'Non- violence should be your motto'

Starting from last week's Vap Poya until Il Poya which falls on November 2, Katina Pooja will be held in Buddhist temples across the country. It is with great devotion that Sri Lankan Buddhists engage in this special pooja. Here in an interview with the Sunday Observer Most Venerable Bellana Gnanawimala Thera explains the significance of conducting a Katina Pooja in today's context while also responding to other crucial matters and issues related to the Dhamma.

by Samangie WETTIMUNY

Excerpts

Most Venerable Bellana Gnanawimala Mahanayaka thera

Q: Conducting a Katina Pooja is believed to be one of the greatest meritorious deeds. Is there any special reason for this?

A: Sri Lankan Buddhists give great importance to the Katina Pooja. It is with great devotion that they participate in it. They thoroughly believe that engaging in Katina Pooja is the greatest of all meritorious deeds. That faith itself brings you immense benefits. One major factor that contributes to gain more merits from a religious act is the level of devotion and faith with which you perform the task.

Also one's courage to perform the act too matters. We call them "Indreeya Dharma' There are five "Indreeya Dharma" - Sadda, Diriya, Sathi, Samadi and Panna. When one performs a religious ritual with great devotion it brings you benefits. This is how that Katina Pooja too has gained so much importance. People visit the temple with Dana and other offerings on the day of the Katina Pooja with extra care and more devotion.

Q: Offering 'Katina Cheewara' is considered as one of the 'Ata Maha Kusal'. During Buddha's time there was a shortage of cloth material. It was with great difficulty that Bhikkhus found cloths to prepare their robes. But today even at a time when there is no scarcity of clothes, offering 'Katina Cheewara' remains to be a most valued meritorious deed. Does it still have the same significance?

A: Though the necessity of robes, is not strongly felt by the present day Bhikkhus as it was the case during the time of the Buddha, what matters here is the mental condition of the participants. As I mentioned earlier when one engages in any sort of meritorious deed with great devotion , that itself earns him merits. In Sri Lanka Katina Pooja is held with high spirits with a great participation of villagers. They do it with more devotion than any other religious deed. So they can earn merits.

Q: For certain sicknesses it is advised to consume a small quantity of alcohol. Can we consider it as a violation of the 5th precept which advises you to abstain from consuming intoxicants.

A: Here alcohol is not being used as an intoxicant, but as a medicine. In fact there are even certain types of medicines which contain a small amount of alcohol.

Similar issues have been raised even during the time of the Buddha. A set of Bhikkhus who had witnessed alcohol being added in the process of making "Uk jaggery" (sugar cane jaggery)had informed about it to other Bhikkhus cautioning them not to consume jaggery as it contains alcohol. The Buddha who visited the venue and preached to the Bhikkhus that it is not improper to consume food where alcohol has been used merely as an ingredient, but not as an intoxicant which makes one to lose his memory and behave in an unruly manner. This is mentioned in detail in 'Mahavagga Pali'

Q: There has always been an issue concerning Buddhists visiting kovils and offering poojas to gods. Is it improper for a Buddhist to perform rituals in the name of Gods and seek their assistance?

A: It is not with the wish of attaining Nibbana that one visits a kovil, but to seek relief for a 'day- today hassle' that troubles him. It is something similar to the poor visiting a rich person or seeking assistance of a higher officer to get one of your important tasks done. You would go to Kataragama and pray before the God in order to get over a difficulty (either health or otherwise) .

You should not mix it up with practising Buddhism, the ultimate goal of which is attaining Nibbana.

In several Sutta, the Buddha had mentioned about gods. In 'Ratana Sutta', it is mentioned as follows "Gods, look after these people who make various offerings to you in order to propitiate you."

In Panchaka Nipatha of Anguttara Nikaya the Buddha had mentioned in detail about paying homage to gods.

These activities are different from meritorious deeds you perform to reach the end of Samsara or attaining Nibbana. You pay homage to gods to get your worldly desires fulfilled.

Q: Practising Metta Meditation is said to bring immense benefits.

What is the significance of this?.

A: The word 'Metta' is formed from the word 'Mithra' ('friendship'). 'Metta' is the way you associate with your loved ones. You should be aware of the level of affection you have towards them,may be a friend, a relative, parents, your sister, brother, children etc. In "Karaneeya Metta Sutta", it is stated that "Matha Yatha Niyam Puththann, Ayusa Eka Puththa Manurakke, Ewampi Sabba Bhoothesu, Manasambhawa Aparimanan". As the Gatha says you should be able to be kind to others to the same degree that a mother would treat her only son. Everyone has someone whom he loves genuinely. You should try to include others too into the same 'group' - other family members, neighbours, office staffers, whom you meet and even your enemies. When you have done that successfully then try to include all the 'visible' and 'invisible' beings across the universe. You should not bear malice or hard feelings towards anyone.

Q: But most of the people find it difficult to practise 'Metta Meditation' to its fullest.

A: Is it? But you should never give up the idea. Try to practise it as much as you can. It is very easy to sit comfortably, close your eyes and merely utter that may 'all living beings be happy'. But it is not practical. Your behaviour is the reflection of your mind. As I said earlier you should try to include various categories of people one by one into the 'group' which includes your loved ones. As psychologists reveal, if you have developed tender feelings, love and affection to others, they feel it. Then they too would be kind to you.

Psychological findings have revealed that depending on the way you think of another person, they too would adjust their feelings towards you. If you are suspicious of someone, the other person too would treat you in the same manner. So I think it could be done practically.

Once you start developing compassion towards someone that person's attitude towards you too would change gradually.

Practising Metta Bhawana is not simply chanting the verses, but practising it when dealing with people. It is a noble quality in life which is called "Brahma Vihara".

I should stress that it is necessary to bestow compassion and loving kindness on all living beings, not only human beings. Also I should note that you should do it only as much as you can, avoiding extremes. For example if you have lice in your hair you cannot let them be there! We should always wish for the happiness of all the living beings. In the same manner you should wish "may others too bear no malice towards anybody. I am compassionate, let the others too have same compassion towards others. That thought itself will be so powerful and be a blessing for you.

As you start the day, as you get down from the bed you can do it as a solemn wish. "May all beings be happy. Let them not get angry". "Let me get the chance to spend the day without any trouble, let all the other beings too get the chance to lead a happy day. As you retire to bed also you can do that and wish "May I live happily. May other living beings too live happily", etc.

But remember not to limit it to a mere thought. Try to prove it practically.

Q: There are contradictory views on meat consumption. Some are of the view that a Buddhist should not consume meat while another group tries to justify it. Certain non-Buddhists even say that the Buddha himself consumed meat. Should or should not a Buddhist consume meat?

A: The fact that you develop a desire to consume a meat curry itself means you encourage animal killing. If you wish to consume animal flesh , you cannot wish that animal a long life at the same time. If you want to consume flesh of an animal you should wish for its death.

I do not think that meat consumption can be approved. It is better if Buddhists can abstain from meat consumption.

It is not that the Buddha consumed meat. During that time the Buddha and the other Bhikkhus used to consume whatever they got as 'Pindapatha'. He did not choose any particular food. He just consumed what he got.

During the time of the Buddha there had been even instances when Bhikkhus had to partake flesh (left overs) taken from carcasses of animals that had been lying in forests. The thought to kill the animal was not there. But it is not proper for a Buddhist to think of killing an animal and it is a grave sin to kill animals.

Q: But it seems that most of the Buddhists are of the view that it is reasonable to buy meat from a meat stall as you have not got involved in killing. What is your view?

A: They can very well say so as an excuse. But then you cannot bestow compassion on all living beings. If the other living beings are leading contented lives without fear then where can we get animal flesh from? Is not that contradictory? Whether you are a Buddhist or not it is better if you can stick to a nonviolent lifestyle without inflicting pain on others, on humans and animals alike. Just think of the following simple logic. If none of us consume meat is there any need to take animals' lives? In fact there are contradictory views on Buddhists' consuming meat.

So many articles have been written over the issue. As you said there is a view which justifies consuming meat which are for sale in meat stalls. But it is also an incentive to killing. Meat is displayed in stalls because there is enough demand for that.

According to history that King Saddhatissa had advised his maids to bring meat from a place where they sell meat. Anyway the great connection between animal slaughter and meat consumption can never be overlooked.

(To be continued)