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Vol. II No. 1

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LIGHTof the

DHAMMA

The

VOL. II No. 1

2497 B.E.

November 1953 C.E.

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THE LIGHT OF THE DHAMMA1. Please regard this not just as a quarterly magazine but as a

continuing service for Buddhism.Your frank criticism will be welcomed in a Buddhist spirit and if

there are any questions pertaining to Buddhism that we can answer orhelp to answer, we are yours to command.

2. Any articles herein may be quoted, copied, reprinted and translatedfree of charge without further reference to us. Should you care toacknowledge the source we would be highly appreciative.

3 Foreign subscription. (including postage to any part of the world)is but the equivalent of sh 9/- (Nine Shillings) sterling per annum.

HOW TO REMITIn any country subscribing to the International Postal Union,

International Postal Certificates are obtainable from the post office.TRADING BANKS can usually advise, in other cases, how small

remittances may be made.THE EDITOR,

“THE LIGHT OF ThE DHAMMA”Union Buddha Sasana Council

16, Hermitage Road, KokineRangoon, Union 0f Burma

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Vol. II 2497 B.E. November 1953 C.E. No. 1

CONTENTSEditorial Page

Att± & Anatt± (by Venerable U Thittila) 6

Shrines of Burma No. 5 “Soolay Pagoda” (by U Ohn Ghine) 8

Right Protection (by Venerable Nyanaponika) 10

The Bodh Gaya Temple Act 14

Propagating the True Dhamma (by Francis Story) 18

Message in English from the Sangha of Burma 23

Message in English from the Sangha of Ceylon 27

Doctrine of Reason (by Venerable Jinananda) 29

Book Reviews 36

Notes & News 47

Glossary 51

Also in the original publication were:

C±tumh± Sutta (Translated by P±li Department, University of Rangoon.)

Dhammapada Commentary (Translated by P±li Department, University of Rangoon)

Vipassan± Dipan² (by Venerable Ledi Sayadaw)

and Messages in P±li from the Venerable Sangha of Burma & Ceylon

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The Venerable Patamagyaw U Thittila

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Discourse on ATT¾ and ANATT¾(A discourse delivered by Venerable Ashin Thittila to the members of the Staff and

students of the University of Rangoon.)At the time of the Buddha in India, there

were two schools of thought about Att±, theSelf or Soul which is the immaterial andimmortal part of man. One was Nihilism whichwas known as the Uccheda system ofphilosophy and taught that a being comes to acomplete end with its death, for at death lifeends like the flame of a candle that has burntout and there is nothing more beyond that.

The other was Eternalism which was knownas the Sassata System of philosophy and laidgreat stress on the belief in Att±. It taught thatthe disbelief in existence of Att± does not tendtowards religion and that without the belief init there could not be any way of salvation.According to this teaching, the “ Soul,” whenfreed from its material limitations, would attainperfect release just as the wild bird would dowhen liberated from its trap. When the Selfdiscerned its immaterial nature, it would attaintrue deliverance.

There are many people in the world todaywho hold the latter view. They say that the Self,Att±, is indefinable, beyond all apprehension,that it is neither body nor sensation norperception nor the mental activities nor theconsciousness and that it is something whichlies behind all these. If one were to assume theexistence of such a “something behind”, thenthere is no reason why there may not be another“something behind”, behind that “somethingbehind”. And so one would fall into an endlessseries of such.

According to Buddhism, apart from mindand matter, N±ma and R³pa, which Constitutethe so-called being, there is-no such thing asan immortal Soul, Att±, which lies behind them.Matter, R³pa, is the visible form of invisiblequalities and forces which are known in P±li asMah±-Bh³tas, essential elements. They arefourfold:

(1) The element of extension which is thefundamental principle of Matter. It is thiselement which enables objects to occupy space.

The qualities of hardness and softness of allmaterial objects are two phases of this element.It can be found in earth, water, fire and air, butit preponderates in earth and therefore it iscalled the element of earth.

(2) The element of cohesion which is knownas the element of water because of itspreponderance in water though it is present inearth, water, fire and air. It is this element whichcoheres the scattered atoms of matter and formsinto mass or bulk or lump.

(3) The element of heat which matures allobjects of matter. Although it preponderates infire and therefore is called the element of fireit includes cold, for heat and cold are twophases of this element. Preservation and decayof all material objects are due to this element.

(4) The element of motion which is thepower of supporting or resisting. Movement andvibration are due to this element.

These four elements are inseparable andinter-related. All forms of matter are primarilycomposed of these elements, every materialobject being a combination of them in oneproportion or another. But as soon as the samematter is changed into different forms thecomposite things are held to be mereconceptions presented to the mind by theparticular appearance, shape or form.

A piece of clay, for example, may be calledcup, plate, pot, jar and so on, according to theseveral shapes it assumes but these objects canbe analysed and reduced into fundamentalelements which alone exist in an ultimate sense.The terms, cup, plate and so on are mereconceptions which have no separate essentialsubstance other than the elements. Accordingto the Abhidhamma Philosophy there aretwenty-eight types of material qualities whichconstitute the physical body of an animatebeing, but just to show the primary elementson which the other twenty-four materialqualities are based, only the four Mah±-Bhutas,are mentioned here.

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Mind, N±maMind which is the most important part in a

being, is essentially a stream of consciousnessand it can be expressed by the word “Thought”.Thought, however, is not simply a physiologicalfunction but a kind of energy, something likeelectricity. Thoughts and radiations of currentsof thought are mental elements of the mentalworld which correspond to the four materialelements of the physical world. A being isessentially the manifestation of its thought-forces which are in a state of flux.

If the forces of the thoughts are developedthey become by their degree of perfection finerand higher energies of thought, and if they arefurther developed they become sufficientlystrong to overcome the gravitational sphere ofthe earth. The currents of thoughts which arenot capable of overcoming the gravitationalsphere of the earth, remain within that sphereof the earth, within the circulation of all things.But they will form a new type of life, so acurrent of thought, though subject to change,is not lost; it will continue its life and manifestitself in a new being of some kind according toits tendencies. In this way this circulation oflife and death goes on forever until and unlessit is checked by the development of the mind.

The Buddha’s analysis of the mind showsthat the mind consists of the four mentalaggregates, namely (1) The sensations orfeelings of whatever kind (vedan±), (2) theperceptions of sense objects or the reaction tothe senses (saññ±), (3) The fifty types of mentalformations including tendencies and faculties(sankh±ra) and (4) Consciousness (viññ±na)which is the fundamental factor of all the otherthree.

Thus, the so-called being, satta, is a com-postion of the five aggregates or of the materialand mental forces which are changing all thetime and not remaining for two consecutivemoments the same.

Is any of the five aggregates Att±. the selfor soul? The Buddha’s answer is ‘‘no.” Thenwhat remains to be called Att±, the self or soul? As it has been said above, apart from the fiveaggregates there remains nothing to be calledAtt±. Here then we have one of the threefundamental characteristics of all existence;

namely the characteristic of Anatt±, the absenceof a permanent, unchanging self or soul. It isthis doctrine of Anatt±, no-soul, for whichBuddhism stands and on which Buddhismdiffers from other religions. If the wheels andaxles, the floorboards and sides, the shafts andall other parts are removed from a cart whatremains? The answer is “nothing”, and thecombination of all these parts is called a cart.In exactly the same way the combination ofthe five aggregates is called a being which mayassume as many names as its types, shapes,forms and so on may vary according to themode of physical and mental changes.

If there is no Att±., the self or soul, what is itthat moves from life to life, changing all thetime until it enters into the state of Nibb±nawhich is the only unchanging Reality ?

The answer is the uninterrupted process ofpsycho-physical phenomena or the compositionof the five aggregates which is called a being.The process of this psycho-physicalphenomenon called a being is constantlymoving and changing like the current of a river(Nadisotoviya). This state of constant change,Anicca, is also one of the three fundamentalcharacteristics of phenomenal existence. Whatis constantly changing cannot be restful,peaceful or satisfactory. The unsatisfactorynature, a state of unrest or non-peace, Dukkha,is the other fundamental characteristic of allphenomenal existence.

The main cause of all this restlessness,suffering, is Tanh±, craving or selfish-desire forexistence which is one of the fifty mentalformations (sankh±ra). It is this Tanh± whichsets the life-force in motion. Tanh± stimulatesthe mind which, as a result, manifests itself inaction. This action, Kamma, is in reality cetan±,volition or will-power, which is responsible forthe creation of a being, i.e. binding the fiveaggregates together. Without Tanh±, however,the whole process would not be possible,therefore Tanh± is the real creator of a being orthe chief builder of the house of the fiveaggregates which is called I, man, woman andso on. It is only when this fact is realized andthe main root-cause, Tanh±, is annihilated thatthe psycho-physical process of becomingceases and there supervenes the unchanginguncompounded, everlasting peace of Nibb±na.

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SHRINES OF BURMANo: 5 The Soolay Pagoda

U OHN GHINEIn the heart of Rangoon, an island of peace in

an ocean of traffic, rises the small but distinctiveSoolay Pagoda. Round its base, from the fourquarters of the city, flows busy trade; to and fromthe wharves and to and from the main residentialquarters and the bazaars.

Opposite, on the north, is the Town Hall withits business and care of the municipality and onthe south-east is the mall Bandoola Square aparklet where sometimes citizens’ meetings areheld.

All the cares and busyness of a moderncivilisation whirl ceaselessly round the base ofthe Soolay Pagoda as stormy waves round apeaceful tropic isle.

The illustration (taken on a close holiday)shows the size and situation of this shrine, butthe actual founding was so long ago, beforeRangoon existed as a great city, that the history ofits beginning is lost in the mists of tradition, whilethe great Shway Dagon, a few miles to the north,was so much the centre of attraction that theSoolay was regarded as but a stage in thepilgrimage to that great fane.

The most authentic account says that theSoolay was built some 240 years after theMah±parinibh±na of the Buddha. Some 235 yearsafter the demise of the Buddha, the Third GreatBuddhist Council was held under the leadershipof Ven’ble Maha Moggali Putta Tissa Theraduring he reign of Asoka the Great of India. Afterthis Great Council, Buddhist missionary Arahantswere sent to Burma and other lands.

Ven’ble Mahinda went to Lanka (Ceylon) inthe year 236 B.E. and spread the Buddha-Dhamma with the help of King Devanam PiyaTissa. Three years after the introduction ofBuddhism to Lanka, according to an old tradition,the king of Ceylon sent a delegation to Burmawith presents including some relics of the Buddha.

Bogha Sena, King of S²ha D²pa (presentSyriam) was very pleased to receive the eightvenerable ones from Ceylon with their gifts. Hethen presented a wonderful emerald to the Kingof Ceylon, and selected suitable places forenshrinement of the relics. The Soolay Pagodawas one of the Pagodas built for him.

Athoke, a hero and minister of the king, wasentrusted with the building of the Pagoda nowknown as Soolay Pagoda. Relics of the Buddhawere put into a casket and enshrined in the sacrededifice. The Pagoda was first named “KyaikAthoke” after the name of the builder, and to thiswas added the appellative “Sura”. The word“Sura” means “heroic” in Mon and the Pagodabecame known finally as “Kyaik Sura”. In thecourse of time the name changed, as everythingchanges, and the Pagoda came to be known as“Soolay”, as it is known today.

Another account says that the name comesfrom the word “Su” — “ a collection or gathering”and that the Pagoda was built on a site where, asfar back as the lifetime of the Buddha, all thepeople collected to ask advice as to the correctplace to erect the famous Shway Dagon Pagoda.

The Soolay Pagoda is today a golden islandof peace in the heart of Rangoon and a mostimportant shrine.

You melt out of the busy traffic at the base,take off your shoes, climb to the platform andfeel that you are indeed “upon holy ground”.

For when you have mounted the few steps tothe Pagoda platform, here at once is cloisteredpeace, cool, quiet, a calm as profound as onewould wish.

One remembers the verse in the Dhamma-pada:

“So karohi d²pam attano,khippam v±yama paº¹ito bhava.niddhantamalo anaªgaºona puna j±ti-jaram upehisi.Let a man make of himself an island and learn

wisdom. When he has rid himself of evil desireshe will be free from the round of rebirth.”

One realises then that even in the cares andbusiness of the daily round in this ocean ofSa½sara, one can go apart for a little into an islandof peace, entering the quiet of meditation if butfor a few minutes, coming out with a heartfortified and refreshed into the heat and bustle oflife’s day. And by degrees one is encouraged togain more and more of quiet peace until firm stepsare made towards the real Peace of Nibb±na.

9

PALI TEXT SOCIETYPALI TEXT SOCIETYPALI TEXT SOCIETYPALI TEXT SOCIETYPALI TEXT SOCIETYNew Publications:New Publications:New Publications:New Publications:New Publications:1. PALI TIPITAKAM CONCORDANCE,

being a Concordance in Pali to the three Baskets of BuddhistScriptures in the Indian order of letters.Listed by F. L. WOODWARD and others, arranged and editedby E. M. HARE.Part 1. fasc. 1. pp.vi. 58, paper covers, London, 1952.. £1-10-O

2. THERAGATHA COMMENTARY, VOL. II,Edited by F. L. WOODWARD, boards, P.1.5. 1952..£2- 5-0

Reprints:Reprints:Reprints:Reprints:Reprints:1. PALl-ENGLISH DICTIONARY,

Rhys Davids & Stede, 8 parts, sewn, London, 1952.Complete £6-10-0

PALI TEXT SOCIETYPALI TEXT SOCIETYPALI TEXT SOCIETYPALI TEXT SOCIETYPALI TEXT SOCIETY30, Dawson Place, London W. 2

The Soolay Pagoda, Rangoon(The obelisk in the left centre of the picture is the “Independence Pillar” erected in 1948).

10

RIGHT PROTECTIONBy NYANAPONIKA THERA

ONCE the Blessed One told to his monksthe following story: (from Mah±vagga—Satipaμμhana-Sutt±—Na¼anda Vaggo,

“There was once a pair of jugglers who didtheir acrobatic feats on a bamboo pole. Oncethe master said to his apprentice: “Now get onmy shoulders and climb up the bamboo pole!”When the apprentice had done so, the mastersaid : “Now protect me well and I shall protectyou! By protecting and watching each other inthat way, we shall be able to show our skill,make a good profit and shall safely get downfrom the bamboo pole!” But the apprentice said:“Not so, master! You, O master, should protectyourself, and I too shall protect myself! Bykeeping myself secure I shall be protecting you.Thus self-protected and self-guarded we shallprotect each other by protecting ourselves, andshall safely do our feats!”

“That is the right method !“ said the ExaltedOne. “It is just as the apprentice spoke to hismaster:”

‘I will protect myself’, thus the Arousing ofMindfulness (Satipaμμh±na) should be practised.‘I will protect others’, thus the Arousing ofMindfulness should be practised. By protectingoneself, one protects others. By protectingothers, one protects oneself.

And how does one, by protecting oneself,protect others? By repeated practice, bymeditative development, by frequent occupa-tion with it.”

And how does one, by protecting others,protect oneself? By patience and forbearance,by a non-violent and harmless life, by loving-kindness and by compassion.”

This Sutta belongs to the considerablenumber of important and eminently practicalteachings of the Buddha which are still likeburied treasures, unknown and unused. Yet ithas an important message for us and the factthat it is stamped with the royal seal ofSatipaμμh±na is an additional claim on ourattention.

The Sutta deals with the relations betweenourselves and our fellow beings, betweenindividuals and society. It sums up in anadmirable way the Buddhist attitude to theproblems of individual and social ethics, ofegoism and altruism. The gist of it is containedin two concise sentences: “By protectingoneself, one protects others. By protectingothers, one protects oneself (Attanam rakkhantoparam rakkhati, param rakkhanto attanamrakkhati).” These two sentences supplementeach other, and should not be taken separately.

Nowadays, when social activity is so greatlystressed, people may be tempted to quote, insupport of their ideas, only the second sentence:“By protecting others, one protects oneself.” Anysuch one-sided quotation would misrepresentthe Buddha’s standpoint, It should heremembered that in our story the Buddhaexpressly recommends the apprentice’s methodi.e., that one has first carefully to watch one’sown steps if one wishes to protect others fromharm. He who himself is sunk in the mire cannothelp others out of it. In that sense, self-protectionforms the indispensable basis for the protectionand help given to others. But self-protection isnot selfish protection. It is self-control, ethicaland spiritual self- development.

Certain great truths have an increasing rangeof significance, and are applicable on variouslevels of understanding and reality; they arevalid on various planes of existence. Afterhaving reached the first or the second level, onewill be surprised that again and again new vistasopen themselves to our understanding and areillumined by that truth. This also holds true ofthese great twin truths of our text which we shallconsider now in some detail.

“By protecting oneself, one protects others”:the truth of it begins at a very simple andpractical level. That material level of truth is soself-evident that I need no more than justmention it with a few words. It is obvious thatthe protection of our own health will go far inprotecting the health of our closer or widerenvironment; that caution and circumspection

11in all our own doings and movements will protectothers from any harm that may come to themthrough our carelessness or negligence.

We come now to the ethical level of thattruth. Moral self-protection will safeguard otherindividuals and society against our ownunrestrained passions. If the three Roots ofeverything evil, Greed, Hate and Delusion takefirm hold in the soil of our own hearts, what isgrowing from these roots will spread far andwide like a jungle creeper and suffocate muchhealthy and noble growth all around. If weprotect ourselves against these 3 Roots of Evil,our fellow-beings too will be safe from our greedfor possessions or power, from our unrestainedlust and sensuality; from envy, jealousy,rapaciousness and cupidity; they will be safefrom the destructive or even murderousconsequences of our hate and enmity; from theoutbursts of our anger, from spreading anatmosphere of ill-humour and quarrelsomenesswhich may make life unbearable to those aroundus. But the harmful effect of greed and hate onothers is not limited to cases when these othersthemselves have become objects of our hate ortheir possessions object of our greed. Greed andhate have also infectious power. If we ourselvesshould think of nothing else than to acquire, tograsp, to possess, to hold, we shall rouse orstrengthen these possessive instincts in otherstoo; our bad example may become the standardof life for our environment, e.g. our children;we may also induce others to join us in thecommon satisfaction of rapacious desires. If weare full of sensuality, we may kindle that fire oflust in others too. Hate causes hate andvengeance in return. We may also ally withothers, or instigate them to common acts of hateand enmity. Greed and hate are, indeed, likecontagious diseases; we shall protect others, toa fair extent, if we protect ourselves and makeourselves as immune as possible.

As to the third Root of Evil, Delusion orIgnorance, we know very well how much harmmay be done to others through the stupidity,thoughtlessness, illusions and delusions of asingle person.

Without wisdom and knowledge, attemptsat protecting oneself and others will mostly fail.

One will see the danger only when it is too late,one will not make provision for the future, onewill not know the right and effective means ofprotection and help. Therefore self-protectionthrough wisdom and knowledge is of the greatestimportance. Through acquisition of true wisdomand knowledge, we shall protect others againstthe harmful consequences of our ignorance, ourprejudices, our infectious fanaticisms anddelusions.

History has shown us that great and des-tructive mass delusions have often been startedor kindled by a single person or a small numberof people. Self-protection through wisdom andknowledge will make ourselves and ourenvironment immune against their perniciouseffect.

We have seen how strong and manifold thereactions are which our own private lives mayhave on the lives of others. If we leaveuntouched the actual or potential sources ofsocial evil within ourselves, any external socialactivity of ours will be either futile or glaringlyincomplete. Therefore if we are moved by aspirit of social responsibility, we must not shirkthe hard task of self-protection, i.e. moral andspiritual self-development. Devotion to socialactivity must not be made an excuse of escapefrom the first duty to tidy up one’s own housefirst. On the other hand, he who earnestlydevotes himself to moral self-protection andspiritual self-development will be a strong andactive force for the Good in the world, evenwithout engaging in any external social activity.His silent example alone will give help andencouragement to many by showing that theideals of a selfless and harmless life can beactually lived, and are not only subjects ofsermons.

We proceed now to the next higher level theinterpretation of our text. It is expressed in thefollowing words of the Sutta. “And how doesone, by protecting oneself, protect others ? Byrepeated practice, by meditative development,by frequent occupation with it.”

Moral self-protection will lack reliability aslong as it starts to function only after a struggleof motives or if it has to be enforced againstconflicting habits. The outcome of that struggle

12may sometimes decide against our betterintentions, or we may fail to enforce themagainst deep-rooted habits of ours. Only if moralself-protection has become a spontaneousfunction, if it comes as natural as the protectiveclosing of our eye-lids, will it give real safetyto ourselves and to others. This naturalness isnot a gift from heaven, but it has been acquired,in this life or in previous existences, by repeatedpractice. Therefore our Sutta says that it isrepeated practice by which self protection willbecome strong enough to protect others too. Butif that repeated practice of the Good takes placeonly on the practical, emotional and intellectuallevel, its roots will not yet be firm and deepenough, unless it extends to the meditative leveltoo. By meditation, the practical, emotional andintellectual motives of self-protection willbecome a mental property of ours which cannoteasily be lost again. Therefore our Sutta speakshere of “Bhavana.”, i.e. meditative developmentof mind in its widest sense. It is next to holiness(arahatta) the highest form of protection whichour world can bestow. A man with meditativemind lives at peace with himself, and with theworld. No harm or violence will issue from him.The peace and purity he radiates, will haveconquering power and he a blessing to the world.He will be a positive factor in society, even ifhe lives in seclusion and silence. When under-standing and recognition of the social value ofa new life ceases in a nation, it will be the firstsymptom of spiritual death.

We have now to consider the second part ofthe Buddha’s great utterance which is anecessary supplement of the first one: “Byprotecting others, one protects oneself. Andhow? Through patience and forbearance,through a non-violent and harmless life, throughloving-kindness and compassion”; in Pali:“Khant²ya Avihims±ya mettat±ya anudda-ya t±ya.” He whose relationship to his fellow beingsis governed by these four principles will protecthimself better than any mighty weapons orphysical strength could do. He who is patientand forbearing will avoid many conflicts andquarrels, and will make many friends of thosefor whom he has shown a patient understanding.He who does not use force or coercion willrarely become an object of violence himself as

he does not provoke it. And if he shouldencounter violence he will bring it to an earlierend as he will not extend it by vengeance. Hewho has love and kindness for all beings, notknowing enmity, will conquer ill-will of othersand disarm the violent and brutal. And acompassionate heart will be the friend andrefuge of the whole world.

Now we shall better understand how thesetwo supplementary sentences of our textharmonize. Moral self-protection is the in-dispensable basis. But true self-protection isonly possible if it does not conflict with theprotection of others, otherwise it will defile aswell as endanger the individual. On the otherhand, protection of others must not conflict withthe four principles of patience, non-violence,love and compassion, and must not interferewith the free spiritual development of theindividual. Thus in the Buddhist conception ofself-protection, all selfishness is excluded andin protection of others all excessive violenceand interference.

Self protection and protection of otherscorrespond to the two great twin virtues ofWisdom and Compassion. Right self-protectionis the expression of Wisdom, and rightprotection of others is the result of Compassion.Wisdom and Compassion, being thecharacteristic elements of Bodhi, ofEnlightenment, have found their highestperfection in the Enlightened One, the Buddha.The insistence on their harmonious developmentis a characteristic feature of the entire Dhamma.We meet them, for example in the four SublimeStates or Brahma Vih±ra where Equanimitycorresponds to Wisdom and self-protection,while Love, Pity and Sympathetic Joycorrespond to Compassion and protection ofothers.

These two great principles of Self-protectionand Protection of others are of equal importanceto individual and social ethics and provide fora harmony between both. They lead theindividual upwards to the highest realisation ofthe Dhamma, and provide, at the same time, afirm foundation for the life of society. Let merecall again the two key sentences of our Sutta;“By protecting oneself, one protects others; by

13protecting others, one protects oneself.” Thesocial message of these words is also containedin the saying of a great ancient thinker of Chinawhich, I hope, modern China too will not forget.It was Laotse who said in his Tao Te King: “Thebasis of society is the feeling of reciprocity”,i.e., the principle of mutuality, of give and take.The words of the Buddha which we haveconsidered today, make this brief saying ofLaotse’s more explicit and give to it a far-reaching significance. They make it clear thatreciprocity does not only refer to the life ofsingle individuals, but should also govern therelation between the individual and society,citizen and state.

It is my belief that the understanding of thesetwo great principles of Self-protection andProtection of others, of Wisdom and Com-passion would be of vital importance to

Buddhist education in its widest sense, foryoung and old alike. They are, indeed, thecornerstones of character building, and deservea central place in Burma’s present greatendeavour for spiritual revival which will findits culmination in the year 2500. I beg thereforeto suggest that up to the year 2500 a specialeffort is made by all of us to understand well,to practise fully, and to propagate widely thisgreat message of the Enlightened One. “I shallprotect myself” thus should we establish ourmindfulness and in that sense should we practiseSatipaμμh±na. “I shall protect others”, thusshould we establish our mindfulness, and in thatsense should we practise Satipaμμh±na for thesake of our own liberation as well as for thewelfare and happiness of many.

May you be Happy!

“Abstaining from fish or flesh, nakedness,Shaving of the head, matted hair, covering with ashes, wearingRough deer skins, attending the sacrificial fire, norAll the various penances in the world performedFor immortality, neither incantations, oblations,Sacrifices nor seasonal observances, purifies aPerson who has not overcome his doubt.”“He who lives with his senses guarded and conquered,And is established in the Law, delights in uprightnessAnd gentleness, who has gone beyond attachments andHas overcome all sorrows; that wise man does not clingto what is seen and heard.”

Sutta-Nipata.

“The pure meditation which the Supreme Buddha praised,That meditation which gives instantaneous results,There is nothing equal to that meditation,Truly, in the Dhamma is this precious Jewel,By this truth may there be happiness!”

Sutta-Nipãta.

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A STEP FORWARDBodh Gaya now managed by Committee having Buddhist Representation.

Bihar Act XVII of 1949

THE BODH GAYA TEMPLE ACT, 1949.

Two thousand five hundred and seventyseven years ago, Prince Siddhattha, having seenthat a life of luxury is low, vulgar, worthless,and but ends in misery, and that equally, a lifeof penance and over-strict austerity is low,vulgar, worthless, but ends in misery, practisedvipassan± and reached that pinnacle for whichthere is no other name but Nibb±na.

He gained the perfect Omniscient Enlight-enment of a perfect Buddha under the BodhiTree where now stands the Bodh Gaya Templenear Gaya in India. This then became the mosthallowed spot for Buddhists the world over.

Due to various causes, Buddhism was almoststrangled in the land of the Buddha, andalthough the Emperor Asoka had built the GreatBodh Gaya Temple, the Buddhists were at a laterdate in India’s history driven out of the districtand four hundred years ago a Hindu asceticsettled there and took over the Temple. Hisdescendants, although they allowed animals towander at will over the hallowed spot andotherwise neglected it, refused admission toBuddhists and even violently beat out thoseBuddhists who wished but to worship there.

The noble Anagarika Dharmapala of Ceylon,seeing this sorry state of affairs, with the Templeneglected and desecrated, made a vow to restoreit to its rightful owners, the Buddhists.

We cannot (and should not) reiterate all thesad story of how his many attempts were foiledand frustrated, except to mention that this greatand good man never abandoned his efforts up tillthe day ot his death.

Below we publish the Bodh Gaya Temple Actof 1949 and we regard this as a step forward inthe long endeavour to get back for Buddhists theirmost sacred spot.

It will be noted that in the Act provision ismade to constitute an Advisory Board, themajority of the members of which shall beBuddhists who may not all be Indians.

This we regard as a very wise provision and itis hoped that it will be implemented in the rightspirit and that Buddhists from Burma, Ceylon,Thailand, Cambodia and Laos will be invited tosit on the Board. Burma ,which has contributedfor centuries, and particularly in latter days to themaintenance and enrichment of Bodh Gayashould, we feel, be strongly represented.

This Act received the assent of the Gover-nor on the 19th June, 1949, and the assent wasfirst published in the Bihar Gazette of the 6thJuly, 1949.

ANACT

TO MAKE PROVISION FOR THEBETTER MANAGEMENT OF THEBODH GAYA TEMPLE AND THE

PROPERTIES APPERTAININGTHERETO

Whereas it is expedient to make provisionfor the better management of the Bodh GayaTemple and properties appertaining thereto

It is hereby enacted as follows:-

Short title and commencement.1. (1) This Act may be called the Bodh Gaya

Temple Act, 1949.(2) It shall come into force at once.

Definitions.2. In this Act, unless there is anything

repugnant in the subject or context, —(a) “the temple” means the great temple

built by the side of the Mahabodhi tree near thevillage of Bodh Gaya in the district of Gaya andincludes the Mahabodhi tree and Vajrasan;

(b) “the temple land” means the land inwhich the temple and its precincts stand andshall cover such area or shall lie within suchboundaries as the Provincial Government may,by notification, direct;

15(c) “the Mahanth” means the presiding

priest for the time being of the SaiviteMonastery of Bodh Gaya; and

(d) “Committee” means the Commi-ttee constituted under section 3,

Constitution of Committee.3. (1) As soon as may be after the

commencement of this Act, the ProvincialGovernment shall constitute a Committee ashereinafter provided and entrust it with themanagement and control of the temple, thetemple land and the properties appertainingthereto.

(2) The Committee shall consist of aChairman and eight members nominated by theProvincial Government, all of whom shall beIndians and of whom four shall be Buddhistsand four shall be Hindus including the Mahanth

Provided that if the Mahanth is a minor orof unsound mind or refuses to serve on theCommittee, another Hindu member shall benominated in his place.

(3) The District Magistrate of Gayashall be the ex-officio Chairman of the Com-mittee

Provided that the Provincial Governmentshall nominate a Hindu as Chairman of theCommittee for the period during which theDistrict Magistrate of Gaya is non-Hindu.

(4) The Provincial Government shallnominate a person from among the members toact as Secretary of the Committee.

Incorporation_of Committee.4. The Committee shall be a body

corporate by the name of Bodh Gaya TempleManagement Committee, having perpetualsuccession and a common seal, with power toacquire and hold property, both movable andimmovable, and to contract, and shall by thesaid name sue or be sued.

Term of office of members.5. (1) The term of office of the members

of the Committee shall be three years:Provided that the Provincial Government,

if they are satisfied that the Committee is guiltyof gross mismanagement, dissolve theCommittee and constitute another Committeeor assume direct control of the temple, templeland and the properties appertaining thereto.

(2) Where a member of the Committeedies, resigns, refuses to serve on the Committee,absents himself from six consecutive meetingsof the Committee without the leave of theCommittee or ceases to reside in India, orbecomes incapable of working, the ProvincialGovernment may nominate a person to fill thevacancy.

(3) Any act done by the Committeeshall not be questioned on the ground merelyof the existence of any vacancy in, or any defectin the constitution of, the Committee.

Publication of names of Chairman andmembers.

6. The name of the Chairman other thanthe District Magistrate of Gaya and of everymember of the Committee shall be publishedby the Provincial Government in the OfficialGazette.

Office and meetings of the Committee.7. (1) The Committee shall maintain its

office at Bodh Gaya.(2) At the meeting of the Committee

the Chairman, or in his absence one of themembers to be elected at the meeting, shallpreside.

(3) No business shall be transacted atany meeting unless at least four members arepresent.

Limitation on Committee’s power toalienate property.

8. (1) No movable property of a non-perishable nature appertaining to the templeshall be transferred without the previoussanction of the Committee, and if the value ofthe property is more than one thousand rupees,without the previous approval of the ProvincialGovernment.

(2) No immovable property appertain-ing to the temple shall be leased for more thanthree years or mortgaged, sold or otherwisealienated except with the previous sanction ofthe Committee and the Provincial Government.

Limitation of borrowing power.9. The Committee shall have no power

to borrow money from any person except withthe previous sanction of the ProvincialGovernment.

16Duties of the Committee.10.Subject to the provisions of this Act or of

any rules made thereunder, it shall be the dutyof the Committee —

(1) to arrange for — (a) the upkeep and repair of the temple; (b) the improvement of the temple land; (c) the welfare and safety of the pilgrims;

and (d)the proper performance of worship at

the temple and pindadan (offering of pindas)on the temple land;

(2) to prevent the desecration of thetemple or any part thereof or of any imagetherein

(3) to make arrangements for thereceipt and disposal of the offerings made inthe temple, and for the safe custody of thestatements of accounts and other documentsrelating to the temple or the temple land andfor the preservation of the property appertainingto the temple

(4) to make arrangements for the cus-tody, deposit and investment of funds in itshands ; and

(5) to make provision for the paymentof suitable emoluments to its salaried staff.

Right of access and worship.11. (1) Notwithstanding anything contained

in this Act or in the rules framed thereunder,Hindus and Buddhists of every sect shall haveaccess to the temple and the temple land for thepurpose of worship or pindadan.

(2) Provided that nothing in this Act shallentitle any person to perform animal sacrifice orto bring any alcoholic liquor within the templeor on the temple land, or to enter the templewith shoes on.

(3) If any person contravenes the pro-visions of the proviso to sub-section (1), he shallbe punishable with fine not exceeding fiftyrupees.

Decision on dispute between Hindus andBuddhists.

12. Notwithstanding anything contained inany enactment for the time being in force, ifthere be any dispute between Hindus andBuddhists regarding the manner of using thetemple or the temple land, the decision of theProvincial Government shall be final.

Committee to have no jurisdiction overproperties of Saivite Monastery.

13. Notwithstanding anything contained inthis Act or in the rules made thereunder, theCommittee shall have no jurisdiction over themovable or immovable property of the SaiviteMonastery of Bodh Gaya.

Audit of accounts.14. The Provincial Government shall every

year appoint an auditor to audit the accounts ofthe funds of the Committee and fix hisremuneration which shall be paid from the saidfunds. The auditor shall submit his report to theCommittee and send a copy of it to theProvincial Government which may issue suchdirections thereon, as it may deem fit, and theCommittee shall carry out such directions.

Constitution of an Advisory Board.15. (1) The Provincial Government may

constitute an Advisory Board (hereinafterreferred to in this Act as the “Board “) whichshall consist of such number of members as theProvincial Government may determine.

(2) The majority of the members ofsuch Board shall be Buddhists who may not allbe Indians.

(3) The members of the Board shallhold office for such term as may be fixed by theProvincial Government.

(4) The Board shall function purely asan advisory body to the Committee and shalldischarge its functions in the manner prescribedby the Provincial Government by rules made inthis behalf.

Act to override Act XX of 1863, etc.16. This Act shall have effect

notwithstanding anything to the contrarycontained in the Religious Endowments Act,1863, or in any decree, custom or usage.

Power of the Committee to make bye-laws.

17. (1) With the previous sanction of theProvincial Government, the Committee may,from time to time, make bye-laws to carry outthe purposes of this Act.

(2) In particular, and without prejudiceto the generality of the foregoing powers, suchbye-laws may provide for

(a) the division of duties among theChairman, the members and the Secretaryof the Committee

17(b) the manner in which their decision

may he ascertained otherwise than at themeetings

(c) the procedure and conduct ofbusiness at meetings of the Committee

(d) the delegation of powers of theCommittee to individual members

(e) the books and accounts to be keptat the office of the Committee

(f) the custody and investment of thefunds of the Committee;

(g) the time and place of its meetings;(h) the manner in which notice of its

meetings shall he given ;(i) the preservation of order and the

conduct of proceedings at meetings andthe powers which the Chairman may

exercise for the purpose of enforcing itsdecisions;

(j) the manner in which theproceedings of its meetings shall berecorded;

(k) the persons by whom receipts maybe granted for moneys paid to theCommittee; and

(l) the maintenance of cordial relationsbetween the Buddhist and the Hindupilgrims.

(3) All bye-laws, after they have beenconfirmed by the Provincial Government,shall be published in the Official Gazette, andshall thereafter have the force of law.

Power of Government to make rules.18. The Provincial Government may makerules to carry out the purposes of this Act.

THE BUDDHIST SOCIETY,THE BUDDHIST SOCIETY,THE BUDDHIST SOCIETY,THE BUDDHIST SOCIETY,THE BUDDHIST SOCIETY,16, Gordon Square,LONDON, W. C. I.

The oldest and largest Buddhist movement in the West.It is sincerely hoped that Buddhists all over the world will support it

generously.Membership of Society £1 or K. 15. This includes subscription to its

Quarterly Journal THE MIDDLE WAY.Hon. Secretary for Burma:U KYAW HLA,Civil Lines,MANDALAY.

“This two footed dirty bodyWhich carries about a bad odourAnd which is full of impurities,Which pour out from different places.With a body of this sortIf one thinks high of oneselfAnd looks down upon othersDue to what can it be, except ignorance?”

Sutta-Nip±ta.

18

PROPAGATING THE PURE DHAMMAAn address given by Mr. Francis Story (Anagarika P. Sugatananda) at public meetings held by

the Burma Buddhist World Mission in the Shway Dagon and Soolay Pagodas.

We have chosen this day, the Full Moon Dayof Kason, to hold the first large scale publicmeetings organised by the Burma Buddhist World-Mission because we feel that there is no moreappropriate or auspicious occasion than theanniversary of the Buddha’s Birth, Enlightenmentand Pari-Nibbana on which to inaugurate ourpublic meetings. There is also no more auspiciousplace than these two world-famed Pagodas, knownto Buddhists far and wide and celebrated for theirsanctity no less than for their beauty.

We, the founders and sponsors of the BurmaBuddhist World-Mission, have set ourselves acertain task—a task that, if we succeed in carryingit out will be of immeasurable benefit for mankind.It is the task of propagating knowledge of thesublime Dhamma of the Buddha in places whereit is little known—the task of carrying it far andwide, even as did the first Disciples of the Buddhaafter His exhortation to them: “Go forth, OBhikkhus! Proclaim the Doctrine glorious andperfect ! Make it known—for the good, theadvantage, the welfare of gods and men and allbeings!” Not only this is our aim, but we are alsodetermined that the Buddhism we propagate shallbe the true Theravada Buddhism as it has beenknown and followed here in Burma for centuries.Probably more than any other religion Buddhismhas suffered from the mass of false beliefs thathave sprung up around it, so that the non-Buddhisthardly knows what to accept as being genuineDhamma and what to reject. It is in the Southerncountries of Buddhism—Burma, Ceylon andSiam—that this true tradition is to be found, butunfortunately there has not been very muchattempt on the part of those countries to make itknown outside their boundaries.

Now Burma is a free country and now is thetime for her to assert the nobility of the Teaching,to make it manifest in the eyes of the world. Itshould be a matter of pride for every true BurmeseBuddhist to make known those high spiritualprinciples declared by the Buddha, which in thepast were the means of making this fair land ahappy, prosperous and peaceful nation.Furthermore, it should be the duty of every trueBuddhist, of whatever nationality, to cultivate in

himself those qualities which, the Buddha taughtus, belong to an Ariya, a man of noble nature.

Here in Burma we read something about theforces of materialism that are threatening theworld; and what they are doing in some Buddhistcountries to undermine the Sasana and we knowof their hostility towards all religious principles.We know—or should do, if we have thought aboutthe matter— that religion is in decay all over theworld and that mankind is sinking into spiritualdarkness. There is only one influence that cancombat this disastrous tendency, and that isBuddhism.

Why is this so? Why is Buddhism better fittedthan any mere religion to bring man- kind backto the way of truth and purity ? It is becauseBuddhism alone can give a reasoned answer tothe materialist scepticism of this technical andmachine-dominated of age. That is what I myselfdiscovered when I started to question the truth ofthe religion in which I was reared. I was thenabout fifteen; by the time I had reached the ageof seventeen I was assured that in the Doctrine ofthe Buddha I had found that which I had beenseeking.

I may say that right from the beginning, whenI first started reading about Buddhism, I knewthat here was the answer. But you must imagineto yourself the difficulties of a Westerner, broughtup with absolutely opposite ideas, in trying toabsorb and understand the profound philosophyof Buddhism. Add to this the fact that I had atthat time no contact whatever with Buddhists, whomight have helped me and cleared away some ofmy perplexities. All I had were a few translationsof Buddhist scriptures, together with thecomments and explanations of European scholarswho were not themselves Buddhists and who, asI found out later, were often wide of the mark intheir interpretations of Buddhist thought. Manyof them contradicted one another. So I was obligedto read many works on Buddhism, and to do a lotof hard thinking, before I came to any satisfactoryconclusion regarding many important points.

The first truth of which I became convincedwas that of rebirth,and thus also of Kamma. At thattime I read some mystical works on the subject by

19Western pseudo-Buddhists belonging to a well-known “occult” society, and there again I foundmyself treading a by-path that did not lead to anyfuller understanding. It took me some time to getback on the right track again, but I did so event-ually.

I believed in Kamma and rebirth from the firstbecause I always had a strong sense of justiceand it did not seem to me reasonable, much lessmerciful, that any god should doom so manypeople, for no fault of theirs, to a life of misery,physical pain, frustration or degradation. When Ithought of the millions of people born to poverty,ill-health, physical deformity and mental disease;of the number of children who die in infancy afteronly a short life perhaps filled with suffering thatcould have no moral or spiritual significance, Iwanted an answer to this question. The Dhammasupplied it, where no mere religion was able todo so; it also supplied the remedy.

Similarly, when I thought of animals and theirparticular part in the scheme of life, again I wasfaced with a great query. Did some god createthese animals for no purpose but to provide foodand sport for man, together with millions of otherspecies that were of no service to human beingsat all, but were actively hostile and detrimentalto human welfare ? Some animals, I found, werekilled for food, some for their skins and somejust for the pleasure of hunting whereas otherswere cherished and loved, like my own pet dog.People sometimes talked sentimentally of meetingtheir pets in the next world, although their religiongave no grounds for expecting such an event, butat the same time they said nothing about meetingthe countless foxes and deer they had hunted todeath or the rats and insect vermin they hadexterminated.

To my mind this was definitely not reason-able. All of these creatures were animals, whetherhuman beings liked and approved of them ornot—why should God make any distinctionbetween them ? Then there was the question ofDarwinisrn and science generally,which told usthat we were closely related to the animalspecies—that we had, in fact a common ancestry.Yet we were asked to believe that man had a soul,whereas animals had none. These facts could notbe reconciled with any teaching, but that ofBuddhism. Buddhism, I discovered, shows thatall forms of life arise as the result of Kamma, andKamma as the result of Craving—both what we

call the “Pleasant” and the “Unpleasant” livingcreatures, and that they are, indeed, closely relatedto us both in their structure and their sense-perceptions. Buddhism showed me that there isone law, one principle, working throughout thewhole of life. I realised then that each individualis the arbiter of his own destiny according to astrict and just law of cause and effect, and thatthe same law which had caused the arising of thisso-called “Self” of mine was equally responsiblefor the arising of the birds I loved to listen to andthe spiders I disliked so intensely.

After that I no longer troubled my mind withthe painful thought of the injustice of life. Havingfound what I knew to be the answer I was contentwith the mental satisfaction it gave me. But mywhole outlook was radically altered. I could nolonger treat the inferior species of beings withthe same callousness and disregard as formerly,any more than I could ever, at any time, havelooked down on human beings less favourablycircumstanced than myself. I saw them enmeshedin suffering—the result of their own actions, nodoubt, but none the less to be pitied for that. Whoknows, I myself might have some past Kammathat, when time and opportunity were ripe, wouldassert itself and bring me to the same level ofmisery as they. One who has understood this greatturth of the Dhamma cannot be indifferent to thesuffering around him—yet, at the same time heis not tortured, as are many others to myknowledge, with a futile sense of the injustice ofit. I believe it is that terrible and oppressive senseof injustice in the universe—the lack of anyassurance that life is governed by a just morallaw—that has brought many senstitive andhumane people to madness. . Buddhism couldhave saved them from that fate. Happily for thegenerality of mankind, most people do not allowthis to prey on their minds: content with things asthey are, they do not look for a reason or searchtheir hearts for the answer to the problem ofsuffering. Not, that is, until it comes home to themand they find themselves unequipped to meet it.

The next great question was that of personalsurvival. I have known many sincere and veryreligious people, with a deep faith, but I have neveryet met one who was not afraid of the thought ofdeath. However much he might believe in thedoctrine of survival he would cling to life with allthe tenacity of one who expected nothing beyondthe grave. I had always found it difficult to

20subscribe to this belief in personal immortality,but at the same time found it equally difficult tobelieve that there could ever have been a timewhen I had not existed in some form or another.This sounds contradictory but one of my favouritequestions as a child, when events were spoken ofthat had occurred before my birth, was “Wherewas I at that time?” I simply could not believethat I had suddenly come into existence as aconscious being on one particular day of oneparticular year and that I had never existedpreviously. This was before I knew anything ofBuddhism, but there seemed to be a deep instinctin me that rejected certain ideas as beinginherently improbable, and this was definitely oneof them. I felt I must have existed for all time;but how this could be I had no idea. Certainly itcould not have been the same “I”, since obviouslymy body and brain had only come into existenceat birth and I had no knowledge beyond what Ihad picked up in my short lifetime.

Yet here again, this statement is not quite true.I did have quite a lot of knowledge that I couldnot have acquired in my few years of existence,yet it was of so vague a kind, not at all likememory, that it only came out in certain littleincidents. Yet it was enough to convince me thatI was not entirely unfamiliar with life—that I hadhad some acquaintance with it before and thatthe blurred memory of it remained with me,sometimes guiding me in a childish crisis,sometimes providing an almost uncanny insightinto the motives and natures of other people.

It was not until the last war, when I came intodirect contact with human suffering in a moreintensified form than I had ever met with it before,that I began to feel the necessity for progagatingBuddhism. The follies, cruelties and hatreds thathad produced that suffering were too clear to meto allow me any longer to be indifferent to theinfluences that were bringing our civilisation toruin. You may call me pessismistic if you will,but I am convinced that the forces of materialismthat are at work today beneath the chromium-plated surface of Western civiisation willultimately bring that civilisation crashing down.And the process will not take long, unless we dosomething, quickly, to arrest it. The Buddha taughtus that it is useless to seek happiness in materialthings or material gains; the true happiness comesfrom within, and spreads its light around us.

When the Buddha made this statement He wasnot announcing any dogma or making anyspiritual revelation; He was simply pointing outa psychological fact that is open for all of us torealise for ourselves. A man who has much, unlesshe be extraordinarily wise, even in a wordly sense,always hankers for more. If be does not crave formore, he is worried about keeping what he alreadyhas. We know this is foolish: others besides theBuddha have pointed it out. But it was only theBuddha Who put His finger on it as being themotivating factor behind all life. Taºh±— Craving,is the Buddhist answer to the question of whylife comes to be. When we look into the processesof Nature, as science has enabled us to do, wefind there confirmation of this truth. It is thecraving for wider and moxe complex sense-pleasures that causes the evolution of the variousspecies in nature. It is not only the struggle forsurvival, as biologists tell us; the single cellamoeba is just as much capable of survival as arethe higher organisms. Such simple organisms havein fact survived, where complex ones havebecome extinct. It is the craving, the restlessdesire, Taºh±, that provides the blind driving forcethat causes the most primitive life-forms todevelop more refined and acute sense-organs anda more complicated physical and nervousmechanism. And while at the mercy of this blinddriving force all are subject to Dukkha.

Now it is in this doctrine of Dukkha that theBuddha strikes an altogether different note fromall other religious teachers. There are two aspectsof this Dukkha. The first is the one that is obviousto everybody— the fact that physical life is theseat of all kinds of suffering—from disease, injury,thwarted desires and a thousand other causes. Thisis what one might call the exoteric or outwardmanifestation of Dukkha. It is so obvious,souniversally prevalent—and yet Buddhism is thesole teaching that has taken it into account inproportion to its importance in the scheme of life.But there is another aspect of Dukkha, which weonly find when we have studied Buddhistphilosophy and meditated deeply upon it. Thiswe may call the esoteric or hidden side of Dukkha.Hidden, only because it is not taken into accountby the majority of people and is veiled byignorance. It is that all sensations, all experiencesconnected with life are Dukkha. The process ofthe arising and passing away of the constituentsof being—that process which is going on

21incessantly, from moment to moment in all livingbeings, is itself Dukkha. In this process, birth anddeath, both of them Dukkha, are going on all thetime. Every second and fraction of a second theatomic and cellular units of our minds and bodiesare arising and passing away. When we think weare happy, we cannot be completely so becausethe very consciousness that tells us we are happyis passing away even in the moment of ouracknowledging it. There is nothing permanent,nothing that can be seized and grasped—nothingthat is real behind the sensation or theconsciousness. This continual movement, the fluxof becoming and passing away that is taking placeall the time—that is Dukkha. It is only when weunderstand this that we can be said to have reallygrasped the profound truth of the Buddha’sTeaching concerning Suffering. “Sabbe sankh±r±anicc±. Sabbe dhamm± anatt±.” “All compositethings are transient; all are lacking in anypersistent identity or absolute reality; (therefore)all are suffering.”

So the whole of this arising of painful statescan be traced to Taºh± — Craving. And Taºh±can be traced to Avijj±— Ignorance. What then isthis Ignorance which is the starting-point of thecycle of Dependent Origination? It is not justignorance as we commonly use the word. “A-vidya” in Sanskrit ; “Avijj±” in Pali; what does itrightly signify? It means “Not-Knowing,” or“False Knowing “. It means that in all ourthinking, because of some mental conformationspresent in us, (the ¾sav±) we have a twist; wetake the unreal for the real; we cannot see beyondthe illusion of the physical, material universe.When we look at any common object we see onlythe outward aspect of that object, and in ourignorance we imagine that is the only part thereis to see. We think that what we see is the reality.But even science tells us that what we see is afalse picture. In modern physics there is no suchthing as a solid material object. There is only acollection of atomic and electronic units which,if we could see them with the naked eye wouldappear quite different from the solid object theyseem to us to compose.

That defect in our knowledge, that limitationof vision, I consider to be a part of our inherentAvijj± or wrong thinking. If we could see the solidobject rightly, as it is, we should see the processof arising and passing away going on in itsstructure, in the flux of the atomic units. Then we

should realise Anicca and Anatt±, for it is clearthat an object which is merely the manifestationof a process of change must be Anicca, transitory;and because there is no identity, no continuousexisting entity in the object, it must also be Anatt±.And even as is the material object, so also is theFive Khandha complex of a human or other livingbeing.

It is not my intention in this talk to go deeplyinto the philosophical question of the FourMahabhutas in relation to the physics of thematerial universe. It is sufficient to say that if weapply the knowledge that modern physics givesus we can the more readily understand theBuddhist concept of the Four Great Elements.That philosophical knowledge is easily accessibleto all people who wish to study it; what is neededis to make it known and to bring it into relationwith the scientific facts regarding the nature ofmatter known to the rest of the world. There are,broadly speaking, two currents of thought whichare supposed to be fundamentally antagonistic.They are Idealism and Materialism. To which ofthese categories of thought does Buddhismbelong.?

The answer is “Neither”. Buddhism does not,like the extreme forms of Idealism, deny theexistence of matter. Neither does it agree withthe materialistic theory that everything arises frommatter. On the contrary, the Buddha said, “Manopubbangama dhamma”—all states arise frommind. But both the idealistic and materialisticviews are extreme; they belong to the realm ofwrong thinking in which views come intoopposition, and not the Middle Way in which theBuddha declared the truth to be found. Buddhismtreats matter as a reality, on its own particularlevel, which is to say the level of relative reality—that level on which the solid object appears to bea solid. But the material substance is Anicca,Anatt± and Dukkha; it is impermanent, withoutself-identity, and characterised by suffering.Therefore it is not, speaking in an absolute sense,real; in dealing with it we must bear in mind thedifference between conventional truth andabsolute truth. It is merely something that comesinto being and disintegrates in accordance withthe law of cause and effect. If the consciousnessis raised to the next higher level of perception,the solid substance is seen to be composed of thesefour Mahabhutas, the atomic constituents in acontinual state of flux. If the consciousness is

22raised to the next higher level what is seen is theLaw that causes them to arise and pass away. Thisapproximates to perception of the Dhamma. Inthe highest state of all there is seen neither materialsubstance, atomic constituents nor arising andpassing away. In other words there is no longerany Anicca, Anatt± nor Dukkha. Nibbana isAsankhata Dhamma; uncreated, uncaused, notsubject to change, not subject to Dukkha.

Buddhism teaches us the approximate stagesby which this supreme insight is to be attained. Itbegins where science leaves off— but instead ofdenying the relative truths of science it carriesthem on and logically completes and fulfils themon a higher level of consciousness than thataccessible to the mundane mind.

This is why Buddhism can help the world to-day as no other religious system or philosophycan do. If people throughout the world could bemade to realise the truth of Kamma, the spiritualor concealed side of the law of the conservationof energy, they would at once have an entirelydifferent outlook on life. They would see the follyof their actions based on greed, hatred and pursuitof material pleasures. They would recognise thefolly of selfishness and would lose their presentinfatuation with material gains, the illusion ofprogress and the craving for power anddomination.

We, of the Burma Buddhist World-Mission,are not irresponsible idealists, out of touch withthe realities of life. We are sober and responsiblecitizens; business men, professional men, lawyers,doctors and people from all walks of life. We donot imagine that the world can be transformedovernight. We are realists, and fully recognise thatthere are many people throughout the world forwhom the Teaching of the Buddha is too profoundand its morality too high. But at the same time,because we are educated people, typical of thetwentieth century in which we live, we see clearlythat science has opened up wider horizons forthe average man than ever before, and that becauseof the discoveries of science it is possible for morepeople to understand Buddhism. That is why thereare many more Buddhists in the West than everbefore. Like myself, they have come to Buddhismby a long and arduous path, whereas people herein Burma have it made easy for them — or it ismade easy for them if they have the sincere desire

to learn. Burma is a shrine of Buddhist knowledge.We want to open it up for the benefit of others,because we are convinced that there are manypeople living to-day who are ready for theDhamma, if it is presented to them in the rightway.

What is the right way ? Exactly as the Buddhataught it twenty-five centuries ago. It is as trueto-day as it was then—without alteration, withoutmodification or apologetics. But at the same timewe have means of presenting Buddhistic ideas inconformity with modern knowledge that wouldhave been meaningless to the contemporaries ofthe Buddha. We have a technical vocabulary anda vast field of scientific data to draw upon forconfirmation, illustration and analogy. We canbring the whole of scientific knowledge to attestthe truth of Buddhism and to throw light on itsmore difficult aspects. We can take thephilosophical writings of Burmese Mahatherasand present them to the world in a fitting andacceptable form. If necessary we can use scientificfacts to amplify and clarify them. And now is theright time for such work.

The avowed enemies of religion now activein the world do not make any distinction in favourof Buddhism. They would, if they had their way,destroy Buddhism along with all the rest. Whathave they to offer in its place ? Only the sterile,hopeless creed of Dialectical Materialism — acreed that is devoid of morality, of ethicalprinciples and of nobility, it is a creed that reducesmankind to the status of a tool of forces outsidehis control, a slave of economic conditions, anonentity to be used in the game of power politics,with no individual destiny or hope for a higherlife. We, as Buddhists, cannot stand idly by andsee the world fall into this blackest pit of ignoranceand despair when we know that the Light of thesublime Dhamma could guide countless millionsto happiness. It is our duty to humanity to makethe great Truth of Buddhism known to all men,to proclaim it far and wide. We shall endeavourto do that by every means that lies in our power;to this we have pledged ourselves. “The gift ofthe Dhamma excels all other gifts.” May the meritwe earn by our work be shared by all beings, smalland large, near and far; above, below and in all ofthe four quarters and the intermediate quarters.May they be happy: may all attain Nibb±na.

23

This Document Presented to the Chief Elders of CeylonBy THE LEADING ELDERS OF BURMA

Let the Island of Lanka shine without anymishap, disseminating the noble doctrine forever!

1. We have been wondering whether wecould reach this Island known by several names,such as Lanka, Tambapanni and S²ha¼ad²pa,through the result of our previous goodvolitional actions.

2. The former historical works, such asD²pavams±, Mah±vams±, D±μh±dh±tuva½sa,Bodhiva½sa, and Ganthava½s±d²su state thatthe Omniscient Buddha visited this Island thrice.It possesses the Buddha’s Tooth-relic, His foot-print, the right branch of the Bo-tree underwhich He gained Buddhahood, which wasbrought here by Sister Sanghamitt±. and manypagodas in which various relics of the Buddhaare enshrined. And it is known as the placewhere the three Piμakas were committed towriting by the great Elders who had withwonderful memorising faculty learnt by heartthe whole Tipiμaka and as the place where manyCommentaries, Sub-commentaries and someother P±li works have been composed.

3. Venerable Sirs, we are glad to see herethe leading Mah±theras of the various sects thatexist in this Island which helped the S±sana toflourish. We are the descendants (in unbrokenline of teachers and pupils) of the Arahants,Soºa, Uttara and Dhammadass², and you arethe descendants of the Arahants, Mahinda andhis retinue, who brought the light of theTeaching to the Island. And we all are equal aswe are descendants of those Arahants and aswe all accept the same tradition of theTherav±da. So the meeting of those who are ofthe same tradition is most exhilarating, like ameeting of some relations who had separatedfor a long time.

4. Our coming to this Island is on accountof the business connected with the intendedSixth Great Buddhist Council. This is called theSixth Synod, taking into account the formerthree Councils held in the Middle Country(India), one held in Ceylon for inscribing the

Texts, during the reign of King Vaμμagamm²Abhaya, and the fifth one held in Burma by therighteous King, Mindon, when the whole Canonwas inscribed on marble slabs.

5. We specially hope for your assistancein this Sixth Synod. It has been decided to obtainyour assistance in editing the Texts and suchother acts and to invite you to participate in theConvocation at the meeting of the Ovad ’acariy±for the Sang±yan±, at the meeting of the leadingmonks of Burma, and at the assembly of themonks selected from the 80 groups of thepreliminary editors, having two monks fromeach group.

6. As it was very difficult in former daysto go from one country to another, we believethat Burmese Elders could not participate in the4th Council that was held in Ceylon, and thatCeylonese Elders could not parttctpate in the5th Council held in Burma.

7. But the 4th Convocation is acceptedby the Burmese Elders as orthodox, and the 5thConvocation is accepted by the Ceylonesemonks in the same way.

8. The fact that the Burmese Elders haveaccepted the inscribing Council as the 4thbecomes evident because they have named theirown Council, at which the Canon was inscribedon marble slabs, as the fifth.

9. Not only that, the connection betweenthese two countries is evident by bringing theCommentaries, written by VenerableBuddhaghosa to Burma from Ceylon.

10. Moreover, during the reign ofNarapatijayas³ra of Burma an Elder namedUttaraj²va came to Ceylon with his pupilChappada, who was 20 years of age, and heordained him here as a Bhikkhu, together withsome Sinhalese monks in the chapter, he himselfbecoming the preceptor. Then he returned tohis own country leaving the young monk inCeylon.

Monk Chappada learnt the whole Canonthere and after ten years returned home with

24four other Elders from Ceylon and increased theprosperity here of the S±sana. Descendants ofthe Elder Chappada (coming down in the line ofmaster and pupil) are still to be seen in Burma.

11.During the reign of King Dhammaceti 24monks headed by Elder Mogallana came toCeylon and received ordination from theSinhalese Elders who were assembled in thechapter-house made on the River Kalyani. Whenthey returned to Pegu they consecrated a s²m±in that city and it exists up to this day, knownby the name of Kaly±n² S²m±.

12. Again at the time of King Setibbindaof Hamsavati some Burmese monks werebrought here from Ramañña country andperformed the upasampada ceremony. Theirdescendants are now known as the Ramaññasect.

13. At the time of King Padon who ruledin Amarapura, there came six novices fromCeylon and obtained the higher ordination fromthe Burmese Elders headed by the Sangharajaof that time, at the chapter-house named Singyo-shwaygu (Suvaººag³ha). Returning to Ceylonthey established the Amarapura Sect here, whichis now widespread.

14.Not long ago, a Sinhalese monk namedSiridhamma came to Burma and living underthe tutorship of the Venerable Elder who was theHead of the Mahavisuddharama, Mandalay, andof the Shwegyin Sect, studied Dhamma, Vinayaand Sanskrit. Afterwards he came to Ceylon. Hisfollowers are today known as theVisuddhir±mikas.

15. These are the facts that show theconnection between the two communities of thesangha in Burma and that of Ceylon.

16. Buddhism, which is beneficial in thebeginning, in the middle, and in the end, whichis complete in every respect and void ofblemishes, is able to lead mankind through theocean of Sa½s±ra. while beset by variousdangers, and to bring them to the safe place ofNibb±na which is the supreme bliss.

17. Therefore the saints of yore, the ElderMaha Kassapa and others held the convocationsin order to preserve, not to be forgotten and lost,to last long and propagate widespread this nobledoctrine, and to keep it in purity, in continuityand full of meaning. In the same way we alsoare responsible for its upkeeping after removingtextual corruptions.

18. According to these facts we are goingto hold the Sixth Convocation. And we expectto finish it at the completion of the 2500th yearfrom the Mah±paninibb±na of the Buddha, withour power of faith, perseverance and otherqualities and through the material help receivedfrom the Buddha S±sana Council, according toits ability and power. So we earnestly requestyou, Venerable Sirs living in Ceylon to becomeco-partners in this Sixth Convocation and to hearthe burden of purifying the S±sana which bringsfive kinds of release which is beneficial to all.

These are our parting words for instigation:(a) The Venerable Elders Mah±-Kassapa

and others protected the doctrine by recitingtogether, and removing impurities thence.

(b) In the same way let us uphold theS±sana by reciting together the doctrine. Be you,also, Venerable Sirs, with gladdened hearts theparticipators in the noble action.

(c) If we, together with you, thus persev-ere, the Doctrine will be much brighter withthe power of our joined action.

“For the foolish commit sin on account of intoxication,And also make other people intoxicated.One should avoid this seat of sin,This madness, delusion, a pleasure to the fool.”

Sutta-Nip±ta. -

25

The Venerable A. P. Buddhatta Mah±thera,Renowned P±li scholar of Ceylon

26

Sitting - Left to right: U Visuddha Mah±thera, Secretary to the Text Re-editing Groups, VenerableBuddhadatta Mah±thera, Sinhalese representative to the Text Re-editingGroups, and Bhikkhu Phra Dhammadhiraja Mah±muni, the Thairepresentative to the above Groups.

Standing - Left: Bhikkhu Kiet Sukitti, Thailand and

Right: S±manera Kañcana, U Visuddhas pupil

27

Document sent in reply by the Sangha of Ceylon.Homage to the Enlightened One.

UNITY OF THE SANGHA IS HAPPINESS.Let the country called Maramma (Burma) in

which are many noble and, learned persons shinewithout any mishap for a long time, as anornament to the world.

This document is sent to Burma by thecommunity of monks in Ceylon as an answerto the two documents sent by the VenerableElders and the members of the Union BuddhaS±sana Council of Burma, who are the exec-utors of the Chaμμhasag±yan±, to the Saºgha ofCeylon.

Most Venerable Sirs,The delegation sent here by you, the Elders

headed by the Sanghar±ja Nyaungyan Sayadaw,and the gentlemen headed by the HonourableU Win, the Minister of Religious Affairs, isreceived by us, by monks and laymen, with greataffection; and also we received the twodocuments sent by you with great respect andpleasure.

We were very glad to hear about the 6thConvocation which you are going to hold forthe furtherance of the Doctrine of theOmniscient One, which is a very rare thing inthe world.

As you have stated in one of your docu-ments, people of the two countries, Burma andCeylon, have been very friendly since a longtime.

Your action of asking help from us for theedition of the Tipiμaka not only pleases us butalso generates a long-lasting attachment towardsyou.

Venerable Sirs, you already know that ourIsland is very poor and devastated because ofthe foreign rule that existed for more than fivehundred years, and some internal disturbances.Now, as we have obtained some measure ofindependence our people are trying their bestto improve the condition of the country and itsinhabitants. But we are glad to inform you that

our Government, the monks, and the Buddhistleaders are willing to help you according to ourability in this noble task of yours. Now ourGovernnient is making necessary arrangementsfor helping your cause.

Venerable Great Elders of erudition, we begyour permission to set before you a methodwhich should be considered while editing theTipiμaka. Since the time when these books wereinscribed in the ¾loka Cave in M±tula Territoryin Ceylon, scribes who were not well-versed inP±li, have made many mistakes in copying themagain and again. Your Venerables know thatsome corrupt words have crept even into theCommentaries, and some commentators havecommented on those corrupt words. It is difficultto correct such places only with the help of theP±li texts. In some places the Commentator hastaken a corrupt word as correct and commentedon it. For instance the following verse appearsin the J±taka:-

“Idh±gama j±ti¼o brahmac±r² sudassaneyyo sutan³ vinetinev±tid²gho na pan±tirassosukaºha-kaºhacchadanehi bhoto.”

Here vineti is commented on as “attano sar²rappabh±ya assamapadesa½ ekob±sa½viyavineti p³ret² ti.” And on the fourth line ithas been commented on as “T±ta, tassa bhotosukaºhehi kaºhacchadanehi bhamaravaººehikesehi sukaºham s² sam sumajjitamaºtimayamviya kh±yati.” We think that he has commentedon some corrupt readings. The same story isfound in a very old Sanskrit book, and there isa verse very similar to this P±li gatha, whichruns as follows:-

“Idh±gato j±ti¼o brahmac±r²utassur±n±m iva darsan²yaha vai hrasvo n±tid²rgho manasv²uslakshana-krishnakshir at²va gaurah.”

The second line of this last verse may betranslated into Pãli as “suto sur±nam viyadassaneyyo,” and the 4th line as “susaºhaka-

28ªkakkhi at²va seto.” It might be that in formerdays these lines were very similar to the linesthat we have corrected, but they were corruptedeven before the time of the Commementator,so that he had to comment on corrupted lines.

There are such other places too. We do notsay that you should correct them at once. But itis better to show such various readings infootnotes. By this instance you can understandthe P±li texts alone cannot help themselves inediting them.

There are many Buddhist texts in Sanskritand mixed-Sanskrit, composed by theMah±saºghikas and other sects. There are oldSanskrit texts such as Mah±bh±rata and

Upanishads. There are Chinese translations ofour texts. So we request you to collate our bookswith theirs in editing them. Such an edition willbe very useful for the present world.

The Home Minister of Ceylon is nowmaking preparations in order to collate yourPiμaka texts with old and new Sinhalese MSS.and editions and send them to you after somelearned monks have marked various readingson them.

Thus informs the community of Suªgha inCeylon.

This is sent from the Island of Lank± on the13 th day of the bright half of the month M±ghain the year 2496 of the Buddhist Era.

The Golden LotusThe Golden LotusThe Golden LotusThe Golden LotusThe Golden LotusThis periodical Is published in the United States of America. It contains articles by notedcontributors, news, book reviews, poetry, glossary, and list of books for sale. It has been

dedicated “to those who seek The Way”, to Buddhism, and to Eastern Philosophy.Subscription $2.50 per annum, ten numbers and index.

Sample copies upon request.Complete Volumes available from year 1944 to 1952.

The Golden Lotus Press, 701, Woolston RoadPhiladelphia, 38, Pa., USA.

The centre for the Chaμμha Sag±yan±, The Kab± Aye (World Peace) Pagoda showing motorvehicles which have brought voluntary workers to erect the buildings.

29

THE DOCTRINE OF REASONBy VENERABLE M. JINANANDA, N±yaka Thero.

REASON can penetrate through the mostintricate problems. It is not true to say that reasonis limited. Reason itself is never limited: it islimited only in so far as individual attainmentsare concerned. Reason must be cultivated. Theeducated man possesses it in a greater degree thanthe uneducated; the adult more than the child.Reason begets reason. It is by the cultivation ofreason that you can develop reason. Start fromwhat you know and proceed higher. It is foolishto take up an intricate question, and say at thebeginning, it is beyond reason. It may perhapsappear beyond only your reasoning. If oneproceeds step by step he should understand itnaturally. There can be nothing beyond humanreason.

The one great characteristic of Buddhism isthe absence of any hypothetical dogmas. It teacheshow to root out ill by one’s own effort, and not todepend on the mercy of an ‘IncomprehensibleGod.’ God is, in fact, the inexplicable and he existsonly in the minds of men and is to each one, whateach one makes him to be by his cultivated con-science. It is difficult to find two persons agreeingas to the nature of ‘God’, independent of dogmaticdefinitions.

Whatever this may be, Buddhism has noquarrel with any religion, and history is veryeloquent on this point. Not a single drop of bloodhas ever been shed in the name of Buddhism,either in sacrifice or in religious wars : forBuddhism has no sacrifice, and war in any causeis reprehensible in this super-religious system. Itspower lies in its gentleness and in its strong appealto calm and thoughtful reasoning. Buddhism everrings the bell of sweet reasonableness; those thathave ears, let them hear it; and hearing, may theyrealise the truth.

THE PATH TO BLISSWhat is the ultimate object of the activites of

all human beings.

The ultimate object of the activities of allhuman beings is the attainment of bliss.

What is bliss ?

Bliss is the absence of suffering

How can man eliminate suffering and attainbliss ?

Man can eliminate suffering and attain blissby making an earnest attempt to understand andlive up to the all immutable, all encompassing,self-sufficient and self-evident facts ever presentin the universe.

Can these selfevident facts be ascertained byindividual effort ?

Yes, it is only by individual effort that theycan be fully ascertained.

Did anyone ever succeed in ascertaining theseself-evident facts by individual effort ?

Yes, many. Prince Siddhattha was one. He pre-eminently succeeded in ascertaining these self-evident facts when He attained Buddhahood.

Why is He called the Buddha ?

He is called the Buddha, the enlightenedbecause He, by his individual effort at carefulreasoning of his personal experiences, clearlyperceived all the immutable and universal factsconcerning the universe.

To whom is the term Buddha applicable ?

The term Buddha is applicable to one who byhis own effort attains enlightenment in regard toall universal facts.

Which are the fundamental universal facts?

The fundamental universal facts are,

“Anicc± vata sankh±r±

Upp±davaya dhammino

Uppajjitv± nirujjhanti

Tesam v³pasamo sukho.”

Digha Nik±ya, Sutta Piμaka, Mah±vagga,Mah±parinibb±na Sutta.

It is a “Fixed Law” that all conditioned thingsarise and disappear, and having arisen aredestroyed. If one can realise these things withwisdom, he will attain Deliverance.

How far has science been able to prove thetruth of this statement ?

30Science has proved the truth of this statement

when it says that “Theres all movability in theuniverse from the tiny electron to the mostcolossal sun; all is motion from form to form.” Inother words it is all in a state of flux.

Then is there nothing constant in the universe?

There is nothing constant in the universe.Constancy in the universe is an illusion. Thingsappear constant because our lives are too short towitness the changes taking place in many things,or because the changes are too subtle forundeveloped intelligence.

This being so, how far should man regulatehis life and take the Buddha, the all awakenedOne as an example?

His rule of life should be to make theprerogative of reason the ultimate criterion of truthas the Buddha Himself has done.

Is it righteous for one to doubt what is notclear to him?

Yes, it is; but he ought not to be satisfied untilhe clears his doubts.

What does the Buddha say about doubting?

He says “It is in the nature of things that doubtshould arise. After careful observation andanalysis, when what is put forward as truth agreeswith reason and is conducive to the good and thebenefit of one and all, then only accept it as truthand live up to it.”

How far is the truth of the statement that, “allare subject to change, and decay is inherent inall things” apparent to us?

The truth of this statement is apparent to useven in our very lives—the change from the wombto childhood, from childhood to manhood andthence to dotage, death and decay.

Does this apply to all things universal?

Yes, it does, for we know that no particle ofmatter is absolutely the same for any twoconsecutive moments.

How far is man affected by this continualchange?

Man, ignorant of the actual facts, attacheshimself to things that please his senses and is ever

disappointed at the inevitable changes which thosethings undergo.

What is the outcome of disappointment?

The outcome of disappointment is suffering.

What are the principal causes of suffering ?

The principal causes of suffering are—separation from things pleasant and, contact withthings unpleasant. In short all attachment causessuffering.

What is suffering?

Suffering is the feeling produced by change,in that worldly bliss is only a prelude todisappointment and pain.

Can there he a cessation of suffering in thisworld?

Yes, there can he a cessation of suffering in.his world.

Is there a way to the cessation of suffering?

Yes, there is a way to the cessation of sufferingand that is by eliminating the root cause ofsuffering.

How can we eliminate the root cause ofsuffering?

We can eliminate the root cause of sufferingby treading the path which led the Buddha to thecessation of suffering.

What is the path which led the Buddha to thecessation of suffering?

The path which led the Buddha to thecessation of suffering is, “THE NOBLEEIGHTFOLD PATH.”

KAMMA AND REBIRTHOR

THE PROCESS OF BECOMINGIs the fact that suffering is man’s lot apparent

to us ?

Yes, it is apparent in all phases of life.

Why is life an ill?

Beause life is transient and subject to change.

Why is life transient?

Because it has arisen from a cause.

How is bliss possible in a world of transiency?

31

This is possible when ill is not onlyexperienced, but is also understood.

By what means is ill understood?

It can be understood by a correct under-standing of the ‘ Self’ or the so-called ‘I-personality’ in life.

What is there to understand about the ‘I’?

The so-called ‘I-personality’ has arisen froma cause; therefore it is wholly transient. In it thereis no enduring entity. The