The hypothesis of non-self in Buddhist philosophy

The hypothesis of non-self in Buddhist philosophy

By Dr. Tilokasundari Kariyawasam - Daily Mirror The individual is nama and rupa (mind and matter). In Buddhist terminology it is treated as one unit. In the Abhidhammma, matter is fairly extensively dealt with and it is analyzed into 28 factors. They are aspects rather than factors of elements. Matter becomes food for the mind, as mind is the reaction to contact. It is the process of becoming which is also the process of ceasing, of birth and of death. There is a dependent simultaneous origination. As such, thought becomes materialized and matter conceptualized, which makes as it appears, a phenomenon (ruppati ti rupam). They are appearances as they appear to the human mind. Thus matter is energy without substance and mind is energy without an entity. Thus what is ‘apparent’ is only a phenomenon. All functions of an individual belong to five aggregates (pañchakkhandha) (1) body (2) sensation 93) perception (4) thinking (5) consciousness. This can be fully realized in the process of the purification of the mind. As a result, matter is phenomenal, a fact and an event rather than an entity with substance. The material phenomena are not properties of matter. They are constituents which are not properties of matter. They are constituents which are not present at the same time in the same event. This principle explains that the ‘self is an illusion and does exist.’ The originating factor of material phenomena are neither good nor bad morally. Yet they arise in dependence on conditions (sankhara) Which are fourfold; namely willful intention (kamma), mental activity (citta), seasonal influence (utu) and the integrating activity of absorption, identification and nutrition (ahara) In any form of matter there are always present four essential and elementary qualities (maha-bhuta). They are earth (pathavi), water (apo), fire (tejo) and air (vayo). They are labelled with the old names of earth, water, fire and air but their functional qualities are extension, cohesion, caloricity and movement respectively. Matter cannot exist individually and separated. It is the energy that constitutes matter, received by contact in the senses, perceived and formulated in material ideals. It is fact which gives rise to sensation, perception, thinking, thereof in consciousness. Thus the Buddha was dealing with phenomena and events and not with substances and entities. Matter is divided into primary and secondary elements. The four essential and elementary qualities are the primary elements (maha-bhuta). From these are derived the five sense-organs and their objects. Matter refers not only to our body but to its physical objects of experience that belong to the external world. Matter is also present in masculinity and femininity, heart and nourishment. There are also six further categories of matter which are called the principle of limitation or space, the two principles of communication bodily and verbal, sound lightness, softness and adaptability, and finally four characteristics; production, duration, destruction and impermanence. These are the 28 components of matter or material experience. It is for us to understand it as basically impermanent and phenomenal in nature. These 28 different, materials qualities are intended to prove that matter is energy and it is the actuality of that energy which is experienced in its different forms, received by contact in the senses, perceived and formulated to which the mind as thought reacts. Thus a thought is born in the material senses, and mind is analysed in mental states (cittani) composed of mental factors (cetasika). The phenomena of matter and mind, therefore, should be taken in the context of its totality of one process of dependent origination. The individual is merely a process of becoming and ceasing. He is never an entity with a permanent identity. We have to understand the role of the mind in this context. This process of becoming and ceasing is also a process of grasping whatever may feed its need to continue its greed. A thought is born in the material senses, where a contact is established between mind and matter, which constitutes the mind-matter process. This is stated in the doctrine of dependent origination (paticca samuppada), in which mind and matter are treated as one unit. Everything which is a process of becoming and ceasing is also void of substance. It is also impermanent. These aspects create sorrow. The whole process from physical action to mental reaction, is one of grasping (upadana). A thought is born in the material sense, where a contact is established between matter and mind. It is definitely not a synthesis of mind and matter. It is not the amalgamation of two elements. It is similar to conflux of two rivers as explained by the Buddha, where he gives the classic example of the river waters of river Yamuna that converge into river Ganges when there is no clear composition as to identify the waters of the separate rivers. Thus, the Buddha expounds the principle that mind and matter is a phenomenon, seen in the process of dependent origination. The Buddha expounds the doctrine of becoming and re-becoming and ceasing to become, which is birth, rebirth (which is death), and no more becoming, which is Nibbana. This individual is born on ignorance, fed on hatred and sustained on craving or greed. This grasping or craving becomes intensified when the sense organs lay hold of the object, when perception lays hold of the idea in memory, when thought lays hold of the memory in mental formations when thoughts lay hold of the idea in consciousness to form the bases of the ego. The five aggregates in their various stages are rightly called the five aggregates of clinging. The mind should be analyzed in mental states (cittam) composed of mental factors (cetasika), so as to understand life, itself as a process in which material and mental aggregates (khandha) combine to leave the impression on an individual. The individual is only a process to becoming and ceasing. Volitional functions are two-fold. It activates thought with intention, without which no action can have moral responsibility. This is kamma, as it determines the nature of actions as good or evil. The other function is that it co-ordinates and organizes the functions of other mental factors. It is simple ordered thinking (cetasika lakkhana). The mind and body differ somewhat in nature. The mind is more amorphous, plastic and quick — changing than the body. The body is more resistant to change than is the mind. In the questions of King Milinda it is states that while the arahants no longer can experience mental pain, they can still experience physical pain.

Reasons for opulence and happiness and causes for ruin

Reasons for opulence and happiness and causes for ruin

By Gamini Jayasinghe - Daily Mirror More than two thousand five hundred years ago, Buddha enunciated four causes that lead to weal and happiness in this world and four other causes for the spiritual progress, conducive to the good and happiness of a noble son in the other world. The Exalted One also enunciated twelve causes for some one to face a ruinous state. On one occasion, the Blessed One was dwelling amongst the Kolians, His maternal relatives in the town named Kakkarapatta. A Kolian son named Dighajanu approached Him and requested Him to preach the Doctrine or things that lead to weal and happiness in this world and things conducive to the good and happiness in the other world. The literary meaning of Dighajanu is ‘long knee.’ Dighajanu’s family name was Vyaggapajja, so called because his ancestors were born on a forest path infested with tigers. The four causes the Enlightened One enunciated for the good and happiness in this very life are Uttanasampada–the achievement through persistent effort, Arakkhanasampada–the achievement of wariness, Kalyanamittata – good friendship and Samajivikata–balanced livelihood. The Enlightened One told Vyaggapajja that whatever the occupation of a clansman, whether a cultivator, herdsman, trader, soldier, a public servant or an artisan of any sort, he is able to manage his job if he becomes skillful and not become lazy. If he is skillful, he will be endowed with reasoning as to ways and means thereof. “This is called the achievement of persistent effort,” the Buddha said, explaining the meaning of Arakkhasampada. The Enlightened One told Vyaggapajja that if a person who is in possession of resources earned by right means, by dint of effort, by strength of arms and by the sweat of his brow and if the resources are managed economically and well protected, the king would not seize them, thieves would not steel them, fire would not burn them, water will not destroy them and ill disposed heirs will not carry away them. “That is the achievement of wariness,” Buddha told Vyaggapajja and explained the third cause “Kalyanamittata” good friendship. The Enlightened One told Vyaggapajja that if a clansman has house holders and house holders’ sons young or old but highly cultured, full of faith, (Saddha), full or virtue (Sila) full of charity (Caga) and full of wisdom (Panna) to move about and work together and to engage in discussions, that is his achievement of ‘Kalyanamitta’–good friendship whether he lives in a village or a town. The Blessed One told Vyaggapajja that the fourth requirement for a clansman to be conducive to the good and happiness is ‘Samajivikata’–balanced livelihood. “There should be a balance between income and expenditure.” Buddha told Vyggapajja. One should not spend everything one earns like a man who shakes the tree to eat wood apple. When he shakes the tree all the fruits fall. He eats some of them but most of the fruits get wasted. Income should not be in excess of expenditure. There should be some savings. This does not mean that one should be a miser, but one should lead a steady life being neither too extravagant nor too sordid. Abstinence from debauchery or behaving in an immoral manner, abstinence from drunkenness, non-indulgence in gambling and friendship, companionship and intimacy with the good are the four sources of development. Thathagtaha also explained four things that are conducive to the good and happiness of a noble person in the next world. They are Saddha Sampadha – achievement of faith, Sila Sampada – achievement of virtue, Caga Sampada – achievement of charity and Panna Sampada – achievement of wisdom. Saddha Sampada is the faith in the Enlightenment of the Thathagatha, the Blessed One. Sila Sampada or the achievement of virtue is the abstinence from killing, stealing, lewdness, lying and indulge in intoxicants that cause infatuation and heedlessness. Caga Sampada, the achievement of charity is to be with heart free from the stain of avarice, devoted to charity, open handed and delighting in generosity. “If a clansman is wise, is endowed with wisdom that leads to one’s development and with noble penetrative insight that leads to the complete destruction of suffering, that is called the achievement of wisdom,” Buddha told Vyagapajja.

Bak Poya: The day Buddha set foot in Lanka for the second time

Bak Poya: The day Buddha set foot in Lanka for the second time

Sachitra MAHENDRA

Daily News

The significance of Bak poya is historical, since it marks Buddha’s second visit to Sri Lanka. This is noteworthy, as Bak is a month of national importance as well.

According to Mahavamsa, Buddha could foresee an imminent war between two Naga Kings Culodara and Mahodara, uncle and nephew, over a jewel-studded throne that made Him think of visiting Lanka for the second time. Professor Wilhelm Geiger explains the conflict in the translation of Mahavamsa:

Mahavamsa

“That same Naga Mahodara was then a King, gifted with miraculous power in a Naga Kingdom in the ocean, that covered half a thousand Yojanas. His younger sister had been given (in marriage) to the Naga-King on the Kannavaddhamana mountain; her son was Culodara. His mother’s father had given to his mother a splendid throne of jewels, then the Naga had died and therefore this war of nephew with uncle was threatening and also the Nagas of the mountains were armed with miraculous power.

Mahavamsa also records that the Buddha was accompanied by a deity to Sri Lanka.

“The deva named Samiddhisumana took a rajayatana-tree standing in Jetavana, his own fair habitation and holding it like a parasol over the conqueror, he with the Teacher’s leave, attended him to that spot where he had formerly dwelt. That very deva had been, in his latest birth, a man in Nagadipa.

On the spot where thereafter the rajayatana-tree stood, he saw paccekabuddhas taking their meal. And at the sight his heart was glad and he offered branches to cleanse the alms-bowl.

Therefore he was reborn in that tree in the pleasant Jetavans garden, and it (the tree) stood afterwards outside at the side of the gate-rampart. The God of all gods saw (in this) an advantage for that deva and for the sake of the good which should spring (therefrom) for our land, he brought him hither (to Lanka) together with his tree.

Mahavamsa then relates how Buddha settled the dispute and the next development of events.

“Hovering there in mid-air above battlefield the Master, who drives away (spiritual) darkness, called forth dread darkness over the Nagas. Then comforting those who were distressed by terror he once again spread light abroad.

When they saw the Blessed One they joyfully did reverence to the Master’s feet. Then preached the Vanquisher to them the doctrine that begets concord and both (Nagas) gladly gave up the throne to the Sage.

“When the Master, having alighted on the earth, had taken his place on a seat there and had been refreshed with celestial food and drink by the Naga-Kings, he the Lord, established in the (three) refuges and in the moral precepts eighty kotis of snake-spirits, dwellers in the ocean and on the mainland.

“The Naga-King Maniakkhika of Kalyani mother’s brother to the Naga Mahodara, who had come thither to take part in the battle and who, aforetime, at the Buddha’s first coming, having heard the true doctrine preached, had become established in the refuges and the moral duties, prayed now to the Tathagata: ‘Great is the compassion that thou hast [you have] shown us here, O Master!

Hadst thou [had you] not appeared we had all been consumed to ashes. May thy [your] compassion yet light also especially on me, O thou who art [are] rich in loving-kindness, in that thou shalt [shall] come again hither to my dwelling country, O thou peerless one’.

When the Buddha had consented by his silence to come thither [there], he planted the rajayatana-tree on that very spot as a sacred memorial and the Lord of the Worlds gave over the rajayatana-tree and the precious throne-seat to the Naga-Kings to do homage thereto. ‘In remembrance that I have used these do homage to them, ye Naga-Kings!”

Buddha’s calling forth dread darkness over the Nagas should not be misunderstood. The Buddha holds fame for being the Greatest Compassionate on earth. The concept bears a symbolic meaning; Buddha preached the dark side of the world, and the Naga tribes were scared just to hear and visualise them. That paved the way for them to a comfort later on.

Visits

Buddha’s visits to Sri Lanka are believed to be false and legendary in certain sects. One reason is that it is not contained in Thripitaka, the official document of Buddha’s life. Thripitaka contains more of philosophically important factors, rather than history. Buddha had been to Sri Lanka thrice: first visit to Mahiyangana, second to Jaffna, then called as Nagadipa, and third to Kelaniya.

The common question is that if Buddha had already been to Sri Lanka, not only once, but thrice, why did Arahant Mahinda visit Sri Lanka once again. Arahant Mahinda, of course, had a mission to fulfil: to establish the Upasampada Bhikku order. The suitable time was not ripe for Buddha to consider establishing the serious Bhikku order. However Buddhism was not alien when Arahant Mahinda set foot.

Pilgrimage to Sri Pada in Siam

Pilgrimage to Sri Pada in Siam

Gamage Karunasiri

The envoys from Kandy were on a noble mission seeking assistance from Siamese King His Majesty Borommacot Dharmaraja II (1733-1759) for revival of Buddhism in Sri Lanka which was at a pathetic, declining phase and was in the verge of disappearing from the island due to lack of properly ordained monks to carry on the Buddhist order and doctrine for the benefit of future generations.

The Buddhist institutions were deteriorated and discipline among the clergy was degenerated.

Phra Buddhapada temple

The Sri Lankan ambassadors were carrying an urgent message (Royal Sannasa) written in Pali language probably using the Cambodian script, sent by King Kirthi Sri Rajasinghe appealing for help from the fellow Buddhist ruler for revival of the esteemed common religion sacred to them. Both countries have past records of mutual help in perpetuation of Buddhism in their hours of need.

There were five Sinhalese ambassadors in the delegation accompanied by fifty-five supporting staff including several personal assistants to the ambassadors, guards, soldiers’ cooks, washermen, musicians, drummers, trumpeters, ayurvedic physicians and astrologers.

The logistic and transportation aspects for this large entourage including personal belongings as well as gifts to be given to many temples and individuals required a well organised set-up consisting of a retinue of elephants, horses, bullock carts and several boats, to be provided by the hosts at the other end.

Vilbagedera Naide, the veteran ambassador in this large entourage kept a meticulous record of the events beginning from the day they departed Trincomalee port aboard the Dutch ship Weltryg (1st August, 1750) to landing back in Sri Lanka (30th May, 1753) on board the V.O.C. ship Oost Kapelle after two years and nine months stay out of home country.

He commenced writing his recollections purely as a meritorious act which was the motivating factor for such works in that era. His form of writing is lucid, simple and easy to understand.

The narration describes details of the sea voyage and hazards they encountered, the countries they passed, the river cruise from Bangkok to Ayutthiya, the glorious capital city, which was considered to be the largest and wealthiest city in Asia at that time, the grand entrance to the Palace, Royal elephant stables, the guard of honour, audience with the King, a pilgrimage to Buddhapada temple, the splendid hospitality showered by the Siamese to delegates from Kandy and mishaps they had to encounter on return journey.

On the date decided for the Royal audience (26th July, 1751) the Sri Lankan delegation arrived in sixteen decorated barges and at the palace gateway got into horse drawn carriages that took them to inner ramparts where they dismounted and walked past the guard of honour accorded by thousand riflemen wearing armour and brass helmets. A short description is given by the author at this point of what they saw including the Royal white elephant.

Then they entered the palace and presented themselves before His Majesty who was seated like God Sakra on the golden throne decorated with precious jewels. After usual salutations the king graciously announced the royal ascent in response to the noble request made by the king of Kandy.

A royal command was decreed after the audience that arrangements should be made facilitating the Sinhalese delegation to visit and worship Phra putthapad, (Sri Buddha Pada) one of the most sacred temples in Siam.

Although the distance from Ayutthiya was nearly sixty kilometres they had to go by boats first and then walk or ride through the jungle paths along a difficult terrain to reach Saccha pahn khiri (Saccha Baddha Giri) where Buddha’s right footprint was set.

In order to elucidate the link with this holy place and placing of the sacred footprint, the author has inserted at this point the discourse between Buddha and sage Saccha Bhadda which took place soon after the exalted one attained Buddhahood.

Footprint

Sri lanka holds the modest honour of initiating the discovery of Footprint of Buddha in Siam in the year 1628 A.D. The fascinating legend connected to it demonstrates the mutual bond between Buddhist communities existed in both countries for centuries. Before the advent of Gandhara art and sculpture, Buddhists in the ancient world had faith in worshipping the footprint as a form of respect to the great teacher.

It is known that replicas of footprints impressed on clay, sculptured on stone or carved in wood, were venerated in temples in ancient Buddhist world. At one stage the total number of such footprints exceeded thirteen thousand in places of worship extending from Afghanistan to Japan.

The influence of Greek/ Gandhara sculpture which was introduced at a later period transformed this form of worship gradually by changing over to venerating Buddha statues. The decline in idolizing the footprint as a result led to search for more specific locations, where Buddha has visited and had blessed those places by setting the sacred footprint.

Total of four such holy sites situated in India, Sri Lanka Indo Greek Ionia and Suwarnabhumi (part of Thailand today) were known in the ancient Buddhist world

They are:

Narmada river sand bank - India (not discovered yet)

Sumanakuta - (discovered in Sri Lanka in 3rd century B.C.)

Indo Greek Ionian city located either in Kashmir or in Bactria (not discovered yet) (Yonaka pura)

Saccha Baddha Giri (discovered in Siam in the year 1628 A.D)

The above draw up shows that the oldest known site was in Sri Lanka attracting pilgrims from all over the Buddhist world. It is recorded that altogether thirteen Sri Lankan kings, first one in 29 B.C and the last one in 1789 A.D. had climbed the holy mountain while thousands of other local and foreign devotees annually made pilgrimage to the sacred summit.

The fascinating story of how Sri Lankan monks helped indirectly to discover the Pra Buddhapada in Siam begins in connection with a visit to Sri Lanka by two Siamese monks on pilgrimage to Sri Pada. Very few devotees dared to venture into almost a “never return” expedition from their motherland to a strange land at a distance of nearly two thousand miles.

It would have been an extremely difficult journey in those days (in the year 1627 A.D.), as they had to encounter the rough terrains and unforeseen mishaps at home county first and then at a foreign land.

The ships owned by V.O.C were the major available mode of transport to venture in to the risky voyage across the Indian ocean to reach Batticaloa or Trincomalee, the two ports in Eastern sea coast of Sri Lanka under the Kandyan kingdom.

Journey

From there the two monks probably would have taken the route to Sri Pada by crossing the river Mahaweli at Mahiyangana and then to the ancient city of Ratnapura which again was an arduous journey through the jungle and remote villages.

It was the tradition in those days to provide food and lodging to pilgrims by the villagers while monks were accommodated at temples across the route. The stopovers usually extended for few days more helped the pilgrims to recuperate, find new friends, exchange notes and commence the difficult climb.

While resting in such a retreat, fellow Sinhalese monks enquired the Siamese guests why they make a tedious journey from Siam all the way when a sacred footprint already exists in their own country.

It appeared that the Siamese monks did not know about it and was thankful to the Sinhalese monks for the information given. They were told that Saccha Badda Giri is supposed to be located in Suwarnabhumi and therefore the people of Siam should make a strong effort to find it.

Resuming their journey back home, the two monks reached Ayutthiya ten months later and straightaway reported to the pious King Song tham Indraraja what they heard in Sri Lanka and the good advice given by the Sinhalese monks.

Overjoyed by this happy news, the King ordered a massive search operation enlisting his Armed Forces, Government Officials, and general public. They were combing through the jungles closer to mountains, rock formations and hilly lands with no success.

Wilbagedera wrote his short account hundred and twelve years after discovery of Pra Buddhapada. Among other foreigners who put their views on record, the Dutch national Theodorus Jacobus von den Heuvel’s account written in the year 1737 remains prominent.

He was the head of the Dutch trade office in Ayutthiya during King Borromakot Dharmaraja’s reign and joined the journey under royal command once as a “honorary observer”. He kept a daily journal of the visit in detail describing the river cruise, jungle trek, places and temples they visited, prelates and officials they met and the hospitality of the Siamese. It is a valuable historical record.

However as usual among Europeans living in Asia in that era, it seems that he found it difficult to comprehend fully the oriental way of life and religious practices, and as a result, jumped into wrong and superficial conclusions.

He displayed his ignorance and failure to understand the primary Buddhist concepts based on the genesis of a wide universe depicted symbolically by 108 auspicious signs on Buddha’s feet.

Visiting the temple subsequently he saw everything with a critical eye. In contrast, Wilbagedera was a devout narrator always conscious of the fact that the most important mission he had been entrusted with was to escort the Siamese monks to Sri Lanka.

Awareness of Buddhist doctrines learned in home country, and rituals practiced from childhood made it easy for him and others in the entourage to understand subtle local nuances and take part in ceremonies at ease at the Buddhapada temple. He saw everything with a faithful eye.

There are many accounts on glories of Ayutthiya written by French, Dutch, Portuguese, English and Persian visitors Among them only two had described Buddhapada, namely the long account by the Dutch envoy in 1737 and the brief description by Wilbagedera in 1751 A,D. His work may be the only one written by an Asian Buddhist visitor having parallel thoughts with Siamese, a fact one cannot ignore when comparing him with other foreign writers. In that sense he holds a unique place.

Ayutthiya kingdom was completely destroyed by the invading Burmese army in the year 1778 the city was plundered, almost all the religious places were set on fire, thousands were killed, in short, the glorious city of Auytthiya vanished from the scene within few days.

It is presumed that Wibagedera was among the last few foreign visitors who wrote descriptions on the magnificent capital few years before it was destroyed.

Pilgrimage

A visit to Phra Buddhapad, situated 108km from Bangkok is worthwhile as a pilgrimage or one day trip. There are many modes of transport from Bangkok to the sacred place, by bus, by hiring car or by the river in a comfortable boat or renovated rice barge up to the city of Ayutthaya and continue to Buddha Pada. There is a wide variety of choice available, priced for any budget.

It is also possible to take a train to Ayutthiya and continue by road. Although it takes time, the boat ride is the best way of seeing the beautiful country side as well. Usually the boat journey starts at 8 A.M. from Bangkok and takes about three to four hours to reach Ayutthiya with lunch provided in the boat. Few hours could be spent sightseeing in the old city.

While in Autthiya, a visit to Wat Dharmaram Temple is a must for every Sri Lankan Buddhist who wish to pay grateful homage to Siamese National Upali Maha Thera for his priceless contribution to the revival of Buddhism in Sri Lanka.

He was residing at that temple when permission was granted by King Borommacot Dharmaraja to lead the team of 18 Siamese monks and eight novices to the island nation in 1752. There is a beautiful mural depicting that historic event inside the temple.

This place of worship was recently renovated through the initiatives jointly taken by our Embassy in Bangkok and Thai ministry of foreign affairs. The Sri Lanka Govt contributed three million four hundred forty thousand Bhats towards the cost while Royal Thai government contributed one million Bhats for the restoration.

The journey to Buddhapada by highway from Ayutthiya moves through pleasant countryside and the entrance to the temple seen from a distance is awe inspiring.

The well kept and clean atmosphere at the approach immediately puts one in a relaxed mood and the serene ambience of greenery invites the visitors to roam leisurely in the vast ten square kilometers of this temple perimeter.

The pleasant sound of bells hanging from the roof edges of the vihara, set up in motion by the cool breeze, combined with the deep resonant of temple bells rung by devotees create an appeasing atmosphere.

It is certainly a soothing experience for those who need restorative blessings after visiting overcrowded temples and hectic shopping sprees in Bangkok.

(The writer was the former Sri Lankan Ambassador to the Netherlands and to the Philippines.)

Dhamma in the age of Globalisation

Dhamma in the age of globalisation

Can the ancient teachings of the Buddha, which date back more than 2,500 years, cure the modern angst of globalisation? Ask Seksan Prasertkul, and the answer from the former Thai Marxist revolutionary is a firm “yes”.

“The problems arising from globalisation are essentially spiritual,” said Seksan, a former leader of the 1973 students’ uprising and a one-time guerrilla who once chose violence as a path towards change.

Buddha Dharma, or Buddhist teachings, as the spiritual medicine for human suffering is therefore needed more than ever in the age of globalisation, he said.

In his view, globalisation is not all bad. Its fierce forces of greed and competition may have spurred more intensive individual pursuits of material gains that destroy human connections. The great disparity it creates may have triggered deep resentment among the oppressed who often turn to tribal violence to stave off globalisation threats.

“But globalisation has some positive forces that are favourable to the spread and the practice of Buddha Dharma,” he said during his recent public talk, “Buddha Dharma in the Age of Globalisation”.

Inner peace

Thanks to modern communications technology, for example, the exclusive teachings in an ancient language that had long been monopolised by the priesthood are now accessible in everyday language, enabling more people to explore how their inner peace can change their external worlds.

This has led to the growth of lay Buddhism, which has freed itself from the bindings of traditional sects and cultural rituals to focus on the teachings’ universal essence, which meets the needs of a globalised audience.

Many see this movement as the return of the Buddha’s core teachings.

Buddha Dharma is the truth in nature and human life as discovered and taught by the Buddha. It focuses on the understanding of what suffering is, its causes, its eradication, and the path towards the eradication of suffering.

Buddha Dharma focuses on the exploration of inner life, seeing the mind as the source of the problem. The way out of the problem is then to purify the mind by letting go of thoughts and the illusion of self in order to attain a new state of mind that is pure and void.

Positive sides

On the surface, it may seem that Buddha Dharma and globalisation are contradictory. But as a multidimensional process of rapid change, globalisation has also opened up room for Buddha Dharma to reach the world like never before.

We must therefore harvest the positive sides of globalisation, such as communications technologies, the material support in our work and way of life, the cross-boundary consciousness that binds people together as one, and the freedom to realise an individual’s potential to lessen the dark side of globalisation.

His may be a message of optimism amid the gloom of worldwide violence and intense materialism. One cannot in any way underestimate the dangers of globalisation. On the contrary.

The forces of globalisation have shaken the powers of nation states to the core while creating a worldwide generation of lost souls.

So what is globalisation? It’s an era when the world has become smaller while moving faster through communications technology, enabling people from all corners of the world to overcome the old constraints of time and place in order to connect with one another.

With transnational capitalism as its driving force, the avalanche of globalisation has greatly affected the relationships between man and society, man and the physical environment, and between man and his inner self.

Emptiness

The results: The decline of the nation state and the emptiness of representative democracy; the decline of so-called “national culture”, including local traditions that stand in the way of free trade; and the domination of materialism, consumerism and irresponsible individualism.

In a world of economic globalisation, citizens in developing countries no longer receive full protection from their governments, which allow runaway capitalism to override national borders in trade and investment at the cost of people’s welfare and equitable income distribution.

Consequently, the state increasingly loses its legitimacy in the eyes of the people. Meanwhile, the local capitalist elite, with its international networks, moves more aggressively to take over state power to protect its self interests through manipulating politics.

Unless this economic and political hegemony is countered by “people politics”, which allows local communities to choose the development that suits their needs and way of life, a large number of people will sink into community destruction.

While the decline of ‘nation state’ is a gradual process, the decay of national culture and local traditions is happening more rapidly and more intensely.

Change

This is because the globalised community keeps sending out an endless flow of information that questions local beliefs and practices, leading to change in all aspects of life, from the tastes in dresses, art, sexuality and food to the new concept of power and social relations that challenge the old norms.

We cannot blame the decay of national culture solely on globalisation, however.

With little say to determine their life, the people are too weak to resist the avalanche of foreign cultures. And the education system is of no help.

School education, therefore, ends up as a class indicator and a passport to economic advantages. When this happens at a time that local cultures have been much destroyed, it produces a culturally rootless generation, particularly the children of the middle class.

Intellectually weak, spiritually lost and culturally rootless, youths hungrily swallow an endless flow of information that constantly fuels false needs and consumerism.

Rootless life

Apart from making people feel they are nothing unless they own a certain product, the advertisement industry also helps debunk the notion of nation states, glorifies the rootless life, the “self”, individualism and lets the free market system determine the values in life.

Some might argue that globalisation helps liberate people from the old yokes of oppressive nation states and that it helps break old monopolies and makes certain goods cheaper and certain life aspects more comfortable and convenient. Going beyond national barriers also helps foster a common bond of humanity and unleashes individual creativity without cultural and political constraints.

All of this is true, but it is not the main face of globalisation.

Globalisation has created a vast, barren cultural and spiritual space.

The youth and the middle class are moulded by the free market system and are deeply mired in consumerism and extreme individualism.

Their excesses have become a pit of suffering which they cannot climb out of.

Crude belief

The importance of materials to make life easier is undeniable. But the crude belief that life is all about sensory gratification is dangerous.

It places ultimate values on material consumption, leading to an irresponsible individualism which sees oneself as the centre to judge the world, treating others as mere tools to satisfy one’s goals.

Such a mentality has created a deep and widespread social malaise because it leads to loneliness, alienation and emptiness within.

Much research confirms a common trait of today’s generation.

The me first mentality, obsession with self-beautification, consumerism and sex, political apathy, lack of empathy, patience and perseverance.

Unbalanced mind

Unsurprisingly, society is rocked by increasing violence, drug abuse, family breakdowns and sexual crimes. Everybody seems to have a problem, and everyone blames it on others.

Politics cannot rescue people from this suffering. It is not designed to tackle problems of the mind and spirituality.”

Destructive human behaviour is blamed for many problems in the age of globalisation, be they poverty, borderless wars, social violence, environmental destruction or climate change. But the real culprit is our unbalanced mind.

Despite the odds, it is still possible to restore inner peace.

But we cannot depend wholly on political solutions.

Political and economic reforms can help liberate people from an oppressive system, but they cannot help one liberate oneself. The freedom attained is not complete.

The only way to balance the dark side of globalisation is to restore the victims’ mindfulness. This can be done on both individual and social movement levels. It’s therefore urgent for us to turn to Buddha Dharma because it helps us move towards self-liberation.

Growth of Buddhism

It is not a pipedream. The change is in already in motion as seen in the growth of Buddhism in the West, the popularity of meditation retreats and materials on Buddhist spirituality.

The way Buddha Dharma works in the age of globalisation is different than before, however.

To start with, it is principally about the lay Buddhist movement, which allows more independent interpretations. Meanwhile, the growth of Buddhism in the West has also had repercussions in the East.

Thanks to translation, for example, practitioners anywhere can now study and appreciate the teachings of other sects that used to be inaccessible because of language problems.

The need of Western Buddhists to screen out cultural rites and dogmatic biases to find the core teachings that can be adapted in their lives has also created a new body of integrated teachings that transcend sectarian differences.

The wide availability of translated works of other Buddhist traditions has not only widened the locals’ religious horizons, it has strengthened Buddha dharma through self-study.

With Buddhism’s higher profile, there has been more dialogue between Buddhism and Western science, which for a long time rejected the existence of mind and spirituality.

Transform

The works of the Dalai Lama and Western thinkers that integrate science with the Buddhist approach of self-transformation show the potential of Buddha Dharma to transform society in the age of globalisation.

Buddha Dharma has quite a modern packaging that is accessible and responsive to the ways of life of people in a free market system. That is why I firmly believe Buddha Dharma can still be a refuge for people in this day and age.

But isn’t the Buddhist non-clinging approach contradictory to the greed-driven economic system?

Buddha Dharma does not contradict anything or anyone. Our life may be full of misery, but the misery itself can be the gate of dharma if we use it to understand suffering and how to end it.

Buddha Dharma teaches us to transcend all forms of conflict to reach oneness with humanity and the universe. But we cannot overcome conflict if we have not experienced it.

How can we let go of the world if we have not previously been burdened by it ?

Likewise, in order to be able to transcend the ‘self’, we need to know who we are first. So it doesn’t matter what we’ve been through. Be they victories, defeats, successes, or loneliness, happiness or grief, they all help us to discover ourselves.

Maintain mindfulness

We need to climb to the top of the mountain to discover that the apex does not exist. Unless we have been high and low, we won’t know that it is not real. All is relative. All are defined by others.

But will the realisation that all is illusory lead to resignation? On the contrary. Instead, one’s creative forces will be unleashed when one is free from the pushes and pulls of ego.

No matter what role you play in society, just maintain mindfulness within.

No matter what you are confronted with, make sure your mind is like a vast, still sky. If so, you can be anything without attachment. If so, you will give when you can, not complaining when deprived, peaceful when successful, and ready to leave when peace is attained.

Letting go helps one live with evils, but you must see through them. You must use them as a test to strengthen yourself through a still mind. Reconnecting with Buddha Dharma and learning the art of non-clinging will rescue people from globalisation’s pains. It’s not only possible to do so. It is necessary.

Bangkok Post