Opinion
Two-thirds majority and responsibility

It was widely believed that under a proportional representation system, it was difficult, if not impossible, to get a simple majority. A 2/3rd majority under the circumstances would be an extraordinary victory. Therefore, this phenomenon has to be carefully discussed because it reflects a total loss of confidence and trust in a party that had been a major political force since Independence.
People have watched its decline in the last five years, particularly the UNP’s servility to foreign powers at the expense of the country’s sovereignty and the treachery of cosponsoring a UNHRC Resolution against the country, and twice cleaning up the Central Bank. People were determined to teach it a good lesson and, if possible, relegate it to the political dustbin. The author of the above betrayal had capitulated and withdrawn from the contest knowing well the fate that would befall him. This is a good lesson for all politicians who think the masses are asses and take their political party loyalty for granted. It is also a lesson for small communal parties who hold the major parties to ransom and ask for the impossible.
The main reason for this victory, however, was confidence and trust that the new President has earned, first as Defence Secretary and then, in these few months, as the President of the country, with his no-nonsense approach to governance and the efficiency he demands, as shown in the way the Corona pandemic has been controlled. The Prime Minister’s personal charisma and proven ability and leadership has also contributed quite significantly. Their team consisting of several talented Rajapaksas, each with different expertise, had helped to create history in the political arena, and in this sense it is unparalleled anywhere in the world. They must, however, remember they cannot afford to fail; people have placed so much faith and trust in them. Serving the people would be their holy vow and they must remember the mistakes they did in the 2010 – 2014 period that brought about their downfall and avoid repeating them. They could fall again, however big their victory may be.
What is of importance now is to consider what the voters want from a government with a 2/3rd majority. First, what they don’t want to happen, yet which has always happened, has to be remembered. This aspect of the problem assumes greater importance as most of the old faces known for various evil deeds, misdemeanor, ill decorum, and even serious crime are back. They have to be kept on a short leash, if the new President is to steer the country away from the precipice that has opened up in its path, due to the ills of the previous government and the coronavirus pandemic.
Corruption and waste
It is well known that poverty in this country could not be alleviated mainly due to the rampant corruption and waste. The country is blessed with a clement climate, fertile soil, rain in good time, ample sunshine, good literacy and an intelligent workforce. What we lack for development is honest, capable, decent politicians, who are not in politics to make money, but for the satisfaction of developing the country. If corruption and waste in government institutions, beginning from the Parliament could be controlled, the present leadership would have won half the battle. It is the top that must show the way. If there is corruption and waste at the top there is no one who could stop it at the bottom. Cannot they spend less on Parliament sessions to begin with. Cannot they do away with the commission racket at the top before they pick on lesser rogues. Cannot they punish the Central Bank robbers to begin with. Cannot bribery, drug dealing, and crime be stopped at the top so that the police can look after the bottom.
People have hope in the new President, the present political leadership and the government that the miscreants who may have been swept in with the political tsunami would be kept in check. Some new faces also have come in and the voters expect them to contribute meaningfully in the Parliament to keep things under order and control. They owe it to the people and the youth to save this country from the corrupt, the criminal, the drug dealer and the commission crook. They must form themselves into a group who would stand up for fairness and justice, integrity and honesty, decorum and behaviour. Decency in dress, beard and hair style. They must not allow the thick-skinned seniors to have their way and bungle and bumble for five years and go down yet again. These young new faces have their entire political career in front of them. They must not squander this opportunity by living it up, having a good time, nightclubbing and running around in fast cars, while their brothers and sisters, who voted for them, suffer without education and employment. They must make an effort to educate themselves on good governance, parliamentary procedure, basic economics and also develop patriotism and a love for the country so that they will develop into good leaders and statesmen.
The responsibility of the 2/3rd majority would be to change the political culture in this country, which has become so dirty that there are people, including the former Prime Minister who would like to throw politicians into the Diyawanna Oya. Fortunately, he would be spared of the watery inconvenience, courtesy the Colombo voters. Another responsibility is to see that politicians, rejected by the people, are not brought into the Parliament, via the national list.
Constitution
The two-third majority provides an opportunity to reform the constitution which has been badly mutilated by the 19th A, and which was introduced mainly to clip the wings of the then President and strengthen the hands of the then Prime Minister. It was not meant to improve the rights of the people, strengthen democracy, and attain balance between the three arms of the government. Further it has brought in confusion into the constitution when what is needed is clarity.
While the 19th A has to be gotten rid of, the presidential powers, which perhaps may be excessive, as the former President, the late JRJ famously claimed, may have to be appropriately changed taking care not to render the executive presidency meaningless, which the 19 A does. The electoral system, which has been muddled up by the previous government, also has to be revamped, to enable the voters to elect a stable government while reflecting the will of the people. Due to this muddling, the last local government elections produced almost double the number of members it was meant to elect. The independent commissions, which the 19th A introduced, may have to be retained, but a mechanism to restrict political appointments into these commissions may have to be worked out, as experience shows these units are full of LTTE sympathisers, which may have been one of the reasons for the defeat of political leaders responsible for it.
The 2/3rd majority is a clear endorsement of the need to preserve the unitary state and single sovereignty of the country. Communal politics, which unfortunately form the basis of existence for ethnic based political parties, have held the mainstream parties to ransom and taken the country to the threshold of ethnic federalism and secession. Those mainstream political leaders who colluded with these minority parties, hopefully have been relegated to history. Hence it is time the minority parties realized their mistake of overestimating themselves and believing that no major party could win without their support. They have found that if they push too hard the majority community will close rank. It is this myth that had all along prevented them from participating more actively in the governance, and also denied their people the opportunity to contribute more towards the country’s development.
The 13th A, with the threat of its full implementation in relation to land and police powers, is the Sword of Damocles that great India hung over the tiny head of Sri Lanka. This sword could cut the neck of Sri Lanka given the right conditions. The conditions were right, during the last four years, and they almost succeeded. The 13A is an incongruity in a unitary constitution. If fully implemented – there is no reason why it should not – it would give more powers to the periphery than the states of federal India have. It was forced on Sri Lanka as a solution to the ethnic problem of the Tamils, but their leaders did not make use of it to develop the North. The Tamils seem to be in a state of transition, if the results of the 2020 election is an indication. The North, East and the Central hills are showing signs of change and a disillusion with the parochialism of their leaders. Moreover, the Tamils seem to be getting on fine without any devolution, the Provincial Councils were non-existent for the last two years, yet the Tamils were not complaining.
The Provincial Councils do not serve any useful purpose other than being another obstacle that people have to overcome to solve their problems. All the communities are called upon to carry this burden for the sake of devolution of power, which in a poor tiny country is unnecessary and ill-affordable. Sri Lanka has four tiers of political administration; president, parliament, provincial councils and local government councils with thousands of members whose emoluments, perks, and corruption would be a huge burden on the poor people. Such a huge system of political administration, and representation is superfluous and unnecessary for a country of Sri Lanka’s size and population, leaving alone the cost. The aspirations of the Tamils, for political power sharing, should be addressed by more realistic means, and with opportunity for greater integration and participation both at grass-root level and the centre. The failure of Tamil leaders to realize this need has been the bane of the Tamil community and the country too.
Reconciliation
Reconciliation cannot be forced on people. It must come naturally. It had existed in early times and had been destroyed by politicians in the pursuit for power. It cannot be achieved by foreign intervention or UNHRC Resolutions that seek to investigate and punish one community. It cannot be achieved by the establishment of the Office for Missing Persons, Commission for Truth and Justice, and Commission for Reparation, etc., which are packed with supporters of terrorists and separatists. It can only be achieved by allowing people to forget the past and come together in a natural process. Tamil politicians, western powers, and their local stooges do not want people to forget the past for which one side only could not be blamed. The new President did the right thing in withdrawing from the co-sponsorship of the treacherous UNHRC Resolution 30/1. He has also said he will not hesitate to withdraw from any other world body that engages in activity detrimental to Sri Lankan interests.
The 2/3rd majority gives all communities the opportunity to work together to overcome the problems caused by Covid-19 and develop their country. Such an attitude would help them to forget the past.
In Lord Naseby’s words: “This is a new dawn for Sri Lanka, a fresh era creating the opportunity for the country to come together and finally put to bed the idea of any Tamil Eelam independence movement.
“Now is the time for the West to understand the new mood in Sri Lanka; the desire on all sides for reconciliation to become realistic without any interference from the West or the UN Rights Council”.
N.A.de S.AMARATUNGA
Opinion
Metaphysical aspects of Buddhism

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
Opinion
Buddhism, Bhikkhus and Bhikkhunis

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
Opinion
Ignorance is the highest form of corruption

Ross Perot was being interviewed by Larry King on his Larry King Live Show on CNN, while contesting for the American Presidency. At a certain point Ross Perot turned his conversation to the topic of developing the desire for learning and how to develop intelligence in small children. He called it ‘the neuron wiring of infants’.
The rich, educated elites of the English speaking world have known how to motivate children and develop their intelligence for decades but are most reluctant to have the facts of the matter widely known throughout general society, this being a form of cult knowledge. Here, Perot has laid the facts bare for all the world to see. (Note how Venerable Piyadassi of Vajirarama Vihara wrote in his book, Buddhist Meditation, “Ignorance is the highest form of corruption!”)
Perot said that the following information is a scientific fact: Babies arrive into the world just as computers arrive through the post – unconnected. Babies arrive with only the brain to heart, brain to eyes and a few other life-giving functions connected – to start with.
However, they have trillions of wires called ‘neurons’ all of which need to be wired up right.
Modern investigation has discovered what really happens. From birth to eighteen months is the time when a child develops its own positive or negative self-image – he (or she) is a little engine that either thinks he ‘can do’ or ‘he cannot do’.
So, it is a matter of getting these children to their full potential. You have to coax the child through the learning process. The creative part of the brain is like a muscle, so, if the child just sits and watches television it gets nowhere.
Switch off your television!
You have to give the baby ‘building blocks’ and to develop the creative side of his mind – get him enthusiastic about simple things.
You have to keep baby ‘charged up’ and doing creative things.
Then his (or her) brain becomes ‘wired’.
On the other hand, if a child reaches the age of six years , and has never been developed in this way, after that age all the education in the world will not be able to remedy the problem, he says.
Ross Perot gave the example of the West Dallas County School which takes in orphans and children from ‘no-hopers’ and ghetto children.
In that special school the children get shown love and affection and stimulation, they are loved and cherished. [As a result] the child develops a great ‘self-image’. They are kept there right up to third grade.
When they go to the next school 80% of these children are on the honours roll of the school. The other children, without this special treatment are nowhere – they are not on the lists of achievers of the school.
Perot then remarked on how people from Asia are successful in the USA. Usually, they have come from a tightly-knit family background where the neighbours all speak different languages, so that they must speak these to get along.
You can take this one step further and teach children to play the violin at three years using the Suzuki method; that wires up the neurons like crazy.
Educationalists used to say “leave the teaching to us, don’t teach him to read or write, etc., – we’ll do it.” The bad results are now plain for all to see.
Larry King observed that during the recent spate of murderous incidents in the USA schools, the priests, pastors and prelates had nothing constructive to say about these expressions of hate. They just said it was ‘the hand of GOD’.
Perot said that the child’s integrity is the responsibility of the parents.
He strongly recommended the teaching and the practicing of ‘truth,’ ‘honesty’, integrity’, and the teaching of the value of virtue and ethics.
(He fell short of recommending Buddhist practices of observing and controlling ‘the three fires within’ and one’s other defilements; avoiding idleness and its opposite, taking extreme action.)
Perot said that the USA needed all the intellectual horsepower it can get if it is to maintain its position as a superpower.
US television broadcasts violent films all day long. Now children think violence is entertainment. Children think violence is important. It is what adults like to watch. Violence, bullying of other people weaker than yourself, and other predatory behaviour, has become acceptable in the so-called developed ‘west’, it is their way of life.
How come it takes Ross Perot to speak out on this basic but important information? All this must have been known for fifty years already.
Note that governments do not want educated people – they will not want to go off to fight in wars! So, I can conclude that this information is not welcome by the western ruling elites!
Priyantha Hettige
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