December 08, 2008

The Uttar Pradesh Chief Minister Ms. Mayawati has expressed profound grief over the death of sister-in-law and niece of U.P. Minister of State for Agriculture Education and Agriculture Research Mr. Yograj Singh. It may be recalled that they died in a road accident at national highway-24 between Amroha and Gajraula today. The Chief Minister has conveyed her heartfelt condolences and deep sympathies to the family members of the deceased and prayed for peace to the departed soul.

C.M. greets people on Eid-ul-azha Lucknow:

December 08, 2008

The Uttar Pradesh Chief Minister Ms. Mayawati has greeted the people of the State, especially Muslim brethren on the occasion of Eid-ul-azha (Bakrid). In a greeting message, Ms. Mayawati said that Eid-ul-azha festival gave the message of peace, social harmony and brotherhood. She said that Hazrat Ibrahim put the example of sacrificing his most lovable son Hazrat Ismail on the name of God before humanity. This example still inspired people for extreme sacrifice and love, she added. Ms. Mayawati while wishing her good wishes has appealed to people for maintaining the atmosphere of peace and harmony on the occasion of Eid-ul-azha. She expressed hope that this festival would be celebrated with the tradition of helping poor people, feeling of sacrifice and simplicity.

C.M. reviews development works in a high-level meeting Development works should be completed on time—

Mayawati Stern action against officers found guilty for poor quality development works C.S. apprises to C.M. about budget preparations Lucknow: December 08, 2008 The Uttar Pradesh Chief Minister Ms. Mayawati today reviewed the progress of development works running in the State in a high level meeting held at her official residence today. The Chief Minister asked from Chief Secretary about the details and results of all those earlier review meetings which had been held on her directives at Chief Secretary Level regarding the preparation of 2009- 2010, budget in last week. In these meetings, according to the directives of the Chief Minister discussions were to held after examining the utility of schemes running by all departments, besides examining the necessity of launching the new programmes in view of the policies of State Government. The Chief Secretary gave detailed information regarding the progress of development schemes of different departments to the Chief Minister, besides the proposed changes/amendments in those schemes, which were not being remained useful in present context. The Chief Secretary also apprised the Chief Minister about budget preparations of those departments for which meetings had been held last week. Ms. Mayawati, besides fulfilling the scheduled targets fixed for different development programmes also directed that there should not be any compromise on the quality of development works and programmes. Stern action should be taken against the officers found guilty in this regard, she added. The Chief Minister also made detailed review regarding the steps to be taken to bear the additional burden on government due to the acceptance of Sixth Pay Commission recommendations. She directed to put check on non-productive expenditures, besides arranging additional resources for which decisions had been taken earlier without any slackness. She directed the Chief Secretary and all senior officers for completing review works of remaining departments within stipulated time and put before her (Chief Minister) the entire facts. On this occasion, Chief Secretary, Cabinet Secretary and Principal Secretaries to C.M. were present, besides the Principal Secretaries of different departments.

CM calls on Governor

Apprises him about preventive security measures taken by Govt. for protection of people Lucknow :

December 07, 2008 The Uttar Pradesh Chief Minister Ms. Mayawati called on UP Governor Mr. T. V. Rajeswar at Raj Bhawan here today. During one hour courtesy meeting, the chief minister talked with him about his tour of Australia from where Mr. Rajeswar has returned to Lucknow after a long period. Besides, she apprised him in detail about the preventive security measures taken by her Government for the protection of the people of the State against the backdrop of terrorist incidents occurred in Mumbai. On this occasion, UP State Advisory Council Chairman and M.P. Mr. Sathish Chandra Mishra was also present.

b)E-Social
Transformation in Practice

Five
principles for a new global moral order

Ven.
Thich Minh Chau

As humankind is reaching the threshold of the
twenty-first century, a question of global character is on the minds of many
people: “What new era will be awaiting us in the history of
humankind?” In the years that hinge the two centuries what kinds of
experiences and lessons are we having that make us feel more secure and more
confident?

First of all, we have realized the
global character of a number of crucial problems that are confronting us. Thus,
we will be able to mobilize the wisdom and the strength of the peoples of the
whole world to solve them in a better way. Examples are the problem of war and
peace, the problem of building up a new economic order and a new world moral
order, the problem of protecting our environment and so forth. The scope of
these problems surpasses each and every nation and outreaches the hands of the
specialists and authorities. A problem such as war which concerns the survival
of humankind cannot be entrusted to a handful of militarists and politicians.
This explains why the world peace movements were and are attracting a large
number of people from many different strata. Nearly every country in the world,
all continents, all races, all age groups, all professions, all political
ideologies and all religious denominations have representatives in the peace
movement. Only such a peace-protecting force, so mighty and so dynamic, has the
power to stop the danger of a nuclear war, to fight against devilish
warmongers, and to guarantee the victory of peace and progress. Only with such
a global outlook towards the problem of war and peace can the peace movements
score such an historic victory.

The
danger of a global nuclear war has mobilized the world peoples’ force against
its occurrence. The last years of the twentieth century were and are witnessing
some historic steps towards an era without nuclear and chemical weapons.
Humankind seems relieved by the
agreement on disarmament of medium-range missiles between the Soviet Union
and the United States.
But we cannot lessen our vigilance. Although the danger of a nuclear war has
been lessened, wars with all their cruel and inhuman manifestations are still
prevalent. Political and military violence persists among a number of nations,
among peoples of racial differences and even among peoples of the same ideology
and of the same political outlook, among comrades and friends in arms. In
recent years, the relations between nations have undergone a major change,
being characterized more and more by “peaceful coexistence, mutual
understanding, negotiation instead of confrontation, market frontiers rather
than war frontiers.” As to the internal political situations of many
countries there has been a positive trend towards more democracy, the avoidance
of oppression and cultural and intellectual coercion, and more respect and
understanding towards different ways of thinking. We earnestly hope that this
trend towards more democracy and towards more humanism in politics in the
national and international relationship will be strengthened and deepened from
now till the year 2000. Thus we are preparing for an era of real peace, peace
for the whole planet, not only for some regions, but peace for all human
beings. All kinds of wars, not only nuclear war, should be banished. All these
manifestations of violence should be done away with forever.

We see that, and this is our second lesson, every crucial and critical
problem of global character should be solved not only with a global outlook and
a global force, but deeply and thoroughly from within every being. And here,
with its special deep psychology and deep insight, Buddhism can offer many
contributions.

First of all, Buddhism welcomes all peace movements and exhorts its
practitioners to participate in these movements. To protect peace is to protect
life and that is to put into application the first moral precept of Buddhist
ethics. Buddhism is against all expansionist wars, which always include
annexation of territory and wealth and interference into the internal affairs
of other countries and nations. This is a violation of two very important moral
precepts of Buddhist ethics: not to take what is not given, and not to commit
actions that bring demerit. Buddhism denies all violent actions and
manifestations under any pretext except in legitimate self-defense. All
remember the following teachings of our Lord Buddha, Gatha Number Five, in the
Dhammapada:

Hatred cannot put an end to hatred,
In this world this never happens.
Only non-hatred can bring hatred to an end,
This is an eternal law. 

Buddhism advocates any collective or individual endeavor which aims to
create an atmosphere of mutual understanding, trust and respect among people,
nations and human beings. Buddhism encourages dispelling prejudices,
inferiority and superiority complexes, all of which are very harmful to human
dignity and human values.

We Buddhists consider it of primordial importance to build up a new economic
order and a new moral order which would mitigate the anger and turmoil of the
present international political atmosphere. We envision a healthier more humane
and more meaningful era.

We think that the current economic situation polarized between a few industrialized,
well-developed and wealthy countries, and many poor countries, famished and
underdeveloped, is built upon unfair trade, with raw materials purchased at a
very cheap price, and with manufactured goods sold at a very high rate. This
unfair trade cannot be continued any longer because it nurtures war and
violence.

We believe that to wipe out this present polarized economy and to build up a
new world economic order with more justice and equality we should set up a new
moral order based upon a new way of thinking and on some humanitarian
principles readily accepted by humankind.

Without a world moral order serving as an ethical foundation it would be
very difficult to successfully establish a new world economic order. Even if it
were to be successful, it would not be able to last long. The polarized
situation would re-establish itself once again, even worse than before. That is
why, to our thinking, priority should be given to establishing a new moral
order based upon some basic humanitarian principles accepted by the world
community. In the current crisis, Buddhism with its tradition as a religion for
peace will be able to offer its worthy contributions.

We think that one of the greatest contributions Buddhism can make to a new
world moral order is its theory of “no self.” This theory plays an
important positive role towards building up a moral way of life for the person
of our times. The sickly psychic tendency of the modern person is to seek
sensual pleasures and the accumulation of wealth. In order to guarantee
individual enjoyment one tries to secure as much material property for oneself
as possible. However, material property is limited while the greed of humans is
unfathomable. That is why there is no way to escape from disputes and fights
between human and human, between nation and nation, between people and people.
And in this lies the root cause of war. With the theory of “no self,”
we can say that Buddhism has dug up the very root of wars, conflicts and
contentions. With an insight into “no self” a Buddhist once
enlightened will escape the grip of both greed (lobha) and anger (dosa). One is
greedy of something for oneself, but when the self is not there greed loses its
target and has no incentive to exist. The same goes for anger. When the self is
contradicted unsatisfied anger will arise. But when the self is not there anger
will automatically disappear.

Another expression which has a similar connotation is
“for the sake of others.” Emphasis here is placed upon concrete help
to others. A Buddhist who is imbued with the principle of “no self”
would devote his thoughts, words and bodily activities towards bringing about
the happiness and welfare of all sentient beings as his own aim and objective.
During Lord Buddha’s lifetime and even afterwards, in India, the birthplace of
Lord Buddha, or in any other country where Buddhism had a presence, the ideals
of “no self” and “for the sake of others” are the norms of
a Buddhist moral way of life, whether one be a religious person or a lay
person. As we all know, the Bodhisattva ideal of Mahayana Buddhism is
nothing but a continuation of the principle of “no self” and
“for the sake of others” which was found in the original Buddhism. In
the Pali-Nikayas Lord Buddha urged his disciples as follows:

Oh monks you should go forth, for the welfare of the many, for the
happiness of the many, out of love and compassion for the world, for the
happiness of the deities and men. . . . You should preach the Dhamma excellent
in the beginning, excellent in the middle, excellent in the end, complete in
meaning and in words. You should promote the holy life, extremely good and
extremely pure. — Mahavagga 19

Furthermore, the Buddhist theory of “no self” has deep
implications in substance and in emancipation. Everything in this world is
impermanent, with no self, with no substance whatsoever. So in ultimate
reality, be it of glorious beauty, be it of the highest fame, or be it of
wealth in plenty like forest and ocean–all are impermanent with no self, with
no inner substance. There is nothing to be greedy for; there is nothing worth
securing or possessing for oneself. Any person who has delved deeply into the
spirit of no self is an emancipated person. Although he or she lives in the
world he or she will not be bound by the world, and in behavior will always be
calm, serene, undisturbed and self-mastered.

Lord Buddha was venerated as a messenger of peace for excellence. When asked
by the wanderer Dighajanu what the gist of his teachings was, he replied
explicitly:

“According to my teachings, among the world of the Devas, Maras and
Brahma, with crowds of recluses and Brahmanas, deities and human beings, there
will be no quarrel whatsoever with anyone in the world” (M.I. 109 A).
Further, he declared: “Oh Bhikkus, I do not quarrel with the world, only
the world quarrels with me. Oh Bhikkus, a speaker of the Dharma quarrels with
nobody in the world” — (SN III, 165).

Lord Buddha made it very clear that his purpose in preaching the Dhamma was
not to quarrel with other religious leaders nor to compete with any
antagonistic doctrine. There was no quarrel in his teachings. He just showed
the way out of suffering, the way to enlightenment and to liberation. To those
who were beset with anger, he taught metta or compassion to subdue anger. To those
who were prone to harmfulness he taught karuna or loving kindness to turn them
into harmless ones. To those who were not happy over other peoples’ successes,
he taught mudita or joyfulness so that they knew how to share their happiness
with others. To those who were addicted to hatred and enmity, he taught upekkha
or equanimity so as to neutralize their vindictiveness. So he has specific
cures for many mental diseases and ills of the world.

In the past in Vietnam under the Buddhist
dynasties of Ly and Tran, there were kings who were Dhyana masters like King
Tran Thai Tong. He had declared that he considered his royal throne as torn
shoes, to be given up at any moment. Tran Thai Tong’s grandson, King Tran Nhan
Tong, after having gained victory over the struggle against the Nguyen Mong
invaders, had donned the monastic robe and became the founder of the first
Vietnamese Dhyana sect
called Truc Lam Yen Tu. He composed a very famous poem in nom character
which ended with four lines in Chinese characters. These lines clearly show his
calm, undisturbed bearing when confronted with the ups and downs of the world:

In life, we enjoy religion, according to circumstances,
When hungry we eat, when tired, we at once sleep,
With a treasure within oneself, there is no need to go in search of it,
When confronted with challenge, we keep our mind undisturbed and composed,
So there is no need to ask for meditation!

The last two lines of this short poem show the undisturbed and composed
behavior of the king. “When confronted with challenge, we keep our mind
undisturbed and composed.” This means that against the impermanent nature
of the objective world the king’s mind was always serene and composed, without
any ripple. This sentence also clarifies a basic Buddhist belief that every
human being already has a seed of enlightenment within himself/herself. In
Buddhist terminology it is called Buddheity. He/she already has enlightened
wisdom, shining and brilliant. So there is no need to turn outside to find
happiness and enlightenment.

The basic shortcoming of humankind in our times is the trend to forsake
one’s true self and run after the false self with all its terrific thirst and
insatiable longing. Although in this most materialistic civilization the modern
person lives a life of material opulence his spiritual life and mental
aspirations remain unsatisfied. One constantly feels insecure, disturbed, and
unbalanced. Such a mentality leads many people to narcotics, to mental
hospitals, and sometimes to suicide.

Naturally, Buddhism does not praise a life of poverty and asceticism. Nor
does Buddhism extol a low and bestial way of life of running after material
sensual desires which reduces one into a weakling in body and a dullard in
mentality. On the other hand, Buddhism has great appreciation for mental joy
and happiness, dedication to moral living, and an exultation of enlightened
bliss and liberation. Buddhism advises people to return to their own true self,
to their own true personality, and to a way of life in harmony with society.
Harmony should be engendered between oneself and nature, body and mind,
compassion and wisdom, and feeling and intellect. Buddhism affirms that all
people are capable of achieving such a harmonious inner way if only one so
desires and if one acts in accordance with Lord Buddha’s teachings and in
conformity with the Buddhist way of life of virtue and wisdom. It extols a way
of life that avoids the two extremes of indulgence in vulgar, low sense desires
and bodily mortification and asceticism–a way of life leading to lasting joy
and happiness. This is a way of life that all people from the East and from the
West, male and female, young and old, religious and non-religious are able to
lead and enjoy. That is the most famous eightfold way of life–a way that
encompasses virtue, meditation and wisdom.

Such a moral way of life will bring about
concentration of inner mind (meditation). Such a concentration of inner mind
will guarantee the clarity of wisdom. And a person of wisdom will be able to
look at things as they truly are. Thanks to such an attitude humans are in a
position
to be their own master, to be the master of objective things instead of
being their slaves. It is regrettable that this message of virtue, meditation
and wisdom of Lord Buddha has become a victim of man himself, who has covered
it with a cloak of mysticism, superstition, rites, ceremonies and scholasticism
to such an extent that the spirit and the wording of this shining and simple
message has become distorted, deformed, and far from humanity.

Now it is time for scholars and Buddhists to return the basic principles of
Buddhism to their original brilliance and simplicity. Thanks to this brilliance
and simplicity, Buddhist principles can enter deeply into the hearts of people
and are welcomed and accepted by a large portion of people in this world,
becoming their basic principles of life. The principles are converted into
their daily bodily, vocal and mental activities. They become an invincible
material force to change this world of war and insecurity into a world of peace
and happiness, and thus to convert the era of the twenty-first century into an
era of humanity, an era in which humanistic values will be the yardstick, the
criteria of all values. Happiness or unhappiness of humans will be the red
thread, the dividing line, clearly distinguishing truth from untruth, victory
from defeat, right view from wrong view–an era in which man himself will
become the supreme enlightened judge evaluating all political and social
systems. Humankind will decide which system is best and which most full of
vitality, which will be ultimately outmoded and withdrawn from the historic
arena.

The motto “inwardly-oriented,” that is to say, the return, the
coming back to oneself, to one’s real self, should not be misinterpreted as a
negative, pessimistic, and unsocial way of life. On the contrary, this is the
most realistic guideline, the most vital and dynamic force for changing society
and the world. Buddhism has also spoken of building a Nirvana in this very world.
The whole problem hinges upon the question: From whence to begin? To begin with
society to convert society? To begin with the world to convert the world?
Buddhism is of the view that such a beginning is not realistic. It would be to
put the cart before the animal. Buddhism is of the opinion that people should
begin with themselves, making themselves thoroughly aware of themselves. One
should understand oneself, convert oneself, purify oneself, and change oneself
for the better in a tireless struggle every hour, every day, and in all aspects
of one’s life. Only then will society and the world become healthy, more lovely
and more meritorious. If there are no healthy people, how can we expect healthy
social relationships, morally good and lovely? If the thoughts of peace,
happiness and harmony are not imbued deeply into the inner self of every human
being, how do we expect to have a peaceful, happy and harmonious world?

Please allow me to quote some words of Lord Buddha, very simple words yet
full of wisdom and loving kindness:

Victory brings out hatred,
Defeat leads to suffering,
To live an undisturbed and happy life,
Leaving behind both victory and defeat. — Dhammapada 201

A Buddhist who understands thoroughly the doctrine of no self does not put
himself into antagonistic relationships with others, nor does he enter into
disputes with other people. This explains his balanced and serene attitude,
standing above board, leaving behind all victory and defeat. The Buddhist
considers it of utmost priority to be victorious over greed, anger and delusion
which are still dormant. He/she considers them to be the three most dangerous
enemies because they are enemies from within. Not only do they make oneself
suffer, they also are the source of the unhappiness and suffering of others.

Better it is to conquer oneself
Than to conquer others,
None can undo the victory
Of one who is self-mastered
And always acts with self-restraint,
Though one conquers in battle
A thousand times a thousand men,
Yet the greatest conqueror is
One who conquers self. — Dhammapada 104-103

In conclusion, I would like to offer the following new moral order,
formulated from the teachings of Lord Buddha and applicable to this modern age.
Such a moral way of life will minimize the risk of a nuclear war and usher in
an era in which peace, security and harmony will become the norm. All humane
values will be appreciated and respected.

Five Principles for a New Global Moral Order

1. First, dedication of our life
   to the welfare of all sentient beings, and to work for peace, disarmament
   and international brotherhood.
2. Second, the living of a
   frugal, healthy and contented life so as to devote more time and energy to
   peace and to the welfare of all living beings.
3. Third, abstinence from any
   action which leads to disputes and wars; performance of any action which
   leads to peace, harmony and international understanding.
4. Fourth, respect for the life
   of all sentient beings, for the life of our planet, and for the purity of
   our environment!

Fifth, peaceful coexistence and mutual spiritual
cooperation.

c)
E-Economic Emancipation in Practice

Welcome and
Introduction
Address on 20th Martyrdom Anniversary of Shaheed Z A Bhutto
at Karachi
8 March 1999

To commemorate the 20th Martyrdom Anniversary of Shaheed
Bhutto, on the occasion of the Quaid-e-Awam Zulfikar Ali Bhutto Commemorative
Lecture on “Impact of Political Dynasties in South Asia” by Anura
Bandaranaike, Member of Parliament, Republic
of Sri Lanka, March 8, 1999 at Beach
Luxury Hotel, Karachi.

Mr. Anura Bandaranaike, honoured guests, ladies and
gentlemen.

We are privileged to have amongst us the Honorable Anura
Bandaranaike, Member of the Parliament of Sri Lanka, a former Minister of
Higher Education, a fellow ‘South Asian,’ at the Quaid-e-Awam Zulfikar Ali
Bhutto Commemorative Lecture on “Impact of Political Dynasties in South
Asia” organized by the Shaheed Zulfikar Ali Bhutto Institute of Science
and Technology.

As the son of two Prime Ministers, and the brother of a
President, Mr. Bandaranaike is well qualified to enlighten us on the impact of
Political dynasties in South Asia. The policies
of South Asia has been dominated to a large extent by the political struggles
of the Nehrus, the Bhuttos and the Bandaranaikes who embodied the hopes and
aspirations of the teeming masses of the Sub-Continent. These were populist
leaders caught in the web of Cold War politics. Their leftist leaning, welcomed
at home by the proletarian class, were viewed as dangerous abroad.

The generation down the line functions in a different time
prism. The cold war is over. The world of de-regulation, decentralization and
privatization has begun. However, the political parties concerned, retain their
sympathies with the poor, disadvantaged, the dispossessed, the discriminated.
Their policies are aimed at providing relief to this underclass which the elite
see as threatening.

India, Pakistan, Sri Lanka
and newly formed Bangladesh
all shared common features. These features included the English language, the
legacy of the British Raj, cricket and cucumber-sandwiches, a parliamentary
system and a legal system based on common law. These countries also shared
something more sinister. Powerful ruling elites who could not, would not,
reconcile themselves to the democratic reality of populist leaders. When
populist leaders could not be kept out through the electoral arena, extra
democratic avenues were sought for their elimination. The extra democratic
avenues cast a deep crimson stain on the fabric of South
Asia. Bandaranaike, Indira, Bhutto were murdered because they
could not be defeated. But they lived on. Lived on in the imagination of their
people and in the organization of their political platforms. In seeking a
rallying point for the struggle of the people against the dark forces of
dictatorship, the political organizations concerned turned to symbols of the
martyred leaders.

It was this search for the symbols of the martyred leader
which gave birth to political dynasties in South Asia
as family members rose to accept the challenge. In doing so, a bond was created
between the masses and leader, bereft, but not alone, grief-struck but
determined to overcome the adversarial forces and to regain the center field in
the battle of socio-economic emancipation. When murder failed to snuff out the
dream of the people, the powerful elites adopted a novel new course called disqualification.
If murder led to martyrdom, then political murder would be turned into a living
death. Those populist leaders who could win even in the face psychological
warfare, who could win in the face of character assassination and propaganda,
would be, kept out by snatching from them the right to contest elections, to
lead their nations and their people.

Sri Lanka, India and Pakistan have all seen these pathetic,
undemocratic, illegal, fascist attempts to politically eliminate leaders
through abuse of the judicial system. In a democracy, people are the final
court of verdict in the world. However, the elitist classes have attempted to
snatch from the people their fundamental right to elect a person of their
choice to lead them. This attempt by the fascist ruling elite has failed in the
past and shall fail once again. It is time, our people, our nations, our
Sub-Continent moved on to meet the new challenge of a new century under the
leadership of choice, fully representative of its aspirations.

Ladies and Gentlemen,

Today we are all gathered here under the auspices of
SZABIST, one of Pakistan’s
leading Universities on the occasion of the Quaid-e-Awam commemorative lecture.
This year, 1999, marks the 20th martyrdom anniversary of Pakistan’s
great leader, its first directly elected democratic chief executive.

I congratulate SZABIST for establishing the Quaid-e-Awam
Zulfikar Ali Bhutto commemorative lecture to pay tribute to Prime Minister
Zulfikar Ali Bhutto. Prime Minister Bhutto had a deep commitment to the world
of science and technology. In fact, he once served, if I recall correctly, as a
Minister for Science and Technology. He set up KANUPP in Karachi with the assistance of the Canadians.
He established the Pakistan Institute of Nuclear Sciences and Technology
(PINSTECH), the National Science Council (NSC) and the Pakistan
Science Foundation (PSF) among others. Pakistan was given its first
Science and Technology Policy under his leadership as well as a new direction
in education though the Education Policy of 1972. Within 5 years under his
Captainship of the State, Pakistan established a large number of leading
Universities, including the NED University of Engineering & Technology,
Karachi, the Mehran University of Engineering & Technology Jamshoro, the
Bahauddin Zakarya University, Multan, the Islamic University, Bahawalpur, and
the Gomal University, D. I. Khan. His dream to establish a prestigious
institution along the lines of his Alma Mater, the University of California at
Berkeley and the Oxford University, fell short due to his premature martyrdom,
when both his life, and his dream of a prosperous Pakistan, was cut short by a
ruthless dictator.

SZABIST is the fulfillment of his dream to give the people
of Pakistan
the best education in their own homeland enabling hem to compete with honour
and dignity with the rest of the world. Zulfikar Ali Bhutto as the builder of
Pakistan gave Pakistanis a sense of national identity, security of prestige, of
recognition. In the forefront of the student movement in California,
he came back to Pakistan
fired with the belief that political power must rest with the people. Although
he started his political career as a Minister in President Ayub’s Cabinet, he
left to fight every dictator including Ayub, Yahya, Zia. He saw himself as a
meteor who would light up the sky for one blazing moment before disappearing
forever into space and the heart of history.

He was determined to bring a social revolution no matter
what the cost, and he did. Land Reforms, Labour Reforms, Nationalization of the
commanding heights of Pakistan’s
economy, changed the political contours of Pakistan. By his actions, he won
the life long love of the working classes and middle classes and with it the
abiding hatred of the elites he had disenfranchised. He knew he would have to
pay a terrible price for destroying the elite class and benefiting the
underclass but he was, in his own words, prepared to make every sacrifice to
provide for the masses who had never seen a decent meal, or decent clothing or
decent shelter. In a prophetic sentence, he said to the people “I am
prepared to sacrifice my life for you. If need be, my two sons Murtaza and Shah
Nawaz will also sacrifice their lives for you”.

Zulfikar Ali Bhutto simultaneously cared for and loved the
people of Pakistan.
There are those who still recall with tears in their eyes how at the historic
Mochi Gate meeting, a million people swarmed for hours in drizzling rain to
catch a glimpse of their Quaid. In a show of love and caring, he threw off his
Jacket, saying he also wanted to get wet like the crowd who had waited
relentlessly for him in the rain. He and the people had an emotional bond.

His election symbol was “The Sword of Ali” and it
was his name too for that is what Zulfikar Ali Bhutto means. The saga of his
martyrdom and the resistance of his followers have gone down in the sands of
time as Pakistan’s
“Karballa”. Within six months, what Pakistan lost by the sword in 1971,
he won back by the pen. He raised and rebuilt the Pakistan
Army to one of the finest in Asia.

He gave Pakistan
its first Constitution, democratic and federal in nature unanimously passed by
the first elected Parliament. Smaller provinces got their rights. He gave
Pakistan major projects, such as the Pakistan Steel Mills, Port Qasim at
Karachi, the Machine Tool Factory at Landhi, the Heavy Mechanical Complex at
Taxila, the Kamrah Aeronautical Complex, Kahuta and Karakurram Highway.

The Muslim World chose him as the Co-Chairman of the Second
Islamic Summit Conference, along with Shah Faisal of Saudi Arabia. Both were
later assassinated but at that Conference the Muslim World recognized Yasser
Arafat as the President of PLO. This subsequently enabled the USA and Israel to
negotiate with President Arafat as the sole representative of the Palestine
people.

The Court trying him on a conspiracy for murder charge was
cut in size from nine to seven to assure a guilty verdict. The verdict was
split 4:3 with three judges honourably acquitting him of conspiracy to murder.
In the eyes of the Federation he stood acquitted with three units acquiting him
and one unit convicting. The Supreme Court of Pakistan unanimously called upon
General Zia to commute Bhutto’s sentence as there was no punishment of death
for conspiracy. But Quaid-e-Awam was assassinated by the Military Dictator on
April 4, 1979 in the early hours of the morning contrary to jail regulations.
Neither the family nor the nation was informed.

For anyone to face death it requires courage, for a man
pleading his own innocence to face it in cold blood requires the strength of a
giant. And he was a giant of a man who strode like a colossus across the world
stage. Today his final resting place at Garhi Khuda Bux attracts tens of
thousands of faithful followers yearly to pay tribute.

Ladies Gentlemen:

Our guest Anura Bandaranaike is no stranger to he world of
politics. His father Prime Minister Solomon Bandaranaike was an Oxford
graduate, hailing from a rich and privileged, married into one of the oldest,
most aristocratic families. He returned from Oxford to the land of his birth
and dedicated himself to improving the lives of his people.

In Sindh’s tradition Sri Lanka is known as the ‘Land of
Marvels’. For centuries, when Buddha reigned supreme in the region, Sindh and
Lanka traded together. When Islam dawned in Sindh in 712 AD, Lanka continued
with its relations. Sea trade flourished for centuries between our lands. The
traders of Sindh took their merchandise sailing for Sri Lanka every autumn when
the fury of the ocean subsided. The ancient mariners watched for the rising of
the star known as AYATH (Sanskrit: AGSTHA) for when it shone, the season for
sailing came. With the end of the Cold War, the rise of the unipolar world, the
birth of economic trading zones, it is time for the political mariners in South
Asia to search for the right star to guide our common journey into the new
century, the new millennium.

Ladies and Gentlemen,

I see a new star rise in the skies of South Asia. I see new
star rise, the star of Economic Emancipation and Economic Opportunity for South
Asians. The South Asian region encompassing Pakistan, India, Bangladesh, Nepal,
Bhutan and Sri Lanka, has a common and shared history. We speak the same
languages. Our colour is the same. We have a multi-religious society, with
Muslims, Hindus, Christians, Parsis, Buddhists & others. Each in our
country believes in the freedom of religion. We all have similar per capita
income. All are in similar stages of economic development, all share a common
legal system based on common law, all have free market based economies, all
share English as a common language for government and business transactions,
and all share a common history and culture.

The logical choice for the nations of South Asia is to come
together under a “South Asian Free Economic Zone,” which would
include all SAARC countries. We could embark on a development journey, where in
the first phase, to conclude by the year 2010, the member nations could reach a
critical phase in their economic development and per capita income, with
liberal trade agreements and co-operation in all sectors. This could be done on
the pattern of the EC with a common trading currency, a common central bank, a
revolving Presidency, a common travel document.

In the second phase, China could perhaps be included in this
free zone. This is my vision of an “Asian Free Economic Zone,” which
by 2010 would be in existence with over 2.5 to 3 billion people, and a GNP of
over US $ 7 trillion. Of this, SAARC alone would be around $ 3 trillion and
China over $ 4 trillion. Our Asian Free Zone could be at the same level, in GNP
terms, as EC, US or Japan. With roughly 50% of the world population in the
Asian Zone, this Zone, in terms of the economics market, would have the
greatest influence, voice and clout in the 21st Century.

Mr. Anura, you, through your country, Sri Lanka, could
perhaps one day, and we hope, become the President of this “Super
Power” Asian Zone. The choice is in our hands. We can shape the destiny of
South Asia, that course, that history, which will flow for the next hundred
years, or we could choose to remain in ignorance, poverty, and despair. Will
we, the people of South Asia, choose to be prisoners of the past, or will we be
able to rise to the challenges of a magnificent future? Paul Kennedy, in his
book, ‘Preparing for the 21st Century’ writes:

” — the forces of change facing the world could be so
far reaching, complex and interactive, that they would call for nothing less
than the re-education of humankind —. Above all, unease about present, or
impelling, changes is behind the widespread dis-enchantment with political
leadership — . Clearly, a society which desires to be better prepared for the
21st Century will have to pay a price to achieve that transition; it will need
to re-tool its natural skills and infrastructure, challenge vested interests,
alter many new habits, and perhaps amend its governmental structures. But this
requires long term vision at a time when most politicians – in both rich and
poor countries — can hardly deal with even short term problems; and it means
political risks—.”

Is our political leadership ready for this challenge? Are we ready to open up
our borders to adopt to the changes coming our way in the 21st century?

That is the challenge before all of us. To have the courage
to break from the past to enter an exciting new area of regional cooperation
and global competition in a world where ideas and goods will dominate the
markets and give each region its purpose and influence. Imagine the Kashmir
dispute, the Bihari question, the illegal immigration melting into solutions as
open borders lead to open societies based on tolerance, accommodation and
trade.

In the Eighteenth and Nineteenth Century, South Asia remained
the golden trade route of rich markets. Its spices, perfumes and elaborate
workmanship simultaneously bred a mercantile class whilst attracting other
mercantile groups. The court of Queen Victoria paled in comparison to the
jewelled splendour of the Moghul Emperors and the Maharajas. The wealth of the
East was conquered by the gunpowder of the West. But the era of gunpowder is
dying and from its ashes is rising the world of Information Technologies
spawning an increasingly borderless world.

No longer do we need the post office to send letters, the
telephone department to talk across the continents. We can do it through the
computer. Tax Residency, banking arrangements and stock market investment can
be done from a home in one continent through an institution in another
continent. The brave new era calls for leaders of courage to take the bold
steps necessary to adapt to the changing circumstances and with them carry
their people into a wonderful world of varied opportunity.

Mr. Bandaranaike, Ladies and Gentleman,

Mr. Bandaranaike has joined us in the middle of his election
campaign for his provincial council elections. Mr. Bandaranaike, on behalf of
SZABIST, we are certainly grateful and thankful to you for joining us today.

I see Mr. Bandaranaike as one of those courageous new
leaders who will light the torch for a new generation. He is an exceptional
member of a talented family whose footprints can be seen in time from decades.

Mr. Bandaranaike is the only son of the four times elected
Prime Ministers of Sri Lanka – A record unequalled in any part of the world. As
a graduate of the prestigious Royal College, Colombo, and the University of
London, he won his first election in 1977 at the age of 27.

This year, he completes over 22 continuous years in
Parliament a record that would make every Parliamentarian envious.

At the age of 34, Mr. Bandaranaike became the youngest Leader of the Opposition
in Sri Lanka and the Commonwealth. Recently he won a human rights case against
an illegal police raid on his house.

Born in the eye of politics, Mr. Bandaranaike has met many
world states people including India’s Jawaharlal Nehru, Mrs. Indira Gandhi,
Indonesia’s Sukarno, Yugoslavia’s Tito, China’s Mao Tse Tung & Chou En Lai,
Britain’s Harold McMillan & Harold Wilson, Egypt’s Gamal Abdul Nasser, and
Pakistan’s Zulfikar Ali Bhutto.

Mr. Bandaranaike previously visited Pakistan in September
1992 to address the SAARC Opposition Leader’s Conference in Karachi. We welcome
him once again to Pakistan. Mr. Bandaranaike, on behalf of SZABIST, and on
behalf of the people of Pakistan, I invite you to share your views with us.

Having killed whatdo you sleep in ease?Having killed whatdo you not grieve?Of the slayingof what one thingdoes Gotama approve?

Having killed anger
you sleep in ease.
Having killed anger
you do not grieve.
The noble ones praise
the slaying of anger
— with its honeyed crest
& poison root — 
for having killed it
you do not grieve.

Abandoning the Hindrances

“Endowed with this noble
aggregate of virtue, this noble restraint over the sense faculties, this noble
mindfulness and alertness, and this noble contentment, he seeks out a secluded
dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a
charnel ground, a jungle grove, the open air, a heap of straw. After his meal,
returning from his alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.

“Abandoning covetousness with
regard to the world, he dwells with an awareness devoid of covetousness. He
cleanses his mind of covetousness. Abandoning ill will and anger, he dwells
with an awareness devoid of ill will, sympathetic with the welfare of all
living beings. He cleanses his mind of ill will and anger. Abandoning sloth
& drowsiness, he dwells with an awareness devoid of sloth & drowsiness,
mindful, alert, percipient of light. He cleanses his mind of covetousness.
Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly
stilled. He cleanses his mind of restlessness and anxiety. Abandoning
uncertainty, he dwells having crossed over uncertainty, with no perplexity with
regard to skillful mental qualities. He cleanses his mind of uncertainty.

“Suppose that a man,
taking a loan, invests it in his business affairs. His business affairs
succeed. He repays his old debts and there is extra left over for maintaining
his wife. The thought would occur to him, ‘Before, taking a loan, I invested it
in my business affairs. Now my business affairs have succeeded. I have repaid
my old debts and there is extra left over for maintaining my wife.’ Because of
that he would experience joy and happiness.

“Now suppose that a
man falls sick — in pain and seriously ill. He does not enjoy his meals,
and there is no strength in his body. As time passes, he eventually recovers
from that sickness. He enjoys his meals and there is strength in his body. The
thought would occur to him, ‘Before, I was sick… Now I am recovered from that
sickness. I enjoy my meals and there is strength in my body.’ Because of that
he would experience joy and happiness.

“Now suppose that
a man is bound in prison. As time passes, he eventually is released from
that bondage, safe and sound, with no loss of property. The thought would occur
to him, ‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“Now suppose that
a man is a slave, subject to others, not subject to himself, unable to go
where he likes. As time passes, he eventually is released from that slavery,
subject to himself, not subject to others, freed, able to go where he likes.
The thought would occur to him, ‘Before, I was a slave… Now I am released
from that slavery, subject to myself, not subject to others, freed, able to go
where I like.’ Because of that he would experience joy and happiness.

“Now suppose that a
man, carrying money and goods, is traveling by a road through desolate
country. As time passes, he eventually emerges from that desolate country, safe
and sound, with no loss of property. The thought would occur to him, ‘Before,
carrying money and goods, I was traveling by a road through desolate country.
Now I have emerged from that desolate country, safe and sound, with no loss of
my property.’ Because of that he would experience joy and happiness.

“In the same way, when these
five hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when these
five hindrances are abandoned in himself, he regards it as unindebtedness, good
health, release from prison, freedom, a place of security. Seeing that they
have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured,
his body grows tranquil. His body tranquil, he is sensitive to pleasure.
Feeling pleasure, his mind becomes concentrated.

f) E-The Abhidhamma in Practice

The Jhaana cittas

The cittas that occur through the five physical sense doors, and the
mind-door cittas taking sense objects, belong to the sensuous plane of
consciousness. They are called kaamaavacara cittas. The jhaana
cittas are meditative states of consciousness. Their object is not a
sense impression but a meditation object experienced through the
mind-door. The jhaana citta may depend on subtle materiality (ruupaavacara citta) or, if more refined, may be independent of materiality (aruupaavacara citta).

There are five stages of ruupa jhaana and four of aruupa jhaana. No
attempt will be made to analyze these stages except to state that each
is more refined than its predecessor.

It is extremely difficult to attain even the first stage of jhaana. To do so one has to be well established in virtue (siila) and eliminate the five mental hindrances, at least temporarily. These five hindrances are: sense desire (kaamacchanda), ill-will (vyaapaada), sloth and torpor (thiina and middha), restlessness and worry (uddhacca and kukkucca), and doubt (vicikicchaa).

Though difficult, it is well worth attempting to attain jhaana by regular and ardent practice of samatha bhaavanaa,
i.e., concentration-meditation. Even if we do not reach the first stage
of jhaana, even a brief elimination of the five mental hindrances will
give us a taste of a happiness which far surpasses that derived from
the senses. When restlessness, anxiety and worry try to overwhelm us in
our daily lives we will benefit by sitting for a period and developing
concentration. We will realize that nothing is more satisfying than the
ability to keep a check on the frivolous, fickle mind.

2. The Preparation for Jhana 

The jhanas do not arise out of a void but in dependence on the right
conditions. They come to growth only when provided with the nutriments
conductive to their development. Therefore, prior to beginning
meditation, the aspirant to the jhanas must prepare a groundwork for
his practice by fulfilling certain preliminary requirements. He first
must endeavor to purify his moral virtue, sever the outer impediments
to practice, and place himself under a qualified teacher who will
assign him a suitable meditation subject and explain to him the methods
of developing it. After learning these the disciple must then seek out
a congenial dwelling and diligently strive for success. In this chapter
we will examine in order each of the preparatory steps that have to be
fulfilled before commencing to develop jhana.

The Moral Foundation for Jhana

A disciple aspiring to the jhanas first has to lay a solid
foundation of moral discipline. Moral purity is indispensable to
meditative progress for several deeply psychological reasons. It is
needed first, in order to safeguard against the danger of remorse, the
nagging sense of guilt that arises when the basic principles of
morality are ignored or deliberately violated. Scrupulous conformity to
virtuous rules of conduct protects the meditator from this danger
disruptive to inner calm, and brings joy and happiness when the
meditator reflects upon the purity of his conduct (see A.v,1-7).

A second reason a moral foundation is needed for meditation follows
from an understanding of the purpose of concentration. Concentration,
in the Buddhist discipline, aims at providing a base for wisdom by
cleansing the mind of the dispersive influence of the defilements. But
in order for the concentration exercises to effectively combat the
defilements, the coarser expressions of the latter through bodily and
verbal action first have to be checked. Moral transgressions being
invariably motivated by defilements — by greed, hatred and delusion —
when a person acts in violation of the precepts of morality he excites
and reinforces the very same mental factors his practice of meditation
is intended to eliminate. This involves him in a crossfire of
incompatible aims which renders his attempts at mental purification
ineffective. The only way he can avoid frustration in his endeavor to
purify the mind of its subtler defilements is to prevent the
unwholesome inner impulses from breathing out in the coarser form of
unwholesome bodily and verbal deeds. Only when he establishes control
over the outer expression of the defilements can he turn to deal with
them inwardly as mental obsessions that appear in the process of
meditation.

The practice of moral discipline consists negatively in abstinence
from immoral actions of body and speech and positively in the
observance of ethical principles promoting peace within oneself and
harmony in one’s relations with others. The basic code of moral
discipline taught by the Buddha for the guidance of his lay followers
is the five precepts: abstinence from taking life, from stealing, from
sexual misconduct, from false speech, and from intoxicating drugs and
drinks. These principles are bindings as minimal ethical obligations
for all practitioners of the Buddhist path, and within their bounds
considerable progress in meditation can be made. However, those
aspiring to reach the higher levels of jhanas and to pursue the path
further to the stages of liberation, are encouraged to take up the more
complete moral discipline pertaining to the life of renunciation. Early
Buddhism is unambiguous in its emphasis on the limitations of household
life for following the path in its fullness and perfection. Time and
again the texts say that the household life is confining, a “path for
the dust of passion,” while the life of homelessness is like open
space. Thus a disciple who is fully intent upon making rapid progress
towards Nibbana will when outer conditions allow for it, “shave off his
hair and beard, put on the yellow robe, and go forth from the home life
into homelessness” (M.i,179).

The moral training for the bhikkhus or monks has been arranged into a system called the fourfold purification of morality (catuparisuddhisila).6 The first component of this scheme, its backbone, consists in the morality of restraint according to the Patimokkha,
the code of 227 training precepts promulgated by the Buddha to regulate
the conduct of the Sangha or monastic order. Each of these rules is in
some way intended to facilitate control over the defilements and to
induce a mode of living marked by harmlessness, contentment and
simplicity. The second aspect of the monk’s moral discipline is restraint of the senses,
by which the monk maintains close watchfulness over his mind as he
engages in sense contacts so that he does not give rise to desire for
pleasurable objects and aversion towards repulsive ones. Third, the
monk is to live by a purified livelihood, obtaining his basic
requisites such as robes, food, lodgings and medicines in ways
consistent with his vocation. The fourth factor of the moral training
is proper use of the requisites, which means that the monk
should reflect upon the purposes for which he makes use of his
requisites and should employ them only for maintaining his health and
comfort, not for luxury and enjoyment.

After establishing a foundation of purified morality, the aspirant to meditation is advised to cut off any outer impediments (palibodha)
that may hinder his efforts to lead a contemplative life. These
impediments are numbered as ten: a dwelling, which becomes an
impediment for those who allow their minds to become preoccupied with
its upkeep or with its appurtenances; a family of relatives or
supporters with whom the aspirant may become emotionally involved in
ways that hinder his progress; gains, which may bind the monk by
obligation to those who offer them; a class of students who must be
instructed; building work, which demands time and attention; travel;
kin, meaning parents, teachers, pupils or close friends; illness; the
study of scriptures; and supernormal powers, which are an impediment to
insight (Vism.90-97; PP.91-98).

The Good Friend and the Subject of Meditation

The path of practice leading to the jhanas is an arduous course
involving precise techniques and skillfulness is needed in dealing with
the pitfalls that lie along the way. The knowledge of how to attain the
jhanas has been transmitted through a lineage of teachers going back to
the time of the Buddha himself. A prospective meditator is advised to
avail himself of the living heritage of accumulated knowledge and
experience by placing himself under the care of a qualified teacher,
described as a “good friend” (kalyanamitta), one who gives
guidance and wise advice rooted in his own practice and experience. On
the basis of either of the power of penetrating others minds, or by
personal observation, or by questioning, the teacher will size up the
temperament of his new pupil and then select a meditation subject for
him appropriate to his temperament.

The various meditation subjects that the Buddha prescribed for the
development of serenity have been collected in the commentaries into a
set called the forty kammatthana. This word means literally a
place of work, and is applied to the subject of meditation as the place
where the meditator undertakes the work of meditation. The forty
meditation subjects are distributed into seven categories, enumerated
in the Visuddhimagga as follows: ten kasinas, ten kinds of
foulness, ten recollections, four divine abidings, four immaterial
states, one perception, and one defining.7

A kasina is a device representing a particular quality used as a
support for concentration. The ten kasinas are those of earth, water,
fire and air; four color kasinas — blue, yellow, red and white; the
light kasina and the limited space kasina. The kasina can be either a
naturally occurring form of the element or color chosen, or an
artificially produced device such as a disk that the meditator can use
at his convenience in his meditation quarters.

The ten kinds of foulness are ten stages in the decomposition of a
corpse: the bloated, the livid, the festering, the cut-up, the gnawed,
the scattered, the hacked and scattered, the bleeding, the
worm-infested and a skeleton. The primary purpose of these meditations
is to reduce sensual lust by gaining a clear perception of the
repulsiveness of the body.

The ten recollections are the recollections of the Buddha, the
Dhamma, the Sangha, morality, generosity and the deities, mindfulness
of death, mindfulness of the body, mindfulness of breathing, and the
recollection of peace. The first three are devotional contemplations on
the sublime qualities of the “Three Jewels,” the primary objects of
Buddhist virtues and on the deities inhabiting the heavenly worlds,
intended principally for those still intent on a higher rebirth.
Mindfulness of death is reflection on the inevitability of death, a
constant spur to spiritual exertion. Mindfulness of the body involves
the mental dissection of the body into thirty-two parts, undertaken
with a view to perceiving its unattractiveness. Mindfulness of
breathing is awareness of the in-and-out movement of the breath,
perhaps the most fundamental of all Buddhist meditation subjects. And
the recollection of peace is reflection on the qualities of Nibbana.

The four divine abidings (brahmavihara) are the development
of boundless loving-kindness, compassion, sympathetic joy and
equanimity. These meditations are also called the “immeasurables” (appamañña) because they are to be developed towards all sentient beings without qualification or exclusiveness.

The four immaterial states are the base of boundless space, the base
of boundless consciousness, the base of nothingness, and the base of
neither-perception-nor-non-perception. These are the objects leading to
the corresponding meditative attainments, the immaterial jhanas.

The one perception is the perception of the repulsiveness of food.
The one defining is the defining of the four elements, that is, the
analysis of the physical body into the elemental modes of solidity,
fluidity, heat and oscillation.

The forty meditation subjects are treated in the commentarial texts
from two important angles — one their ability to induce different
levels of concentration, the other their suitability for differing
temperaments. Not all meditation subjects are equally effective in
inducing the deeper levels of concentration. They are first
distinguished on the basis of their capacity for inducing only access
concentration or for inducing full absorption; those capable of
inducing absorption are then distinguished further according to their
ability to induce the different levels of jhana.

Of the forty subjects, ten are capable of leading only to access
concentration: eight recollections — i.e., all except mindfulness of
the body and mindfulness of breathing — plus the perception of
repulsiveness in nutriment and the defining of the four elements.
These, because they are occupied with a diversity of qualities and
involve and active application of discursive thought, cannot lead
beyond access. The other thirty subjects can all lead to absorption.

The ten kasinas and mindfulness of breathing, owing to their
simplicity and freedom from thought construction, can lead to all four
jhanas. The ten kinds of foulness and mindfulness of the body lead only
to the first jhana, being limited because the mind can only hold onto
them with the aid of applied thought (vitakka) which is absent
in the second and higher jhanas. The first three divine abidings can
induce the lower three jhanas but not the fourth, since they arise in
association with pleasant feeling, while the divine abiding of
equanimity occurs only at the level of the fourth jhana, where neutral
feeling gains ascendency. The four immaterial states conduce to the
respective immaterial jhanas corresponding to their names.

The forty subjects are also differentiated according to their
appropriateness for different character types. Six main character types
are recognized — the greedy, the hating, the deluded, the faithful, the
intelligent and the speculative — this oversimplified typology being
taken only as a pragmatic guideline which in practice admits various
shades and combinations. The ten kind of foulness and mindfulness of
the body, clearly intended to attenuate sensual desire, are suitable
for those of greedy temperament. Eight subjects — the four divine
abidings and four color kasinas — are appropriate for the hating
temperament. Mindfulness of breathing is suitable for those of the
deluded and the speculative temperament. The first six recollections
are appropriate for the faithful temperament. Four subjects —
mindfulness of death, the recollection of peace, the defining of the
four elements, and the perception of the repulsiveness in nutriment —
are especially effective for those of intelligent temperament. The
remaining six kasinas and the immaterial states are suitable for all
kinds of temperaments. But the kasinas should be limited in size for
one of speculative temperament and large in size for one of deluded
temperament.

Immediately after giving this breakdown Buddhaghosa adds a proviso
to prevent misunderstanding. He states that this division by way of
temperament is made on the basis of direct opposition and complete
suitability, but actually there is no wholesome form of meditation that
does not suppress the defilements and strengthen the virtuous mental
factors. Thus an individual meditator may be advised to meditate on
foulness to abandon lust, on loving-kindness to abandon hatred, on
breathing to cut off discursive thought, and on impermanence to
eliminate the conceit “I am” (A.iv,358).

Choosing a Suitable Dwelling

The teacher assigns a meditation subject to his pupil appropriate to
his character and explains the methods of developing it. He can teach
it gradually to a pupil who is going to remain in close proximity to
him, or in detail to one who will go to practice it elsewhere. If the
disciple is not going to stay with his teacher he must be careful to
select a suitable place for meditation. The texts mention eighteen
kinds of monasteries unfavorable to the development of jhana: a large
monastery, a new one, a dilapidated one, one near a road, one with a
pond, leaves, flowers or fruits, one sought after by many people, one
in cities, among timber of fields, where people quarrel, in a port, in
border lands, on a frontier, a haunted place, and one without access to
a spiritual teacher (Vism. 118-121; PP122-125).

The factors which make a dwelling favorable to meditation are
mentioned by the Buddha himself. If should not be too far from or too
near a village that can be relied on as an alms resort, and should have
a clear path: it should be quiet and secluded; it should be free from
rough weather and from harmful insects and animals; one should be able
to obtain one’s physical requisites while dwelling there; and the
dwelling should provide ready access to learned elders and spiritual
friends who can be consulted when problems arise in meditation
(A.v,15). The types of dwelling places commended by the Buddha most
frequently in the suttas as conductive to the jhanas are a secluded
dwelling in the forest, at the foot of a tree, on a mountain, in a
cleft, in a cave, in a cemetery, on a wooded flatland, in the open air,
or on a heap of straw (M.i,181). Having found a suitable dwelling and
settled there, the disciple should maintain scrupulous observance of
the rules of discipline, He should be content with his simple
requisites, exercise control over his sense faculties, be mindful and
discerning in all activities, and practice meditation diligently as he
was instructed. It is at this point that he meets the first great
challenge of his contemplative life, the battle with the five
hindrances.

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