Kamma and Rebirth:

Scientific proof not a necessity

U. Mapa

KAMMA AND REBIRTH: I read with interest the article on karma and rebirth by Dr. Seneviratne Epa published in the Daily News of 25.04.2007. He has made a strong case for the shift of perspective relating to death as a mere cessation of functional connection between vital organs; increased to see if from a Buddhist perspective.

To illustrate the point he has cited the case of two heart patients, Somaratne and Karunaratne who were admitted to the hospital together and medically treated by him alike; but Karunaratne died while the other was cured of his illness. Similar occurrences which he has witnessed many a time as a physician have made him look at them from the point of one's past kamma.

His attempt to explain the manifestation of Karma in one's rebirth using the analogy of a phenomenon in quantum mechanics is indeed thought provoking. But, one must be cautious in testing the validity of the Buddha's Teaching with scientific proof; because discoveries in science keep changing, thus rendering the earlier discoveries invalid. For example Newton believed in a universe filled with a substance called 'ether'; he found it was necessary for the determination of the speed of light. So that when light travelled through ether it was possible to determine its speed in relation to it. But later it was pointed out by Einstein that the idea of ether was not required when speed of any moving body could be determined according to the Theory of Relativity.

We know that the Buddha advised the Kalams not to accept the Noble Teachings merely because it stands to reason or logic. Why ? Because only a Buddha has the capability of seeing all the factors (causes) that bring about a certain situation. Our Knowledge, however highly developed is not complete as in the case of a Buddha.

In Chula Kammavibhanga Sutta (MN) the Buddha refers to certain definite conclusions arrived at by yogis who have highly developed their mind power. Some yogis, the Buddha said, with their developed mind could see beings appearing and passing away in a series of existence in the samsaric journey.

They also come to the conclusion that all beings who do wholesome acts will invariably be born in higher realms, while those who do sinful acts will have woeful births after their death. Now, this is in perfect harmony with logic and reasoning from our point of view. However the Buddha did not agree.

To Ven. Ananda the Buddha explained: "I do not grant him this. Why is that? Because Ananda the Thathagata's knowledge of the great exposition of action is otherwise." That is, from what the Buddha sees and knows, such a rigid rule is not applicable in all instances; because there are beings who, even after committing unwholesome acts, born in lofty realms due to a good kamma which they have done in a past birth or having a wholesome thought at the moment of death. But the Buddha never said that such a person would never have to suffer the results of his unwholesome Kamma. He would meet with his bad kamma at some point of time in his samsaric journey when the right conditions are present.

A classic example that comes to my mind is Emperor Asoka's rebirth as a python, despite the enormous amount of kusala kamma he had performed as the king in protecting and propagating the Buddha Sasana. It happened because his last thought was one of anger.

In Anguttara Nikaya, a similar incident is reported. A woman called Migasala was disappointed when the Buddha had told her that both father and her uncle (father's brother) had died as once-returners (anagami) and born in the Tusitha heavan.

Over this statement of the Buddha she was confused. She said to Venerable Ananda, "How ought one to understand this teaching taught by the Blessed One: namely that one who leads pure, celibate life (brahamcari) and one who does not lead a similar life will have the very same status (after death)." Her complaint was that according to the Buddha, her father who had latterly led a celibate life and her uncle who had led a contended married life throughout, had the same destiny. According to her reasoning her father who lived a more pious life than her uncle should have had a higher birth, after his death, than her uncle. The Buddha after explaining to Ven. Ananda how kamma works said in clear terms one should not rush to judge others. Meaning that only a Buddha is capable of knowing the exact way kamma works in a being. Having said so the Buddha dismissed Upasika Migasala's conclusions as those of an immature foolish woman!

The Buddha has declared that one of the four unthinkables is the result of kamma. It can only be comprehended by a Buddha. The other three beings the range of a Buddha, range of a meditative absorption (jhana) and speculation about the world.

The writer, Dr Seneviratne Epa, after explaining that when the brain cells cease to function there is physical death and consciousness (vinnana) cannot continue to exist, has raised the question: "if vinnana is so closely related to functioning or living cells, is it possible for the reverse to happen? i.e. If vinnana ceases to exist would physical death occur?

The Buddha has answered this question. ......... explaining the Law of Dependent Orgination (paticca samuppada) to Venerable Ananada, the Buddha elaborates it with the same question Dr. Senevirtane Epa has raised. It is recorded in the Mahindana Sutta (DN) as follows:

"I have said: 'consciousness conditions mind-and-body.' 'If consciousness were not to come into the mothers' womb, would mind and body develop there? 'No, Lord'. Or if consciousness, having entered the mother's womb, were to be deflected, would mind and body come to birth in this life?' 'No Lord'. 'And if the consciousness of such a tender young being, boy or girl, were thus cut off, would mind and body grow, develop and mature?' 'No, Lord'. 'Therefore Ananda, just this, namely consciousness, is the root, the cause, the origin, the condition of mind-and-body."

Dr Epa has also referred to the Buddhist Teaching that nothing exits from the body at the time of death. And he explains the manifestation of consciousness in the subsequent existence (of the dead being) using the analogy of the electron which has the ability to change its orbit without actual travelling, according to the latest discoveries in the quantum mechanics.

With reference to the same question: whether the soul leaves the body on the death, there is an interesting dialogue recorded in the Payasi Sutta in DN. The dialogue is between Ven Kumara Kassapa and the Prince Payasi, a sceptic who did not believe in the existence of a life after death. One reason he has given is that the test he would carry out will not provide evidence of the soul leaving the body on death.

He describes the test as follows: "Ven. Kassapa, take the case that they bring a thief before me, caught in the act and say" "Take this man and put him alive in a jar. Seal the mouth and close it with damp skin, give it a thick covering of damp clay, put it in an oven and light the fire.' And they do so. When we are sure the man is dead, we remove the jar, break the clay, uncover the mouth, and watch carefully: 'May be we can see the soul escaping'. But we do not see any soul escaping, and that is why, Revered Kassapa, I believe there is no other world."

Prince Payasi's conclusion based on his experiment highlights the danger in waiting for 'scientific proof' of the Noble Teachings before one accepts them. The basic principle to understand in the Dhamma is: 'Whatever arises due to conditions would fade away with the cessation of the conditions'. This is what was realized by Ven Kondanna on hearing the very first sermon of the Buddha. Similarly Upatissa (before ordination as Ven Sariputta) realised the principle of conditionality on hearing a brief stanza from Ven. Assaji. Those venerable discipline of the Buddha never waited for scientific proof of the Noble Truths before they followed the path of Dhamma.

Of course there was a monk who demanded answers from the Buddha to questions such as 'is the soul the same as the body or are they separate entities; is the world finite or not; does the Thathagatha exist after death or not' etc etc. (the well known tetra lemma) The Buddha did not answer any of the questions as they would not lead to deliverance from suffering. Instead he compared this monk's obstinacy to that of a person who has been stuck by a poisonous arrow who would not let the surgeon to remove it and treat him until he found answers to numerous questions such as: who shot the arrow, was he a Brahamin or a merchant; what is his name and his clan, is he short or tall etc., the Buddha said the wounded man would die before he finds answers to them. (Malunkyaputta sutta MN).

So what is needed is not to wait until we find answers to questions whether one's kamma is stored in one's genes or not, but to follow the path of Dhamma on the basis that kamma, as explained by the Buddha, is a condition for existence. And as long as one exists in what ever form in any one of the 33 realms he is caught in samsaric journey of suffering.

Not only the patient Karunatarne's death has to be seen in the perspective of kamma but even Somaratne who survived had the kammic energy to generate continuation of his existence in this birth. Worldings are subject to the law of kamma. And formation of kamma will never end until one realises nibbana.

Ven. Siyambalangomuwe Gunaratana Thera:

'Kavi Bana Hamuduruwo'

W.T.A. Leslie Fernando

FOUNDER: The birth anniversary of Ven. Siyambalangomuwe Sri Gunaratana Thera, the vibrant Buddhist Prelate will be celebrated in all the institutions he set up all over the country on July 17. The late Anunayaka Thera of Ramanna Nikaya, has made an indelible stamp on the contemporary religious, educational, social and cultural scene in Sri Lanka.

Ven. Siyambalangomuwe Sri Gunaratana Thera was born to a Christian family on July 17,1914 at Yodagama, Rambukkana. He had his early education at Rambukkana Christian school but later joined a Buddhist temple. He was ordained a Buddhist Samanera in 1928 as a pupil of Udunuwara Sri Sarananda Thera.

In 1930, he joined Sirinivasa Pirivena, Kadugannawa and was later educated at Wijewardenaramaya in Eriyagama, Peradeniya. In 1935, Ven. Siyambalangomuwe Sri Gunaratana Thera received Upasampada or higher ordination at Kelani Ganga Seemamalakaya.

After passing the Pundit examination, he served as a teacher in Sirinivasa Pirivena, Kadugannawa. Ven. Sri Gunaratana Thera set up Sri Sarananda Pirivena in 1952 on a few perches in an undeveloped land in Peradeniya in honour of his teacher Udunuwara Sri Sarananda Thera.

At that time pirivenas were backward institutions without any State aid except a nominal grant. Both monks and poorest of the poor who could not benefit under free education were students in the pirivenas.

However, with sheer hardwork, dedication and sincerity of purpose Ven. Siyambalangomuwe Sri Gunaratana Thera developed Sri Sarananda to become a leading educational institution in the Kandy District. By 1960 it was so advanced, it qualified to be affliated to Vidyalankara University.

Siyabalagomuwe Sri Gunaratana Thera expanded his educational activities from Sri Sarananda Pirivena, Peradeniya. He got his pupils to set up Sri Seelavathie Pirivena, Narammala - Sri Sarananda Pirivena Karavitagara, Chilaw, Sri Sarananda Pirivena, Anuradhapura, Sri Gunaratana Pirivena, Thismada, Kothmale, Sri Pada Pirivena, Nawalapitiya

Ven. Siyambalangomuwe Sri Gunaratana Thera was a popular preacher of Bana. In a poll conducted by Lankadipa in 1953, he got over 14,000 votes and declared the most popular Bana preacher in the Central Province.

It was Siyambalangomuwe Gunaratana Thera who introduced 'Kavi Bana' or sermons in verses. Although Kavi Bana was much criticised at the beginning, in his introductory verses he dismissed all criticism made against them. His Kavi Bana was so popular that Siyambalangomuwe Gunaratana Thera has held over 15,000 Kavi Bana sessions.

Ven. Siyambalangomuwe Sri Gunaratana Thera has ordained 351 pupils. It is said that no other Thera since Arhant Mahinda has ordained such a large number of pupils. And rarely a Bhikku ordained by him has left the Sasana.

I came to know Ven. Siyambalangomuwe Sri Gunaratana Thera in 1963. I was a recently passed out graduate teaching in a government school. I wanted to be close to Peradeniya University to read for the Law degree as an external student. There was a vacancy in the staff at Sri Sarananda Pirivena and a friend of mine teaching there introduced me to the Nayaka Thera.

I could vividly remember our first acquaintance. I told the Nayaka Thera that I am a Catholic. He replied that my religion did not matter, he had made inquiries and he was prepared to take me to the staff. I had to resign from the government service to join the Pirivena. His noble personality, holy outlook and serene manners so impressed me, that on his word I sent resignation papers from a permanent and pensionable teaching post to join the pirivena.

From 1963 to 1967, I taught Government and Sinhala for University Entrance classes at Sri Sarananda Pirivena, Peradeniya. I consider those years as the happiest period in my life. It is recorded in the annals of the pirivena that it was the time that Sarananda has the best university entrance results. Every year 70% to 80% of students who sat for university entrance from the pirivena succeeded to enter the University. We celebrated the results with cultural shows with many items pertaining to Kandyan areas.

At that time Ven. Siyambalangomuwe Sri Gunaratana Thera had over 40 pupil monks. In addition a considerable number of bhikkus and lay students from far and wide took residence in the pirivena. For all of them board and lodging were provided in the pirivena at a nominal rate within the reach of the poor. As a practising Catholic, once or twice a week, I attended the services of St. Theresa's Church, Peradeniya which was just in front of Sri Sarananda Pirivena. In my career at Sarananda not a single word was uttered to hurt my religious susceptibilities by the Sangha or the others in the pirivena. They always respected my religious life.

In 1965, when Mr. Dudley Senanayake came to pay homage to Dalada Maligawa in kandy after taking his oaths as the Prime Minister, on his way back he came to Sarananda Pirivena to see the Nayaka Thera as well. Nevertheless most of the young graduates on the staff in Sri Sarananda were Leftists. When recruiting teachers Siyambalangomuwe Gunaratana Thera never considered their political affiliations nor were they ever victimised for their political leanings.

I always preferred to wear the national dress for special occasions. Our Nayaka Thera was overwhelmed with joy, while being a Catholic I wore the national costume for functions in the pirivena.

When Siyambalangomuwe Sri Gunaratana Thera elected as an Anunayaka Thera of the Ramanna Nikaya, the Act of Appointment was presented by the then Prime Minister R. Premadasa on February 09, 1980 at the Magul Maduwa, Kandy. I too was invited for the occasion. I was a newly appointed Magistrate and I attended the ceremony in the European costume as judicial officers were not seen in the national dress. On that occasion the Nayaka Thera remarked that he expected me there in the national costume.

Ven. Siyamabalangomuwe Sri Gunaratana Thera dedicated all his life and energy for the service of humanity. By firm determination and indomitable courage he achieved success in everything he ventured. His pupils have followed the footsteps of their master and have set up various religious and educational institutions all over the country. People from all walks of life have benefitted from the vision, initiative and commitment of Ven. Siyambalangomuwe Sri Gunaratana Thera.

Patience

The power that keeps us here and now:

Ajahn Nyanarato

In our modern world we want to see results as quickly as possible. There is constant pressure to keep up with the latest advances, together with a fear of being left behind. "We rush into getting results. But what happens to us when we do that? What happens to us, to ourselves? These questions should be considered when we sincerely look for peace.

In this context, patience is one of the key qualities that we need to recognize more consciously. Often, we see patience as old-fashioned; it looks the opposite of keeping pace with the world. But if we are to find a way to live together peacefully, the virtue of patience is essential. How are we when we are patient? How is the state of the body, the mind? Is it simply negative or passive? Or is it the moment of being nourished, the moment of regaining our strength?

The moment we are patient we gain inner strength and, more importantly, it leads us to realise that very moment is complete in itself. Nothing is missing. "The second we start wanting something to be over, the moment our minds start pushing towards whatever we think is coming next, we lose the immediacy of the present moment. "It is impatience that takes us away from what is happening now. On the other hand, it is patience that keeps us in the here and now, attending to each and every moment of our lives."

Courtesy: Forest Sangha newsletter