problem modern age

8/13/2019 Problem Modern Age

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Buddhism and Problems of the Modern Age - 1 -

BUDDHISM

RBHBuTsasna)ankMNt;ykTIbMputTuk bRBHniBVankgrgVg;nkarRKb;RKgrbs;mnusSy:ageBjelj. eTaHCay:agNa RBHniBVanenHminEmnmkrkmnusS dUcCavtxageRkAxnenaHeT. mnusSRtUvEtEsVgrknUvRBHniBVanenH. KanbuKlNamYyRsavRCavrk[ nigBa-)alCMgWrbs;xneRkABItmbrmteLIy. m:ageTot eyIgGacni-yay)anfa BuTsasnaBMumankEngNamYysRmab;TTYlnUvGMeBI)ab

EdlbuKldT)aneFIVxng ehIy[rYcputcakTukeTaseLIy.Buddhism puts salvation or Nibbna completely

within the control of man. It does not, however, cometo him as a gift from outside himself; it has to be won.There is no one who seeks him out and cures hisalienation from ultimate values. In other words,

Buddhism has no place for a Saviour who takes uponhimself the sins of others and obtains for themredemption therefrom.


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Buddhism and Problems of the Modern Age- 2 -

DEVAS

RBHBuTsasnaTTYlsal;fa manGtiPaBneTveRcInRbePTEdleKehAfa eTvta bGPsSraRBh. eTaHbICay:agNa eTvtabRBhTaMgLayenaHkmineTogTat;bGmtEdr. eKeXIjBYkeTvtaTaMgenaHkgzanepSg edayeTvtaenAzanxHmanGayuCIvitEvgCageTvtaenAzanepSgeTot. eTvtaTaMgenaHeTotesat minEmnsuTEtmanmhiTibJTieT BYkeTvtaxHekIteLIgedayGMNacnmnusS ehIy

esckIsuxrbs;eTvtaRbePTenHkGac)anBImnusSEdr EtminEmn)antamrykarbn;Rsn;bYgsYg bkarbUCayBaeT.

Buddhism admits the existence of many cate-gories of gods who are called devas or radiant ones.None of these devas, however, is permanent and

eternal. They are to be found in various planes ofexistence; some of them have longer life-spans thanothers. Though none of them is almighty, some ofthem are credited with superhuman powers and theirfavours could be won, though not by prayers orsacrifices.


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RBHBuTsasna nigbBaasmyTMenIb


karcab;bdisnienAkgzaneTvta nigGayukalrbs;eTvtaenaH GaRsyeTAelIGMeBIbuNEdlxn)aneFIVkalBIGtItCati ehIyenAeBlkMNb;buNGs;suBlPaBkcuticakzaneTvtaenaH ehIymkcab;bdisnienAkEngNaepSgeTot. PaKeRcIneKCasavkrbs;

BuTEdlBYkeK)andwgnUvGMeBIl. BYkeTvtaTaMgGs;minmansMNagdUcmnusSeT eRBaHfaenAkgzanmnusS mankassRmab;eFIVbuN-kusleRcInCagenAzaneTvta. mnusSGacEckrMElkbuNkuslEdlxn)aneFIVdl;BYkeTvtaeTotpg.

Their birth in the deva world and the length oftheir life there depend on the good deeds they haddone in previous lives and when their storeof meritis exhausted, they disappear from their celestial abodesand are born elsewhere. Many, if not most of them, arefollowers of the Buddha whose goodness they know.They are not as fortunate as human beings because in

the human world there are more opportunities forgood deeds than in the realm of the devas. Humanscan transfer todevas the merit which they attain bytheir good acts.


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TRANSFERENCE OF MERIT

TsSnEckrMElkbuNkuslenH KWCaEpkmYynBuTvcn.karEckbuNenHRtUv)anmas;TaneFIVeLIg edayeFIVkartaMgcitEckkuslrbs;xnEdl)aneFIVdl;GkdT dUecH bdUecaHmYyCaedIm.karEckbuNenHBitCamanRbsiTPaB enAeBlNabuKlGkTTYldwgnUvGMeBIlenaH ehIyrIkrayeRtkGrTTYlykplbuNenaH.karrIkrayeRtkGrenHehAfa {GnuemaTna}. karGnuemaTnakusl

enHGaceFIVeTA)an sUm,IEtmin)andwgdl;GkeFIVkeday. ehtuplenARtg;fa enAeBlNabuKlGnuemaTnaTTYlykbuNrbs;GkdTedayeK)andwgkI bmin)andwgkI eBlenaHcitrbs;buKlenaHpal;RtUv)aneFIV[satbrisuT ehIycitRbePTenHbegIt)anCakuslpl

buNedayxnvapal;. buKlEdlmancitRbkbedaymnsikar nigectna GacGnuemaTnaTTYlyknUvbuNkuslenH)an. karEckbuNKWCaGMeBIkuslRsab; dUecHva)anbEnmeTAkMNb;buNEdlbuKl)aneFIVTukrYcehIy. cMENkGkEckbuNkuslkminman)at;


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bg;GIVeLIy b:uEnKat;kan;EtekIneLIgnUvkMNb;buNrbs;xnbEnmeTot.

The doctrine of transference of merit is part ofthe Buddhas teachings. Such transference is made bythe doer of the good deed resolving that so and so

may partake of the merit of his good deed. The tran-sference becomes really effective when the intendedrecipient becomes aware of the good deed and rejoicestherein. This is called anumodan (rejoicing therein).The anumodan can be done even without the know-ledge of the doer of the deed. The rationalizationbehind it is that when one finds joy in anothers good

deed, with or without the knowledge of the latter,ones own mind is cleansed and purified and thisproduces its own meritorious effects. The anumodancan be done by anyone as a conscious, deliberate act.The transference of merit is itself a good deed and,therefore, adds to the merit of the good deed alreadydone. The transferor loses nothing thereby but adds

to his store of merit.

mnusSKitfa manBYkeTvtaBiessEdlCaGkEfrkSakarBarRBHBuTsasna. RbeTsGkkan;BuTsasnanImYy mankEngbUCaEdlCaTIman\TiBl eBalKWPUmiRKwHy:agFMTUlMTUlay fIVt,itEt


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buKlRKb;rUbGacsMbUgsRgUg)anenARKb;TIkEngkeday. PUmieTvtaCaeRcInekItmkBIsasnikepSg mandUcCasasnahuiNkgkrNITwkdIefrvaT. Cak;EsgenAkgRbeTsPUmaBuTsasnikTaMgLayEtgEtEsVgrkTIBwgBIeTvta EdlenAEfrkSaRKb;RKgelIvasnanRbCaCn

PUma. rIenAkgRbeTsCbu:nvij mnusSRKb;KabYgsYgsUm[)anseRmcCaRBHeBaFistVtYGgRBHBuT.

There are special devas or deities of great power,who are considered protectors of Buddhism. EachBuddhist country has its own pantheon whose sphereof influence is largely local, though there are a fewwho could be invoked anywhere. Many of the localdeities have been borrowed or adopted from thefollowers of other faiths, chiefly from Hinduism in thecase of Theravda lands. In Burma, for instance, theBuddhists seek the favour of the Nats, who presideover the destinies of Burmans. In Japan, on the otherhand, various Bodhisatvas (the Buddha Aspirants) areinvoked.

mankEngeFIVskarbUCaepSg Edl]Tisdl;BBYkeTvtaTaMgenH CakEngTayk-TayikaTaMgLayeFIVskarbUCaEpeQI paPJI Ca


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nimitsBaankareKarBbUCa ceRmogsresIr bkarsURtmn nigesIsMu[)anesckIsuxceRmIn. BYkeKmin)anykstVFatubUCayBaeT.TRmg;nkareKarBbUCaenHman\TiBly:agxaMgka edaykarRbtibtisasnatamEbbeTvniym. RBHBuTRTg;yl;c,as;enAeBlRBHGg

RTg;Rbkasfa eBlNamnusSTaMgLaymankarxwgsm,ar kartb;-Rbml;kgcit eKEtgEtEsVgrkTIBwg. b:uEnesckIsb,ayEdlesIsMuenaHKWTak;TgnwgkargarelakIy_. BuTsasnikKanCMenOfakar-eKarBeTvtaGacnaMeq


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however powerful they are, would lead to spiritualdevelopment.

FAITH

CaerOyeKsYrfa etIBakfa { } sMedAeTAelIGIVenAkgRBHBuTsasna? vamanGtnyy:agRbBkgkarTMnak;TMng edIm,IehAnUvBakenHCaPasa)alI eRBaHminmanBakNaesInwgBakenHeTkgBuTsasna.mnusSRtUv)anEckeTAtamlMdab;fak;epSg Ga-

RsyelIkRmitnkarceRmInGb;rMcitrbs;BYkeK. dUecHeyIgmanRbePTmnusSsamBaFmtaEdlehAfa {} - nig. buKlykRBHBuTRBHFm RBHsg CaTIBwgEtgEtniyayBakenH. enAkgRBHBuT-

sasnaminmanskmPaBlag)abBIkMeNIteT eTaHbICamanskm-PaBxHEdleFIVedayBuTsasnik enAkgRbeTskan;RBHBuTsasnaedIm,IbBaak;BIskmPaBnkarykRtsrNKmn_CaTIBwg enHkminEmnsuTEtmannyfa BYkeKykRBHBuTbrmRKU nigCaGknaMpv RBH-


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FmCaTsSnviCa nigCamaKaCIvitrbs;xn mYyGenIedayRBHsgCaKMrUnCIvitenaHeLIy.

The question is often asked as to what placeFaith (Pli, Saddh) occupies in Buddhism. It may beuseful in this connection to recall that in the original

Pli canonical texts, there is no word equivalent to theterm Buddhist. People are divided into various cate-gories according to the degree of their spiritualdevelopment. We thus have that ordinary man, one ofthe many folk (puthujjana), the good man (kalyna-puthujjana), the noble man (ariya) and the perfect man(arahant). The texts do speak of people who go to the

Buddha, his Teaching the Dhamma, and his NobleDisciples (the Sagha) for refuge (saraa). In Bud-dhism, there is no formal act or baptism though thereis a stereotyped formula used by Buddhists inBuddhist lands to express this act of taking refugewhich merely means that the devotee accepts theBuddha as his Teacher and Guide, the Doctrine as his

philosophy and his Way of Life and the Sagha (theCommunity of Monks) as the exemplars of this Way ofLife.

sTakgRBHBuTsasnamannyfa karTTYlyknUvCMenORbkbedaybBaa EdlCakarTTYlykdmantmbMput. minmanCMenOpab;


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mux minmankIkaMedaysarCMenO bRtUveKdak;bNasareLIy. RBH-smasm


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Life. Everyone is lift completely free to make hischoice; there is no restriction at all on the individualsautonomy in this respect. In fact, there are instances ofwhen followers of other teachers repudiated them andwished to transfer their allegiance to the Buddha hediscouraged them and asked them to give the matterfurther thought. When they further persisted, he made

them promise that they would continue theirbenefactions to their earlier teachers.

BuTdIkadl,IEdlRTg;sEmgkgkalamsURt CaerOyRtUv)andkRsg;enAkgGtbTenH KWCaPstagesrIPaBnkareRCIserIs

enH. sURtenH)anEcgy:agc,as;fa KanGIVmYyRtUv)anTTYlykedayRKan;EtGagfa CaTMenomTmab; bGaCJarbs;RKU bBIeRBaHvaCaTsSnrbs;mnusSy:ageRcInRtUv)aneKEcgTukmk bkrNIepSgeTot. GIVkedayKYrKb,IeFIVkarfwgEfg RtYtBinit tamdan nigeFIV

karvinicyfa etIvaRtUvbxus RsbtamkarRtiHriHeXIjrbs;xnbeT.RbsinebIBicarNaeTAeXIjfaxus BYkeKkminKYrKb,IbdiesFecalPamEdr EtRtUveFIVkarRtiHriHbEnmeTot. minEmnRKan;EtRtiHriH


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BicarNaedayPaBsgSy CaGMeBI)abdGaRkk;enaHeT EtvaCakarCYyelIkTwkcity:agviCmanbMput.

The well-known passage in the Klma Suttawhich is so often quoted in this context, is undisputedevidence of this freedom of choice. It states quite

categorically that nothing should be accepted merelyon the ground of tradition or the authority of theteacher, or because it is the view of a large number ofpeople, distinguished or otherwise. Everything shouldbe weighed, examined and judged whether it is true orfalse in the light on ones convictions. If consideredwrong, they should not be rejected outright but left for

further consideration. Not only is doubt nor consi-dered a heinous sin; it is positively encouraged.

RIGHT VIEWS AND WRONG VIEWS

BaksmaTidi karyl;eXIjRtUv nigmicaTidi karyl;eXIjxus minEmnRbkan;EtBuTsasnikeT. BakenHeBalsMedAeTAelITsSnEdlmanlkNRtUv bxus minfaRbRBwtedayBuTsa-snik bedaybuKldTNaeLIy. minmanTsSnNaEdlRtUveK


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KitfaBisidRkElg ehIyminGacsYr)anenaHeT. esrIPaBnkarbeBajmti KWCabBaanesckIffrrbs;mnusS. sUm,IEtsuBlPaBnBakTUnanrbs;RBHsmasm


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experience. Real authority is the authority which truthitself possesses, the truth which authenticates itself.Such truth has great power the power even ofperforming miracles (saccakiriy), as shown in somany Jtaka stories, which are part of the Buddhistcultural heritage. Saddh should, therefore be bettertranslated as confidence, trust or conviction, rather

than faith, because faith has involvements not found inthe concept of Saddh.

HAPPINESS OF ALL BEINGS

maKaCIvitEdlRBHsmasm


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cgRkgedaysgayna Edl)anR)arBeFIVeLIgeRkayBIRBHGgRTg;cUlbriniBVan manmYycMnYnFMeBalsMedAelIRBHPiksg eRBaHelakCaGkRTg;begIteLIgdMbUg. b:uEnRBHsURtCaeRcIneTotRTg;sEmgcM-eBaHRKhspgEdr. CYnkalcMeBaHbuKlEtmak;gkman.

The Way of Life taught by the Buddha is not, assometimes suggested, meant specifically for those wholive the monastic life. It is true that the spirituality ofnon-attachment which should be developed to attainNibbna could be achieved more quickly by the monkrather than by the layman. But, it is quite wrong to saythat full liberation can be achieve only by the monk

and not be the layman living a family life. TheBuddhas discourses, as collected and edited by theCouncil of Elders which met after the Buddhaspassing away, consist largely of sermons addressed tomonks because it was they who mainly formed hisimmediate audiences. But, there are numerous dis-courses addressed to layman as well. Sometimes to a

single individual.

enAkgBuTvcndMbUgbgs;rbs;RBHGgEdlehAfa karcab;epImnkuslFm RBHGgRTg;sEmgBITsSnRbkbedayplRb-eyaCn_nigesckIsuxrbs;stVelakTaMgGs; edayesckIkruNacM-


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eBaHsBVstVminmankarerIseGIg eTaHbICasitkgsanPaBEbbNakeday. vaCaeBldMbUgbMputkgRbvtisasrbs;mnusS dUcEdleyIgdwgfa CaTsSnGMeBIlTUeTA bkCamnusSsmBa b:uEnmnusSnBiPBelak ehIysUm,IcMruHCatisasn_nsaklelakkeday. vcn

enHRtUv)aneKBiBNnaCadMbUnan Edlpl;plkgeBlbcb,nenHedayminBnareBlevla mannyRKb;smykal c,as;las;nig[mankarRtYtBinittamdaneTotpg.

In his very first sermon, called establishment ofthe Rule of Righteousness, he developed the con-ception of the welfare and happiness of all beings,without any discrimination whatsoever, out of com-passion for the world. It was the first time in humanhistory, as we know, that the idea of a general good ora common man but also the peoples of the world andeven more the inhabitants of the universe. It was alsodescribed as a teaching which gives results in this life,without delay, meant for all time, verifiable andinviting investigation.


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UNITY OF MANKIND

RBHsmasm


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spective of colour or race or other physiologicalcharacteristics- as in the case of animals- and created arevolution for the abolition of the cast system whichwas prevalent in India in his day. In order to demon-strate his concept of the oneness of mankind, hemoved not only with kings and capitalists andaristocratic ladies, but also with the poorest of the

poor, with beggars and scavengers, robbers andcourtesans.

RBHGg)anbegItsmaKmsgEdlmanTaMgburs nigsI mkBIRKb;zannsgm edayminKitBIkMeNIt bRbPBedIm. RBHGg)an

cat;EcgcMeBaHGkCmWnigGkTITal;Rk CYysRmalTukdl;buKlEdlmaneraK nignaMesckIsuxsuPmgldl;GkesakesATaMgLay. eKniyayfa mnIreBTdMbUgkgRbvtisas)anbegIteLIgtamkarENnaMrbs;RBHGg. RBHGgmin)ancUlbriniBVanBIBiPBelakenH eRkay

BIkarRtas;dwgrbs;RBHGgeT bu:EnRBHGg)anKg;FrmanenAGs;rykal 45 RBHvsSakgshKmn_ RbemIlemIlbuKlNaEdlGaceR)as)an.

He admitted into the Order (the Sagha) which hefounded men and women from all grades of society,


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regardless of their birth or origin. He ministered to thesick and the destitute, consoled the stricken andbrought happiness to the miserable. It is said that thefirst hospitals in history were organized under hisdirection. He did not retire from the world after hisEnlightenment but lived for forty-five years in thecommunity, constantly seeking out those whom he

could help.

DEMOCRACY

RBHGg)an[tmx


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neya)ay esrIPaBCMenOnigbuKl kdUcCasuvtiPaBesdkic edaymankargareBjelj.

He valued greatly the liberty of the individual,freedom the thought and expression and the ideals ofdemocracy. A commitment to Buddhism is notcontradictory to openness. The order of the Sagha isconsidered the oldest democratic institution in theworld and it was set up as a model for lay organi-zations, including political institutions. The ideal stateenvisaged in Buddhism is a democracy, working forthe material and spiritual welfare, for the peopleguaranteeing political, religious and personal freedomas well as economic security with full employment.

ECONOMIC WELFARE

EpnkaresdkicRtUv)ansgt;y:agCak;c,as;fa CatYnaTIrbs;RBHmhakSRt brd. RBHsmasm


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karrMxandl;rdeT rIBndarcUlrdknwgekIneLIg RbeTsnwgmanPaBsb;sat; suxsniPaB ehIyRbCarasfak;Tab ksb,ayrIkraydak;Ka RkesabbkUnrbs;BYkeKenAkgrgVg;d nwgrs;enARbkbedayesrIPaB}. kgBuTdIkamYykEng elakmhavasniyayfa

{BiPBelakenHBwgEpkeTAelImUldanRKwHBIry:ag KWRTBsm,ti nigkarEfrkSanUvGIVEdlxnrk)anmk. dUecHcMeBaHtRmUvkarRTBsm,tinigkarEfrkSakarBarnUvGIVEdlGkrk)anmk RtUvmanesckIBayamGs;BIsmtPaB mYyGenIedayGMeBIl}.

Planning for economic welfare is clearly emphas-ized as part of the functions of the king or the state.When that is properly done, says the Buddha, theinhabitants, following each his own mission, will nolonger harass the realm, the state revenue will increase,the country will be quiet and at peace and thepopulace, please with one another and happy, dancingtheir children in their arms will dwell with open

doors. A Buddhist text, the Mahvastu, says, Theworld rests on two foundations: the acquisition ofwealth not acquired and the conservation of what isgained. Therefore to acquire wealth and conserve whatyou have gained, make firm efforts, within the boundsof righteousness.


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OWNERSHIP OF PROPERTY

kmsiTiRTBsm,tisaFarN RtUv)aneKeBjcitkgEpkCaeRcInnBiPBelak. CaBiessenATIkEngNaEdleKalkarN_sgm

mansirPaB. dUceyIg)andwgRsab;ehIy Gakb,kiriyakarRbRBwtinigkartak;EtgeKalkarN_c,ab;kmsiTiFmtakgsgm bshKmn_Cak;lak;dMbUg RtUv)aneKeXIjkgRBHvinyEdlRKb;RKgRBHPik-sg CakEngEdlRTBsm,tiTaMgGs; eTaHCaclnRTBkIGcl-

nRTBkI KWCatmesdkicdsMxan;EdlRtUv)anerobcMTukdak;edayesckIesaHRtg; KanlkNcaM)ac;NamYyenaHeT. CIvitenAkgsgmsg KWCaCIvitEdlRbkbedayPaBRBmeRBogKa EpktamRBH-vinyCaeKalsRmab;bdibtitam.

Public ownership of property is favoured in manyparts of the world. Especially where socialist principleshold sway. As far as it is known, the first consistentand thorough-going application of the principle ofcommon ownership in a specific community or societyis to be found in the Vinaya rules which govern theOrder of the Buddhist Sagha, where all property


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moveable and immovable, of any significant economicvalue, is held in common trust, without any sort ofcompulsion. Life in the Sagha is a corporate life basedon the principles of voluntary co-operation.

BUDDHISM AND MANKIND

bnBIGIVEdl)anniyayrYcmkxagedIm eyIgR)akdCanwgyl;fa BuTsasnaKWmanTMnak;TMngy:agCitbMputeTAnwgBiPBelak nigCIvitmnusSCati. RBHBuTsasnaminEmnCasasnaEdlRbqaMgnwgBi-

PBelakenaHeT. RBHsmasm


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eBlbcb,nbu:eNaH EdlsmRbkbcMeBaHeyIgsRmab;dwknaMCIvit[)anRbBffa. GnaKtkalkCaeBlEdlminTan;mkdl;Edr ehIyGIVEdleyIgeFIVvanwgCab;tameyIgCanic.

From what has been said already, it will be seenthe Buddhism is very much concerned with this world

and the life of mankind therein. It is by no means aworld-denying religion. The Buddha described histeaching as being Sandihika, primarily concernedwith this world, with this life. Even the highesthappiness, that of Nibbna, is to be striven for in thisvery life. It lays the greatest stress on the absolute needfor making the best of the ever-fleeting present, so as

to ensure that the future is controlled for our well-being. The past is gone beyond recall. Only the presentis available to us for the good life. The future is yet tocome and what we make of it depends entirely on us.

BuTsasnikminRtUvcat;TukBiPBelakCaKuk EdlmnusSRtUvEt

eKcevH edIm,IcUleTAkan;zansYKenaHeLIy. CagenHeTAeTot eKKb,IEsVgrkkarksagzansYKenATIenH. mnusSminEmnCaGksmarniym TaMgminEmnCaGkbdiesFecalnUvKuNtmnRTBsm,tienaHEdr. bBaarbs;mnusSminEmnsitenARtg;CeRmIsrvagGarmN_


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nigciteT bu:EnCaCeRmIsrvagkarRKb;RKgncit. dMeNaHRsayrbs;BuTsasnik KWRtUvbegIttulPaBrvagbriyakasxageRkAnigbri-yakasxagkg rvagFmCatixageRkAnigxagkg nigBiPBelakEdlenACMuvijxneyIg dMeNIrkarpvcitqgkat;karc,aMgdeNImKanPaB-

Gataniym. CIvitKWCadMeNIrpSgeRBgdGsarbMput cMeBaHmnusSRKb;rUb ehIyCaerOyCadMeNIrdeBareBjedayeRKaHfak;Nas;.bBaacm,gKWfaetIdMeNIrpSgeRBgdGsarbMputTaMgGs;enH GacRtUvtRmg;TiseTArkesckIsuxsb,ayenATIbBab;edayrebobNa.

The Buddhist does not regard the world as aprison from which man must escape to enter heaven.Rather, he seeks to build heaven here. He is not amaterialist, nor does he scorn the advantages of amaterial civilization. His problem is not that of a choicebetween the senses and the spirit but a choice betweenthe domination of the spirit. The Buddhist ideal is toestablish an equilibrium between the outside and the

inside, between the externalities and of nature and theworld around us and the spiritual progress throughthe conquest of the selfishness. To him, life is a greatadventure, often a dangerous adventure. The mainproblem is how this greatest of all adventures could bedirected to a happy ending.


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PERFECTION

]tmKtiBuTsasnikKWRBHGrhn eBalKWPaB\texaH CakEngEdlmanmnusSbrisuTTaMgpvkaynigpvcit. edIm,IseRmcnUveKal

edAenH ktaTaMgGs;EdlRbqaMgnwgmnusSbrisuTRbePTenHc,as;CaRtUvkmat;bg;ehIyminEmnsRmab;EtxngeT bu:EnsRmab;PavTaMgGs;EdlmanCIvit. BuTsasnikminGacEsVgrkRbeyaCn_sRmab;Etxng ehIyRBegIykenIyplRbeyaCn_GkdTenaHeT. kickar

rbs;eKKWRtUvpSarPab;CamYykickarnBiPBelakTaMgmUl. cMNucenHBuTdIkaRTg;sgt;Fn;fa mnusSlRtUvEtCa s VbnPUthitnukm iEdlCaGkCab;Tak;Tgy:ageRCA eTAnwgkargardskmsRmab;esckIsux ehIykickarenHeTotesatminEmnsRmab;EtmnusSCatienaH

eLIy bu:EnsRmab;Pavrs;TaMgGs;pgEdr.The Buddhist ideal is that of arahantship, i.e.

perfection, where there is perfect well-being of bothbody and mind. To achieve this ideal, all those factorsthat militate against such well- being must be moved,not only for oneself but also for all things that have life.


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The Buddhist cannot seek his personal welfare,regardless of others; his welfare is inextricably boundup with the welfare of the whole world. Hence theBuddhas injunction that the good man must be sabba-panabhuta- hitanukampi, deeply concerned with andactively working for the happiness and welfare notonly of human beings but of all living creatures.

TWIN VIRTUES

enAeBlNaRBHBuTsasnarkeXIjnUvmaKarbs;xn BuTsas-

na)anelIkkMBs;kMeNInGarFm nigvb,FmEdlRtUv)aneKkMNt;edaykarGt;n mnusSCati muTita nigesckIyl;eXIjRtUv KuNFmBIrRbkar kruNa esckIGaNitGasUr nigbBaaEdlbegIt)anCaBuT-vcndcm,gTaMgBIrRbkar.

Whenever Buddhism found its way, itencouraged the growth of a civilization and a culturemarked by tolerance, humanity, sympathy and under-standing, the twin virtues of karun(compassion) andpa(wisdom) which form the two main plank of theBuddhist doctrine.


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THE MODERN WORLD

smiTkmepSgKanBiPBelakTMenIbenH KWCakarbegInnUvel,n nigTMhMndMeNIrkarpas;br. sBVfenHeyIgTTYlsal;fa

karpas;brdkMhukEdlesIrEtminGaceCO)an nigxusEbkBIFmtansgmmnusSCatinUvral;skmPaBrbs;mnusSTaMgGs;. vaCakarBitEdlfaclnadMeNIreTAmuxnviTasas nigbeckviTa)anbMEbknUvcMNtdrwgmaMnmaKaCIvit EdlmanlkNGPismacarpal;rbs;

xn ehIycMnYnnmnusSy:ageRcInbeNaytamyfakm enAkgBiPBelakdcEmkniglM)ak ehIyBiPBelakenHKWERbRbYly:agrhshYsBIkarkt;smal;.

The distinctive feature of the modern world is the

acceleration and magnitude of the process of change.We witness today almost unbelievable change in thedrastic and revolutionary transformation of all humaninstitutions in every field of human activity. It is truethat the breath-taking advances of science andtechnology have destroyed the solid moorings of amore stable way of life, which had its own ethical


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character, and cast large masses of men adrift in astrange and difficult world. The world is fast changingout of recognition.

bu:EnclnaeTAmuxTaMgenH )annaMmknUvkarCYysRmalTuklM-)akdl;mnusSCatiCaeRcInEpkpgEdr. va)anpl;RbeyaCn_dl;eyIgy:ageRcInTaMgEpksmarnigsartI nigCYykmat;bg;nUvesckIeRskXannigPaBRkIRk. viTasasRtUv)anRc)ac;cUlKakan;EtekokCageBlGtItkal ehIy)anpl;nUvTMnYlxusRtUvcMeBaHtRmUvkarnigkarTamTarrbs;mnusS. eTaskMhusminEmnsitenAkgplitplndM-

eNIrkareTAmuxrbs;viTasasnigbeckviTaenaHeT b:uEnvasitenAkgPaBbraCyrbs;eyIg EdleRbIR)as;vaminRbkbedaybBaanigmin)anRtwmRtUvbu:eNaH.

But these advances have also brought eman-

cipation to humanity in many directions. They havegiven us great social and intellectual gains and themeans whereby to destroy hunger and poverty.Societies have been knit together closer than everbefore, and made more responsive to mens needs anddemands. The fault will not be in the products of


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scientific and technical advance but in our failure tomake wise and proper use of them.

THE CHANGING WORLD

RBHsmasm


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fundamental fact of life. No revolution can put an endto change itself. That is the beauty of change. Withoutconstant change, yesterdays revolution becomestoday convention and todays convention is tomor-rows tyranny. Our very survival is tied up with thechange. This is where modern man must findBuddhism to be particularly relevant to his age.

Buddhism accepts change; in fact, it is built on thetruth of constant change and flux. We must learn totake the rivers as they flow.

eyIgRtUvEtsikSaeronsURtnUvKuNtm nkareRkakQreLIgsmtPaBedIm,Iyl;RBm sRmbtam nigGacbt;Ebntam)an. enA

eBleyIgRbkan;ykkarsnidanminGacERbRbYl nwgbdiesFmineFIVkarBicarNafwgEfgnUvTsSnepSg enaHeyIgc,as;Ca)at;bg;nUvPaBvyqat. KMnitrbs;eyIglMeGogeTAxagesckITukgab;RkLaehIykargab;RkLaenHg eFIV[eyIgrwgk,alkgPaBcecsrwgrUs

rbs;eyIg. karRbkYtRbECgfIGMBavnavrknUvTMnYlxusRtUvkfIEdr.RbsinebIbuKlmak;ykcitTukdak;ecosvagBICMenOgab;RkLa enaHshKmn_kkayCasgmTUlMTUlay EdljaMgCIvitdl[RbRBwteTAgay.


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We must cultivate the quality of resilience, theability to adopt, adapt and be flexible. The moment wecome to rigid conclusions and refuse to considerdifferent points of view, we cease to be intelligent. Ourviews tend to harden into dogmas and dogmas makeus mulish in our obstinacy. New challenges call fornew responses. If each individual takes care to avoid

dogmas, the entire community becomes an opensociety which makes the good life possible.

PROBLEMS FACING MANKIND

bBaaEdlmnusSCatiRbQmmux KWmancMnYneRcInNas;. eyIgmanbBaaEpkRTBsm,ti]sSahkm kargar R)ak;Ex PaBKankar-gareFIV PaBKansMNag KMlatrvagmannigRk bu:EnBiBNna)anRtwmEtBIrbIbu:eNaH. bBaaTaMgenaH)anekIteLIgsKsajNas; eTAtamtfPaBBitrbs;va bu:EnmhictanmnusSsamBaKWCaerOgFmtamYyedayKat;R)afacg;rs;enAEtkgsuxsniPaB esrIPaBbu:eNaH edIm,IksagnUvBiPBelakdtUcmYypal;xn enAkgPaBCamnusSCati.


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The problems facing mankind are many. We haveproblems of goods, industry, labour, wages, unem-ployment, inequality of opportunity, the gap betweenthe haves and the have-nots, to mention but a few.They appeared very complicate, as indeed they are,but the aspiration of the common man is a simple one.He merely wishes to be able to live in peace and

happiness, with freedom to build his own little world,in human dignity.

tamBiteKRtUvkarmitPaB cMeNHdwg esckIRsLaj; nigvtepSgeTot Edlnwgpl;nUvkIsgwmdl;xneKnigkUnecArbs;eK TaMg

kgCatienHnigCatixagmux. enAEpkxHnBiPBelak tRmUvkarmUl-danTaMgenHminGacdMeNIrkar)aneLIy. eKemIleXIjEpkTaMgenaHKansuvtiPaB KanyutiFm CasakleTAehIy. esckIminBitnigGsnisux )ankayCabNasarsRmab;saklelakesIrkSyCIvit

TaMgkgcMeNamGkman TaMgGkRk EdlCYnkalbegIt[manPaBminrvIrl;nigPaBRBegIykenIy CYnkalmanekalahl PaBtantwg nigkarbdivt. viTasasRsavRCavravrkmineXIjnUvGafkM)aMgnesckIsuxsumgleT. {karc,aMgdeNImnwgFmCati} min)annaMmknUv


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PaBsm,rsb,ay bsuxsniPaBenaHeT. enHminEmnCaerOgKYr[PJak;epIlsRmab;eyIgeLIy eRBaHRBHsmasm


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dUecHsanPaBenHTMngCasKsajbMput ehIyRbEhlCaminmandMeNaHRsayeTotpg. bu:EnRbsinebIeyIgsegtBinitbBaaenHedayRbugRbytCamYynwgbBaaRbkbedaysmaTidi eyIgnwgdwgc,as;fa bBaasmyfIrbs;eyIg KWKanmUldanNaepSgBIbBaaEdl

ekIteLIgdyUrlg;Nas;mkehIyenaHeT. bBaaTaMgenH)aneFIV[mnusSrgTukevTnaenARKb;eBlevlanigRKb;briyakas. RbsinebIbBaanasmyTMenIbrbs;eyIgenH xusedayELkBIbBaanCIdUnCItarbs;eyIg enaHvaKWkan;EtrIkFMeLIgCagbBaarbs;dUnta nigPaB-

epSgKakrwgrwtEteRcIneLIgEfmeTot.The situation, therefore, would appear to be

extremely complicate and probably incapable ofsolution. Yet, if we were to examine the mattercarefully, with knowledge and understanding, weshould realize that our modern problems are not

fundamentally different from the perennial problemsthat have afflicted people at all times and in all climes.If our modern problems differ from those of ourforebears, it is largely in the matter of their greaternumber and wider variety.


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\LvenH eyIg)anyl;rYcmkehIy BuTdIkaRKwHmYyKWfa minmanGIVekIteLIgeRkAEtBIplnehtubcyenaHeT. enAeBlNaeK)anesIubGegtnUvehtubcyc,as;las;nig)anyl;c,as; eBlenaHeKkGacrkeXIjnUvdMeNaHRsaypgEdr. CaerOy eKEtgniyay

fa BakTUnaneRbonRbedAnbNitTaMgLayBIburaN dUcCaRBH-smasm


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too frequently assumed that the teachings of ancientsages, such as the Buddha, are too simple to beefficacious enough to help us in the solution of theexceedingly complex problems which affect theindividual and society in contemporary life. Themessage of the Buddha is addressed to the basichuman predicament and this makes it both timeless

and timely. It is a guide to action in terms of thought,word and deed. Each succeeding generation can andmust rediscover the relevance of that message to thesolution of its own problems.

HIGHEST HAPPINESS

manEtBuTvcneTEdlfa KWCaesckIsb;ehIyminGacmanesckIsuxBitR)akdeLIyebIKanesckIsb;. BiPBelakrevIrvayCamYynwgesckIPyxac nigkarKMramkMEhgnsgam.RbeTsTaMgLayEdlmanCab;Tak;TgnwgkareFIVsgam )ankayCaXaMgGavuFneyaFaEdlKYrxacjejIt. eday)anFanabnnUvBaNi-CkmnigplcMeNj cMeBaHBaNiCkrnmrNPaB nigkarbMpicbMpaj


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menaKmviCaeQaHRbEkkTas;ETgExVgKMnitKaCabnbnab;. minRtwmEtRkumkgeyaFabu:eNaHeT bu:EnRbCaCnRbusRsInigkUnekgEdlminmankMhusrab;Ban;nak; RtUv)ansmab;rgaly:agsahavRBpSbMput. karxUcxatEdlminGacKNna)an b:HBal;mkelIdInigRTB

sm,ti. KanGIVeKcputBIGMeBIeXareXA nigkarQk;vegVgnsmr-PUmieLIy ehIyetIGIVRtUvbBab;? RBHsmasm


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massacred and incalculable damage inflicted on landand property. Nothing escapes the fury and the frenzyof battle, and to what end? Hatred never ceases byhatred, declared the Buddha, but only by love, andagain, victory breeds ill-will, for the conquered areunhappy. In many other parts of the world, war-clouds hang menacingly near. The air is full of violence

in thought, word and deed.

ROOT-CAUSES OF WAR

RBHsmasm


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RtUvEckecjdUcteTA menaKmviCanaMmknUvCemaH menaKmviCamanTMrg;eRcInRbkar dUcCa neya)ay sasna esdkic sgmkic nigkarGb;rM. menaKmviCaKWCaviCaeKcecjBIscPaB. vaeFIV[mnusSsahaveXareXA nigcgritmnusS[Cab;enAkgPaBniymRCulnig

GMeBIhigSa.The Buddha also teaches us that the only way to

achieve peace is by eliminating the root-causes of war-greed, hatred and ignorance. Today the world isdivided into various ideologies, with their power,blocs, who devote most of their minds and energies tothe sterile, negative, stupid business of wars. Theworld cannot have peace till men and nationsrenounce selfish desires, give up racial arrogances andclean themselves of the egoistical lust for possessionand power. Ideology divides; it brings about conflict.Ideology takes multifarious form political, religious,economical, social and educational. Ideology is anescape from reality. It brutalizes man and holds him in

bondage to fanaticism and violence.

menaKmviCaCemaHcab;bdisnikgcitrbs;mnusS EdlecjEppaCaPaBtantwg nigsgam ehIymenaKmviCaTaMgenHRtUvEtkmat;


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ecjBIcitrbs;mnusS edIm,I[mnusSCatiGaceBjbribUredayKMnitsamKIPaBnigsniPaB. RBHsmasm


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karsURtGFidan bu:EnsitkgCIvitbrisuTnigesckIsb;cit EdlCaehtubNal[mankarTmak;sBVavuFncit eBalKWCakardksBVavuFBitR)akdmYy.

This, then, is the task of religion- all religions. It isreligion alone that can affect the necessary change of

heart religion which consists not in the performanceof rites and ceremonies and the preaching of sermons,but in a life of holiness and inner tranquility, resultingin the disarmament of the mind, which is the only realdisarmament.

TRUE RELIGION

sasnaRtUvEtyksgmmnusSTaMgmUl TukdUcCaextrbs;xnRbsinebIvaCasasnaBitR)akdenaH ehIyminEmnKitRtwmEtCIvit

rbs;xnbu:eNaHeLIy. mnusSlCamnusSEdlGnuvttamsasnarbs;xn CamnusSEdldwgfa minGacmanesckIsuxsuPmglbesckIsb;eLIyenAelIEpndIenH drabNaenAmanPaBRkIRk PaB-TurikS PaBGyutiFm kareRbIGMNacCiHCan; karerIseGIgCatisasn_


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vieyaKkmxagCatisasn_ GsirPaBnigGMeBIGsIlFmsgm esckIPyxac PaBminesaHRtg; nigesckIsgSy. kareKarBcMeBaHxngKWmansarsMxan;Nas; eRbobbIdUcCaGaharGcwg ehIykKanesckIeKarBcMeBaHxngeLIy cMeNambuKlEdlminmankas

seRmc)annUvPaBrugerOgnmnusSCatirbs;xn.Religion, if it is true religion, must take the whole

of man as its province and not merely certain aspectsof his life. The good man, i.e., the man who follows hisreligion, knows that there can be no happiness orpeace on earth as long as there is poverty and star-vation, injustice and oppression, discriminative legis-lation, racial segregation, social disabilities and ine-qualities, corroding fear, mutual distrust and suspi-cion. Self-respect is as necessary to happiness as food,and there can be no self-respect among those who donot have opportunity to achieve the full stature of theirmanhood.


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WORLD PROBLEMS

sBVfenHbBaaEdlenAcMeBaHmuxmnusSCati ehIynwgKMramkMEhgRKb;rcnasm


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The problems that today face mankind andthreaten the very structure of humanity are world-problems and not isolated in this or that geographicalarea. Their solution, therefore, has to be sought itworld terms. This involves new conceptions, on ourpart, of human relations, not only in the family and thehome, our city, village and our country, but in the

context of the world. There is the need to educate menand women in regard to the evil of sorrow, nationa-lism, racism, colour and creed and of the wisdom ofcultural empathy. Intolerance, arrogance and bigotrywhich seek to deprecate and denigrate other peoples,other cultures, other religion, other ways of lifedifferent from our own these must be eradicated, if

we are to find peace.

SINISTER PAST

eKeRcInsnidanfa sasnamanerOgGtItkaldGaRkk;RtUvsgmkvij. CaerOy ebskkmrbs;sasnacMeBaHmnusSCatiRtUv)andak;cUleTACatRmUvkarnneya)ayviCasas bneya)ayCati nigEpnkarN_dkMNacsRmab;karBRgIkGMNac nigkarc,aMgdeNImKa.


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kalBIsmyedIm sgamCatiesIrEtTaMgGs; kCasgamsasnapgEdr. Canickalsasna)ankb;xnnwgBiFIeKarBbUCa nigCMenOgab;RkLaepSg bBaanGgkarrd nigPaBminecHPan;RcLMKank,nxatesovePAnigmnusS. dUecHsasna)andak;xn[TabeFIVCaKMrUnig

CascaRbNiFan. mankarsak;esIrNas;kgkareFIV[mankarecjdMeNIrfINamYy edIm,IRbharRbqaMgnwgGMeBIGyutiFm latRtdagGMeBIGataniym eRbIR)as;GMNacrbs;xn jaMgstVsVanigxa[sab;CamYyeyIg ehIystVlaCastVsab;evTnabMput cMeNamstVTaMg

Gs;. It has been admitted that religion has, in manyrespects, a sinister past to redeem. Too frequently, itsmission to mankind has been submitted to exigenciesof provincial or national politics and nefariousschemes for aggrandizement and conquest. In earlierages, most national wars were also religious wars. Too

often, also, religion has buried itself with details ofritual and dogmas, questions of ministerial organi-zation and the infallibility of books and persons. It thusnarrowed itself down to priestcraft and sacraments.There has been great reluctance to make any newdeparture, to attack injustice, to expose selfishness, to


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use its power to make the ape and the tiger die withinus, and the donkey, who dies hardest of all.

SECULARISATION

mnusSsmyfIenHmansiTisaksYrfa etIRtUvyksasnamkeRbIdUcemcsRmab;eyIgnasmykalenH? BYkeK)anecaTfa sas-na)anbeRmIEteKalbMNgrbs;xnbu:eNaH dUecHTuk[vasab;cuH.enHehIyCamUlehtucm,gnkarbegItGaNacRk EdlsasnaRtUv

EtRbQmmuxenARKb;TIkEng. edaysarbBaaTaMgLayEdlekItBIkarbegItGaNacRk KWCaerOgsamBa bminsamBasRmab;sasnaBiPBelakTaMgGs;eTAehIy dUecHkgTIenHmincaM)ac;RtUvkarRtYtBi-nity:agBiessenaHeT.

Modern man has, therefore, the right to ask what

use has religion for us of this age? They would arguethat religion has served its purpose; let it, therefore,die. This is the main cause of secularization whichreligion everywhere has to face. Since the problemsarising from secularization are more or less common to


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all the world religion, there is no need to examine themspecifically here.

eTaHbIy:agNakI PaBkahanbMputrbs;BYkeK KWCabBaaEdlTak;TgnwgPaBekgxInBiPBelakenH cMeBaHbuKlNaEdlmankar

BiPal;eRcInkgcMeNamCMnan;cas; ehIyCacm,gcMeNamemdwknaMsasnaepSg. karBiPal;TaMgLayenHepatGarmN_xaMgenACMuvijGMeBIhigSaTUeTA cMeNamclnayuvvyy:ageRcIn nigkareRbIR)as;CatiGaePonnigfaMejn edayyuvCnnigyuvnarImancMnYndeRcIn.

ktaTaMgBIrenHehIyCanimitsBaanCmWdFn;Fr kdUcCaCmWTaMg-LayepSgeTotEdlc,as;CaplnehtubcyBitenH. vaCaehtubcyEdleyIgRtUvEtRsavRCavrk[eXIj muneBleyIgGacKitBIsfEdlRtUvBa)alva.

The gravest of them, however, are the problems

connected with the youth of the world about whomthere exist many misgivings among the oldergeneration and chiefly among the leaders of thevarious religions. These misgivings centre mainlyround the violence prevalent among many youthmovements and the use of narcotics and drugs by largenumber of young men and women. Both these factors


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seem to be symptoms of a deep-rooted disease, which,like all other diseases, must be the result of certaincauses. It is the causes that we must discover before wecan think of remedies.

STRATA OF CULTURE

esIrEtRKb;RbeTsenAkgBiPBelakTMenIb mancMNat;fak;nvb,FmEdlKYr[kt;smal;cMnYnbIRbkar. TImYyvb,FmRbBNInsIlFmsamBa GPirkSkgTidPaBTUeTA EdlGacRtUv)anehAfa

vb,FmFmta EdlBayamEfrkSanUvvb,FmburaNTaMgLay EdleK)ansakl,gkgmNlBiesaFn_. TIBIrKWsgmEdlerobcMtamEbbbeckviTaTMenIbEdlminsuj BayamEksRmYlxntamkarERbRbYlEdlekItmanCMuvijxn mYyGenIedayPaBrhsrhYn. TIbIKW

GIVEdleKehAfa vb,FmcRmuH)anRbtisanenAkgcitfI edayehAfamnusSRbqaMgnwgTmab;sgm sk;rbs;BYkeKEvg rUbragkayminsat)at karsaksYrBICMenOnigKuNFm CamYynwgTMenarrbs;eKxaMgeTAelItnIknak;GarmN_ cMNgkamKuNminecHsb;sl; kareRbI-


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R)as;CatiGaePonnigfaMejn mYyGenIedaykarERskLLaeTAnwgEbbbTCIvit vileTArkFmCatiedImvij KWGIVEdleKehAfa esaPN-niymeRsIbRsalenaH.

In almost every country in the modern world,there seem to be three, fairly distinguishable strata of

culture. First there is the traditional culture of simplevirtues, conservative in outlook, which might be calledthe culture of normalcy striving to maintain ancientvalues which have been tested in the crucible ofexperience. The second is the modern technologicallyorganized society, liberal in outlook, trying to adaptitself to changes taking place around it, with almost

breath-taking rapidity. The third is what has beencalled counter-culture, represented in the popularmind by so-called hippies, with their long hair,unkempt appearance, questioning the beliefs andvalues, with their penchant for rock-music, uninhibitedsex indulgence in narcotics and drugs with noisydemonstrations turning to a communal or tribal life-

style, going back to Nature in what they called sheeraestheticism.

vb,FmcRmuHenHCaTUeTARtUvemIlgay nigsb;ex


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sikSay:agCitnwgvb,FmcRmuH rkSafarUbPaBsmyfIenHKWminRtUvminsIuCeRmA esI ehIyfa Gakb,kiriyaEdlminERbRbYl KWRKan;EtCaGtnynkarRbqaMgnwgsgmekIteLIg EdlBYkeKcat;TukdUcCaCMruj[eFIVGIVmYy edayesckImincUlcit nigRbeyaCn_pal;xn.

This counter-culture group is generally lookedupon with fear and disgust by the other two cultures.However, there are those, who, having made a closestudy of counter-culture, maintain that the popularimage is wrong, shallow and superficial, and that theunorthodox behaviour is only a means of protestagainst established society which they regard as

completely motivated by prejudice and self-interest.

TOLERANCE AND SYMPATHY

kgBnWnGIVEdleK)anEcgrYcmkehIy GIVEdlKYrCa\riyabf

rbs;sasna cMeBaHmnusSsmyTMenIb Edlrs;enARKb;TIkEng mancMnYnFM btUc. edayBiteTA vaKYrEtCaGakb,kiriyal esckIGt;nnigesckIeTarTn; ehIyCaBiesskaryl;RtUv PaBecHbt;EbnnigkarecHsRmbsRmYltambriyakassgm.


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In the light of what has thus been stated, whatshould be the attitude of religion to those of themodern age, who are to be found everywhere, innumbers large or small. Surely, it should be anattitude, tolerance and sympathy and above all, ofunderstanding, flexibility and adaptation.

cUreyIgkMuePcfa emdwknaMsasnaxH CaGkbdivtxnBYkeK.Cak;Esg RBHsmasm


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religion in his day was based and gave religious questan entirely new orientation. He refused to accept thesincerity of the Vedas or the power of the priesthood.He refuted the illusion that human problems could besolved with sacred ritual and incantations. He was asworn enemy of the caste system on which the wholestructure of Indian Society rested. He was ridiculed

and persecuted and several attempts were made on hislife.

SALIENT CHARACTERISTICS

GMLgeBl 2500 qaMnRbvtisasrbs;xn BuTsasna)anRbQmmuxnwgkarRbkYtRbECgy:ageCaKCy. PaBrwgmaMnigesckIGt;Ft;CalkNdsMxan;. vaminmansabnzananuRkmnigKanCMenOtwgruwgeT. \TiBlEdlminbNal[maneRKaHfak;rbs;BuTsasnaRtUv)anBRgwgtamryvb,Fm nigTMenomTmab;Edl)ansabeRBaHkgRbeTsTaMgLay Edl)ansayPaydl;. vaCaRTwsImYysRmab;mnusSsmyfInigman\TiBldUcCaenAsmyRBHGgFrmanenAEdr.


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BuTsasnamin)ansnafa CmWEdlmnusSCatirgeRKaHGaceFIV[FurRsal tammeFa)ayRKwHnsgmTaMgmUleT. xNeBlbdiesFnUvGMeBI)abEdlmankgmnusStaMgBIkMeNIt RBHBuTsasnabBaak;fakarrYccakTukKWCakickargarrbs;buKlmak; EdlGacseRmc)an

tamryGMeBIsIlFmnigkarGb;rMcitbu:eNaH. BakeRbonRbedAenHRtUv)ansegbedayRBHBuTGgpal;dUecHfa {RtUvevorcakarRbRBwwtiGMeBIGaRkk; RtUvbMeBjEtGMeBICakusl nigRtUvCRmHcit[satcakeRKOgesAhgTaMgLay enHCaBakeRbonRbedAnRBHBuTTaMg-

Lay}.During the 2500 years of its history, Buddhismhas successfully faced the challenges that confronted it.Resilience and tolerance have been among its salientcharacteristics. It has no hierarchical institutions andno rigid dogmas. Its benign influence on humanity isproved by the cultures and civilizations which have

grown in countries into which it has spread. It has amessage for modern man as potent as in the days ofthe Buddha. Buddhism does not promise that the illsfrom which humanity suffers can be alleviated in anyfundamental way by some grand, overall organizationof society. While denying any innate sinfulness in man,


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it declares that salvation is an individual affair and canbe achieved only by virtuous conduct and mentalculture. Its whole teaching has been summarized bythe Buddha himself as:

The avoidance of all evil: the accumulation ofthe good; the purification of ones mind this is themessage of the Buddhas.

COLONIALISM

kMLgeBl 4 b5 stvtSkngeTAenH BuTsasna)anrgeRKaH

edaysarrbbGaNaniKmniym. edaysarsgamTaMgxagkg TaMgxageRkA nkarBayamedayectnarbs;sasniknsasnadT eFIV[BuTsasnacuHexSaynigdYlrMlM. RBHsgEdlCaGkrkSanUvBakTUnanenH)aneFIV[BuTsasnamanCIviteLIgvij nigGkEdleBjcit

KaMRTnBYkGaNaniKmenAkgGMNacenaH )aneFIV[Ebk)ak;Ka ehIy)aneFIV[Fak;cuHexSay CalTpln\TiBlhYsBIkarRKb;RKgrbs;xn.

During the last four or five centuries, Buddhismhas suffered from colonialism. By external and internal


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wars of the deliberate efforts of the followers of thereligions to weaken and destroy it. The Sagha whichhas kept the teaching alive and which enjoyed thepatronage of those in power has been disorganizedand weakened as a result of forces beyond its control.

bu:EnenAeBlmYy TidPaBenHKWmanBnWeLIg. samKIPaBrbs;BuTsasnikRtUv)anceRmIneTAmuxedayGgkar mandUcCasmaKm-BuTsasnasakl nigmhasni)atsgBiPBelak Edl)annaMmknUvBuTsasnamhayan nigBuTsasnaefrvaT edIm,IRc)ac;bBalnUvkmviFICaFgmYy. mandMeNaHRsaynerOgGnkrPaB nigPaBRkI-

RkkgcMeNamBuTsasnikTaMgLay)anTTYleCaKCy. RBHsgRtUvEtGb;rMRbLkCamYytRmUvkarsgmTMenIb. BuTsasnaminEmnCasasnaRBegIykenIy rwgrUseLIy. BuTsasnaCasasnaEdlman\TiBlbMputelIBiPBelak.

But, the outlook is once more bright. Buddhistunity has been forged by such organization as theWorld Fellowship of Buddhists and the World SaghaCouncil which have brought together Mahayana andTheravada in order to follow a joint program of action.There is a great deal of illiteracy and poverty amongBuddhist peoples to be overcome. The Sagha must be


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educated to meet modern needs. Buddhism has neverbeen a passive, docile religion. It has been one of thegreatest civilizing forces of the world.

{cMeBaHbuKlGksegtEdlenACMBak;CMBin dUcCaeyIgTaMgGs;KaEdrenaH kgPBVvasnaFmtanmnusSCati sUm,IEtRsemalnBnWksVaKmn_pgEdr. mnusSnwgemIlBnWEdlkMBugPWPibEPtedayminmanviBaaN bu:EnminEmnKanmuTitanigminEmnKansgwmenaHeT.

Foran observer who is implicated, as we all are,in the common destiny of mankind, even a gleam oflight is welcome. He will watch the lights flickeringwithout illusion, but not without sympathy and motwithout hope.

cb;edaybribUrN_


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KNkmkarRtYtBinit nigEksRmYl-RBHmhaPikesOg vuTI fak;GnubNit-RBHmhaPikQMu qn fak;GnubNit-RBHmhaPikGu sta fak;briBaabRt

-RBHmhaPikmYn viciRt fak;briBaabRt-RBHmhaPikRBh sMNag fak;briBaabRt-RBHmhaPiklag sar:y fak;briBaabRt-elak RBM sIuNa fak;briBaabRt

vaykMuBTr nigrcnaRkbeday-PikbBaavera suy suvN fak;briBaabRt

rUbPaBRkb Cover art " Universal F low" by Chr istopherBeikmann

Website: http:// www.AncientArtiZen.com


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DEDICATION OF MERITS

May the merits accruing from this Dhammadna be

to the well-being and happiness of all donors,

departed ones and all beings.

May donors all gain the merits of this meritorious

deed as much as I do and may they all be happy and

free from enmity.

May I call upon the guardian deva of the earth

to bear witness.

May those who see or hear of these efforts

rejoice in this meritorious deed!

May all beings share in the merits gained culmi-

nating in the attainment of Nibbna, the cessation of

all sufferings.

May all people around the world live with the light

of Dhamma, the Teachings of the Buddha.

Well Done! Well Done! Well Done!

problem modern age

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