Opinion
In a celebrated Buddhist society, many people flout the most elementary precepts
‘The further a society drifts from truth, the more it will hate those who speak it.’ George Orwell.
Hardly a monthly poya day (full moon day) passes that there is no festival or even a noisy carnival celebrating some event in the Buddhist calendar. There is a major festival in Kelaniya with a colourful parade in Durutu (January), which attracts large crowds. There is Navam Perahera in Colombo, very colourful and attended by large crowds, on more than one night. The pandals, many kinds of exhibits and parades in several parts of the country are normal during Vesak (May). As I write, there are kathina puja all over the country, marking the rainy season, when bhikkhu are not expected to venture out of their dwellings, a practice that descends from old Magadha. The two-week-long festivities in August, including the elaborate Esala perahera, excel them all in splendour. So it goes on the whole year. All these activities give employment to a host of people (nelum pickers and sellers, drummers and dancers, cleaners and many others). In all instances, petty traders earn some money. They are all public exhibitions of religiosity by Buddhists. Radio and television are major means of practising one’s religion. Most channels start their day with some Buddhist rituals and conclude so. On poya (full moon) days, except for newscasts, programmes are devoted almost entirely to Buddhist activities. A large number of erudite bhikkhu, highly learned teachers from universities and other learned and wise men and women explain the dhamma either singly or in groups. On some channels, the whole night is spent broadcasting the recitation of sutta by bhikkhu. Persons elevated to the highest offices of state, even believers in other faiths, ritually visit places of Buddhist worship and publicly pay their respects to the leading bhikkhu. One head of state offered dane (meals) to 3,000 bhikkhu in Colombo. Throughout the year, one is overcome by the weight of the religiosity of the Buddhist public.
The first precept repeated several times a day is to refrain from taking life. The same newspapers, radio and television broadcast to us almost every morning and evening of a plurality of premeditated murders of little children, youth, women and men, some alone, some in groups. A few victims are bhikkhu, and rarer is a perpetrator a bhikkhu. People who held high office in government are alleged to have committed gruesome murders. Some are alleged to have master minded the murderous attack on Easter in 2019, in which some 270 were killed and hundreds more were injured and disabled. And all this mayhem is mostly by people who, almost every morning, promise unto themselves in public to refrain from taking life (panatipata veramani sikha padam samadiyami.).
The second precept so repeated is to refrain from taking that which is not given to them (taking by force, stealing, by cheating and by subterfuge). News media are filled with reports of the high and mighty who plundered the public purse in a multitude of ways. Some simply demanded and obtained massive sums of money from loans made by foreign governments to fund projects in the country. The projects got implemented as the bank accounts of presidents, ministers, and senior public officers swelled. Others with their families are charged in courts with having defrauded the government of large sums of money meant to buy medications and medical equipment for use in government hospitals. Many are loaded with wealth accumulated in a period far shorter than Warren Buffett would take, in a rising New York Stock Exchange. This is truly a magical land: there are large tracts in highly desirable residential areas with newly built, magnificent houses with no owners or builders. Isn’t that impossible except in this Buddhist land? Many are rumoured to have accumulated a part of the stolen wealth overseas. Grand larceny of public funds is legendary in this society. Petty larceny is as pervasive as the common cold in November. Tax evasion, which is essentially theft of money belonging to the government, is a major source of funds for high-income earners and wealthy corporations. All persons who receive undocumented incomes commonly avoid paying taxes. The public service reeks with corruption. The second precept reads, adinna dana veramani sikha padam samadiyami.
The third precept is musa vada veramani sikha padam samadiyami. Musa encompasses four activities: falsehood, foul language (parusha vaca), gossip (pisuna vaca) and idle chatter (sampappalapa). One simply has to name them to recall how prevalent such activity is in this society, openly in breach of a daily promise to oneself. Lying is almost second nature to people in this society. I am surprised whenever someone keeps an appointment or returns a small loan as promised. Gresham’s Law, soi disant, lays down that bad money drives out good money. Similarly, foul usage seems to drive out fine usage. This is true of the written form as well as the spoken. For evidence, read something written by Sarachchandra or Amarasekera and by those that came after them. Gossip thrives and spreads in this society more profusely and faster than the measles virus. In the 1970s, an economist wrote a paper studying the spread of gossip as a market phenomenon. One ‘bought’ gossip in exchange for other gossip ‘sold’ in the market. If one did not participate in the market for gossip (refused to gossip), one did not ‘earn’ any gossip and the market for gossip would dry up. That is true of sampappalapa (idle talk), as well, with a different screw. Some people talk because they have something to say; others speak because they have to say something. When most people speak ‘a few words’, they often utter sampappalapa. Both gossip and idle talk received a tremendous boost with electronic means of communication, especially when costless to the user. WhatsApp, Viber and the like expand the ‘market’ for gossip endlessly. One might injure one’s left little finger slightly in Colombo and an elaborate story will travel with the speed of light, from Walla Walla to Wollongong and from Ulaanbaatar to Tierra del Fuego, all to no purpose.
‘Kamesu micca cara’ is often taken as coterminous with sexual misconduct. What amounts to sexual misconduct varies with societies and times. Read in the context of ‘kamesu sukhallikano yogo’ in the Dhammacakkha Pavattana Sutta, resting oneself on intricately carved, polished ebony furniture, wearing silken robes, and accumulating wealth are in breach of that precept. There is the strange spectacle of bhikkhu donating millions of rupees for lay purposes. It was the practice for all requisites of bhikkhu to be provided by laymen. Now the reversal works. However defined, the fourth precept is practised more in the breach than in observance.
This society now is engulfed in intoxicants. In mid-October, nearly a ton of heroin was found floating in the southern seas. It reminded me of the tale where, when Vishnu churned the kiri muhuda, halahala, a deadly poison, surfaced. A few weeks ago, the police discovered a plant manufacturing amphetamine. Year after year, tax revenue from the production and consumption liquor pays for a large part of government expenditure. (Besides, large-scale producers of liquor refuse to pay taxes imposed on them and would rather spend a few months in prison hospital, fortuitously sick.) The production and sale of illicit liquor is a major cottage industry in the country. Many fortunes in recent times were built by those who engaged in the liquor trade. Yes, they were also major donors to restore dilapidated Buddhist monuments, build new monumental works and promote education.
The pages of this newspaper are replete with exegeses on Buddhist texts. I have been able to read some; others have flown unimpeded into the stratosphere.Their authors are, for the most part, highly educated and richly skilled. There are the works of K.N.Jayatilleka, Jotiya Dhirasekera, David Kalupahana, Y.Karunadasa, Rerukane Chandavimala and Asanga Tillakaratne, which have won high accolades from scholars. They are in a long tradition of commentators (attha katha, atuva) beginning almost with the time of Bhikkhu Mahinda’s arrival on this island. Those volumes are reported to have been set ablaze by Buddhaghosa, himself an indefatigable commentator. As both Yagirala Pannananda , almost a hundred years ago and Baddegama Vimalavansa, a half century ago, observed, Sinhala literature until the end of the 19th century was almost entirely commentarial in nature. Even a book of grammar opened with an obeisance to the Buddha (mahada ganda kili kota, sav ne geva dat hata, duhunan danum sandaha, karanemi sidat sangara)). Martin Wickremasinghe and Kumaratunga Munidasa were remarkable for breaking with this long tradition in the early 20th century.
I recounted the proliferation of writing and discussions well supplied to the public, to draw your attention to how contrary the daily behaviour of those who daily repeat these precepts is to the precepts themselves. (The other country, where I witnessed this oddity, is Myanmar, where one cannot walk any thoroughfare in Yangon without hearing some sutta broadcast from open shop fronts, any time of the day. (Myanmar is not a remarkably peaceful country.) Yet, there are no studies of the prevalence of anti-social behaviour amidst common promises in public to refrain from those evils. In addition, Buddhist places of worship, on poyadays, are filled with people observing rituals, essentially peaceful. Most young children, neatly dressed in white, attend schools that teach religion. Grown up, they commit the most heinous crimes. Surely this unlikely combination requires explanation. What is available are anthropological studies, which contain investigations into the performance of rituals (Suniyama, Pattini cult and others). We remain unwise as to why there is such a yawning gap between what is preached and what is practised.
Note:(bhikkhu is both singular and plural in the first case.)
by Usvatte-aratchi
Opinion
Losing Oxygen
The ability of expressing our fundamental right to breathe clean air is over. The Global Commons of air is rapidly being impacted, in addition to an increase in the concentration of Carbon Dioxide and a decrease in Oxygen concentration. The concentration of toxic gasses and airborne particulate matter in the atmosphere is increasing. While a global compact on the quality of air as a fundamental right, is urgent consideration of its impact on health must also become a matter of concern. he most essential thing for our existence is the ability to breathe. The air that we take for granted is like an invisible river of gasses considered a part of the ‘Global Commons’ or those resources that extend beyond political boundaries. The Commons of air is composed of a mix of gasses, the dominant being Nitrogen at about 78%, followed by Oxygen at 21%. Carbon Dioxide that is contributing to climate change accounts for only 0.04% and demonstrates how small changes in the concentration of gasses in the atmosphere can bring about massive changes to those that live in it.
The Oxygen component of the air we breathe was made by those earliest plants, the Bryophytes, which colonized land from 470 Ma onwards. This land colonization increased atmospheric oxygen to present levels by 400 Ma. The fire-mediated feedbacks that followed have stabilised high oxygen levels ever since, shaping subsequent evolution of life. Oxygen is the most crucial element on earth for the aerobic organisms that depend on it to release energy from carbon-based macromolecules. The current stocks have been maintained over millions of years by plants, terrestrial and oceanic. To sustain a gaseous concentration at around 21% of the air we breathe. This level is required to maintain a healthy body and mind. A lowering of this concentration has consequences. At 19% physiologically adverse effects begin. Impaired thinking and attention, reduced coordination, decreased ability for strenuous work is experienced, at 15% Poor judgment, faulty coordination, abnormal fatigue upon exertion, emotional upset Levels below this lead not only to very poor judgement and coordination but also impaired respiration, lung and heart damage. The question often arises: ‘If the atmospheric Oxygen concentration is 21% how can it vary so widely in different areas ? The answer is that ‘when you add other gasses, smoke and aerosols into the atmosphere, the concentration of atmospheric gasses will decrease in concentration. In some cities like New Delhi or Mexico have Oxygen concentrations measured at about 18% or lower.
There has been a clear decline in the volume of oxygen in Earth’s atmosphere over the past 20 years. Although the magnitude of this decrease appears small compared to the amount of oxygen in the atmosphere, it is difficult to predict how this process may evolve, due to the brevity of the collected records. A recently proposed model predicts a non-linear decay, which would result in an increasingly rapid fall-off in atmospheric oxygen concentration, with potentially devastating consequences for human health.
The free Oxygen in the atmosphere is 1.2×1015 tonnes (12,000,000,000,000,000 t), but it is unstable in our planet’s atmosphere and must be constantly replenished by photosynthesis in green plants. Without plants, our atmosphere would contain almost no O2. An important thing that needs international address is the fact that the system that replenishes the Oxygen of our atmosphere is under threat. We remove the vegetation that produces the Oxygen at a prodigious rate. According to Global Forest Watch we fell about 15 billion trees each year. With one tree one tree producing about 120Kg of Oxygen per year, the loss of Oxygen production through deforestation is massive. The impact on the oceans is becoming just as serious.
As human activities have caused irreversible decline of atmospheric O2 and there is no sign of abatement, It is time to take actions to promote O2 production and pay for industrial use and consumption of O2. Vehicular traffic in cities with poor air flow design transforms molecular oxygen O2 into Ozone O3. Ozone is good when it is high up in our atmosphere. It protects us from sunburn. Ozone is bad when it is near the ground where we can breathe it in. You can’t see ozone in the air but bad ozone levels is sometimes called smog. It is formed when chemicals coming out of cars and factories are cooked by the hot sun. Breathing in ground-level ozone can make you cough. It can also make it harder for you to breathe. Ozone might even make it hurt to take a breath of air. When you breathe in ozone, it makes the lining of your airways red and swollen, like your skin would get with a sunburn.
All this becomes even more pressing with the discovery of the “human oxidation field” a beneficial chemical microenvironment formed around the body’s surface that helps protect it from volatile organic compounds (VOCs). This field is generated by the reaction of ozone with oils and fats on our skin, especially the unsaturated triterpene squalene, which constitutes about 10 percent of the skin lipids that protect our skin and keep it supple. The reaction releases a host of gas phase chemicals containing double bonds that react further in the air with ozone to generate substantial levels of OH radicals. As the Ozone levels as in cities rise, the individual ‘human oxidation field’ looses its ability to maintain skin health.
In looking at the question of why there was such a rapid loss in the quality of air, the first study to systematically analyse the global O2 budget and its changes over the past 100 years, found that anthropogenic fossil fuel combustion is the largest contributor to the current O2 deficit, which consumed 2.0 Gt/a in 1900 and has increased to 38.2 Gt/a by 2015.
The inability to defend our fundamental right to breath seems to stem from the ability of any industry to discount the consequences of burning fossil fuels as a ‘negative externality’. Climate Change is one consequence, but the impact that lowered Oxygen concentrations will have on emerging urban populations seem disturbing. There is only one way to arrest the fall in atmospheric Oxygen, increase the rate of photosynthesis. There must be a protection of the existing stocks of photosynthetic biomass and programs that encourage increasing the standing stock of Oxygen to be able to sustain our fundamental right to breathe clean air.
by Dr. Ranil Senanayake
Opinion
Appreciation: Upali Tissa Pieris Seneviratne
My brother, close on two years senior to me, was into sports – cricket, football, and athletics were his favourites. We were at De Mazenod College for our primary schooling, moved apart thereafter – he to Ananda College which had hosted all our male relatives from our father and his brothers, our mother’s brothers and all our male cousins on either side, while I was sent to Royal. He moved, thereafter, to the Royal Post-Primary which turned into Thurstan College.
There he distinguished himself at cricket and, together with his captain, Brindley Perera, provided the runs. He also had the distinction of being the first at Thurstan to pass the SSC examination. At that point he returned to De Mazenod where he won, what was called, the Senior Proficiency Prize, captained the cricket eleven, and was the senior athletics champion.
That last was witnessed by the district head of the Police and led to his being rapidly drawn into the Police force.
Following initial training at Katukurunda the new recruits were posted to distant Police Stations as Sub-Inspectors. He had spells in the Hiniduma area and in Galenbindunuweva, off Anuradhapura.
It was while he served at Anuradhapura itself that he met with an accident that almost took his life. He came out of that with a limp.
That did not prove to be a substantial handicap and he served with distinction in Kosgoda and other stations on the south western coast before he was moved to the CID. There he played a major role in solving what came to be known as ‘the Kalattawa Case’, which led to the arrest and due punishment of a wealthy producer of illicit booze – a man who had ‘pocketed’ a good many public servants who were entrusted with the enforcement of the law.
In the early 1970s, he was entrusted with investigations related to the activities of a group of agents of Lankan and foreign right-wing politics, which called itself ‘the JVP’. Among those he had arrested was a colleague of mine, Susil Siriwardena, who later managed to secure a show of incarceration in a Ward at the General Hospital (where the only luxury he enjoyed was access to some books). In due course, many years later, President Premadasa, besides other responsibilities imposed on him, related to his initiatives in Village Reawakening (Gam Udawa), put Susil in charge of the Janasaviya programme.
It is a pity that my brother and fellow officers have not placed on record their experience of that ‘April Insurgency’.
My brother served with distinction in both the CID and the CDB. When Lalith Athulathmudali was in charge of Internal Security, in the late 1970s, my brother was seconded for service in that Ministry as Director of Training. The Secretary was Denis Hapugalle, who was an Army man – and their approach to ‘training’ differed. After a year or two, Upali reverted to the Police and took early retirement to set up a Security service that served several Mercantile establishments for over 30 years.
He contributed much to the development of the Police retired senior officers organisation, which he served for many years as its Secretary and its President.
He was the most generous of men and gifted with a sense of humour that he would have inherited from our father. May he reach the bliss of Nirvana!
D G P (Gamini) Seneviratne
Opinion
Archaic rules affecting bank customers
At present, there is a rule in (state-owned) commercial banks that prevents individuals from opening accounts if they reside in an area different from the address stated on their National Identity Card (NIC). The justification offered is that this helps prevent money laundering and the handling of illicit funds.
However, one must question the logic of this rule. How exactly does it stop such individuals? A person with ill intentions could just as easily open an account in the area mentioned on their NIC. Moreover, even if there are, say, one lakh fraudsters in the country, this rule effectively imposes restrictions on twenty lakh genuine citizens — penalising the many for the misdeeds of a few. How fair is that, and how does it encourage people to save and participate in the formal banking system?
The government constantly speaks about digitalisation and technological advancement, yet continues to tolerate outdated and impractical regulations like this.
Consider another case: a customer of a state bank urgently needed to encash a fixed deposit opened at a distant branch. When he approached the branch near his current residence, he was told to visit the original branch, as that branch must physically receive the original FD certificate upon encashment. One wonders what is the use of highly paid branch managers, fax machines, emails, and even WhatsApp, if two branches cannot coordinate to resolve such a simple issue?
Unfortunately, the customer has to travel 200 km to reach the original branch.
If the government truly wishes to build a modern, technologically advanced financial system, it must first eliminate such archaic rules and adopt smarter, technology-driven safeguards against fraudsters — without punishing honest citizens in the process.
A Ratnayake
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