“Inconceivable is the beginning, O disciples, of this faring on. The earliest point is not revealed of the running on, the faring on, of beings, cloaked in ignorance, tied by craving.”
— SAMYUTTA NIKAYA
(from THE BUDDHA AND HIS TEACHINGS by Venerable Narada MahaāThera)
Rebirth, which Buddhists do not regard as a mere theory but as a fact verifiable by evidence, forms a fundamental tenet of Buddhism, though its goal Nibbana is attainable in this life itself. The Bodhisatta Ideal and the correlative doctrine of freedom to attain utter perfection are based on this doctrine of rebirth.
Documents record that this belief in rebirth, viewed as transmigration or reincarnation, was accepted by philosophers like Pythagoras and Plato, poets like Shelly, Tennyson and Wordsworth, and many ordinary people in the East as well as in the West.
The Buddhist doctrine of rebirth should be differentiated from the theory of transmigration and reincarnation of other systems, because Buddhism denies the existence of a transmigrating permanent soul, created by God, or emanating from a Paramatma (Divine Essence).
It is Kamma that conditions rebirth. Past Kamma conditions the present birth; and present Kamma, in combination with past Kamma, conditions the future. The present is the offspring of the past, and becomes, in turn. the parent of the future.
The actuality of the present needs no proof as it is self-evident. That of the past is based on memory and report, and that of the future on forethought and inference.
If we postulate a past, a present and a future life, then we are at once faced with the problem “What is the ultimate origin of life?”
One school, in attempting to solve the problem, postulates a first cause, whether as a cosmic force or as an Almighty Being. Another school denies a first cause for, in common experience, the cause ever becomes the effect and the effect becomes the cause. In a circle of cause and effect a first cause is inconceivable. According to the former, life has had a beginning, according to the latter, it is beginningless. In the opinion of some the conception of a first cause is as ridiculous as a round triangle.
One might argue that life must have had a beginning in the infinite past and that beginning or the First Cause is the Creator.
In that case there is no reason why the same demand may not be made of this postulated Creator.
With respect to this alleged First Cause men have held widely different views. In interpreting this First Cause, Paramatma, Brahma, Isvara, Jehovah, God, the Almighty, Allah, Supreme Being, Father in Heaven, Creator, Order of Heaven, Prime Mover, Uncaused Cause, Divine Essence, Chance, Pakati, Padhāna are some significant terms employed by certain religious teachers and philosophers.
Hinduism traces the origin of life to a mystical Paramatma from which emanate all Āatmas or souls that transmigrate from existence to existence until they are finally reabsorbed in Paramatma. One might question whether there is any possibility for these reabsorbed Āatmas for a further transmigration.
Christianity, admitting the possibility of an ultimate origin, attributes everything to the fiat of an Almighty God.
“Whoever,” as Sohopenhaeur says, “regards himself as having come out of nothing must also think that he will again become nothing, for that an eternity has passed before he was, and then a second eternity had begun, through which he will never cease to be, is a monstrous thought.
“Moreover, if birth is the absolute beginning, then death must be the absolute end; and the assumption that man is made out of nothing, leads necessarily to the assumption that death is his absolute end. “
“According to the Theological principles,”
argues Spencer Lewis, “man is created arbitrarily and without his desire, and at the moment of creation is either blessed or unfortunate, noble or depraved, from the first step in the process of his physical creation to the moment of his last breath, regardless of his individual desires, hopes, ambitions, struggles or devoted prayers. Such is theological fatalism.
“The doctrine that all men are sinners and have the essential sin of Adam is a challenge to justice, mercy, love and omnipotent fairness.”
“If we are to assume that anybody has designedly set this wonderful universe going, it is perfectly clear to me that he is no more entirely benevolent and just, in any intelligible sense of the words, than that he is malevolent and unjust.”
According to Einstein:–
“If this being (God) is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also his work; how is it possible to think of holding men responsible for their deeds and thoughts before such an Almighty Being?
“In giving out punishments and rewards, He would to a certain extent be passing judgment on himself. How can this be combined with the goodness and righteousness ascribed to him?”
According to Charles Bradlaugh:
“The existence of evil is a terrible stumbling block to the Theist. Pain, misery, crime, poverty confront the
advocate of eternal goodness, and challenge with unanswerable potency his declaration of Deity as all-good, all-wise, and all-powerful.”
Commenting on human suffering and God, Prof. J. B. S. Haldane writes:–
“Either suffering is needed to perfect human character, or God is not Almighty. The former theory is disproved by the fact that some people who have suffered very little but have been fortunate in their ancestry and education have very fine characters. The objection to the second is that it is only in connection with the universe as a whole that there is any intellectual gap to be filled by the postulation of a deity. And a creator could presumably create whatever he or it wanted. “
In “Despair,” a poem of his old age, Lord Tennyson thus boldly attacks God, who, as recorded in Isaiah, says ?”I make peace and create evil.
“What! I should call on that infinite Love that
has served us so well?
Infinite cruelty, rather, that made everlasting hell.
Made us, foreknew us, foredoomed us, and does what he will with his own.
Better our dead brute mother who never has heard us groan.”
Dogmatic writers of old authoritatively declared that God created man after his own image. Some modern thinkers state, on the contrary, that man created God after his own image. With the growth of civilization man’s conception of God grows more and more refined. There is at present a tendency to substitute this personal God by an impersonal God.
Voltaire states that God is the noblest creation of man.
It is however impossible to conceive of such an omnipotent, omnipresent being, an epitome of everything that is good — either in or outside the universe.
Modern science endeavours to tackle the problem with its limited systematized knowledge. According to the scientific standpoint, we are the direct products of the sperm and ovum cells provided by our parents. But science does not give a satisfactory explanation with regard to the development of the mind, which is infinitely more important than the machinery of man’s material body, Scientists, while asserting “Omne vivum ex vivo” “all life from life” maintain that mind and life evolved from the lifeless.
Now from the scientific standpoint we are absolutely parent-born. Thus our lives are necessarily preceded by those of our parents and so on. In this way life is preceded by life until one goes back to the first protoplasm or colloid. As regards the origin of this first protoplasm or colloid, however, scientists plead ignorance.
What is the attitude of Buddhism with regard to the origin of life?
At the outset it should be stated that the Buddha does not attempt to solve all the ethical and philosophical problems that perplex mankind. Nor does He deal with speculations and theories that tend neither to edification nor to enlightenment. Nor does He demand blind faith from His adherents anent a First Cause. He is chiefly concerned with one practical and specific problem — that of suffering and its destruction, all side issues are completely ignored.
On one occasion a Bhikkhu named Malunkyaputta, not content to lead the Holy Life, and achieve his Emancipation by degrees, approached the Buddha and impatiently demanded an immediate solution of some speculative problems with the threat of discarding the robes if no satisfactory answer was given.
he said, “these theories have not been elucidated, have been set aside and rejected by the Blessed One — whether the world is eternal or not eternal, whether the world is finite or infinite. If the Blessed One will elucidate these questions to me, then I will lead the Holy Life under Him. If he will not, then I will abandon the precepts and return to the lay life.
“If the Blessed One knows that the world is eternal, let the Blessed One elucidate to me that the world is eternal; if the Blessed One knows that the world is not eternal, let the Blessed One elucidate that the world is not eternal — in that case, certainly, for one who does not know and lacks the insight, the only upright thing is to say: I do not know, I have not the insight.”
Calmly the Buddha questioned the erring Bhikkhu whether his adoption of the Holy Life was in any way conditional upon the solution of such problems.
“Nay, Lord,” the Bhikkhu replied.
The Buddha then admonished him not to waste time and energy over idle speculations detrimental to his moral progress, and said:
“Whoever, Malunkyaputta, should say, ‘I will not lead the Holy Life under the Blessed One until the Blessed One elucidates these questions to me’ — that person would die before these questions had ever been elucidated by the Accomplished One.
“It is as if a person were pierced by an arrow thickly smeared with poison, and his friends and relatives were to procure a surgeon, and then he were to say. ‘I will not have this arrow taken out until I know the details of the person by whom I was wounded, nature of the arrow with which I was pierced, etc.’ That person would die before this would ever be known by him.
“In exactly the same way whoever should say, ‘I will not lead the Holy Life under the Blessed One until He elucidated to me whether the world is eternal or not eternal, whether the world is finite or infinite. . .’ That person would die before these questions had ever been elucidated by the Accomplished One.
“If it be the belief that the world is eternal, will there be the observance of the Holy Life? In such a case — No! If it be the belief that the world is not eternal, will there be the observance of the Holy Life? In that case also — No! But, whether the belief be that the world is eternal or that it is not eternal, there is birth, there is old age, there is death, the extinction of which in this life itself I make known.
“Malunkyaputta, I have not revealed whether the world is eternal or not eternal, whether the world is finite or infinite. Why have I not revealed these? Because these are not profitable, do not concern the bases of holiness, are not conducive to aversion, to passionlessness, to cessation, to tranquility, to intuitive wisdom, to enlightenment or to Nibbāna. Therefore I have not revealed these.
According to Buddhism, we are born from the matrix of action (Kammayoni). Parents merely provide us with a material layer. Therefore being precedes being. At the moment of conception, it is Kamma that conditions the initial consciousness that vitalizes the foetus. It is this invisible Kammic energy, generated from the past birth, that produces mental phenomena and the phenomena of life in an already extant physical phenomena, to complete the trio that constitutes man.
Dealing with the conception of beings, the Buddha states:
“Where three are found in combination, there a germ of life is planted. If mother and father come together, but it is not the mother’s fertile period, and the ‘being-to-be-born’ (gandhabba) is not present, then no germ of life is planted. If mother and father come together, and it is the mother’s fertile period, but the ‘being-to-be-born’ is not present then again no germ of life is planted. If mother and father come together and it is the mother’s fertile period, and the ‘being-to-be-born’ is present, then by the conjunction of these three, a germ of life is there planted. “
Here Gandhabba (= gantabba) does not mean “a class of devas said to preside over the process of conception” but refers to a suitable being ready to be born in that particular womb. This term is used only in this particular connection, and must not be mistaken for a permanent soul.
For a being to be born here, somewhere a being must die. The birth of a being, which strictly means the arising of the Aggregates (khandhānam pātubhāvo), or psycho-physical phenomena in this present life, corresponds to the death of a being in a past life; just as, in conventional terms, the rising of the sun in one place means the setting of the sun in another place. This enigmatic statement may be better understood by imagining life as a wave and not as a straight line. Birth and death are only two phases of the same process. Birth precedes death, and death, on the other hand, precedes birth. This constant succession of birth and death connection with each individual life-flux constitutes what is technically known as Samsara — recurrent wandering.
What is the ultimate origin of life?
The Buddha positively declares:
“Without, cognizable beginning is this Samsāra. The earliest point of beings who, obstructed by ignorance and fettered by craving, wander and fare on, is not to be perceived. “
This life-stream flows ad infinitum, as long as it is fed with the muddy waters of ignorance and craving. When these two are completely cut off, then only does the life-stream cease to flow; rebirth ends, as in the case of Buddhas and Arahants. A first beginning of this life-stream cannot be determined, as a stage cannot be perceived when this life force was not fraught with ignorance and craving.
It should be understood that the Buddha has here referred merely to the beginning of the life stream of living beings. It is left to scientists to speculate on the origin and the evolution of the universe. (Courtesy: Dhammatalks.net)
31st night…Down Under
The NYE scene at the Grand Reception Centre, in Melbourne
Despite the COVID-19 restrictions, the Voluntary Outreach Club (VOC) in Victoria, Australia, was able to hold a successful New Year’s Eve celebration, at The Grand Reception Centre, in Cathies Lane, Wantirna South.
In a venue that comfortably holds 800, the 200 guests (Covid restrictions), spanning three generations, had plenty of room to move around and dance to the array of fabulous music provided by the four bands – Replay 6, Ebony, Cloud 9 with Sonali, Redemption and All About That Brass.
The drinks provided, they say, oiled the rusty feet of the guests, who were able to finally dress up and attend such an event after nine months of lockdown and restrictions. With plenty of room for dancing, the guests had a thoroughly enjoyable time.
According to an insider, the sustenance of an antipasto platter, eastern and western smorgasbord, and the midnight milk rice and katta sambol, were simply delicious, not forgetting the fantastic service provided by Jude de Silva, AJ Senewiratne and The Grand staff.
The icing on the cake, I’m told, was the hugely generous sponsorship of the bands by Bert Ekenaike. This gesture boosted the coffers of the VOC, which helps 80 beneficiaries, in Sri Lanka, comprising singles and couples, by sending Rs. 3,000 to Rs. 3,500, per month, to each of these beneficiaries, and augmenting this sum, twice a year, in July and December, with a bonus of the same amounts.
Strategies for effective management
by Prof. Rohan Rajapakse
Emeritus Professor of Entomology University of Ruhuna and former Executive Director Sri Lanka Council of Agriculture Research Policy
Fall armyworm Spodoptera frugiperda (Lepidoptera; Noctuidae), a quarantine pest, has been identified as a very destructive insect pest of Maize/Corn. This insect originated in Americas and invaded the African region in 2016 and was detected in India the following year and perhaps would have naturally migrated to Sri Lanka last year from India. Now, it is reported that FAW is present in all districts of Sri Lanka except Nuwara-Eliya and Jaffna. In winter in the USA the pest is found in Texas and Florida and subsequent summer when it gets warmed up, the pest migrates up to the Canadian border. The corn belt of China is also at a risk due to its migratory habit and the cost to Africa, due to this invasion, will exceed $ 6 billion. Maize is a staple food crop in Africa and millions depends on it for food. Hence in Africa and now in Asia it is a global food security issue for millions of people that could be at a risk if FAW is not controlled. The adult moth migrates very fast almost 100 km every night and nearly 500 km, before laying 1,500 eggs on average. The entire life cycle lasts 30 days in tropical climate. There are six larval instars and mostly the destruction is caused by the last three instars and the growing moth pupates in the soil for 10-12 days and the nocturnal adults lay eggs on leaves for about 10 days The pest thrives on about 80 host plants but the most preferable host is Corn/Maize. In Sri Lanka the preferred hosts includes Kurakkan and Sugarcane in addition to Maize. The symptoms of damage- scrapping of leaves, pin holes, small to medium elongated holes. Loss of top portion of leaves fecal pellets in leaf whorl which are easily recognizable. The Comb is also attacked in later stages with a heavy infestation, but after removing the FAW affected portion of the comb the remaining portion is still suitable for consumption and there is no fear of any toxicity. There are two morphologically identical strains––maize strain that feeds on maize and sorghum, and rice strain that feeds on rice and pasture grasses. However, in Sri Lanka only the maize strain has been detected so far. FAW thrives in a climate where drought is followed by heavy rains on a similar way we have experienced last year.
Although new agricultural insect pests are found in Sri Lanka, from time to time a number of factors make FAW unique (FAO Publication 2018)
FAW consumes many different crops 2 FAW spreads quickly across large geographical areas 3.FAW can persists throughout the year. Therefore Sri Lanka needs to develop a coordinated evidence based effort to scout FAW for farming communities and effective monitoring by the research staff
Since the pest has already arrived in Sri Lanka, the Government/ Ministry of Agriculture should formulate short, mid and long term strategies for its effective management with all stakeholders. Also it has to be clear that a single strategy ex pesticides will not help in effective control but a proper combination of tactics, such as integrated pest management should be employed in the long term. In the short term, the recommended pesticides by the Department of Agriculture should be employed along with cultural and sanitary control strategies. These strategies have now been formulated and what is required to enlighten the farmers and people by utilizing the trained staff. The country should be placed on a war footing and an emergency should be declared in the affected areas to coordinate the control strategies. The integrated control tactics, such as cultural control, should be integrated with pesticides based on the recommendation of the research staff. The residues should be destroyed after harvest and avoid late planting and staggered planting. The Ministry of Agriculture should create awareness among the farmers and train the farmers on early detection of egg masses found on leaves and destroy them by hand. The pesticides for FAW control is recommended by the Department of Agriculture (Please contact Registrar of Pesticides of the Department of Agriculture for the recommended list of Pesticides) and they have to make it available at subsidized rates or given free with technical information considering the emergency. When the larvae are small early detection and proper timing of pesticides are critical for elimination of the pest. With this outbreak some farmers and the private sector is engaged using highly hazardous pesticides which should be avoided to make way for sustainable alternatives. The Department Entomologists should train the farmers for early detection of egg masses when present on 5% of the plants and when 25% of the plants show damage symptoms and live larvae are present on war footing. The economic threshold has been calculated as 2-3 live larvae per plant and the control strategies should commence as soon as this threshold is detected by visual observation. The majority of development officers, agriculture and science graduates working in Divisional Secretariats, are already trained on pest control and their participation on training the farmers for early detection and pesticide selection and application warrants the strategy. Some of the recommended pesticides are follows: Chlorantraniliprole 200g/1SC: Trade name Corogen, Emamectin benzoate 5%SG: Trade name Proclaim,, Flubendiamide 24% WG : Trade name Belt. The Principle Entomologist of the Dry Zone Research Station of the Department of Agriculture ( Mrs KNC Gunawardena) has prepared an effective online presentation on FAW control and this has to be shared by all. The African country Ghana has declared a state of emergency in response to this invasion as Maize is a staple crop which should be followed by us in Sri Lanka.
The long term strategies include early detection. Stopping its spread and initiation of a long term research programme to identify tolerant varieties and granting permission to import such varieties as seeds. The country should ear mark on a Biological control strategy by breeding and releasing FAW parasitoids regularly. In USA larval parasitoids such as Apanteles marginiventris, Chelonus insularis and Microplitis manilae have contributed to keep the pest population down along with egg parasitoids Trichrogramma spp and a similar program should be initiated in the affected districts. Finally the best option is to establish a task force with the involvement of entomologists, extension personnel along with the administrators and scientists working in the universities to ensure the country are safe with regards to food security
The author has read for a PhD at University of Florida Gainesville in the USA in 1985 and his PhD thesis exclusively deals on Fall armyworm parasitoids and its ecology
President’s decision on Colombo Port in national interest
by Jehan Perera
President Gotabaya Rajapaksa has announced that the government will be entering into an agreement with the Adani Group, based in India, to offer them 49 percent of the shares in a joint venture company. This joint venture will include Japanese government financing and will manage one of the terminals in the Colombo port. The entry of Adani Group, into the Colombo port, has been opposed by a wide coalition of organisations, ranging from port workers, and left political parties, to nationalists and civil society groups. These groups have little in common with each other but on this particular issue they have made common cause and even held joint protests together. The main thrust of their objections is that control over the East Terminal of the Colombo port will pass into foreign hands and result in an erosion of Sri Lankan sovereignty.
The cause for alarm, among the protesting groups, may be fueled by the observation that one by one, the ports of Sri Lanka are being utilized by foreign powers. In particular, China has entered into Sri Lanka in a big way, obtaining a 99-year lease in the Hambantota port that it constructed. The Hambantota port, in its early period, showed it was economically unviable in the absence of Chinese cooperation. The burden of debt repayment induced the previous government to enter into this agreement which may become unfavorable in terms of national sovereignty. There were protests at the time of the signing of that lease agreement, too, though not as effective as the present protests regarding the change of management in the Colombo port, which is led by the very forces that helped to bring the present government into power.
In addition to the Hambantota port, control over the South Terminal in the Colombo port, and a section of the harbour, has been given to China through one of its companies on a 35-year lease. In both cases, large Chinese investments have helped to upgrade Sri Lanka’s capacity to attract international shipping lines to make use of the port facilities. The Hambantota port, in particular, could benefit enormously from Chinese ships that traverse the Indian Ocean, the Middle East and Africa. Instead of making refuelling stops elsewhere along the way, such as Singapore, they could now come to Hambantota. However, with these investments would also come a Chinese presence that could cause concerns among international actors that have geopolitics in mind. It may be that these concerns are finding expression in the opposition to the Indian entry into the Colombo port.
It will not only be Sri Lankans who are concerned about the Chinese presence in the country’s ports. As Sri Lanka’s nearest neighbour, India, too, would have concerns, which are mirrored by other international powers, such as Japan. It might be remembered that when Japan’s prime minister visited Sri Lanka, in 2014, there was a diplomatic furor that a Chinese submarine entered the Colombo port, unannounced, even to the Sri Lankan government, and docked there. With its excellent relations with China, that go back to the 1950s, when the two countries signed a barter agreement, exchanging rice for rubber, most Sri Lankans would tend to see such Chinese actions in a benign light. In recent years, China has emerged as Sri Lanka’s largest donor and its assistance is much appreciated. However, India’s relations with China are more complex.
The two countries have massive trade links, but they have also gone to war with each other due to territorial disputes. Even at the present time Indian and Chinese troops are in a stand-off on their disputed Himalayan border. In this context, India would be concerned that the Chinese presence in Sri Lankan ports could eventually take the form of an overall strategy to encircle it and use this leverage to India’s disadvantage. Sri Lanka’s location at the bottom of the Asian continent gives it a strategic importance in the Indian Ocean that goes beyond any possible India-China rivalry. The recent visit of US Secretary of State to Sri Lanka included an acerbic exchange of words between the US and Chinese representatives on that occasion and an open call to Sri Lanka to take sides, or not to take sides. As a small actor in itself, Sri Lanka would have no interest in getting involved in international geopolitics and has a longstanding policy of non-alignment and friendship with all.
More than anyone else, President Gotabaya Rajapaksa would be aware of these geopolitical issues. As Defence Secretary, during the years of war with the LTTE, he was a key member of the government team that obtained wide ranging international support for prosecuting the war. Today, the President’s key advisers include those with military backgrounds who have special expertise in geopolitical analysis and who have spent time in leading military academies in different parts of the world, including the US, China and India. This contrasts with the more parochial thinking of political, nationalist and even civil society groups who have come out in opposition to the agreement that the government has entered into with the Indian company to manage the Eastern Terminal of the Colombo port.
President Rajapaksa was elected to the presidency in the context of the security debacle of the Easter Sunday suicide bomb attacks and with the expectation that he would provide clear-cut leadership in protecting the country’s national security without permitting partisan interests from becoming obstacles. In his meeting with the representatives of the trade unions, opposing the handing of management of the Eastern Terminal to foreign hands, the President is reported to have said that geopolitics had also to be taken into account. As many as 23 trade unions, representing the Ports Authority, the National Organisations collective, and a number of civil organizations, have joined the formation of a new national movement named the ‘Movement to protect the East Container Terminal’.
One of those political representatives at the meeting, leader of the Frontline Socialist Party (FSP), Pubudu Jayagoda, is reported to have said, “When trade unions met President Gotabaya Rajapaksa on Wednesday (13), he told them about the broad geopolitical factors in play. This is reminiscent when the unions met former Prime Minister Ranil Wickremesinghe a few years back. The unions told Wickremesinghe what they told Rajapaksa––the ECT could be operated by Sri Lanka in a profitable manner. Wickremesinghe told the union representatives, ‘You are talking about the port, I am talking about geopolitics’.” However, former Prime Minister Wickremesinghe may not have had the necessary political power to ensure that his vision prevailed and failed to ensure the implementation of the agreement.
Entering into the agreement with the Indian company will serve Sri Lanka’s national interests in several ways. By ensuring that India is given a presence in Sri Lanka’s most important port, it will reassure our closest neighbour, as well as Japan, which has been Sri Lanka’s most consistent international donor, that our national security interests and theirs are not in opposition to each other. Second, it takes cognizance of the reality that about two-thirds of the Colombo port’s shipping is due to transshipment with India, and thereby ensures that this profitable business continues. Third, it will give Sri Lanka more leverage to negotiate with India regarding key concerns, which includes Indian support to Sri Lanka at international forums and in providing guarantees for the unity of the country in the face of possible future threats and the need to ensure devolution of power to satisfy ethnic minority aspirations.
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