadsor reciting prayers without actuallypractising what Lord Buddha wanted usto practise. These considerations haveprompted me to say that the foundationsof Buddhism are not yet well and trulylaid here.

This Act will help to strengthen thisfoundation. All Buddhists in any part ofthe country must be made to live and actaccording to the teachings of LordBuddha. This is one of the objects of thisBill now before the House.

Another object is to counter themachinations of those who are out todestroy the very foundations of ourreligion. Their methods are very subtleand their intention is undoubtedly sinister.From certain quarters Lord Buddha’somniscience has been questioned andridiculed. Worse than that some even gothe extent of declaring that Lord Buddhawas a lesser man than Karl Marx. It willbe one of the functions of this Buddhistorganization to combat such challengesin the intellectual field. Any doubtregarding the existence of omnisciencemust be promptly dispelled. We must beable to explain what omniscience reallyis. If any Marxist comes out with thestatement that Karl Marx was a very wiseman, it is not our concern to question it.But if he encroaches on our sphere andridicules Lord Buddha whom we all adoreand revere and if he has the effrontery tosay that Marx was wiser than Lord Buddha,it is up to us to retaliate. It will be ourduty to retort in no uncertain terms thatthe wisdom or knowedge that might beattributed to Karl Marx is less than one-tenth of a particle of dust that lies at thefeet of our great Lord Buddha. Thecontrast is so marked.

I admit that Burma is a land ofBuddhists but the growing challenge toBuddhism has not been effectively met.There is no properly organized force tomeet this challenge. Doubts regarding thetrue wisdom of Lord Buddha andassertions that Marx was a wiser man thanLord Buddha have so far been viewedwith indifference. The Buddhistorganization we are going to have willcombat these challenges not only in theintellectual field but if need be, in thepractical field as well. Perhaps intellectualactivities alone will not suffice. Thedisbelievers and destroyers of Religionare very cunning in their methods. If wesuffer their slanders meekly, they will getemboldened and say that the Buddhistreligion is like opium and that thisglorified drug will entrance its adherents.They may even go to the extent ofexercising force and drag us away fromreligion. Should we submit to such movesmeekly? At such a stage the method of anose for “a nose and an eye for an eye” isclearly called for. It will be one of thefunctions of this Council to fulfil thisobligation.

As things stand at present we areagainst odds to meet this growingchallenge successfully. The reason is notfar to seek. We are either not fullyequipped for the work or we are fightingshy of the task. The explanation perhapslies in the fact that we are not sufficientlyrooted in Buddhism and that we have notattained the required degree of religiousconviction. When this Act comes intooperation, steps will be taken to translatethe Tipiµakas into plain Burmese so thatpeople of all classes can understand thesacred teachings. Translations will be ofvarious types those meant for the ordinary

48

man-in-the-street and young people andthose meant for more advanced adults.Then it will be our endeavour to set upBuddhist centres of learning where theteachings of Lord Buddha will beimparted to all those who seek the light.These Buddhist Universities will producemissionaries competent to propagate theDhamma in and outside the country. Thisis one of the principal aims of the Bill.

The Bill has been drafted with the kindassistance and co-operation of manylearned Buddhist scholars andrepresentatives of all Buddhistassociations in Rangoon. Our thanks aredue to these gentlemen who closelyscrutinized the provisions of this Bill for

Causes which Led to the Enactment of the BillSpeech of Thado Mah± Thray Sithu U Chan Htoon, Attorney-General,

in support of the Bill (dated 3rd October 1950).

As I am one of the persons whooriginally conceived the idea of the billand drafted it, I would like to say a fewwords about the causes which led to theformulation and introduction of the bill.There are two main causes, one relates tothe present world situation and the otherto the present situation in the Union ofBurma. Look at the world situation andyou will find that the people have to faceone great calamity after another withoutany hope of lasting peace. The First WorldWar enveloped us in widespreaddestruction and slaughter. In the SecondWorld War all mankind was subjected tounprecedented forms of cruelty, suffering,calamities and ravages. Now we arethreatened with another global war andtotal annihilation of mankind. The peopleof the world are greatly alarmed and veryanxious to find some way out of thisimpending catastrophe. Buddhism alone

can provide the way, and thus the WorldBuddhist Conference was held in Ceylonduring last May (1950). It was attendedby Buddhist delegates from 29 countries,including delegates from almost everyimportant country of the West; and onething was noticeable at that Conference,and that was the unanimous belief of allthose present there that Buddhism is theonly ideology which can give peace tothe world and save it from war anddestruction. I found there that the westerncountries are longing for Buddhism now.What is the cause of it? They find inBuddhism the real truth which can saveman from the endless sorrow andsuffering into which they have beenplunged by following ideologies whichthey have now found out to be false andinadequate. The world is now full of greed,hate and delusion which those falseideologies encourage and which will

days on end.

I do not suggest that the present Bill isperfect and that it leaves nothing to bedesired. It is open to improvement andamendments in course of time, providedthat such improvements and amendmentsmake for the progress of the Buddhistreligion.

Before I conclude, allow me to givethis assurance. In introducing this Bill itis far from our intention to disparage inany way other religions likeMohamedanism, Hinduism, Christianityor spirit worship. We have been promptedby the sole consideration to combateffectively anti-religious forces which areraising their ugly heads everywhere.

49

never bring peace to the world; but if menwould lead the Buddhist way of life andconduct themselves towards each otherand between one nation and another, onthe basis of mutual love, sympathy andequanimity, world peace would be easilysecured. For that reason the peoples ofthe world are looking up to Buddhism tosave the world.

The World Buddhist Conferencetherefore resolved that all the Buddhistsshould make utmost endeavour to observeand practise the teachings of the Buddhathat we may be radiant examples of theliving faith and that we should strive withall our might and main to make knownthe sublime doctrine of the Buddha so thatits benign spirit of service and sacrificemay pervade the entire world, inspiringand influencing the peoples of the earthand their governments to lead theBuddhist way of life. There are differentreligions in the world. It is not an easything for a person to give up a religionwhich has come down to him from hisancestors. What was aimed at at theBuddhist Conference was not to attemptto convert the followers of all the otherreligions of the world into Buddhists. Butwhat we hoped for was this. People mayprofess any religion they like, but if theirmoral conduct is such as is in conformitywith the principles of Buddha’sTeachings, or in other words they lead theBuddhist way of life, then there will beeverlasting peace in the world. That wasour belief. lt does not mean that one mustprofess Buddhism to conform toBuddhistic principles. A man of any creedcan live according to those principles. Asa matter of fact the Buddhist code of moralconduct does not transgress the tenets ofany other religion. That is very clear,

because one need not necessarily be aBuddhist to practise Generosity,Goodwill, Right Knowledge, LovingKindness, Compassion, Joy in another’sadvantage and Equanimity. The presentis the opportune moment and long-hoped-for time to win the West over to theprinciples of Buddhism. We also seeunmistakable signs and indications thatthe time has come for revival ofBuddhism in India, the country of itsorigin. The Buddhist World Conferenceat Ceylon was attended by Dr. Ambedkarthe Law Minister of the Government ofIndia. He said that he came there torepresent the forty million “ Harijans”(Hindu out-castes) of whom he was one.He also said that Buddhism was the onlyhope for them to secure the status ofhuman beings. He added that he and otherleaders of India including Shri Nehru,were agreed that the time had come tomake serious efforts for the revival ofBuddhism in India. This goldenopportunity should not he missed. This isin relation to the world situation.

Next, let us examine the condition ofBurma. We are of the firm conviction thatthe time has come for us to makeeveryone in the country live according tothe Teachings of the Buddha. All aspectsof national life, including civilisation,culture, literature, law and customs etc.,of all the indigenous peoples of Burma,have arisen from and still have their rootsin Buddhism. According to history,Buddhism has taken root in Burma formore than two thousand years, and Burmamay now be said to be the leadingBuddhist country, where the influence ofBuddhism on the people is strongest andstudies in the Buddha’s Teachings aremost vigorously carried out. It may be said

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to be doing very well here, because ofthe unbroken traditions and high standardof learning handed down faithfully fromgeneration to generation. Although theDhamma (Buddha’s Teaching) is verysublime, we are sorry to say that the dailylife of the people does not in many casesconform to that standard, because we findthat there are many lapses in their dailymoral conduct. In fact when we went tothe World Conference, I was rather afraidthat some one there might ask me why inspite of the fact that Buddhism wasflourishing in Burma there should be suchwidespread disorder and ruthless killing.Perhaps out of regard, people did not putany such unpleasant questions. What isactually happening is that thoughBuddhism lays down a very fine code ofmoral behaviour, we find that the peoplehere are very cruel towards one anotherin their relations. One faction fightsanother out of anger, men become rebels,murderers and dacoits, and crime is onthe increase. Hatred, greed and delusionseem to have overwhelmed the people.For instance, we find that the prices ofmany consumer goods, such as as textilesetc. are very low in Ceylon, while as aresult of inordinate greed they are veryhigh in Burma. We find that although thereligion of our country is sublime and thestandard of learning very high, yet thestandard of moral conduct of the peopleis rather low.

What is the cause of all this? For aboutone hundred years in Lower Burma andover sixty years in Upper Burma we weredominated by a foreign nation—a nationfrom another part of the world withdifferent civilisation, culture, law, customsand religion. The result was that thecountry became like a rudderless ship

sent adrift from spiritual moorings. Therewas a decline in the moral tone andcultural standard. Now that we have gotback our independence, it is our duty topromote all the spiritual and materialwellbeing of our people. Above all wemust promote our religion - the mainspring of our civilisation, culture, law andcustoms. We shall be able to consolidateour position in strength and unity as asovereign independent nation ondemocratic principles as embodied in theConstitution, only if we follow the creedand ideology that are in consonance withour present conditions and past historyand our common beliefs and aspirations.What is the most essential factor for trueDemocracy to take root and flourish? Themajority group must always act fairly andjustly to all others. All know that Article21 of our Constitution lays down that theState recognizes the special position ofBuddhism as the faith professed by thegreat majority of the citizens of the Union!I may say that 90 to 95% of the populationin Burma are Buddhists. If all these peoplewould observe and practise the Teachingsof the Buddha, there would be no causefor fear or anxiety on the part of theminority groups, and the country wouldundoubtedly become a radiant exampleas a true Buddhist country, run on thehighest principles of justice anddemocracy. I therefore believe that if theremaining 5% would also act accordingto the Dhamma we would have laid a firmfoundation in strength and unity asdeclared in the Preamble to theConstitution of the Union of Burma foran independent sovereign state tomaintain social order on the basis of theeternal principles of justice, liberty andequality. With this belief, the Prime

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Minister of Burma and myself conceivedthe idea of a bill of this type. Article 20 ofthe Constitution of the Union of Burmaguarantees that all persons are equallyentitled to freedom of conscience and theright freely to profess and practisereligion. Some Hon’ble Members may askas to whether or not the bill, when passedinto law by this Hon’ble House, wouldoffend the provisions of that Article. Iwould like to state that the establishmentof the Buddha S±sana Council will not inany way affect or infringe the rights ofother religions or the interests of thefollowers of other faiths. On the contrary,I am confident that if all the Buddhistsbecome true Buddhists and lead aBuddhist life, there will be no interferencewith the adherants of other religions inthe enjoyment of their rights.

For these reasons this bill was draftedafter due and careful consideration fromall angles. The Prime Minister and myselfdrafted three Bills and discarded thembefore we accepted it in the present form,and what we now have is one which ispossibly without any flaw. We discussedit with other persons who should beconsulted and they also approved it. Afterthat as stated by the Minister for Religious

Affairs steps were taken to consult andget the approval of the representatives ofall the religious associations of Rangoonand Mandalay as well as the Mah± Therasof Rangoon and Mandalay who also gavetheir blessings. The Mah± Theras ofMandalay accepted the bill in principlebut suggested certain minor amendments;steps have been taken to carry them out,without affecting the principle alreadyaccepted. For all these reasons I wouldlike to say that this is not a bill which isdesigned merely for promotion ofBuddhism. You will find in it aims andobjects for the peace of the World. Thepurpose is to form an organization whichwill work in accordance with the“Dhamma” to secure lasting peace formankind and also to encourage theobservance of the Buddhist way of lifeby all men. It is also our intention thatsuch an organization would greatly helpto ensure the stability of a democratic formof government in the Union. For thesereasons the Union Buddha S±sanaCouncil Bill is replete with many virtues,namely, that it is good for the needs ofthe present age, that it has a good cause,that it has a good object, and that it has agood programme of work.

There exists, O Sirs, a realm wherein is neither earth nor water, neither flamenor air; nor the vast ether nor the infinite of thought; nor utter void nor the co-existence of cognition and non-cognition is there — neither this world noranother, neither sun nor moon. That, I declare unto you as neither becomingnor yet passing away — neither life nor death nor being born; unlocalised,unchanging, and uncaused — that is the ending of suffering. There is, O Sirs,an unborn, unoriginated, uncreated, unformed. Were there not this unborn,unoriginated, uncreated, unformed, there would be no escape from the worldof the born, originated, created, formed.

But since there is an unborn, unoriginated, uncreated, unformed, thereforeis there escape from the born, the originated, the created, the formed.

Ud±navagga.

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The World Fellowship of BuddhistsThere are more Buddhists in the world

than there are followers of any otherreligion, and though perhaps all of thosewho term themselves “Buddhists” are notnecessarily strict followers of the SublimeTeachings of the Buddha yet they have acommon Buddhist inspiration and acommon basis of thought and character,while the whole world, West as well asEast, has been, through the ages,influenced to a greater or lesser degreeby the lofty moral Teachings of the LordGotama Buddha.

Although, in so far as Buddhist“Schools” are concerned, there are thosewho profess to have some “furtherintuitional Teaching”, the differing“Schools” all respect and revere theSacred Treasury of the Law, the P±liCanon, and there is thus a common bondof brotherhood uniting us all.

In addition, as western scientificdiscoveries clear away much of thejungles of misconception from the mindsof men, the way is opened to a realisation(new and amazing to many in the West)of the Eternal Truths taught by the ExaltedOne so many centuries ago. Thereforemore and more is the West turning towardsthe original Teaching, the Dhamma of theBuddha.

With the attainment of self-determination after the war, Burma,Ceylon, India, Thailand and othercountries were again able to take stock oftheir common heritage and to join withother Buddhist countries, and with otherlands where there are many Buddhists, inmaking plans to set upright the Lamp ofthe Buddha Dhamma and to feed theflame that it might shed its rays of Truthand enlightenment for all mankind.

Almost simultaneously in severalcountries there arose discussions anddeliberations as to the best way ofpromoting the great revival of Buddhism,and in December 1947 the All-CeylonBuddhist Congress, at its 28th annualsessions, unanimously passed a resolutionthat the Buddhist Congress should takesteps to invite representatives from variousBuddhist countries and from countrieswhere Buddhist Communities are to befound, to a World Buddhist Congress tobe held in Ceylon in 1950, for thepurpose of bringing closer together theBuddhists of the world, of exchangingnews and views about the conditions ofBuddhism in different countries and ofdiscussing ways and means whereby theBuddhists could make their duecontribution towards the attainment ofpeace and happiness, so that, when the2,500th year after the Passing Away ofthe Buddha was reached in 1956 A.C.,the whole world would have adopted theBuddhist Way of Life.

Accordingly, an OrganisingCommittee was set up to make thenecessary arrangements, and invitationswere sent out to various parts of the world,requesting the cooperation of Buddhistsand Buddhist organisations andannouncing that a Conference for theformation of a World Fellowship ofBuddhists would be held in the last weekof May and the first week of June 1950.Professor Malalasekera, who attended theEast-West Philosophers’ Conference at theUniversity of Hawaii in June 1949, availedhimself of the opportunity of contactingseveral Buddhist organisations in thecountries which he happened to visit enroute in America, Europe, and Asia andof enlisting their sympathy and support.

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The response to the invitation was mostencouraging. The Organising Committeeset about to finalise its arrangements forthe reception, accommodation andprovision of amenities for the delegates,during their visits to various places ofinterest in Ceylon, and the conduct ofmeetings connected with the Conference.The date for the inauguration of theConference was fixed for Monday, 25thMay 1950. It was originally anticipatedthat not more than 15 countries would berepresented by about 30 or 40 delegates,but when the Conference assembled therewere 129 delegates representing 29countries, excluding Ceylon.

The Organising Committee haddecided that the inauguration of theWorld Fellowship of Buddhists shouldtake place in some spot redolent of sacredassociations and the Dalada Maligawa(the Holy Temple of the Tooth Relic) inKandy, was chosen as the most suitable.Kandy had been the last capital of thekings of Buddhist Ceylon and therepository of the sacred Tooth Relic ofthe Buddha which, for many centuries hasbeen an object of veneration by Buddhistsfrom many lands.

The following resolution was movedand carried unanimously. “We whoconstitute this gathering of Buddhists frommany countries and numerousorganisations from all parts of the world,assembled in this venerated shrine of theHoly Temple of the Tooth, at Kandy, oncethe Capital of Lanka’s Buddhist Kings,today pledge ourselves and those whomwe represent to make our utmostendeavour to observe and practise theteachings of the Lord Buddha that we maybe radiant examples of the living Faith;to foster unity, solidarity and brotherhood

amongst Buddhists everywhere; to strivewith all might and main to make knownthe Sublime Doctrine of the Lord Buddhaso that its benign spirit of service andsacrifice may pervade the entire world,inspiring and influencing the peoples ofthe earth and their governments to leadthe Buddhist Way of Life, which is for allages and all climes, that there may bepeace and harmony amongst men andhappiness for all beings.

To achieve this aim we hereby resolvethat the World Fellowship of Buddhistsbe founded and the Heads of delegationshere present be empowered to implementthis resolution and bring it into immediateeffect. May the blessings of the Buddha,Dhamma and Saªgha be on us and ourendeavours.”

The Hon. Dr. B. R. Ambedkar, Ministerfor Law in the Government of India, whowith his wife was present as an observerdeclared that the Harijans (non-casteHindus) of whom he was the leader haddecided to embrace Buddhism. Thedeliberations and discussions, resolutionsand decisions of the Conference wereadmirably reported.

The delegates expressed theirappreciation of the arrangements that hadbeen made. They had, they said, come toCeylon with a certain amount of misgivingabout the success of the Conferencewhich was the first of its kind in history,but the results had exceeded allexpectation.

Dr. Malalasekera, replying on behalfof the Organising Committee, said thatnormally a gathering of that nature wouldhave been preceded by several years’preliminary organisation; that had notbeen possible. But all those who had beeninvited had most cordially responded.

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Many more delegates than were expectedhad come. This was most heartening butit also meant that the delegates had to putup with a certain amount of unavoidableinconvenience, as regards their personalcomforts. He offered his apologies to thedelegates on behalf of the organisers. Theinauguration of the World Fellowship ofBuddhists was made possible onlybecause of the loyal and ready assistancereceived from everyone whose help wassought.

At the conclusion of the Conferencethe delegates began to leave Ceylon singlyand in groups. There were many touchingscenes of farewell because numerousfriendships had been formed and bondsof goodwill and affection forged. Thedelegates had obviously enjoyed their stayin Ceylon. The programme arranged forthem had been exacting, but they hadgone through it with cheerfulness and asense of the significance of the events inwhich they were taking part. Thefoundations had been securely laid forunity and solidarity among Buddhists theworld over. They were going away totheir destinations carrying with them totheir compatriots a message ofbrotherliness from their fellow-Buddhistsand determination that Buddhists, whoformed one-fifth of the whole human race,should do their utmost in the cause ofpeace and happiness.

The Conference of the WorldFellowship of Buddhists was a mostmemorable occasion. It marked thebeginning of another epoch in the longand glorious history of Buddhism. TheBuddha Dhamma is once more on themarch. In the past its progress had alwaysmeant contentment and prosperity, theawakening of the highest in men and

women, the growth of culture, the spreadof enlightenment. The world is in a moodof expectancy, awaiting a new messagethat would bring solace to humanity,weary of stress and strife and unrest. Thedelegates to the Fellowship will form thevanguard of a mighty army whose aimwill be to spread the tidings of cheerwhich the Buddha proclaimed to mankind25 centuries ago. Thus alone will theworld be saved from the holocaust ofmisery and suffering which threatens itfrom all sides and a new era dawn ofharmony and happiness. Such was thevery successful Inaugural Conference ofthe World Fellowship of Buddhists.

The Second ConventionA World Buddhist Conference was

held at Hirosaki from 3rd to 5th May 1952and Burma sent a Delegation consistingof Thado Maha Thray Sithu U ChanHtoon, U Kyin Thein and U Tun Lwin.

A second Convention of the WorldFellowship of Buddhists is being held inJapan for about a fortnight fromSeptember 25th,1952. The arrangementis for the W.F.B. Convention to form partof the International Buddhist Conferencewhich is being held under the auspices ofthe Buddhist Council of Japan, theChairman of which is the well-knownscholar and priest, Dr. Makoto Nagai. Thisis the first time since 1935 that aninternational Buddhist Conference isbeing held in Japan and this year’sceremony is doubtless unique for Japanin that for the first time delegates willattend not only from Asian countries butfrom other parts of the world as well.

Invitations have already been issueddirect by the Buddhist Council of Japanand also by the Headquarters of the W.F.B.in Ceylon. These delegates will be given

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hospitality during their stay in Japan andarrangements will he made for their travelin Japan itself to Buddhist shrines andmeetings organized by the Conference.

In addition to these delegates, facilitiesare also being provided for a certainnumber of others representing Buddhistorganizations in different countries toparticipate in the Conference.

One of the chief aims of theConvention is to make the Buddhists ofthe Mah±y±na and the Therav±dacountries better acquainted with eachother, so that they may discuss commoninterests and draw up plans incollaboration for making the Teachingsof the Buddha known throughout theworld. They will also discuss ways andmeans of making Buddhists betterfollowers of the Teachings of the Master.

Hopes For The FutureThe third Convention is to be held in

Burma in 1954 and this will coincide withthe Chaµµha Sangayana, the Sixth GreatBuddhist Council for examination andrecension and translations of the P±li Texts.The inaugural meeting of the ChaµµhaSangayana will take place on the Visakha

Day of 2498 B.E. (Full moon day of May1954) and will continue till the VisakhaDay of 2500 B. E. (the full moon day ofMay 1956). Thus the bi-annual WorldFellowship of Buddhists Conferencewhich is scheduled to take place in Burmain 1954 is also timed in such a way thatthe delegates attending the Conference willhave the opportunity of participating inthe inaugural meeting of the Sangayana.

Since the Chaµµha Sangayana will beheld as a joint undertaking and with thecooperation of the Buddhist people of theworld, The Buddha Saªgha, theGovernment, and the people of Burmaoffer to all the Buddhist countries and theBuddhist peoples of the world theircollaboration from beginning to end.

Burma is already preparing for theChaµµha Sangayana which will be of greathistoric importance and a memorablelandmark of the great Buddhist Revivaland we hope and expect that from thisthe whole of the Buddhist World will goon from strength to strength, from purityto purity, from Insight to higher levels ofInsight in its struggle, towardsenlightenment and immortality towardsNibb±na where alone is absolute peace.

Those in the world who are wicked;who neglect the fulfilment of theirduties; who are slanderers andfalsifiers; dishonourable; who act likethe lowest of men—of these, and notof the mere eating of flesh, may weutter the word “unclean”. Anger,drunkenness, self-will, feigned piety,treachery, envy, ostentation, pride andconceit, companionship with theunrighteous—this, and not the mereeating of flesh, is impurity.

Amagandha Sutta.

The layman who holds to theTeaching will not be addicted tostrong drink. He will never inviteanyone to drink, neither will heapprove of drinking in another,since he knows that all ends inmadness. For, following upondrunkenness, fools fall into vice andinduce others to drink. Men shouldshun this haunt of all evil, thismadness, this foolishness, in whichonly the witless find delight.

Dhammika Sutta.

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Two Prime Ministers, leaders of Buddhism as well as leaders of their countries: The late

Hon’ble D.S. Senanayake who was Ceylon’s leader until his tragic death by accident

early this year, and U Nu, Hon’ble Prime Minister of Burma.

Dr. Malalasekera, President of the World Fellowship of Buddhists, at Mingaldon

(Burma) airport. Garland was presented by Thado Maha Thray Sithu U Chan Htoon

(left), Attorney-General, Burma, and President of Burma Regional Centre of the WFB.

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A Sermon delivered to students at Rangoon Universityby U Lokanatha a Buddhist Monk formerly an Italian

Roman CatholicI am going to preach on a variety of

subjects connected with Buddhism, thesuper science of the atomic age. I amalways happy in a University because Iremember the time when I was in aUniversity myself in America. Andrecently I have just returned from threeand a half years’ survey around the world,in which I have addressed thousands ofAmerican students in the University ofMichigan, in the University of Chicago,in the North Western University ofMinnesota, and in the Hamline University.

The world is on the brink of suddenworld destruction. No power on earth cansave the world except the beneficent raysof the sublime BUDDHA DHAMMA.Unless the people agree to destroy orattenuate Greed, Hatred and Delusionthere is no hope. Materialism spellsdestruction. Buddhism spells Salvation.Buddhism is the eternal truth and nevergrows old. It remains fresh like a full-blown lotus for all times. Ages may comeand ages may go, but the incomparableBUDDHA DHAMMA lasts forever. Otherreligions are a few thousand years old,but Buddhism is timeless. Philosophy—What is philosophy? It is the search fortruth. Who is the Supreme truth- finder?Our Exalted Buddha. How did he find thetruth? By paying the price for it. What isthe price for truth? Renunciation.Renunciation. What is renunciation?Renunciation of unreality. Life consistsof thoughts and only thoughts. Where isyour past? The past is gone. Where is yourfuture? The future is not here. Where isthe present? The word present is too long.

We cannot finish saying “the present”before it has already passed. Then youare in the flying thoughts and there canbe certainly no permanent self in thefleeting thoughts. To renounce the dreamis not difficult once you realise that life isa dream and one who renounces thedream finds himself awakened. What isultimate truth? Ultimate truth is that whichnever changes. What is untruth? Untruthis that which changes. Truth and love gotogether. Truth gives love, love givesbeauty. What is ugliness? Ugliness ishatred. Buddhism the religion of truth andlove, has given rise to the highest beautyin the world. Love and lust are nearenemies. One who practises METT¾BH¾VAN¾, the meditation of boundlesslove, must be careful that his love doesnot degenerate into lust. One mustcontinually keep his mind on Death andpractise Meditation on gradual decay ofa dead body in order to destroy lust. Thatis the way to keep away lust by realisingthat everything is foul. The body inspiteof all human efforts to beautify andbedeck it, living or dead, is intensely foulif we see it as it really is. So those wholove life love foulness and those who loveNibb±na love the beautiful the supremelylovely. What is the difference betweenselfish love and selfless love? Thedifference is that selfish love involves“me”, “mine” and “myself”. Selfless loveis beyond the notion of a separate self.

Even worldly love which you findeverywhere is inherently selfish. Becausethe self always enters into such forms oflove, but the real selfless love is pure love,

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boundless love and infinite love wherethe self never enters. How do we practiseboundless selfless love? We practiseloving kindness by realising that patienceis the highest asceticism. We must hearand forbear with boundless love. We mustremember that selfless love is the highestand selfish love the lowest. We must sendout thoughts of love, sitting, lying down,standing or walking. This form of love,this state of mind and heart is the finestand greatest in the world. We beginsuffusing friends with love, then theneutral, then the enemy. If we have noenemy so much the better. If we have anenemy we must change him into a friend.How do we do so? We must reflect withinourselves. With whom am I angry? Am Iangry with the body, nails, teeth, flesh,bone, marrow, heart, liver, spleen? Theseparts of the body are unconsciousimpersonal matter. Am I angry with thehair, with the air, water, fire, space? Am Iangry with the enemy of the past, thepresent or the future? The future is nothere. Am I angry with the enemy of thepresent? When we say present it is alreadypast. Then, with whom am I angry? Am Iangry with the flying thought of themoment? It is impossible because theflying thought of the moment is a forceand a form of energy like electricity

Electricity is impersonal and all formsof energy are impersonal. How can theimpersonal be angry with the impersonal?For thinking philosophically anger diesand the enemy becomes a friend.

We must think of how the Buddhaduring infinite past lives gave His eyes,gave the flesh of His body and neverbecame angry and what He did we oughtto do, being the followers of such a GreatMaster. For, if all our philosophicalattempts fail, then we must apply the

practical method — the offering of a gift.We approach the enemy and say, “Myfriend, here is a little gift. Take it”. By histaking the gift we will become friends andbecome happy. When he takes the gift allanger dies even the anger of the previousbirths. And then he becomes your friend.You suffuse him with love as a friend.Love is equable — with equal love forthe friend, the neutral, the enemy andyourself; when the love is equal thebarriers are destroyed. There are nofrontiers of self. The heart expandsbecause boundless, cosmic, unlimited andinfinite love plunges us immediately intoecstasy — the absorption of the first stageof Meditation of boundless love and weimmediately partake of the elevenwonderful advantages of boundless,selfless, loving kindness, that is to say,we sleep happily, wake happily, see noevil dreams. We are beloved by Devasand by humans. Neither fire nor poisonnor sword can make their way to us. Ourcomplexion is serene, we are lovely tobehold, beautiful and sweet all over,charming through boundless love. Ourthoughts are easily composed. We passaway unbewildered and if we do notattain Supreme Nirvana, we go to BrahmaLoka happy here, happy hereafter. Theseare the eleven wonderful advantages ofboundless, selfless, loving kindness. Soby attaining the First Stage one enjoys thehappiness of Brahma Loka right here andnow, and not after death as they do inother religions. Because Buddhism is thereligion of the present realization andenjoyment. It does not postpone theattainment to a future life.

We have spoken on boundless,selfless love. Now, we are going to speakon Buddhism and Materialism which isthe opposite of boundless, selfless love.

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You have heard so much now-a-daysabout materialistic ideologies. Let usscientifically investigate to find out exactlywhere we stand and what is the differencebetween scientific Buddhism andunscientific Materialism. Well, the firstpoint which comes to our mind is thethought that materialism declares that allmen are equal. As you all know this is afallacy because there is no humanequality in the world. Each and everyindividual is the sum total of all his actionsof the infinite past and since each one ofus performs different actions everyminute, we cannot be the same. There areno two individuals alike because no twoindividuals have performed the sameactions in the infinite past. We all actdifferently, our actions make us what weare and therefore different actions havemade us different individuals. Thescientific law declares that action andreaction are equal and opposite. To giveis to receive, not to give is not to receive.Why are people rich? Because they weregenerous. Why are people poor? Becausethey were stingy in the past. Hatred is thecause of ugliness. We can prove it on alaboratory table, because, if you take ahandsome man and you give him a good,hard blow, when he does not expect it,well, his body will be transformed intougliness after receiving the hard blow —because he becomes angry and ugly atthe same time. So you see how anger givesrise to ugliness. But, on the other hand,take a young person — preferably — letus say — a young lady who is homely tobehold. If she practises boundless, selflesslove — METT¾ BH¾VAN¾ — herhomeliness will be transmuted into charmthrough METT¾ BH¾VAN¾ becausecharm is not something physical. Charmis something mental. It is the charming

heart which radiates outwards givingcharm all over. If one is charming withinone becomes charming without becauselove attracts and hatred repels. If onewants many friends and if one wants tobe popular, let him love. A great lover isbeloved by all. Beauty comes from lovingkindness and ugliness comes from hatred.Every effect comes from a cause andpeople are different on account ofdifferent actions in the past as well as inthe present.

Materialism is intrinsically unscientificand to prove it again, materialism says,once a man is dead, he is dead — he isfinished. There is no rebirth. When suchmaterialism claims to be scientific, it ismost utterly unscientific and untrue. Howdo we know that there is life after death?What is the scientific basis of Rebirth?How do we know there is Rebirth? Youknow very well that according to the lawof Physics, the fundamental law is the lawof Conservation of Energy. Energy canneither be created nor destroyed. It canonly be transformed from one form intoanother. This is the fundamental law ofPhysics — conservation of Energy. Whathappens when a man dies? When a mandies — earth returns to earth as you allknow, water returns to water, air returnsto air, fire to fire, space to space.

We agree on this point; but is that all?That is the question. What happens to thedying man’s craving force? Now pleasedo not tell me that his craving force simplyevaporates at the time of death and goesinto nothingness. Please do not tell methat because that would be defying thefundamental law of Physics and pleaseremember that the craving force is one ofthe strongest forces in existence. Thecraving force is stronger than electricity.

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Just as electricity persists as a force,craving force must exist as a force.Whether it is mental force or physicalforce — a force is a force. The mentalforce which can create an Atomic andHydrogen bomb is no mean force. Thecraving force is the most potent force inthe universe and that force at the time ofdeath must follow the law of theconservation of Energy like all otherforces. According to Physics a force onceit is liberated will always go on as a forceuntil it meets an opposite and equal forceto neutralize. That is Physics. We must bepurely scientific and tackle scientificquestions in a scientific way. Very well,since a force will always go on as a forceforever until and unless it meets its equaland opposite force to neutralize it, thesame thing applies to the craving forcewhich is liberated by a human being. It isonly when a human being by means ofMORALITY (S²la), CONCENTRATION(Sam±dhi), INSIGHT (paññ±) can developan equal and opposite non-craving forcebefore he dies, if he can develop an equaland opposite non-craving force toneutralise his craving force then and thenalone will there be no Rebirth for him.Therefore to destroy Rebirth we mustdevelop before death — or even at thetime of death, though it may be too late atthe time of death, an equal and oppositenon-craving force by means of morality,concentration and insight — develop andbring into being an equal and oppositenon-craving force which will completelyneutralize our craving force. Then andthen alone once the craving force iscompletely neutralized is there no Rebirth,only then, is there nothing to be reborn.Nibb±na has been attained, and you arefree from the rounds of transmigrationforever. But as a rule, most human beings

are not so fortunate as to develop thisequal and opposite non-craving forcebefore they die. The result is that thecraving force goes on its way and takesRebirth. There is Rebirth for mostindividuals, that is to say, for everyindividual who does not attain Arahatship.

There is Rebirth, amid Materialismwhich says “there is no Rebirth”.Materialism which says — “Let us eat,drink and be merry for tomorrow we die— that cancels all” this materialism isextremely unscientific and it violates thefundamental law of Physics — the Lawof the conservation of Energy. What isthe aim — the highest aim of materialism?Well, the highest aim of materialism is togive man a form of pleasure which iswholly based on the six senses — onlysensual pleasure and nothing more. Thatis the only aim of materialism and nothinghigher than that. In other words, the aimof materialism is to reduce man to thestatus of an animal, because animals alsoenjoy the pleasures of the senses andnothing more. And since there is nopermanence in anything Materialismcannot realise this aim, which is anotherevidence of the unscientific basis ofMaterialism.

But Buddhism gives forms ofhappiness which are much higher than thelowest pleasure — the pleasure of thesenses. In the first stage of Meditation —the first absorption, Buddhism gives theform of happiness which brings you inthe realm of the temporary Heaven. Youenjoy the same happiness even on thisearthly plane as Brahma Loka in the firstStage which everybody can attain if hetries. And that is not the only pleasure thatBuddhism gives. Buddhism gives you thepleasure of the 2nd Stage, the 3rd Stage

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and the 4th Stage and each pleasure isinfinitely higher than the precedingpleasure. When you go into the 4th Stage,you get the psychic powers.

That is not the only pleasure thatBuddhism gives.

It goes much higher than that to theFormless Stage, that is to say, pleasure ofthe realm of infinite consciousness, thepleasure of the realm of nothingness, thepleasure of nothingness, the pleasure ofthe realm of neither perception nor yetnon-perception. And then finally, theabsorption of cessation — the highestpleasures of all where the four intoxicants,the cankers of lust, of clinging toexistence, of speculation and of ignoranceare destroyed. Nirvana is attained —which is the paramount Good — thehighest happiness of all.

While Buddhism leads from happinessto happiness, materialistic ideologyplunges man into the animal state ofsensuality — beastly pleasures andnothing more than beastly pleasures.Materialism degrades man to the brutestate while Buddhism elevates man intodivine state and finally enables man toattain NIBB¾NA. That is the highestreality of unchangeable TRUTH which isthe highest happiness forever and everwhere being fully awakened — becominghas ceased and one has attained the statewhere he has finally become. No morebecoming in Nibb±na. He has becomeonce and for all and forever. He hasbecome what? Become Reality.

Therefore you see the differencebetween Buddhism and Materialism. Thisis the comparison between Materialismand our Supreme Buddha, the Man aboveGod. And what man has attained, man canattain. Each one of us can become a

Buddha if we follow the example of theSupreme Buddha.

So to summarize, what do we find? Wefind that in their Materialistic regime theindividual must sacrifice himself. Hebecomes a slave to the state. In amaterialistic regime men become slavesto their senses — slavery to the senses,slavery to the State — mental slavery.There is no freedom of thought in amaterialistic regime. Hence materialismis the opium of the masses of the people.Materialism for the masses of the peopleis the opium, that is my own slogan.Science is the best instrument to defeatmaterialism. Materialism offers threeforms of slavery: slavery to a totalitarianstate where man is zero and the state iseverything, slavery of the mind whereman has no freedom to think and slaverythrough the senses where man becomesan animal. These are three forms ofslavery under the Materialistic Regime.And Buddhism saves us from all formsof slavery.

So away with Materialism and up withBuddhism! The Materialistic ideology isopium, only Buddhism can give thespiritual nourishment — can give peaceand joy to a sorrow-stricken world.Boundless, selfless, loving kindnesssolves the problem between capital andlabour and gives peace. Said our LordBuddha, “All worldly beings arelunatics.” Materialism offers onlysensuality as the goal and sensuality givesstrife, contention and war. Misery is theonly goal of materialism and materialismfalsely promising happiness is the realopium and power loving dictators andtheir sycophants offer this opium for theirown selfish gain.

Materialistic ideology will always failbecause it wants to extract happiness out

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of Anicca, Dukkha and Anatt±, out ofTransiency, Suffering and Insubstantiality.If we squeeze an orange what do we get?Orange juice. If we squeeze the worldwhat do we get? Anicca, Dukkha, Anatt±.Out of a world of Dukkha you can onlyget Dukkha and nothing more and if youwant Sukha— happiness — you will haveto renounce the world of Dukkha to getNibb±na the paramount Good.

That is the only way and there is noother way. And when materialists promiseto give you happiness out of a world ofsuffering do not believe them. Because itis impossible to get happiness out of aworld whose characteristic is Dukkha.

An orange, remember, exists only onaccount of its properties. Withoutproperties there is no orange. And theworld also exists on account of itsproperties. Without its properties therewould have been no world. What are theproperties of the world... transiency,suffering and insubstantiality and theseare the only things you can get out of theUniverse. You cannot get more out of theUniverse and therefore since the worldcan only give — transiency, suffering andinsubstantiality — do not believematerialists who promise to give youhappiness where there is no happiness inthe world. Because happiness is not oneof the properties of the world. Theproperty of the world is suffering and itcan only give suffering which can beconquered by Insight. If you wanthappiness you must renounce the world(acquire enlightenment) as our LordBuddha did and attain Nibb±na becausethe absence of suffering is Nibb±na. Theabsence of darkness is light. The absenceof non-reality is reality. The absence ofuntruth is Truth. The world is darkness ofuntruth and Nibb±na is the light of Truth

— Reality. Just as a doctor to attain a curefor the patient must remove the cause ofthe disease, so to destroy suffering wemust destroy the cause of suffering.Materialists never try to destroy the realcause of suffering. They never try todestroy Craving. Therefore how can theyever get happiness without removing thecause of unhappiness. See, howunscientific the materialists are. But ourLord Buddha, the great physician of theworld, scientifically shows the way toremove the cause, Craving and byremoving the cause of unhappiness — theresult is happiness.

The only reliable Guide is the GreatestPhysician in the Universe who removedhis own cause of unhappiness whodestroyed his Craving and attained thehighest happiness through the destructionof the cause of unhappiness. Economicways will never give happiness becauseeconomics never destroy Greed, Hatredand Ignorance. Each one must attain hisown happiness within himself; each manmust be a physician to himself. Only byconquering the passions, which burnwithin can one attain the cool state wherethere is no longer any burning. There isno fire like lust, our Lord Buddha said. Itis the fiercest of all fires. And those whothink that burning is a pleasure, well, theycan go on burning. They can go onburning because our Lord Buddha saidthat the fires of lust are the fiercest fires.And we have been burning from theinfinite past and we will go on burning tothe infinite future until and unless weextinguish the flame by means of thewater of Truth and by withholding the fuel.Adding water of Truth and withholdingthe fuel. Withhold what fuel? It is the fuelfor the fires of passions. We must seewithout attachment. We must listen

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philosophically — seeing and knowingthings as they really are withoutattachment. And once we see, we smell,we taste, we hear, we touch and we thinkwithout attachment, then, we are using thesenses as our Lord Buddha used the senses— as the Master and not as a slave. Heused the senses without clinging. Thisdivine detachment withholds the fuelfrom the senses and by withholding thefuel the fires die.

The Universe was not created onceupon a time. The Universe is beingcreated every fraction of a second. Assoon as creation ceases, the Universevanishes. Creation is purely subjective. Iam forever creating my world millions oftimes every fraction of a second by myown craving rooted in ignorance, and youalso are creating your world millions oftimes every fraction of a second by yourcraving rooted in ignorance. Let us try tostop creating the world. You know thepotter. He goes on turning the Potter’sWheel and why does the wheel turn ?

Because his finger is on the wheel. Butif he removes his finger from the wheel,the wheel will finally cease to turn. We,like the Potter, are turning the wheel ofExistence by our craving rooted inignorance. Let us remove the finger fromthe wheel. Let us stop turning the wheeland once we cease to turn the wheel,Existence will begin to stop for each ofus. And the sooner we lift the finger fromthe wheel, the better it will be for us.

Buddhism is self-research. What is theaim of life? The aim of life is theattainment of happiness through thedevelopment of noble character and onlyBuddhism will make us attain the highestaim of life which is the attainment ofhappiness through development ofcharacter. Buddhism teaches how to attain

peace within. While Buddhism makes theindividual paramount, Materialismdegrades the individual and makes him acog in the wheel. Therefore, let us keepour dignity and let us not degenerate.

You know, a certain Dr. Yang oncewrote me a letter in which he raised thequestion, “Venerable Sir! Please let meknow in what way Buddhism is supreme?Tell me why is Buddhism the only realTruth! “So, I replied as follows : “My dearDr. Yang, Buddhism is the finest religionin the world because it gives Nibb±na, thesupreme deliverance, right here and now.”

I say that Buddhism makes the worlda lovely place to live in because boundlesslove is its beauty.

Let us work for the spread ofBuddhism so that the world may becomea lovely place to live in through boundlesslove.

Buddhism is the only religion whichhas The Four Noble Truths and the NobleEightfold Path. Buddhism is what youneed because it teaches non-existence ofan enduring Ego. All things are transitory,fraught with suffering and insubstantial;renouncing that which has as qualitiestransiency, suffering and insubstantialityand one attains the highest Reality — ofSupreme Nibb±na which is oneunchangeable Truth.

Buddhism is the only religion whichteaches the cause of change and oforigination. All things derive from acause. All things cease from a cause.

And Buddhism is the only religionwhich really destroys suffering, it is theonly religion — rather the system of Nobleand Absolute Truths — interpreted by asupremely Enlightened Buddha andfollowed completely by its perfectArahats. All other founders of religions

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are only quacks — because they couldnot cure themselves — much less couldthey cure others.

All the theories that we find in scienceare superseded by fresh theories and theyare always making fresh theories and theold are overthrown, as you will all knowbecause scientists are not Arahats. Theyare still bound, circumscribed by Greed,Hatred and Delusion — these three — sothey have not seen Reality, they have notattained the highest Truth. They can onlyspeculate and theorise while in Buddhismthere are no theories because the Buddhawas a seer. One who saw. He did notspeculate, he did not theorise. Every wordhe uttered is the Highest Truth andBuddhism has never been changed duringthe 2500 years of its existence. How canthe Truth be changed? It is impossible.Realisation, not mere intellectualgymnastics is the criterion of spiritualsuccess.

Our Exalted Buddha is the onlyscientist who solved the Riddle of theUniverse. He solved the riddle of theUniverse by realising that the Universe isUnreal. And by renouncing unreality, hewoke up from the dream state. And whilethe world dreams on and on, the Buddhastops dreaming forever. The Buddha firstdestroyed his own Greed, Hatred andIgnorance and he taught others how todestroy their Greed, Hatred andIgnorance.

PART IIWhen a doctor sees a patient he first

makes sure that the patient is sick — thathe is not make-believing with a fantasticimaginary disease; and then when heknows that the patient is really sick, hetries to find the cause. Remove the causeand the patient is cured. So the Buddha,

in the same way, realised that the wholeuniverse is suffering; that the cause ofsuffering is craving. He said, “Removethe cause and the effect will automaticallydisappear”. And then he showed how todestroy craving by walking on the NobleEightfold Path. He gave the finestprescription the world has ever seen.Buddhism is the Path. The finest Path. Itis a practical doctrine and we must walkon the Path and not merely admire thePath. If the patient merely admires a bottleof medicine — Quinine mixture — he willnever get cured. He should gulp it down.I have never seen anybody admiringquinine mixture, but nevertheless, simplylooking at the bottle, admiring the label,or anything else will not cure the patient.He has to drink it; then he will get cured:whether he admires or he does not admiremakes no difference. The chief thing isto gulp it down, then only will themedicine work. So we must walk on thepath. By walking on the path one willattain peace.

Once in America after preaching to theHigh School students at Anne Harbour,Michigan, on Good Friday, — Can youimagine I was invited to preach on GoodFriday — one boy asked me the question,Is it possible to practise Buddhism withoutrenouncing Christianity?” I said to him,“Don’t worry. Simply walk on the NobleEightfold Path. If you walk on the NobleEightfold Path everything will take caveof itself but, do walk on the NobleEightfold Path. No matter what label youkeep. It makes no difference. Walk on thePath! That is the chief thing!”

A materialist ideology, as I told youbefore makes the world an ugly place tolive in with its hatred and process ofextermination. Mett± solves the problem

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between capital and labour and givespeace. Capital should love Labour andLabour should love Capital and by mutuallove they will serve each other and bothwill be happy. Like the organs of the body.If the organs were to fight one another ina body we would not live long; but, byco-operating, the heart co-operating withthe lungs, the lungs co-operating with theliver and the liver co-operating with thespleen — if all the organs workharmoniously — that is health.

Now the whole world is diseased. Yes,the whole world is sick because the organsare upside down warring with each other.So let us make peace with each other allover the world. Then, there will behappiness through boundless lovebecause love is a divine lubricant whichremoves the friction of the machinery andmakes the machinery run very smoothlyindeed.

What is the core of Buddhism? TheFour Noble Truths. That is the core ofBuddhism. One must practise continualawareness in Buddhism. Science is basedon observation and experiment.Buddhism is also based on observationand experiment but, it leads to realisationand science does not lead to realisation.The true Buddhist observes, experimentsand realises.

There is no rest for a Buddhist till heattains Nibb±na. The true Buddhist is asubjective experimentalist, forever tryingto know himself. And how can a manwhose whole world is aflame lay himselfdown to rest. Therefore, in Buddhismthere is ceaseless activity. Those who saythat Buddhism is the religion of lazinessare talking through their hats becauseBuddhism teaches the utmost diligence.Through zeal the goal is attained. “Work

out your own salvation with diligence.”These were the last words of the Buddha.We must try, with might and main toescape from the prison house of existence.That is the core of Buddhism to escapeforever and attain Reality. Buddhism isthe only religion which has shown in ascientific way how to escape from theprison house. The Exalted Buddha taughtone thing and one thing alone. “Just asthe ocean has one Taste — the taste ofsalt so Buddhism has one taste, the tasteof deliverance.”

How can the teaching of deliverancebe dubbed as pessimism? We must acceptBuddhism which gives supremedeliverance in this very life itself — whichis laboratory proof. In America they wanteverything tested on a laboratory table.Very well, our Buddha also testedBuddhism on a laboratory table — byattaining Nibb±na and Arahatship in hisvery lifetime. So you see it leads topractical results attainable in this very lifeand such attainment is proof in itself thatBuddhism is Reality — because it givesReality in this very life time, not afterdeath. Other religions cannot provethemselves with practical results in thislife time. Buddhism is the only religionwhich gives the highest proof right hereand now. “Ehi passika” (“Come and seefor yourself”) — the Buddha said.Buddhism is scientific because it can betested right here.

There are two kinds of religion: onekind of religion is based on rites andceremonies. It is based on blind faith — akind of religion which has many dogmas,sacraments, hocus pocus. But there isanother kind of religion which is basedon pure knowledge alone — and that isBuddhism. Buddhism is pure knowledge

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and nothing else but pure Knowledge.And who can reject pure Knowledge? SoBuddhism is for the Wise. I grant that areligion based on rites, ceremonies, blindfaith, dogmas, hocus pocus, sacramentsetc. might be a form of opium — whileBuddhism which is based on pureKnowledge — that is Bliss — HighestBliss.

What is life? Life is a process ofcontinual becoming. We are foreverbecoming. Let us stop becoming forever.What is man? Man is a bundle of factorsbound together by craving rooted inignorance. That is man. Now, how do weexplain the Four Noble Truths in terms ofthese factors? — the grasping factors.Well, the 1st Noble Truth is that to havethe factors of grasping is suffering. Thecessation of the factors is the cessation ofsuffering. And the way to the cessationof the factors is the way leading to thecessation of suffering. Now sciencewithout morality spells destruction. Youknow very well that science is a kind ofFrankenstein’s monster, a great monsterevolved by man. And now, unfortunately,the very monster which man has createdhas become more powerful than manhimself. Man can no longer control themonster which he created. The scientistsare forever saying now — on the radio,in the magazines, in the newspapers —“We are afraid.” Why? Because we canno longer control the science which wehave created. And why? Because scienceis like a great locomotive. The engineercannot control the locomotive anymore.The locomotive is going to plunge overthe precipice destroying the driver andeverybody. Scientists have invented theatomic bomb, the hydrogen bomb. Andnow they cannot control the use of thesethings. The craving is so strong. The only

brake which can control these things isMorality — Only the Five BuddhistPrecepts side by side with Science can givehappiness to mankind. Only this moralitycan act as a brake to prevent man fromdestroying the world. Science alonewould destroy the world but science plusBuddhist morality will save the world andmake the people happy. So let us practisethis morality and thereby save the worldfrom destruction.

If we could place a copy of theDhammapada in the hands of everyhuman being in the world there would beno World War No. III. It was theDhammapada which completely changedmy life. I became a Buddhist by readingthe Dhammapada, and if everybody willread this book there will be no World WarIII, no World War IV or any more warsbecause this is the book which teachesyou to become sane and how to avoidinsanity.

The Buddha started with a clean slatelike an experimentalist without anypreconceived ideas. He sincerely left hisfellows — his wife and son, and went intothe forest, struggled like a real warrior —he was a Khattiya — a fighter by birth —and by fighting on the battle field againstTemptation, he won victory and attainedBuddhahood. He was an experimentalist,he was willing to test everything himselfand after six years of self-mortificationhe renounced this method when he sawthat it was useless and gained Nibb±naby following the Middle Path. Sotherefore Buddha is the supremeexperimentalist of the Universe who reallygot realisation after paying the highestprice.

In the Paµµh±na, Buddhism teachesRelativity, the highest relativity, three

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thousand pages of P±li text, can youimagine, of relativity? You see self-research is the highest research. There arepeople doing research into all Sciencebased on recent developments of thetheory of Relativity; electrical research,etymological research, astronomicalresearch and all kinds of researches butonly when we know ourselves do weknow everything. Looking outside onesees nothing. If we look inside, that is theonly way to find who we are. Knowyourself and you know everything. Butsome people want to know everythingexcept themselves, clinging to everythingexcept themselves. But in Buddhism webelieve we are always developingSaªkh±ras — tendencies — and we musttake care to avoid bad Saªkh±ras whichwe develop when we cling to things.

You know there were once twoascetics. These two ascetics werementioned in the Majjhima Nik±ya. Therewas a dog ascetic and a cow ascetic. Whatdo we mean by a dog ascetic? Well, yousee, in India at that time there wereascetics performing various forms ofasceticism hoping to conquer themselvesthereby. So one thought that by acting likea dog, living like a dog, as a form of self-mortification he would attainenlightenment. So he walked on all-foursand he ate with his mouth on the ground.Actually as he lived he began thinkinglike a dog, acting like a dog but thinkingthat he was going nearer to Nibb±na.

And the cow ascetic also — he livedwith the cows, walked on all-fours and toshow that he was a cow ascetic he had onthe horns which he had taken from somedead cow and he wore them on his headso that people would know that he was acow ascetic. And he wore the tail also ofa cow.

Both these ascetics went to the Buddhaand the cow ascetic said. O Lord a manacting like a cow, behaving like a cowetc. What is his destiny after death? Wherewill he go? Lord Buddha said, “Don’t askme that question.” But on the persistenceof his questioner, answered, “He who actslike a cow, behaves and thinks like a cow,walks with cows — develops thetendencies of cows when he dies he willbe reborn as a cow if he is lucky if he isunlucky he will go to hell.

That is the highest goal he would attain— birth as a cow. Then the cow asceticbegan weeping when he heard thesewords. The Buddha said, “Didn’t I tell younot to ask this question?” He said, “I amnot weeping because you answered thequestion correctly. I am weeping becauseI was cheated by my elders who told methat by performing such austerities. I willget Nibb±na.” Similar advice was givento a Dog Ascetic who performed theausterity of living like a dog. This asceticthen said, “I am ready to renounce theworld. Accept me into the Order.”

The Dog Ascetic became a Buddhistmonk and in no long time attainedArahatship. And now remember well thatit is starvation, spiritual starvation whichis the cause of misery in the world, and itis spiritual nourishment which will givethe highest happiness. The world suffersbecause it takes material food everydaybut takes spiritual food once in a bluemoon. If you take the right spiritualnourishment every day you will all attainNibb±na very quickly indeed.

The sky is in flames, the earth is inflames, the water is in flames, the mind isin flames — all are in flames. So let us beat peace with ourselves and the wholeworld. War is the effect of a cause. We

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Buddhists are not interested in effects. Butwe are interested in the cause of War sothat we may destroy the cause and attainworld peace. What is the cause of War?Internal fire is the cause of the externalfire. War is fire. The Exalted Buddha saidthe six senses are burning. So to destroyWar we must extinguish the fire of senses.Man is at war with himself. Then there isnational war, international war, global warand all kinds of war. Only when we attainpeace within can we enjoy peace without.So each man must police himself byhimself; no man can police another. Weextinguish the flames by adding the waterof Truth, by taking spiritual nourishment.We extinguish the flames by withholdingthe fuel — seeing dispassionately,smelling, tasting, touching, thinkingdispassionately. That is the way — AUniversal Fire Brigade is required toquench the raging flames of this universalfire. Hence the Urgent need of BuddhistDhammaduta to the world. We must be aFire Brigade roaming all over the worldextinguishing the fires of lust, hatred anddelusion — the Supreme FireExtinguisher, the incomparable BuddhaDhamma.

And when each conquers himself andattains peace within, there will be peacewithout. There is no other way. They mayevolve this method and that method, theymay evolve a thousand different methodsbut they will always fail as they havealways failed. If you study history whatdo you find? Nothing but one warfollowing another war. You know whatMussolini once said, “War is continuous.Peace is only a breathing space betweencontinuous warfare.” So the people arealways fighting. There is never peace.Whenever you have peace it is only make-believe peace. Because peace is only time

for preparing for the next war and peoplestop fighting only when they have no moremeans to fight. If people had infiniteweapons and infinite ammunition alwaysready, they would fight forever to the lastman. Remember that peace comes onlywhen people are thoroughly exhausted —when there are no more means to continuefighting. The only way to produce realpeace is to make every man peaceful —to destroy violence in all its forms all overthe world. We should teach the young howto he peaceful. We should not give themtoy soldiers and toy cannons, and givemilitary uniforms to the little boys,encouraging warfare in the young. It isthat continuous strife which is going onin the human heart — which produces warwithin, war without, war all over. And ifwe destroy Greed, Anger and Ignorancewe get peace within, peace without andpeace all over. There is no other way. Iwonder when the world will understandthese few simple facts.

How much did the last War cost? Itmust have cost millions of dollars, millionsof lives. A single stanza of theDhammapada if practised can preventWorld War.

“Never indeed by hatred do hatredscease, By love alone doth hatred cease.This is the law eternal.”

This single stanza is worth more thanmillions of lives because it can prevent aWorld War. As a matter of fact, it canprevent all wars, if everybody wouldengrave this golden stanza in his or herheart. It should be painted in gold anddisplayed all over the world — and thenperhaps, people might think a little bit ofpeace. But as long as people think in termsof war, there will always be war becausewar is caused by our thoughts — thoughts

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of lust, hatred and delusion and wheneach and every man’s thoughts becomethoughts of love, goodwill, non-greed,thoughts of enlightenment, then, there willbe peace. Loving kindness plays a greatpart in Buddhism because it is Truthwhich gives love — a glorioustransmutation. Sixty perishable secondscan be transmuted into sixty seconds ofglorious love if we practice Mett±Bh±van±. You know that alchemists wantto change lead into gold. But we practiseMett± Bh±van± — which is betterchanging lead into gold or changingperishable time into imperishable Love?I should think the latter is far moreprecious. We are changing the changeableinto the unchangeable Mett± Bh±van± —love which lasts forever. And by thisglorious method your heart will one daybecome full of immortal Love. And loveis indestructible. Love and Truth gotogether. So, kindly enter the gymnasium,not the gymnasium where we make ourmuscles large but the gymnasium wherewe expand the heart until it becomesinfinite with boundless love and thisinfinite expansion of mind and heartproduces the Absorption which places usin Brahma Loka.

What is the true philosopher’s Stone?The Three Gems of Buddha, Dhamma,Saªgha, were evolved by the jewel ofthought. It is thinking — the power ofthought which is the true philosophersstone. It is the power of thought — thejewel of thought which is the truephilosopher’s stone because it can changefleeting time into immortal love. It candestroy Self. It can make one selfless. Thisjewel of thought can liberate us from allsuffering. Buddhism leads to the highestjoy the Supreme Nibb±na in this very life

itself. Everyone is invited to come and seefor himself how the highest is attained. Itcan be tested in actual life — Buddhismis a way of living. The best proof ofBuddhism lies in realising and testing thesublime truths which are offered in thislife itself. Just think, a mortal crawling onthe earth can taste the highest pleasuresof a Mighty God through the first stageof Meditation and also Nibb±na throughthe end of ignorance. I am delighted Ibecame a Buddhist, overjoyed, enthused— and for that reason roam all over theworld dynamically urging others to walkon the Noble Eightfold Path which leadsto deliverance. “Self” is a phantom. Selfis another Frankenstein’s Monster evolvedby the human brain. The self — thephantom — came from craving rooted inignorance. From the infinite past we havebeen thinking in terms of “Me, Mine andMyself” — With reference to the eye, withreference to the form, with reference toconsciousness resulting from contact, thefeeling, the craving, and so the self hasgrown stronger, has become great. Sofrom now on with reference to allphenomenal things you must think interms of “not Me, not Mine, not Myself.”And then gradually through RightMindfulness, right recollectedness,knowing and seeing things in their truetransient, suffering, void state, werelinquish, we let go. We detach ourselvesfrom all phenomenal things. We say, “Thisis not me, not Mine, not Myself’ and byletting go, the phantom self becomessmaller and smaller.

This is not My house, not My body. Itis transitory. What is transitory? Thephenomena — Me, Myself. So we let goand by this unique state of thinking, ofalways letting go, we get into the habit

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and finally we detach, completely detachfrom external things, completely detachfrom the body, detach from the mind. Werelinquish all attachment to the aggregatesof existence, the heavy load of the fivegroups of grasping, matter, feeling,perception, tendencies and consciousnessare thrown down. We no longer arecoolies carrying this heavy load of thefive aggregates. And then being relievedof the burden, knowing that everythingis selfless we attain the state ofimmortality, which is the supremeNibb±na. This is the way to destroy theFrankenstein’s monster, the phantom selfand there is no other way than that bywhich one becomes a Divine Being bypurity. And this is the real God, not theCreator, because you all know that theCreator is ourselves, our own Craving.That is the devil, the criminal who createsthis world of suffering. The creator is nota God . So therefore, let us destroycreation, let us stop creating self and then,become selfless. We become Divine Beingbecause the aim of Buddhism is not tobecome a Prophet of God, not to becomea son of God. The aim of Buddhism is tobecome God Himself. And by God I meanone who destroy’s craving and attainsNibb±na. That is the real God — DivineBeing — God by purity — the highest,he is the God of Gods by destroyingcraving.

Now, you should practise Mett±Bh±van± because that is the best way wecan practise philanthropy — universalphilanthropy giving wellbeing to thewhole universe. And then, we will, in ourown humble way, try to neutralize thefumes of hatred, the poisons of hate whichmake the world such an ugly place to livein. We should try to beautify the world

with the waves of boundless, selfless,loving kindness. For two minutes let uskeep our backs straight, eyes half closed.Let us not keep the eyes wide open, thatwill provoke distraction. Let us not closethe eyes — that may induce sleep, butfollowing the Middle Path, becauseBuddhism is always the Middle Path —like our Lord Buddha Keep the eyes half-closed, With back straight. Let us offerlove — the waves of boundless, selfless,loving kindness for two minutes in orderto neutralize the poison of hatred and tomake the world peaceful. This is the bestway we can exert ourselves for the worldby neutralizing hatred through boundlesslove and by practising this meditation andattaining the first Jh±na — one enjoys the11 wonderful advantages right here andenjoys the Happiness of the Mighty Godsin this very earthly state. Let us practisesilence and boundless, loving kindnesssending our love like boundless waves tothe ends of the Universe if there is anyend. Let us make the love infinite andsuffuse every sentient being with infinitewaves, every blade of grass, withboundless, selfless, loving kindness, andmay we all attain supreme Nibb±na soon.

We offer the merit to all the Devas, allthe humans, all the ghosts, to all theanimals, to all the denizens of purgatory.We offer the merit to all our relatives, whoare living, who have passed away, weoffer our merit to the sentient beingsthroughout the whole universe. Byoffering merit we receive merit. Byoffering love and Truth we receive thesame. By offering joy, we receive joy.Give happiness to all beings and allhappiness will surely come unto you.Blessings.

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Thoughts on the Dhamma: Excerpts from

Buddhism as World ReligionBy Anagarika P. SUGATANANDA

There are many indications of anawakening interest in Buddha Dhamma,as a system of ethics and a philosophy inkeeping with modern thought, andsuitable for present day needs. OutsideBuddhist countries, this awareness isshowing itself in various movements forthe study and propagation of the Buddha’steaching, and more and more thinkingpeople are turning towards it for a solutionof the many problems that perplex them.

To understand the diverse factors atwork in the world today, and obtain aclear picture of the involved pattern thatlife has taken, is no simple task. Oftenthe issues confronting the individual areso obscure that the distinction betweenright and wrong action is far fromobvious. It requires a disciplined mind,with a firm anchorage in the unchangingverities, as distinct from local andcontemporary fashions of thought, tomove with certainty and freedom betweenthe conflicting currents within andwithout. A certain clearly-defined attitudeto life is essential, and it must be one thatis founded equally upon reason andgoodwill.

The present era is one of transitionand upheaval; but this is true also of everyera that has preceded it. Like everythingelse, values change, and to seek for anyconstancy throughout history is to seekin vain. The sole difference lies in ourincreased capacity to bring aboutworldwide tragedy out of such upheaval.The prevailing mood is one of disillusion,scepticism and mistrust of everything

except that which can be seen andhandled. It is materialism without thebackground of even a materialistphilosophy, and its cause lies in the failureof religion to keep pace with independentthought in the more educationallyadvanced nations of the world.

Rationalism alone is only sufficientfor the small minority who are capable ofordering their lives on an ethical basis, asdid Confucius, without enquiry into therationale of morality. For there is a pointbeyond which reason alone will not carryus. As Pascal has said, “The final stage ofreason is to know that there is an infinityof things that transcend it.” Nevertheless,reason must not be outraged, for toabandon reason is to embark upon anunexplored ocean whose farther shore isnot Truth but the fantasies of mentalderangement. This is the danger thatbesets the followers of Bhakti cults,leading them into extravagances ofconduct and belief that are repugnant tocommonsense.

It is time that we, who believe theBuddha’s middle way of Enlightenmentto contain the remedy for this century’sills, asked ourselves on what we base ourclaim for Buddhism as universal truth and,having examined that claim in a spirit ofimpartiality, proclaimed its message witha fearless spirit. What exactly doesBuddhism offer that other religions lack?That is the question that must beanswered.

The value of religion shows itselfnowhere more clearly than in the

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collective life of those who profess it.Religion can be the most active power forgood within that life, or it can be a mereformalised convention. In the first degreeit acts as a unifying element, in the secondit tends to split the community.

A religion, to fit the modern outlook,must be one that does not depend uponrestriction of thought to maintain its holdon the minds and hearts of its followers.

Despite this, the need for religion insome form remains. So strong is it thatpeople are frequently driven to it by theirown intense inner craving, regardless ofthe fact that in doing so they are forced toaccept dogmas that their intelligencerejects. This in turn gives rise to furtherinternal conflict, which the individual hasto resolve as best he can. There are thentwo alternatives open to him; one is tostrengthen himself to do without religionaltogether, which often results in a drying-up of the finer emotions and idealisms;the other is to stifle the criticism of themind, and thereby commit intellectualsuicide. The position for such a person isindeed an unhappy one. He is unable toreconcile his spiritual needs with thedictates of reason, and he falls victim tomental anarchy. It is not surprising thathis state reflects itself in his life and actionsand, on a broader scale, projects itself intothe society of which he and his kind formthe majority.

But the scientific outlook has becometoo firmly established to give way. Therecan be no return to a mediaeval religiousdominance. What, then, is to take itsplace? Philosophy, in the restricted sensein which it is understood in the West, ashaving its beginning and end in the Greekschools and their Germanic derivatives,is looked upon as a matter of academic

interest only. It is not thought of as havingany applicability to life as it has to be lived.The tendency to regard all suchspeculations as mere archaic survivals isan unfortunate one, since it transfers to apurely materialistic sphere all thoseactivities of the mind that have served toelevate man, the “thinking reed”, ofPascal, from a state of spiritual serfdom.The scientific approach is itself a healthyone, in that it takes nothing for granted. Itdoes not strive to make out a case to fitsome preconceived theory, but venturesboldly upon unknown seas in quest of atruth it dimly feels to lie somewherebeyond the farthest horizon. What isneeded in the world to-day is a religionor philosophy which will provide chartand compass for the spiritual voyage; onethat will serve as a basis for conduct, yetnot attempt to confine the adventurousmind of man within the prison walls ofsuperstition and mythology. The need canbe filled in all its requisites by a properunderstanding of Buddha Dhamma,because the Buddha fostered the spirit ofenquiry in the minds of His disciples byHis frequent exhortations to acceptnothing on authority, even His own, butto seek inwardly along the lines Heprescribed, and to test every propositionby the principles of rationalism or rightthinking.

The Buddha preached a doctrine ofliberation, and it is notable that the idealof perfection He laid down is one thatteaches self-reliance above all else.

The Noble Eightfold path of RightUnderstanding, Right Mindedness, RightAction, Right Speech, Right Livelihood,Right Effort, Right Recollectedness, andRight Concentration is a sublimeproclamation of man’s freedom to work

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out his own destiny by means of hisKamma, independent of the whims of acapricious god. From the time when Helaid down the first principles of HisDoctrine in the sermon at Holy Isipatana,to the last exhortation delivered to Hisdisciples before His Parinibb±na, “Be untoyourselves a refuge seek no externalrefuge. All compound things areimpermanent. Strive with earnestness”,the emphasis was always upon self-culture. He showed that man is elevatedto the highest pinnacle of self-responsibility and is thereby invested withthe dignity of complete liberty to workout his own Kammic weal or woe. TheEightfold Path, together with the FivePrecepts of a layman, to abstain fromtaking life; to abstain from theft; to abstainfrom unlawful sexuality; to abstain fromharsh and untruthful speech; and toabstain from mind- destroying intoxicantsand drugs presents a pattern of living thatfor simplicity and completeness surpassesall others. He taught the path to thedestruction of suffering, and it followedof necessity that to refrain from theinfliction of suffering on any living thingwas a high virtue.

“All tremble before the rod; all feardeath. Putting oneself in the place ofanother, one should neither strike norslay.” Dhammapada.

Universal appreciation of this truthalone would free the world from thenightmare oppression of war. In his “Soulof a People”, H. Fielding Hall says:

“There can never be a war ofBuddhism. No ravished country has everborne witness to the prowess of thefollowers of Buddha; no murdered menhave poured out their blood on theirhearth-stones, killed in His name; no

ruined women have cursed His name tohigh heaven. He and His faith are cleanof the stain of blood. He was the preacherof the Great Peace, of love, of charity, ofcompassion, and so clear is His Teachingthat it can never be misunderstood.”

“So clear is His Teaching that it cannever be misunderstood.” There is thestark and inescapable fact. Lord Buddhataught without reservation and withoutambiguity. But it should not be imaginedbecause of this that Buddhism is a creedof passive acceptance of evils, or ofescape from the responsibilities of living.Far from it. In the Ten P±ramit±s orSupreme Perfections of Buddhism we arepresented with a virile and positivedoctrine with which to confront andovercome the forces of evil. The TenP±ramit±s are Charity, Virtue,Renunciation, Wisdom, Energy,Forbearance, Truthfulness, ResoluteDetermination, Loving Compassion, andEquanimity. Many are the tales of courageand resourcefulness given in the Buddhistscriptures to illustrate these qualities. TheBuddha realised them all in Himself, andby their means arrived through His owneffort at the goal of His striving. AsBodhisatta He shared His merit with allsentient creatures; as Buddha Herevealed, for the good of all, the path bywhich He had arrived.

Avoiding all extremes, BuddhaDhamma represents the middle Way ofsanity and self-mastery. It demandsnothing in the way of conduct that iscontrary to good sense or detrimental tophysical and mental health. The body isimportant in that it is the vehicle of themind which alone defiles or purifies itself,and it must function healthily as the firstessential to progress.

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It is sometimes asserted, often bythose whose knowledge should give thembetter understanding, that Buddhism ispessimistic. This presumably arises fromits insistence upon Dukkha, Suffering, asan essential constituent of being. Butsurely no one would take so one-sided aview of existence as to deny theinevitabilty of suffering? Withoutrecognising the existence of suffering inthe world, all religions would besuperfluous—life would need noantidote. By their very nature they seekto give a haven from the suffering thatsurrounds and threatens every livingcreature. Buddhism could only be justlyaccused of a pessimistic attitude if ittaught that there is no way out of the netof suffering. But there is a way out, andBuddhism sets it forth clearly, as beingavailable to everyone. Why then isBuddhism accused of being pessimistic?It would indeed be difficult to find anyreligion, except the early paganism ofGreece, which disregarded the reality ofsuffering. Suffering is all about us, andthe creed of “everything being for the best,in the best of all possible worlds” mayhave been satisfactory to an eighteenthcentury Pangloss, but can hardly be saidto commend itself to a thoughtful man.Yet because of this, are all those whorefuse to subscribe to the facile optimismof “God’s in his heaven, all’s right withthe world” to be condemned aspessimists? There is no special virtue inbeing unable to face facts.

All existence is a process of changeand becoming. Empty phenomenacontinually unfold themselves before oureyes. A true understanding of their nature,as being transitory and without essence,relieves the mind of craving and thus of

the suffering that arises from it. Just aswe can realise a solid object as beingcomposed of atoms and electrons movingin space, because modern physics tells usit is so, although we cannot see them, andfurther can understand that in the finalanalysis there is no substance in the atomsand electrons, but only currents of pureenergy, so it is possible to realisemotivation without a motivator, objectivitywithout an object. Once this is grasped,the Buddhist doctrine of PaµiccaSamupp±da, or Dependent Origination,becomes clear. There is then no need topostulate an outside source of motivation,or any permanent substratum behind orwithin the procession of events. There isno need to imagine a creator or a soul.Such ideas are seen to be inconsistent withthe logic of causation, and in theillumination of this knowledge the conflictbetween science and religion comes to anend.

Buddhism is not revealed religion. Itis the first example of the purely scientificapproach as applied to questions of theultimate nature of existence. The Vedascontained the seeds of the method, butthey also had a tendency to makeunjustifiable statements about the natureof god and the soul, and other matters thatonly exist in the realm of assumption. Itwas left to the Buddha to carry the systemof scientific analysis to its logicalconclusion without recourse todogmatising. In the religious thought ofall ages this stands out as an uniquephenomenon. The mind of the Buddha isthe sole example of an absolutely timelessone, transcending His age andenvironment in a way that none other hasdone before or since. Hearing His voiceacross the centuries, mystic and rationalist

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alike recognise a kindred mind - thethoughts of an Elder Brother of mankind,who speaks direct to them, with a messagefor their own problems, delivered in theaccents of authentic truth.

This absence of limitations of periodand locality is the prime necessity in areligion which claims to have a universalapplication. Without it no creed cansurvive the onslaughts of criticism. TheDoctrines of Buddha Dhamma standtoday as unaffected by the march of timeand the growth of knowledge as whenthey were first enunciated. No matter towhat lengths increased scientificknowledge can extend man’s mentalhorizon, within the framework of theDhamma there is room for the acceptanceand assimilation of further discovery. Itdoes not rely for its appeal upon, thelimited concepts of primitive minds, norfor its power upon the negation of thought.Sakya Muni taught the doctrine ofcompassion and right living as truthcapable of demonstration here and now.He taught the necessity for dispassion, andmade its meaning clear to the point whereall who had within them the capacity forunderstanding had to acknowledge it. Inpropounding the unique Anatt± Doctrine,the Buddha at once placed His teachingon a higher level than that of any other.

Buddhism alone asserts the validityof moral values in the universe on a basisof cause and effect, and so doing givesthem a power and reality that no theologyhas succeeded in maintaining.

Revealed religions depend greatlyupon their miraculous element: by thatthey stand or fall. But although themiraculous element is present inBuddhism also, its philosophy and ethicsare in no way dependent upon the

miraculous. Even stripped of every shredof the so-called miraculous, the Dhammawould still remain a complete cosmicdoctrinal system in its own right. Scienceto-day is far from denying the possibilityof miracles, as it once did, but the viewof most scientific minds is that what areknown as miracles are but manifestationsof laws as yet unknown. The BuddhaHimself expounded this view: to Himmiracles were not in themselves to beregarded as demonstrations of truth, butshowed only a mastery of little-knownpowers that may be developed by theYogin, whatever his views. They were noproof that their possessor was anenlightened being. This being so, He notonly taught His Followers to be wary inthe exercise of any miraculous powersthey might acquire, but also warned othersnot to be unduly impressed by suchexhibitions. Thus, whereas most othercreeds exploit their miraculous elementto the greatest possible extent, with theintention of convincing the masses,Buddhism treats all such things as of veryminor importance. What matters inBuddhism is the release from Sa½s±ra,and the method by which it is to beattained. Even morality is only significantin that it is an essential means to that end;yet for this very reason the inculcation ofmorality is stronger in Buddhism than inany other faith. Buddhism recognises noescape from the consequences of evil-doing, save exertion in the sphere ofgood.

The psychological system ofBuddhism is one more instance of itsmany points of contact with modernthought. Its conclusions are tending to beconfirmed more and more strikingly asscientific investigation into the machinery

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of consciousness progresses. Psycho-analysis has not discovered anypermanent element or unchangingprinciple in human consciousness. TheEgo, on which the theory of personalityand individual survival was based, isfound to be non-existent. All that can betraced is a succession of mental states, acontinuum formed of progressionssupervening upon, and conditioned by,one another, and subject to modificationby all kinds of internal and externalinfluences. As in physics, the staticconcept has given way to the dynamic,and the process is a parallel one. Nowhereis there evidence of any permanent realitybehind the phenomena, or any cause otherthan that existing in the nature of changefrom one state to another. In view of thisit is inevitable that the Buddhistinterpretation of causality must prevail. Itis the only one that satisfactorily fits thefacts as we know them. At the same timeit provides the much-needed incentivetowards well-directed effort and universalgood-will without which civilisation mustperish.

It has been rightly said thatBuddhism of all religions is the farthest

removed from paganism; in other words,it contains the civilised qualities in a moremarked degree than any other.Compassion and self-control are theinsignia of the civilised man; absence ofgreed, and knowledge of the true natureof impermanent things are whatdistinguish him from the savage. All faithsto some extent teach these truths, but inBuddhism alone is to be found theircomplete fulfilment.

The highest doctrine cannot berealised by all at the same time, butthrough elimination of the obstacles ofignorance and attachment to self it maybe attained ultimately by everyone. In thissense Buddhism knows neitherdistinctions nor superiorities. Onlyaccording to a man’s attainments is hisworth measured by the Buddhist.

This is the message of hope thatBuddhism offers the world, and theBuddhist asks nothing more than that theDoctrine should be given a hearing andjudged impartially in the light of thehighest standards of human thought. Weoffer it to the world, in the sacred nameof our Lord Buddha, the Compassionate.May the world listen and learn.

What is past,—let that seem best.Before thee let there be nothing.And if thou wilt not grasp what lies between,Thou shalt walk in peace.

(Book 10, Story 9, Dhammapada Commentary.)

When an angry malicious thought, a sinful and evil inclination arisesin a man, let him throw it away from him, drive it off, destroy it, makeit that it shall cease to be.

Sabb±sava Sutta.

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News of Buddhists and Buddhism.FINLAND

We have been very glad to receive areport from Mr. Mauno Nordberg,Mariankatu 17 A, Helsinki, of the“Buddhismin Ystavat” of Helsinki whichshows that this Buddhist group in Finlandis doing remarkably good work. Withgreater financial means they would beable to do very much more and we hopethat the finances will be forthcoming.They have been doing a great deal oftranslation and publishing and are nowappealing for financial assistance in orderto increase their Dhammaduta work.

INDIAUnder the auspices of the South India

Buddhist Association, Champion Reef,Kolar Gold Field, the foundation for aBaudha Vihara was laid with appropriateceremonial. The building is fast nearingcompletion, thanks to the Dharma DutaSamaga.

The Dhammachakka Festival wascelebrated at Mah±bodhi Ashram,Perambur, Madras.

A public meeting was also held at theMulagandhakuti Vihara in Holy Isipatanain commemoration of the festival. Prof.Agrawala of the Benares Hindu Universitypresided and there were a large numberof speakers. The Dhammachakkap-pavaµµana Sutta was recited by theSaªgha, who administered the FivePrecepts to the gathering after students ofthe Mah±bodhi Primary School had sungMaªgala. The Vihara was illuminated inthe night.

Burma is looking forward to a visitfrom Prof. P. V. Bapat, M.A., Ph.D.,Professor of P±li & Buddhism, Professor

in Charge, Department of Ancient IndianCulture, University of Poona, a great P±lischolar and sincere Buddhist.

Buddhist Revival In IndiaDr. R. L. Soni of Mandalay has

recently made a trip through Indiaconducting a Dhammaduta Survey andhas found the beginnings of a great revivalof Buddhism there.

INDONESIABy special invitation, of the Chinese

community of Indonesia, Mr. G. E. deSaram, an English-trained teacher of manyyears experience, is leaving Ceylon forDhammaduta work in that country.

VIET NAMSocial Services:— The Buddhist

Association is very active in SocialServices. The Buddhist Art-Culture-Literature Committee collected funds bymeans of dramatic shows for the Buddhistorphanage. With the help of the Ban VanMy Nghe Phat Giao (Buddhist Art-Culture-Literature Committee) it alsoorganised performances, to help thevictims of war in Thai Binh. All expenseswere defrayed by the OrganisationCommittee comprising many youngBuddhist actors, actresses and singers ofHanoi Radio. The two performances werepresided over by the Governor and Mr.Than Hoang Tin, Lotd Mayor of Hanoi.

Propagation of Buddism:— Everyweek a Buddhist delegation comprisingmonks and laymen goes from provinceto province to propagate Buddhism.According to the weekly Buddhist News(Tin Tuc Phat Giao) issued at Hanoi, thereare now 292 Buddhist branches in NorthViet Nam which are doing good work.

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GERMANYThe German Buddhist Mission is also

flourishing and has established librariesin Berlin, Hamburg, Stuttgart and Munich.This month the Mission is holding itsAnnual meeting in Stuttgart.

PALl TEXT SOCIETY, LONDONMiss Homer writes that the Trustees of

the A. B. Gomes Trust of Colombo havegiven a sum sufficient for the reprintingof 1,000 copies of Kindred Sayings II,and they are now in a position to sendanother volume to the press for reprinting.This gift is proof of the confidence ofTherav±da Buddhists in a Society whichhas been carrying on its work for 71 years.The Society has also recently received afew copies of B. C. Law’s S±sanav±msatranslation. It is volume 17 in the Sacred

Books of the Buddhists series and ispriced at one guinea. Dr. Law himself hadbeen so kind as to finance the publication.The Pali Text Society’s translations andtheir P±li-English Dictionary are famous.Those who desire to obtain translationsof the Buddhist scriptures should write toMiss I. B. Homer, Pali Text Society, 30,Dawson Place, London, W. 2. Thanks togenerous donors their work has beencarried on in spite of the great difficultiesof publishing P±li Texts and translationsthereof but no less thanks are due to MissHomer and other scholarly and self-sacrificing workers. It is to be hoped thatthose who wish to gain merit by “the Giftof the Dhamma” will realise how muchgood they can do in this way by a donation to the Pali Text Society.

What is it holds the world a prisoner?What subjugating gains it liberty?And by abandoning of what is itThat every bond is severed utterly?

By wishes is the world held prisoner,Wishes suppressing gains it liberty,By wish for this or that abandoning,Lo every bond is severed utterly.

SAMYUTTANIK¾YATranslated by Mrs. Rhys Davids, MA.

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It has not been possible to avoidentirely the use of P±li terms, since manyof these are not exactly translatable intheir subtlest nuances even by the use oflong and cumbersome English phrases.They are not used in the magazine sofrequently as to detract from the style andsense and in each issue we shall give ashort glossary of the P±li words containedand trust that this will he found valuable.

We regret that we were unable toobtain types with diacritical marks forthose P±li words which appear in the bodyof the text, but in this glossary we haveadded the diacritical marks. Pronunciationis approximately as follows:—

a is pronounced like a in what or u in hut± is pronounced like a in fatheri is pronounced like i in mint² is pronounced like ee in seeu is pronounced like u in put³ is pronounced like oo in poole is pronounced like a in acorno is pronounced like au in haulk is pronounced like k in kindkh is pronounced like kh in blackheathg is pronounced like g in gamegh is pronounced like gh in big houseng is pronounced like ng in singerc is pronounced like ch in chancech is pronounced like chh in witch-hazeljh is pronounced like dgeh in sledge-hammerñ is pronounced like ny in canyonµ is pronounced like t in catµh is pronounced like th in anthill¹ is pronounced like d in bad¹h is pronounced like dh in red-hotn is pronounced like kn in knowt is pronounced like th in thumbth is pronounced like th in pot-herb

d is pronounced like th in thendh is pronounced like dh in adherentph is pronounced like ph in uphillbh is pronounced like bh in abhorrencey is pronounced like y in yess is pronounced like s in sight½ is pronounced like ng in singj, n, p, b, m, r, 1, v and h are pronouncedjust as they are pronounced in English.

Attan (Atta): (1) The soul, in the senseof an integrated, everlasting life, aspostulated in the animistic religions ofrevelation; a separate “Self”. Buddhismdenies the existence of such. (2) oneself.Ego-principle.

Anatt±: Without a soul.

¾savas: Intoxicating extract orsecretion of a flower or tree. Figurativelyused in Buddhist Psychology for the fourbiases of mind which intoxicate it, muddleit, so that it cannot rise to higher things.They are 1. Sensuality, 2. Lust for life, 3.Clinging to mere views and speculation,4. Ignorance.

Anicca: Impermanence.

Abhidhamma: The “SpecialDhamma” Theory of the Doctrine, thedoctrine classified, the analytic doctrine,Name of the Third Piµaka, the Third groupof the Buddhist canonical books.

Arahant: Used by the Buddhists astechnical term for one who has attained.A Saint.

Ariyan: Noble, distinguished. Held inesteem by the Aryan clans.

Buddha: One who has attainedenlightenment; a perfect man, superior toall other beings human and divine, by Hisknowledge of the truth. The word

P±li Terms and Phrases

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“Buddha” is an appellative, not a propername. There are two sorts of Buddhas,viz. Pacceka-buddhas, who attaincomplete enlightenment but do not preachto the world, and Samm±sambuddhaswho have attained omniscience andsecured the 10 powers. The latest of thesewas Gotama Buddha now referred to as“the Buddha”.

Bodhi: (1) Enlightenment, (2) The treeof wisdom (Ficus religiosa) under whichGotama sat in meditation to attain theEnlightenment of a Supreme Buddha.

Brahma: A God. Mah±brahm± wasreferred to as “The Creator, the ancient ofdays, the omniscient the omnipotent.” TheBuddha in more than one sermon showedthat even Mah±brahm± is impermanent.

Bodhisatta: A being destined to attainfullest enlightenment.

Bhikkhu: (Sanskrit-Bhiksu) An alms-man, a mendicant, a Buddhist monk orpriest. The Bhikkhu takes certain vows(including chastity and celibacy) and livesa monastic life, but is free from much ofthe “regimentation” of the monks of otherreligions.

Bh±van±: Calling into existence,producing, mental development.

Dhamma: (1) The liberating lawdiscovered and proclaimed by theBuddha, is summed up in the four NobleTruths. (2) Constitution, Norm, Law,Justice, Righteousness. (3) Quality, thing,object of mind, “Phenomenon”.

Diµµhi: view, belief, dogma, theoryspeculation, false theory, ungroundedopinion. (opposed to Samma-diµµhi:firmly-grounded knowledge, right belief).

Dhamma-cariy±: Walking inrighteousness, righteous living,observance of the Dhamma, piety.

Deva: Spirit, Holy Ghost, implyinggoodness and brightness, in BuddhistLiterature many Gods including “GodAlmighty” worship the Buddha andcertain outstanding Buddhist Saints. Theterm is also applied to outstandinghumans, still implying “goodness”.

Dukkha: suffering, pain, discomfort,misery, agony, unrest.

Dana: Gifts, giving, charitableoffering.

Ehipassika: (Ehi—come here. passika—recognize, know, realise). Come see foryourself the Dhamma, open to all.

Jh±na: Trance, mental absorption.

Khattiya: The warrior caste In theBuddha’s day, the highest social caste.

Kamma: (Sanskrit-Karma) Doing,deed, work, action : (The doer and thedeed are not differentiated) character.Wholesome and unwholesome Volitionsand their concomitant mental factorscausing rebirth and shaping the destinyof beings.

Kappa: world-period, is aninconceivably long space of time, an aeon,a so-called eternity.

Kammaµµhana: occasion or groundfor Contemplating Kamma. Kamma-subject, a technical term referring toobjects used for meditation to realiseimpermanence.

Loka: world, state of existence

Mangala: prosperous, lucky, of goodomen, festive ceremony.

M±ra: Death: The personification ofpassions.

M±jjhima-paµipada: The Middle Path,is called The Noble Eightfold Path which,by avoiding the two extremes of sensuallust and self-castigation, leads to

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enlightenment and deliverance fromsuffering.

Mett±: Love, amity, sympathy,friendliness, active goodwill.

Mah±: Great

Nibb±na: The highest and ultimategoal: extinction of craving.

Paµipatti: “way” method, conduct,practice of the Teaching, performance,behaviour.

Paµivedha: penetration,comprehension, attainment, insight,knowledge. Realization of the Dhamma.

Paritta: protection, safeguard, refuge.

Pariyatti: adequacy, accomplishment,competency, capability, accomplishmentin the scriptures, study of the holy texts.

Parinibb±na: complete nibb±na.

Paramattha: The highest good, truthin the ultimate, absolute, sense,philosophical truth.

Pañña: understanding, knowledge,wisdom, intelligence, comprising all thehigher faculties of cognition. Insight.

P±li: The literary language of the earlyBuddhists: The canon of Buddhistwritings.

P±ramit±s: Perfections

Saªgha: multitude, assembly (2) theorder, the clergy, the Buddhist Church.

S±sana: Teaching of the Buddha.

Sutta: the part of the BuddhistScriptures containing the Suttas ordialogues. The Sutta-Piµaka.

Suttanta: a chapter of the Scriptures,a text, a discourse, a sutta, a dialogue.

Sam±dhi: meditation, one-pointednessof mind, concentration.

S²la: moral practice: morality.

Sa½s±ra: Round of Rebirth: whirlpoolof existence of which one “life-time” isthe merest tiny fraction.

S²labbatapar±m±sa: clinging to mererules and ritual : one of the fettersinhibiting attainment.

Thera: an elder : a senior.

Therav±da: the doctrine of the Theras.

Tipiµaka: the three divisions of theBuddhist Canon.

Tipiµaka-dhara: Knowing theTipiµaka by heart.

Tath±gata: The “Perfect one: A titleof the Buddha.

Uccheda-diµµhi: Annihilation belief.

Vipassan±: inward vision, insight.

Vinicchaya: decision, trial, judgment(given by the King or his Ministers):having the Vinaya as the Law Court.

Visakha (Wesak): A monthcorresponding to the month of May-June.Festival of the Anniversary of theBuddha’s Birth, Enlightenment andParinibb±na.

A glossary such as this can from itsvery nature be only sketchy. We wouldrefer students to the P±li Text Society’s“Pali Dictionary”, or if something lessexpensive is required. to the wonderfullygood “Buddhist Dictionary” of Rev.Nyanitiloka, obtainable through “TheBuddhist World” advertised in this issue.