Buddha Dhamma and its Corruption

Buddha Dhamma and its Corruption
 

It looks as if the meaning of Dhamma has being subjected to corruption by three sources. First category by well meaning writers, with scientific background with little knowledge in Pali (its terminology relevant to Buddhism) and Dhamma who make interpretations and connections with various sources of science. They tend to interpret natural phenomena (for example tsunami) in religious and scientific overtones and these interpretations or explanations are out of context of Dhamma tenets. They substitute Dhamma for explaining physical phenomena. Scientists tend to take the available data at hand and try to analyze them for practical use but make mistakes along their way. The recent tsunami was an object lesson for misinterpretation of scientific data.

Secondly by self proclaimed philosophers of ill repute (there is only a handful of philosophers in Sri-Lanka and I do not intend to belittle them but would only praise them if they could come forward and defend philosophy from corruption, the same way I am trying to defend Dhamma) with bizarre interpretations of their own without understanding of Dhamma or Philosophy. Philosophers I believe tend to ask appropriate questions at appropriate times and by these appropriate questions stimulate others to a take a lead in formulating much more subtle questions, thereby enhance the way we think. They do not tend to provide answers for the questions like the instant philosophers of ill repute that are mushrooming in Sri-Lanka.

By the third category of writers with sinister motives to distort Dhamma and quote Dhamma in wrong context with their hidden agenda to propagate confusion among the average reader not versed in depth in Dhamma. I have analyzed a Pali verse not of Dhamma origin above.

Soon after the tsunami I was having a chat with one of my good Christian friends. He was puzzled by his little girl’s question.

Why did tsunami happen on the Boxing Day?

Having felt the gravity of the question, I told him that he should make the following expression to his dear little daughter.

Thank god it did not happen on the Christmas Day!

Firstly, we should allow the young ones to be expressive. Secondly, we should not undermine the very base of social security inherent in the religion the children are brought up with. Thirdly we should leave the question unanswered open ended in a philosophical sense.

There are writers who say that Pali is an old Indian Language that very few would understand and should let die a natural death. They tend to forget Sinhala Language has its origins in Pali. I go little further by saying Sinhala originated by killing Pali on its way and distorting original Pali to a great extent. I even go to the extend that Sinhala will have a Hara-Kiri in not so distant future. If one listen to the electronic media and the Yes FM radios that Hara-Kiri is self evident. Mr.Amen Kariyakarawana expresses this view in his book “Basa Nasana Hati”. The next language is Singlish.

Coming back to Pali one should consider that one’s ignorance in Pali is a great handicap in this century. Instead of sending Pali to Death Goal one should start reviving it. Only a few words in Pali would illustrate its excellence. Pali Language is very precise and specific and there is no mincing of its words. The English and Sinhala rendering has made it less precise. For the comprehensive understanding of Dhamma (the methodology) the analytical knowledge recommended is “discrimination” which consists of four components.

Patisambhida (Analytical Knowledge)
 

1. Meaning (Attha)
 

2. The Conceptual Law (Dhamma)
 

3. The Conventions of the Pali Language (Niruthhi)
 

4. Perspicuity in Expression and Knowledge (Patibahana)
 

When one looks at these provisions it looks as if Buddha had modern thinkers in mind. This analysis is very much in common with Wittgenstein philosophical analysis. 

If Pali is taken out of its original home which is Dhamma, the meanings, conventions and expressions are lost. 

This is what Wittgenstein says by his expressions of language games and language gone on a holiday. Machine gone idling (Wittgenstein’s expression) is what has happened to Pali today due to its wrong rendering (Prof.A.D.P.Kalansuriya book on ”The Buddha’s Discourses and Wittgenstein” is a good introduction to the misguided). 

Only option is to start learning Pali and start the engine running. 

The relevance of Patisambhida is not for scientific use. Its use is for the analysis of Anapanakatha (Respiration Mindfulness) and in Pali context its use is for Patisambhida- Magga. What I cannot understand is why words like Bhavana, Maithrie, Patisambhida and Patibahana which do not have English equivalents do not get included in the Oxford and Cambridge dictionaries. In essence the Dhamma embodies the conceptual frame work of meaning of existence; path and a practice for deliverance form the endless stream of existence and realization of ultimate goal the Nibbana. Outside these contexts it can be used to explain natural disasters like tsunami but has no meaning and is a wasteful exercise. Dhamma explains the uncertainty principle which is Anitta and the disorder principle of mater (Unsatisfactoriness) but not the quantum physics. Quantum physics cannot be utilized to explain macroscopic, microscopic or even at nano level events. Quantum physics tend to take different connotations at quarks level and it is again a waste to contemplate quantum physics in respiratory mindfulness (Anapanasati).