Connect with us

Opinion

Delta, Drugs, Dematagoda, Data, Disorder and Deluge

Published

on

By Dr. Pradeep Kariyawasam

(Former Chief Medical Officer of Health)

Chairman, Standing Committee on Health, Colombo Municipal Council

The Delta virus, which sneaked into the country by the middle of June this year, has made its way to almost all four corners of the country, due to lack of proper control measures. How did this happen? It is an interesting question as we have taken many measures to check on passengers that can bring it to this country from India, the UK or other countries where it is spreading fast these days. Although the guidelines changed with time about PCR tests and quarantine periods for foreign travellers, and locals who re-enter our land, they are quite adequate to prevent any entry of the virus with such travellers. Then how it was found in the Dematagoda area, in Colombo, was the million-dollar question.

Alpha variant

Previously, when the Alpha Covid-19 virus started to spread in the country, the Health Authorities always said they could connect the patients to a previously ill one and that there was no community spread. Some blamed the tourists who came from Ukraine or airline crew who rested in a hotel near Katunayake for spreading the virus in this country. These are far-fetched ideas considering that they were traveling in Bio-bubbles and were tested, and the locals involved in that operation also were monitored. Then the blame was put on the firm Brandix.

True they were lax in not understanding the importance of keeping away employees who were down with flu symptoms. If they did that under proper guidance, they would have helped at least to slow down the spread in the country as I believe that virus was in the community before entering their facility. I wonder whether a proper epidemiological investigation was ever conducted on how the virus entered that factory and then spread all over the country. Anyway, the results were never made public. So may be that there were other sources that spread the virus here.

Indian experience

How could that have happened? Our neighbour is India. Both Alpha and Delta variants were in India and at first the Alpha was the predominant variant which was later replaced by the Delta variant. Considering that our airports were on the lookout for passengers with the Covid-19 virus that was a little chance that it could sneak into the country easily. This disease is a communicable disease – spread from one person to another. It cannot come from the wind, blowing through India, although they say it remains in the air for 16 hours and that also obviously not in open air but in closed premises. I believe that this disease came to our island through the unofficial travelling between India and Sri Lanka. When one checks even today for the places where the disease is found, most of them are from coastal areas, even in the East or North. The lowering of the number of PCR, or antigen, tests carried out may be the reason why this was not detected earlier in these areas and this is the price that we have to pay. Talking of PCR and antigen tests I think carrying out random tests is like trying to find a needle in a haystack. What we should do in this late hour is target high risk areas, and, to do that prepare a grading system even for the city where history has shown where the communicable disease outbreaks happened before.

Unofficial travelling between the two countries was in existence for over 50 years. I remember when I was a school- boy, I visited Jaffna and found that people travel by boat to Madras just to watch a movie and then return the same night. Smuggling of sarees, cloth, shoes, etc., were well known and Valvettithurai was notorious for that. Coconut oil and soaps left our shores as far as I remember. Even during the war, arms were smuggled from India. Now I believe that the Delta virus arrived in Sri Lanka with the smugglers of heroin, or Kerala Ganja, when they creep into the country somehow despite many efforts by the Navy to stop it. Of course, it is the people who are infected with the virus from India that may have given it to our people, both smugglers and fishermen, but internally it was spread again from well-known drug selling areas. Dematagoda is one such well-known area for drug distribution. Patients were also found in Galle and Jaffna districts initially. These also could be areas where drugs are unloaded by the smugglers. So, there is an obvious nexus between drugs and the Delta virus spread in this country.

Dematagoda detections

When the Delta virus was found in Aramaya and Albion Roads, in Dematagoda, the obvious thing to do was put all resources to that ward and try our best to stop spreading it to other areas. A lockdown was imposed but when I checked at that time, I was told that people were roaming the streets nonchalantly. PCR testing was conducted but we do not know the numbers and no proper special vaccination programmes were conducted in that area. I think the Colombo Municipal Council and the Ministry of Health lost a golden opportunity to either stop the spread, at least in the city of Colombo, and the district, or at least slow the transmission to controllable levels. The reason is there were no Epidemiologists who have previous field experience involved in the decision-making and lack of understanding how epidemics can create havoc within a short period and of the need to nip them in the bud. What should have been done was firstly make the people in Dematagoda aware of the situation by getting the Public Health staff go from house to house and at the same time get the information out about people who have symptoms of Covid-19 from the residents or the community leaders. In the past, when I was the Chief Medical Officer of Health, I used this tactic to control disease outbreaks.

We had Health Educators who deployed Health Instructors, a category of public health workers who were only at CMC, courtesy the late President Ranasinghe Premadasa, who did this work. They formed Community Development Councils trained community leaders on community development, provision of basic amenities, hygiene, disease control and the need of Community Participation for the greater good of the people. Today instead of the 600-odd Community Development Councils that we had at that time just a handful are left and that also thanks to the senior Members of the Municipal Council. The cadre and the numbers of Health Educators, instructors have been reduced by people who have not an iota of an idea of the importance of such people in controlling disease outbreaks, creation of awareness and getting community participation. Unfortunately, in their hour of need the residents of Dematagoda did not get that help although MMCs in that area did their best to help the people. No Health Education work or awareness campaigns were done in the area except a vehicle going around announcing the outbreak just on one day according to residents.

New health instructors

The CMC appointed new Health Instructors recently but unfortunately those who got the appointments were already CMC staff members but it should have been young school leavers as it happened during the Premadasa era as the Minister wanted some knowledgeable youngsters to educate the public in slums and shanties.

Now, we have the Delta virus which is officially making around 3500 persons ill every day and perhaps double that number with symptoms are not seeking medical attention, and a further two to three thousand, who do not realise that they have the virus, are in the community. In any epidemic this is the case according to studies. Already we have 150-170 deaths a day, again officially, which is causing a mounting concern about the next few weeks where we may have around 600 deaths a day according to some sources.

Third wave

Lack of proper data is a great concern and I have been mentioning this issue for a long time now. When the third wave started there were nearly a 100 patients who died in their homes without either seeking medical help or not getting it. This is the lack of communication between the CMC and the city dwellers that I had highlighted earlier. In order to find out the reasons for home-deaths I wrote to the Chief Epidemiologist as the Chairman of the Standing Committee of Health & Sanitation to give me data about such deaths so that we at the Municipal Council can discuss the issues and take appropriate issues. I never heard from him. Some of this information is also available with the Municipal Council but it is a jealously guarded secret! Knowing the value of data and information I initiated the GIS for Health Information, way back in 1998 at the CMC as the Epidemiologist for CMC, a newly designated post created by former CMOH, the late Dr. Suranjan Silva. If that system was properly developed, by now we could have been in a position to indicate where the virus is and where it would go next and take appropriate action. We cannot control this epidemic with cooked up data. Every patient is important and so are their contacts. Unfortunately, today when someone gets ill and when they are asked to stay at home sometimes no one contacts them and the contacts are left alone to do whatever. This has become an impossible task and at least in the future the government should take measures to increase the numbers of PHIs, Midwives, Health Educators by 100% at least rather than have management and development assistants in their hundreds in offices.

Then comes the fact that now it is time to apply the theory that if humans don’t move the virus will also not move. But see what happened in the recent past. Protests, demonstrations and marches were allowed to take place in many areas in the country. It is a shame that teachers took the government to ransom to settle a 24-year dispute giving a wrong message to the society and no wonder we have undisciplined citizens in the country who have been brought up by the education system and that is clearly seen by the way they behave on the roads.

Shunning responsilibity

Although Inter-provincial travelling was banned, people got down from busses and walked across bridges and later hopped into a bus on the other side. Where is the social responsibility of the people who should understand that there is something that every one of us should contribute to get rid of this scourge? At least now let them realize that it is not the busses that move the virus but people! This is a land like no other.

All this points to a deluge of death and morbidity that we may have to face in the next few weeks if some thing different will not be done soon. We have a new Minister of Health and may be there should be new faces in the Covid-19 Task Force. They should infuse new thinking of how to prevent the spread than increasing the PCR testing and vaccination. The people should take part in this exercise and all local social organisations in the profiting from respective areas should be taking part in such activities but not be vigilantes so as to not push people who go down with Covid-19 out of their areas. While we encourage people contributing to this cause, we also have to get rid of people who profit illegally from this national disaster.

Already there are allegations of selling of vaccines, profiting from PCR testing, handing over the disposal of dead bodies from private hospitals to funeral parlours for considerations, hotels paying commissions to officials for directing patients and many more. These should be investigated properly and if the allegations are true then the culprits should be brought to book.

Way forward

What should be the way forward? I am totally against Lockdowns by the types we had earlier. That also promotes indiscipline as Lankans love to somehow circumvent the law and have their own way. It is better to have curfews but not for long periods but maximum for about a week and that would be better than loose four weeks travel restrictions and or so called-lockdowns. So let it be a curfew from this Saturday or Monday! This will also not harm the daily wage earners much. But please give at least three days of notice and see that the elite also not travel through provinces by this date armed with travel permits. In the future we have to take quick, strong and timely action to stop the transmission of the disease. For that we need proper data and maps before taking decisions. We must put the Epidemiology Unit in the fore-front of Covid-19 control now. If necessary, the Government should bring back those who have retired and put each province under one of them. The data provided now is not worth to take informed decisions. There should be enough young medical officers with IT knowledge who can bring out great analysed data and maps who can be put to work at the main Unit. But please share the data with others. Show the people where the disease is so that they avoid such places.

Data has shown that eight out of 10 people should stay at home for the corona virus to be controlled. This is an important message as sometimes even the vaccinated get ill. So, what can be done? What can be suggested is that at any time or any day both the Public and the Private Sectors should have only 20% of their office staff at work at least until the end of the year after the initial curfew. All government departments, businesses or institutions should have their own Covid-19 prevention health protocols in place catering to the specific needs of such places.

This is important especially for government institutions. Not only inter-provincial travel should be banned but even inter-district travel should be only for the essential staff. The manufacturing industry can have all their staff in bubbles by providing the staff with lodgings. The factories should reduce staff levels to 50% of the staff but with longer working hours having weekly rotations. The same goes for the building industry. They can have night shifts. The staff can be allowed home once a fortnight after being tested with a rapid antigen test. Private transport for the staff is important and that goes for the government workers also. They can use the school vans which are idling now. Those drivers and conductors in the transport services also should be vaccinated as a priority.

Task Force

As I had mentioned in an earlier article, the Covid-19 Prevention Task Force should work in smaller sub-committees: Disease Control; Security; Logistics, Vaccine procurement and delivery; Hospital Management; Economics, Manufacturing, Agriculture and Trade; Ambulance Service, etc., and meet the Task Force with their own decisions which should be conveyed at the meetings with the Head of the Govt. That meeting should be for only the key officials from these sub-committees or those who are invited specially to hear their opinions. Public Health staff should engage with local communities in the MOH areas to build trust for evidence-based actions to detect possible cases and encourage local leaders to support outbreak control response measures. Strategic decisions with regard to control measures should be taken at central level by an Expert Panel comprising of Epidemiologists, Virologists, Public Health and Hospital administrators. Keep out the ‘Wannabe Epidemiologists’ stupid ideas such as vaccinate people in ‘Virgin Areas’. They do more harm than good as too many cooks spoil the soup. A true Epidemiologist with years of experience gets a gut feeling of what should be done next. All vacancies for health staff should be filled at least temporarily especially, those in the public health workforce. Border control should be strict especially in the northern seas to prevent Delta virus entering the country. Fishermen should be told not to mix with Indian fishermen. All decisions should be based on guidelines, policies and decisions of the Task Force or Presidential directives based on worked out strategies, the analysed information, maps, risk assessments, and the epidemiological situation. The basic messages to the general public should be to wear a mask, wash the hands, keep social distance, get vaccinated, go for self-isolation and get medical help if they suspect they have the disease, home quarantine if required, etc. It is a must to have proper communications with people in the area and the health staff comprising of the field officers are the best to do this. Private or Government institutions not following guidelines and causing outbreaks should be taken to task severely. Stop all gatherings of people.

Natural decline

This epidemic will only stop due to natural decline that will happen when most of the people will get ill even mildly and have immunity against Covid-19 or by vaccination of the population as Israel did for their citizens. Considering the fact that even people in Dambane are down with the disease I think the former will win the race. But the latter should be our priority. People should as early as possible get their doses of the Covid-19 vaccine, whether it is the AstraZeneca, Sputnik V, Sinopharm or Pfizer vaccine that is available in their area. If we want to stop a deluge of deaths in the country this should be done immediately. All people over the age of 18 in high population density areas where the disease affected large numbers should be vaccinated and people in Colombo’s poorer areas should be given the priority and not the people with connections, power or money. We have to prevent Covid-19 but not at the cost of ruining the livelihoods of the people, especially the daily wage earners.



Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

Why the Grade 5 scholarship examination?

Published

on

It is in the news that the Ministry of Education is seriously reconsidering the case for the Grade 5 Scholarship Examination. It is wise of the Minister of Education to undertake such reconsideration, given that the examination has lived, I think usefully, for more than sixty years. Long life itself is not a sufficient reason for a longer life; it may have outlived its usefulness and there may be more productive and fairer alternative solutions to the problems it was initially designed to solve. Or, the problems themselves may have changed. Has the Grade 5 Scholarship Examination outlived its usefulness? There are no longitudinal studies of the lives of children who won these scholarships, and one has to depend on anecdotal accounts.

The first 5th standard scholarship examination was held in 1944 and my sister won a scholarship and later volunteered to go to the Training College in Maharagama and become a Specialist English Teacher, so that I could go to university. I took the second Scholarship Examination in 1945 and joined my sister at Hikkaduwa Central School in January 1946. The case of these two siblings was repeated many times over to become a significant social force. The overthrow of the ‘Colombo elite’, who later became little more than a gang of thieves, from political power and the election to office of men and women from entirely new social strata, is an outcome of the social dynamics partly driven by ‘free education’. Can those social forces function without the fillip provided by the 5th standard scholarship examination?

Our parents had no idea of university education or the English language. This was true of most people in the country in the 1940s; it is no longer true. Now, practically everyone is literate and ‘university’  (uni, varsity, campus) is a part of their regular vocabulary. English is no longer a language spoken by people in a distant and strange land. Movies, radio and television, cheap air travel and somewhat higher incomes have combined to bring English closer home to most adults.

At home, English is still a stranger and not a familiar friend who casually walks into the living room. There are small groups of people who are conversant with Arabic, Japanese, Korean or Hindi. English is more familiar than Tamil to most Sinhala speakers and more than Sinhala is to most Tamil speakers. Even parents earning very little and are otherwise stingy and scraping to meet daily expenses, manage to send their children to ‘tuition classes’ to improve the chances that their children would do well at the 5th Grade Scholarship Examination. Changes during the last two generations in a world that has benefited from growth in knowledge and in technology have brought in massive changes in our society.

The social fluidity that the 5th grade scholarship examination and ‘free education’ brought to this society has fired up the imaginations of most people to demand high standards of living, which a sluggish economy has denied them. (I have argued many times on these pages that school education is not a condition necessary to promote or sustain economic growth.) Hence, the exodus from this country during the last generation continues unabated. To call in moralistic considerations and accuse the students of ingratitude when they emigrate for employment is to misread the plight of these young men and women.

Besides, they now remit more than several billion dollars annually, which helps to keep the economy from sinking, weighed down by debt, a part of which was robbed by politicians and public servants. (In 2024, émigré Indian workers remitted some $135 billion to India. In 1976, the amount was about 500 million.)  All these changes have made the 5th standard scholarship examination superfluous for driving children to school and for making them stay there for some 11 years. Drop-out rates become sharp at the end of grade eleven. These are massive achievements in our society, but I doubt the 5th standard scholarship examination is any longer necessary to sustain the dynamism that will sustain them.

The scholarship examination was part of a broader programme. Until well into the 1960s, secondary schools thrived in ‘urban’ areas. When I was in school, a child wanting to study beyond Grade 5 had to attend a secondary school, sometimes several and often many miles away from home, in a town that required resources for transportation, boarding and lodging near the school. (Martin Wickremasinghe and Gunadasa Amarasekera both wrote about this feature in their novels).

Likewise, parents needed information about these opportunities, which was scarce among poor people. An important part of the free education package was opening 54 good secondary schools in rural areas, each in an electoral district. Between 1944 and 1947, 54 central schools opened, first in Matugama and the last in Kuliyapitiya (Meeghakotuva). In between, schools opened in Weeraketiya and Henegama, Poramadulla and Green Street (Kotahena), Ginigathhena and Neliaddy. (Three months ago, when I was in the neighbourhood, I went up to see Wanduramba  Central School, where the first principal was Sumanasuriya, whom I knew a little.

I expected more imposing infrastructure.) Most of these schools had young men as their first principals, mainly university graduates. Many of these men had been teachers in urban secondary schools: Devendra in Hikkaduva from Trinity College, Kandy; Jayatilleke in Ibbagamuva from St. Peter’s, College, Bambalapitiya; T.C.I. Ekanayake in Pelmadulla from Christian College, Kotte. Young men and women emerging from the new University of Ceylon taught English, European and Indian history, Sinhala/Tamil, and occasionally mathematics and sciences in these schools.

Women had yet to enter these institutions, but when they came from central schools in large numbers, they almost took over the teaching profession. These schools taught in English, the ‘white’ language that once thrived in towns and now sought habitats in ‘brown’ rural areas. Students who won the 5th standard scholarships gained entry to these central schools. Most central schools had hostels for both girls and boys, which enabled students to participate fully in all school activities.

More important, life in hostels was culturally much richer than in the homes of most of those children. There were many bright students at varying stages of schooling and interaction among them was stimulating. There were a few teachers living in the hostel who were a constant source of help. (My novel aluth mathanga has a detailed account of that life.) Now, education from Grade I to university is available in Sinhala and Tamil. Secondary schools are widespread in the countryside, and the 5th standard scholarship examination is no longer required for children to access secondary education.

However, the culture of poverty, especially in disadvantaged homes, remains a serious problem. Some communities have yet to benefit from that feature of ‘free education’: children of families working on plantations. We, as a society, miss out on the contributions these children can make.

The children themselves lose both the material and the cultural wealth that education brings. As the 5th standard scholarship and the free education scheme both left these children and communities behind, any reform of the education system must address their needs seriously and without delay.

Yet, why are parents so keen to see their children score high marks at the 5th standard scholarship examination? Because those high marks have come to serve new purposes. The nature of the examination itself has changed over time, although I have not seen any analytical account of these changes. When I sat the scholarship examination, and many years later, it was a test of intelligence as was understood then.

There were no textbooks, and so far as I knew, nobody worked out answers to old question papers in preparation for the scholarship examination. For the examination itself , students were required to bring with them an HH pencil. They answered questions in simple logic, unencumbered, as far as possible, with differences in cultural backgrounds.  That feature ensured that children from poor homes and affluent families, of equal intellectual ability, had equal chances of scoring roughly equally. The examination, as now administered, is deeply biased against children from underprivileged homes. Casual evidence is that students who are felicitated each year for obtaining high scores are almost invariably from homes where both parents are highly educated, in regular employment and live in homes where a student could work quietly.

(The Consumer Finance Surveys conducted by the Central Bank in the earliest years and the Living Standards Surveys conducted by the Statistics Department latterly, inform you about the quality of housing by locality and income levels.) The whole idea of the 5th standard scholarships was to give a leg up to bright children from disadvantaged homes and not to speed up the progress of students from fairly affluent families. Such intensive study as 5th graders now undertake should not be necessary, if the objective were to test the intellectual ability of children. The present examination tests not only the intelligence of students but also their cultural sophistication, which varies with the income levels of parents.

(I ran around the village in grade 5, as if nothing else mattered. If we had had to answer question papers that students face now, my sister and I would not have had a ghost of a chance of going to secondary school and university.)  A child who runs off the noise and dust on village roads must be able to do as well as one who comes from a home with several rooms, cemented floors and tiled roofs. At least that is my experience.

Evidence is now plentiful that the culture in the home that children come from is a large determinant of how well students perform at higher levels of education. Where data is available, it is possible with knowledge of the zip code in the address of a student’s home, to guess correctly the level of education and the professions of the parents of a student and the probability of that student’s high SAT score and the eventual admission to an elite college. In rich countries, during the last 30 years or so, there has come to perpetuate a sort of a ‘caste system’ where children of brahmins perpetually keep out the rest from learning in elite colleges and universities.

As brahmins exclusively read, learn and pray from the vedas, so do the offspring of highly educated and well-off persons monopolise admission to elite universities and professions. The concern of parents to seek a ‘good school’ for their child is right. But that search must be backed up by the right kind of information. The ‘right kind of information’ is not distributed randomly. The more affluent have connections and the funds to obtain the right information.

The parents may be past pupils of ‘good schools’ and it is known that past pupils work to get elected to senior positions in the past pupils’ association when they need to admit their child to that school.

The 5th standard scholarships, central schools with students’ hostels and the system of ‘free education’ all served a civilising function in this society. Some features of that combination are no longer essential to continue that noble endeavour. There is a special responsibility of our society to integrate children from the plantations with the main society and a good school system can help in that process.  New sources of social stratification are emerging and we need to provide pathways both in and out of such structures. The new minister of education and the new government can be helpful.

by Usvatte-aratchi ✍️

Continue Reading

Opinion

Metaphysical aspects of Buddhism

Published

on

Metaphysics explores fundamental questions about reality, existence, and being, primarily through abstract thought and reasoning. Metaphysics should be distinguished from philosophy. While metaphysics is a specific branch of philosophy, its scope is narrower in focus and has a narrower connotation than philosophy. Additionally, metaphysics and science are distinct fields of study, although they sometimes intersect and inform each other. Science focuses on understanding the natural world through observation, experimentation, and the formulation of testable theories.

Metaphysical and philosophical concepts are closely intertwined with Buddhism and many other religious traditions. Metaphysical doctrines in Buddhism explore philosophical beliefs that extend beyond the physical realm.

Buddhism presents a profound set of metaphysical doctrines, such as the concept of Nirvana, the Four Noble Truths, the Noble Eightfold Path, the concept of Dependent Origination, the Law of Kamma, and the Three Marks of Existence. Together, these teachings offer invaluable insights into the nature of reality, the root of suffering, and the transformative path to liberation.

Overall, the Buddha’s teachings present a distinctive perspective on fundamental questions of existence, emphasising the self and human experience while incorporating both philosophical and esoteric insights. Through this lens, Buddhism provides distinctive perspectives on existence compared to other philosophical traditions. Buddhism prioritises practical aspects of the path to liberation and generally steers clear of abstract metaphysical debates concerning the nature of reality beyond the present experiences. Rather, than constructing a comprehensive metaphysical framework, Buddhism primarily focuses on soteriology, emphasizing the goal of liberation from suffering

Different schools within Buddhism approach these questions in diverse ways, with some formulating elaborate philosophical frameworks, while others focus on dismantling all viewpoints, including metaphysical ones.

Western philosophical perspectives often classify Buddhism as nontheistic, as it does not subscribe to specific notions of divinity or formal theology. In theistic traditions, the concepts typically associated with God, such as omnipotence, omniscience, transcendence, and eternity, are firmly within the metaphysical domain and intrinsically linked to metaphysical inquiries.

However, the classification of Buddhism as entirely non-theistic and non-metaphysical merits reconsideration, as many Buddhist sutras refer to a variety of supernatural beings, such as demigods, devas, and other celestial beings that exist within the Buddhist cosmology. These celestial beings, which fall within the realm of metaphysics, are not regarded as creators or eternal entities; rather, their existence is part of the cycle of rebirth known as samsara.

The concept of nirvana, rooted in metaphysical principles, occupies a distinctive place within Buddhist thought. Nirvana, in the context of Buddhist philosophy, is a complex and multifaceted concept that encompasses not only metaphysical elements but also philosophical and psychological dimensions. It represents the ultimate liberation from suffering and the dissolution of desire, a state a person achieves through their perseverance. Nirvana is not a specific location or a thing; It represents a state beyond the physical realm, transcending ordinary experience and the cycle of birth, rebirth and death (samsara). It is elusive, beyond the reach of ordinary perception and comprehension through conventional means. Some interpret it as a profound realisation of the ultimate truth attained through deep meditation and wisdom. The Buddha likened Nirvana to a fire that is extinguished or a flame that has gone out, symbolising the complete cessation of suffering and desire.

Additionally, Buddhism articulates fundamental metaphysical principles through the illustration of the three marks of existence. In the Pali tradition of the Theravada school, the three marks are (a)Sabbe sankara anicca, that is, all conditioned things are impermanent. Buddhism maintains that all material phenomena are transient, undergoing a continuous cycle of birth, growth, decline, and dissolution. Living beings come into existence, develop, age, and ultimately cease to exist. (b), Sabbe sankhara dukka, that is, all conditioned things are unsatisfactory, imperfect and unstable. Dukka can be mental or physical; it can be anything from small irritations up to intense suffering. (c) Sabbe dhamma anatta, that is, all conditioned and unconditioned things have no unchanging self or soul. This doctrine of anatta (no self) in Buddhism is a prime example of a concept that has profound metaphysical implications. The Buddhist concept of anatta, or no-self, challenges the notion of a permanent, unchanging self, a fundamental belief in many other philosophical and religious traditions.

Moreover, the doctrine of dependent origination (paticca samuppada) exemplifies another cardinal principle of Buddhist metaphysics, demonstrating the interconnectedness of existence and the conditions that lead to suffering. The doctrine of Dependent Origination stands as one of the most profound teachings within Buddhism, accessible only to those who have attained a high degree of spiritual maturity. This profound doctrine can be comprehended with spiritual maturity. At its core, Dependent Origination reveals that life and the universe are constructed upon a web of interrelations, wherein the emergence and cessation of any phenomenon are intricately linked to a network of supportive conditions. It underscores the notion that all phenomena are relative and contingent, unable to exist in isolation from the conditions that nurture them. A phenomenon arises from a specific constellation of circumstances, and it will inevitably fade away when those conditions shift, ceasing to provide the necessary support for its existence. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. In other words, the world comprises a multitude of interconnected entities, both inanimate and animate, with nothing existing in isolation, and all phenomena in the universe are relative, conditioned states and do not arise independently of supportive conditions. The principle encapsulated in this doctrine could be succinctly expressed in the following formula. “When this is, that is This arising that arises When this not, that is not This ceasing that ceases”.

The Middle Way or Middle Path in Buddhism, which serves as another cornerstone of Buddhist philosophy, refers to two major aspects of Dhamma, the first teaching of the Buddha upon awakening. Firstly, it refers to a spiritual practice that steers clear of both extreme ascetism and sensual indulgence. These two extremes are not conducive to spiritual awakening. The spiritual path is defined as the Noble Eightfold Path that leads to enlightenment. It is a guide to ethical living, mental discipline and wisdom. The second formulation refers to how Buddhist teachings approach ontological issues of existence and personal identity by avoiding eternalism and annihilationism, or nihilism.

In Buddhism, the concept of rebirth signifies the cyclical journey of birth, death, and rebirth, intricately intertwined with the workings of kamma (or karma). This notion represents the continuation of consciousness—or a subtle form of awareness—that persists beyond death, ushering in a new existence. As a fundamentally metaphysical belief, rebirth posits a cycle known as samsara, within which consciousness transmigrates from one life to the next, devoid of a permanent soul. This perspective transcends the physical realm, probing into the very nature of reality, consciousness, and the continuity of experience that extends beyond mortal life.

Moreover, the idea of rebirth, often synonymous with reincarnation, is a cornerstone in numerous religious and spiritual traditions. However, the Buddhist doctrine of rebirth is different from the theory of reincarnation and transmigration in other religious traditions, which assert the immortality of the human soul, which does not dissipate after biological death and the soul is believed to transmigrate into a new body—be it human or animal—continuing its odyssey through samsara. Buddhism denies the existence of such a transmigrating permanent soul created by God or emanating from a divine source.

Kamma , another central tenet in Buddhist philosophy, is a profound metaphysical construct essential for grasping the rhythm of rebirth and the ramifications of our actions. It signifies intentional action rooted in volition that shapes our experiences and moulds our future existences. Operating as a natural law of cause and effect, kamma stands independent of any divine interference, devoid of rewards or punishments bestowed by an external deity. It is not merely the act itself that defines kamma; it is the underlying intention that infuses it with meaning. the consequences of which cannot be avoided. However, although most experiences in life are the results of previous actions, our responses to experiences are not predetermined. What happens to us now may have resulted from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions behind our actions are what determine the nature of their results. Consequences of our actions rebound back to us either later in the same life in which actions are committed, or in some future life.

Kamma in Buddhism is a metaphysical concept central to understanding the cycle of rebirth and the consequences of actions. It refers to intentional action driven by volition, the vast tapestry of Buddhism, the concept of rebirth unfolds as a profound narrative of existence, intricately woven into the fabric of kamma (or karma).

The foundational doctrine in Buddhism is the Four Noble Truths. The Four Noble Truths are considered the cornerstone of Buddhist philosophy, which serves as a framework for understanding the nature of existence and the path to liberation from suffering.

Although the Four Noble Truths of Buddhism are not inherently metaphysical, dealing with abstract, unobservable entities or concepts, they encompass metaphysical dimensions, particularly regarding the nature of reality and the cycle of existence. While these truths serve as practical guidance for transcending suffering, they also provide profound insights into the essence of existence, highlighting the interconnectedness of the mind, the impermanence of all things, and the principle of dependent origination.

The first Truth Dukka (suffering) acknowledges the pervasive nature of human suffering. Dukka encompasses a spectrum of human experiences ranging from minor irritations to intense suffering and deep discontent. The reality of suffering encompasses not only physical pain but also the fundamental unsatisfactoriness and fleeting nature of all conditioned experiences. This perspective requires a deeper metaphysical comprehension of existence as something that is continuously evolving and ultimately fails to provide enduring fulfilment.

The second Truth, the origin of suffering (Samudaya). Suffering arises from craving, attachment, and ignorance.

The Third Truth, the cessation of Suffering.(Nirodha) It is possible to end suffering by eliminating craving and attachment.

The Fourth Truth, the path leading to the cessation of suffering.(Magga). It is the Noble Eightfold Path that leads to the end of suffering.

Buddhists hold the belief that there are various realms or dimensions of existence, which fall within the metaphysical domain. A human being goes through repeated cycles of birth and death until achieving supreme bliss, known as Nibbana. Buddhist cosmology identifies six realms in which rebirth can occur, encompassing the cycle of existence called samsara. These realms include the Hell Realm (Naraka), the Hungry Ghost Realm (Preta), the Animal Realm (Tiryagyon), the Demigod Realm (Asura), and the God Realm (Deva).

These realms are typically divided into two categories: three higher realms associated with positive experiences and three lower realms linked to negative or unfortunate circumstances. The higher realms comprise the realms of gods, humans, and demigods, while the lower realms encompass those of animals, hungry ghosts, and beings in hell.

Rather than being viewed as physical locations, these realms are often understood as states of being shaped by one’s kamma (actions) and mental afflictions. They represent varying levels of existence, ranging from blissful experiences to those marked by profound suffering. Some Buddhists see these realms as actual places within the karmic cycle of rebirth, while others interpret them as symbolic representations of different emotional and mental states.

When we examine the fundamentals of Buddhism, they reveal a particular way of viewing human life and a unique understanding of reality and human existence, which constitutes a distinct metaphysical vision.

by Dr Justice
Chandradasa Nanayakkara

Continue Reading

Opinion

Buddhism, Bhikkhus and Bhikkhunis

Published

on

Buddhists are very fortunate that they can even critically examine the teachings of the Buddha. After all, the Buddha encouraged questioning as exemplified in Kalama Sutta, dubbed ‘The Buddha’s charter for free inquiry.’

I am happy that the Supreme Court has finally settled a longstanding issue concerning the Buddha Sasana.

Having studied the landmark Supreme Court judgement in a fundamental rights case concerning the religious status mentioned on the National Identity Card (NIC) in respect of Bhikkhunis, I believe that it has confirmed the re-establishment of Bhikkhuni Sasana in Sri Lanka. Surprisingly, it has received scant media attention.

The case was heard before a Supreme Court bench consisting of Chief Justice Murdu Fernando and Justices Gamini Amarasekara and Mahinda Samayawardhena. The petitioners were Ven. Welimada Dhammadinna Bhikkhuni and Ven. Inamaluwe Sri Sumangala Thero, Maha Nayaka of Rangiri Dambulla Chapter of Siyam Maha Nikaya, represented by a legal team led by Navin Marapana, PC. The respondents were the Commissioner General, Department of Registration of Persons; the Commissioner General, Department of Buddhist Affairs; and the Attorney General, represented by Deputy Solicitor General Kanishka de Silva Balapatabendi.

The judgement delivered on 16 June commences thus:

“This application was filed before this Court against the Respondents named thereunder and in terms of Articles 17 and 126 of the Constitution of the Democratic Socialist Republic of Sri Lanka (hereinafter referred to as “the Constitution”), alleging the failure to issue National Identity Card (hereinafter sometimes referred to as “NIC) to the 1st Petitioner recognising her status as “Bhikkhuni”, amounts to an infringement or imminent infringement and/or continuing infringement of the 1st Petitioner’s right to equal treatment affirmed under Article 12(1) of the Constitution.”

Ven. Dhammadinna, the first petitioner, obtained higher ordination as an Upasampanna Bhikkhuni following

the performance of Upasampada Vinaya Karma by the Rangiri Dambulu Rajamaha Vihara Sangha Sabhawa (Rangiri Dambulla Chapter of Siyam Maha Nikaya).

The second petitioner is the Chief Incumbent of the Golden Temple in Dambulla belonging to the Rangiri Dambulu Sangha Sabawa, affiliated to the Syamopali Maha Nikaya – Dambulla Parshavaya. Established on 20 June 1985, it has been recognized by the Ministry of Buddha Sasana as well as the Department of Buddhist Affairs. It is one of the 31 Buddhist Chapters in Sri Lanka, comprising a membership of over 4,000 Bhikkhus and Bhikkhunis.

The first respondent took up the position that even though there were 31 Buddhist Chapters, Mahanayake Theros of Malwathu, Asgiri, Amarapura and Ramanna Nikayas were the final arbiters of the matters relating to the application and they had the authority over the discipline of the Buddhist Monks and, therefore, he was bound to follow the advice given by them. He may have taken this stand because those chapters are, one way or the other, affiliated to these three main Nikayas, the Rangiri Dambulu Chapter being affiliated to Syamopali or Siyam Nikaya of which Malwathu and Asgiri are Chapters or ‘Parshawa’.

As stated in the petition, since the first ordination of Bhikkhunis with the performance of the Upasampada Vinaya Karma in 1998, there have been similar Bhikkhuni ordinations to date. The Bhikkhuni Sasana, which existed in Sri Lanka from the time of Sangamiththa Maha Therani, went into decline during the Polonnaruwa Period.

The respondent filed documents in support of their argument that the Buddha, after refusing to establish Bhikkhuni Sasana several times, with ardent requests from Ananda Thero finally allowed to ordain women commencing with Maha Prajapathi Gothami. Therefore, the court has held that the first ordination in 1998, referred to in the petition, seems to be an attempt by the Rangiri Dambulu Chapter to revive what disappeared during the time of Polonnaruwa Kingdom.

What was presented by the respondents seems to be the traditional story, as repeated by Venerable Narada; it seems improbable. I am afraid that the comments by the much-respected Buddhist scholar could be considered convention-bound and gendered from a modern perspective:

“In making these comments, which may not generally be very palatable to womankind, the Buddha was not in any way making a wholesale condemnation of women but was only reckoning with the weaknesses of their sex.” (Venerable Narada Thera, “The Buddha and His Teachings”, Fourth Edition, 1988, Chapter 9, Page 156)

Given this conservative view expressed by a learned Buddhist monk in the modern era, it is hardly surprising that the male chroniclers of the past interpreted the narrative in ways prejudicial to women. Although the Buddha may have been somewhat reluctant initially in view of the social milieu of the day, the ordination of women by the Buddha was nothing short of revolutionary.

It is far-fetched to suggest that the infinitely wise Buddha had to be reminded by Ven. Ananda Thera that he had been suckled by Maha Prajapathi Gotami. It is claimed that the Buddha stipulated eight conditions, the first being that “a Bhikkhuni with even hundred years of higher ordination should worship and serve a Bhikkhu who had just got higher ordination”. This reflects the chroniclers’ male chauvinism. It is very likely that Buddha stipulated certain conditions to ensure the protection of women, but the chroniclers may have

misinterpreted them to reflect their own bias against women.

Another absurd claim is that the Buddha declared that the ordination of women would reduce the lifespan of the Sasana from a thousand years to five hundred. Yet, the Sasana has lasted over two thousand five hundred years!

Coming back to the petition, it was stated that there were about 900 Upasampanna Bhikkhunis and 2,200 novice (Samanera) Bhikkhunis belonging to the Rangiri Dambulu Sangha Sabawa. There are more than 3,000 Bhikkhunis belonging to this Chapter residing in 237 Bhikkhuni Aramas, and many novices, Samanera Bhikkhunis, are awaiting ordination. The court observed that, since its commencement in 1998, several Bhikkhuni ordination ceremonies had taken place, and women had become bhikkhunis under the Rangiri Dambulu Chapter.

The respondents drew the court’s attention to Article 9 of the Constitution, which mandates the State to protect and foster the Buddha Sasana. What one gathers from the arguments before the apex court and its judgement is that as Mahanayake Theros may have expressed the opinion that establishing a Bhikkhuni Sasana was not in the interest of Buddhism. The first Respondent apparently sought to defend himself against the allegation of violation of fundamental rights by claiming that he did not include the religious status, Bhikkuni, in the NIC to protect Buddhism.

The landmark legal battle won by Bhikkhunis is a victory for common sense more than anything else. I hope it will help Bhikkhuni Sasana flourish in Sri Lanka. The number of devotees inviting Bhikkhunis to religious functions is increasing. Bhikkhunis receive the recognition they richly deserve.

Venerable Ananda, who sacrificed his own spiritual advancement to tend to the needs of the Buddha, has been criticised in some quarters for persuading the Buddha to allow the ordination of women. But he has done a great service to Buddhism. As envisaged by the Buddha, all four groups of his followers; Bhikkhu, Bhikkhuni, Upasaka, Upasika, with their joint efforts will ensure His gift to the world endures for eternity.

by Dr Upul Wijayawardhana

Continue Reading

Trending