Wednesday, February 12, 2025

Dr. Robert F. Loeb (1895-1973)

 Dr. Robert F. Loeb (1895-1973)
 A common phrase heard at many medical centers is “Days of the Giants”, referring to an earlier era in which legendary physicians supposedly strolled the wards. In its most common usage, the term implies that these earlier doctors were somehow superior, either due to their dedication, knowledge, or teaching skills. For decades, medical school alumni magazines have promoted this idea by publishing laudatory feature stories and obituaries about past professors. These articles provide fond memories for alumni and reflect on past accomplishments by the institutions in question.  
As time marches on, virtues are recalled and blemishes forgotten
Lately, however, alumni publications have begun to publish pieces that recount darker episodes in the history of medical centers and that even criticism renowned physicians.
The study of medical history is inextricably intertwined with the reverence of earlier physicians. The first historians of medicine were themselves doctors, often retired, who decided to document past medical achievements, many of which they themselves had witnessed. Characteristic of these works was the assumption that as each new generation of physicians marched forward, they stood on the shoulders of the previous one. Among the best known of such works is the Pulitzer Prize-winning 1925 biography of the acclaimed early 20th-century physician William Osler by his former trainee and colleague Harvey W Cushing, himself a renowned neurosurgeon. Occasional scholars, most notably Swiss-born physician-historian Henry E Sigerist, bucked this trend, studying both “great men” as well as the economics and politics of medicine, but it was not until the rise of social history in the 1970s that equating historical progress with the achievements of great doctors was formally challenged. These social historians not only situated medical history in a social and cultural context, but often criticized past physicians as having been autocratic, sexist, and racist.
For the most part, medical school alumni magazines have been immune from this historiographical trend. But over the past several years, this has begun to change. For example, in 2004, Dartmouth Medicine published an article on a 1966 episode in which eleven Dartmouth professors resigned in protest of organizational decisions made by an “authoritarian” dean, Gilbert Mudge. 2 years later, Yale Medicine ran a piece on Cushing, whose family was donating his collection of brain specimens to Yale, stating that many of the revered neurosurgeon's contemporaries saw him as “an egotistical, hard-driving, selfish, mean son-of-a-bitch”. Nevertheless, it was surprising when, in 2007, the P&S Journal (now Columbia Medicine, the alumni magazine of the Columbia College of Physicians and Surgeons), began to publish a series of frank assessments of the career of Robert F Loeb, a legendary physician and professor who was the chairman of Columbia's Department of Medicine from 1947 to 1960. Not only are there physicians still at Columbia who worked directly with Loeb but his son, John, remains on the faculty. The writers—largely alumni—have fiercely debated Loeb's legacy, terming him, among other things, “abusive” and “scornful”. What lessons can be learned by revisiting the past in such a provocative and honest manner?
Loeb was born into a medical family. His father was German-born Jacques Loeb, a world-renowned physiologist and a founding member of the Rockefeller Institute for Medical Research. After completing medical school at Harvard and training in internal medicine at the Massachusetts General Hospital and Johns Hopkins Hospital, Loeb moved to Columbia-Presbyterian Medical Center, where he would spend 37 years until becoming an emeritus professor in 1960. In his early years at Columbia, Loeb spent much time in the laboratory, where his seminal studies of Addison's disease clarified how the adrenal gland and kidney maintained electrolyte balance in the body. With enormous ramifications for diabetes mellitus and many other diseases, Loeb's research, many believed, warranted a Nobel Prize. Meanwhile, Loeb climbed the academic ladder at Columbia, becoming the Bard Professor and Chairman of Medicine in 1947. He was often the first physician to arrive in the morning and spent many weekends on the wards, expanding his encyclopedic knowledge of medicine, mentoring house officers and students, and paying extra visits to ward patients he had met during rounds. Loeb was for years the co-editor of the Cecil-Loeb Textbook of Medicine, the bible to generations of internists. In addition, Loeb had an uncanny ability to remember patients he had not seen in many years. In one case, he not only remembered a 35-year-old woman he had treated 25 years before when she was a child, but what bed she had been in and who her residents were. One former student called Loeb the “mentor of mentors” and credited him with his own “life-long dedication to scholarship and the pursuit of knowledge”. With this sort of biography, how could Loeb's legacy become so tarnished?
The critical assessments in the P&S Journal began with a remembrance by Clifton K Meador, who had trained with Loeb and had written a book on famous physicians. Meador painted a complicated picture of Loeb, describing how the senior physician had first effusively praised him for making a diagnosis of Budd-Chiari syndrome but then unfairly turned on him for failing to examine a diabetic patient expeditiously. Meador also described how he later redeemed himself by preventing unnecessary surgery in another patient, but his image of Loeb as arbitrary and judgmental nevertheless persisted. Meador's article inspired other negative recollections by former Columbia medical students and residents who recalled having been put on the spot when making rounds with Loeb on the wards. For example, Alex Caemmerer, Jr, wrote that Loeb had taught by “humiliation and intimidation”, treating students as “the lowest of the low”. When Ollie Cobb suggested that a patient might have Rocky Mountain spotted fever, Loeb responded with a booming “Fiddle-De-Dee”, the phrase he used when a reply did not meet his standards. David Marshall recounted a story in which Loeb told a student who had missed a question to “go down and see the dean and tell him you are through at P&S”. Although Loeb quickly called the student back, the event was nonetheless disturbing. This type of behaviour, Norman Spencer wrote, showed Loeb's “very public and destructive personality failure”. Another anecdote came from Lawrence W Norton, who wrote an article commemorating the 50th anniversary of Loeb's retirement. Although Norton's patient, who had lung disease, felt perfectly fine and had been diagnosed by chance, Loeb repeatedly demanded that Norton describe the patient's symptoms. This interchange apparently infuriated the patient, who barked at Loeb to “leave my doctor alone, you old man!”

What can we learn from this discussion of Loeb's faults? 
 
For one thing, such dialogue can produce a more honest assessment of past medical practice and education. As Dana C Grossman, former editor of Dartmouth Medicine, wrote: “There is surely no P&S alum of the Loeb era who didn't know both sides of his character.” 
Such candour thus avoids whitewashing the past
But more importantly, Loeb's story reminds us of the importance of placing physicians and medicine in proper historical context. Decades ago, it was common for medical students to be drilled with questions, often uncomfortably. Professors genuinely believed that such hazing helped students learn to think on their feet and thus become better doctors. Presentations had to be memorized, again as a way to show mastery of knowledge. The large, impersonal type of rounds that Loeb led, in which dozens of physicians, students, and distinguished visitors crowded around the bedside, often uninterested in the patient's input, also happened routinely. 
Paternalism ruled medicine. 
Expectations were also drastically different 50 years ago. Physicians, taught to have an almost fanatical devotion to their patients, spent most of their waking hours either in the hospital or reading about diseases.  
They spun their own haematocrits and made their own Gram stains. 
The terms “house officer” and “resident” bespoke the idea that physicians-in-training were expected to reside in the house—that is, the hospital.
In retrospect, Loeb took this philosophy to its zenith. He had “extremely high standards for himself”, Wendell Hatfield wrote, and believed that all doctors (and nurses) under his command should show the same dedication. When students, residents, or even attending physicians made mistakes or—even worse—cut corners, Loeb saw this as an affront not only to himself but, more importantly, to the patients who deserved their doctors' complete and utmost attention and devotion. “There is no such thing as a dull patient,” he liked to say, “only a dull physician”. 
Indeed, Loeb cherished—and remembered—particularly good diagnoses made by young physicians under his tutelage, especially ones that he himself had missed. Years later, he walked by one such doctor and said “You really got me on that one.”

Robert F Loeb (1895–1973)
Copyright © 2012 Archives & Special Collections, Columbia University Health Sciences Library
Medicine today has changed vastly from the mid-20th century. Concerns about excessive workload and sleep deprivation have led to the institution of night floats and the use of physician assistants. Having an outside life is now seen as crucial to the professional development of physicians. Meanwhile, patients are active participants on rounds; members of the team are expected to introduce themselves and never treat patients as “teaching material”. Perhaps Loeb's “true” legacy is to remind us that great doctors, like other heroic figures, often have character flaws. While we should reject how Loeb taught students, we should remember why he acted as he did: his fanatical devotion to the care of patients.

Dr. Robert F. Loeb Dead at 78; Metabolic Expert, Noted TeacheR

Dr. Robert F. Loeb, Bard Professor of Medicine Emeritus and former chairman of the department of medicine at the College of Physicians and Surgeons of Columbia University, who was considered one of the nation's leading medical teachers, died Sunday at his home, 950 Park Avenue. He was 78 years old.

Dr. Loeb was a specialist in diseases of metabolism and was widely known as a foremost clinician and clinical investigator. In 1922 he was one of group of physicians at Columbia who administered the first insulin treatment for diabetes.

Ten years later, Dr. Loeb first demonstrated the role of the adrenal glands in control of Salt and water metabolism. He went on to demonstrate that patients with Addison's disease could be maintained indefinitely by having large quantities of salt their Until then Addison's disease was invariably fatal.

In one of Dr. Lobb's bestknown studies at Columhia, he and other members of the department of medicine undertook a detailed examination of the fluid and electrolyte, abnormalities that accompany the withdrawal of insulin from diabetic patients. The group was able to provide a rational basis for the modern management of diabetic acidosis.

Research on Malaria

During World War II, Dr. Loeb served as chairman of the Board for Coordination of Malarial Studies. Studies under his direction led to the development of chloroquine and a number of other important antimalarial drugs still in use today.

Dr. Loeb served for many years as vice chairman of the board of trustees of the Rockefeller University, as a trustee of the Rockefeller Foundation, as an overseer of Harvard College and as a member of the President's Scientific Advisory Committee under Presidents Truman, Eisenhower and Kennedy.

He was a past president of the American Society for Clinical Investigation, the Assodirtion of American Physicians and the Harvey Society, and was a member of the National Academy of Sciences, the American Philosophical Society and the Century Association.

Born in Chicago on March 14, 1895, Dr. Loeb studied at the University of Chicago. After two years he entered Harvard Medical School, from which he graduated magna cum laude in 1919. He served his interneship at Massachusetts General Hospital and in 1921 after a year at Johns Hopkins Hospital joined the staffs of Columbia University and Presbyterian Hospital.

Co‐editor of Textbook

Dr. Loeb continued to teach and do research at ColumbiaPresbyterian Medical Center until his retirement as chairman of the department of medicine in 1960. From 1947 to 1960 he was co‐editor of the Cecil‐Loeb Textbook of Medicine. He was editor of Martini's “Principles and Practice of Physical Diagnosis,” and in 1962 he served as Regius Professor of Medicine at Oxford University.

The recipient of honorary degrees from numerous universities, including Harvard, Columbia, Oxford, Rockefeller and the Universities of Paris and Strasbourg, Dr. Loeb was cited by Harvard in 1969 as “a man whose career epitiomizes both the compassion and the brilliance of medical science.”

Surviving are his widow, the former Dr. Emily Guild Nichols; a son, Dr. John N. Loeb; a daughter, Miss Elizabeth G. Loeb; a brother, Prof. Leonard B. Loeb of Berkeley, Calif., and a sister, Mrs. Anne L. Osborne of Hampton, Conn.

A funeral service will be held Thursday at 2 P.M. at the Brick Presbyterian Church, Park Avenue and 91st Street.

Tuesday, February 11, 2025

OCulink and Thunderbolt

Oculink and Thunderbolt 
Thunderbolt is hardware interface that connects external peripheral to a computer.
It was developed by Intel and Apple collaboration and is proprietary product.
There are four versions and version 5 planned for the future with bus speed of 80 Gbit per second
1 and 2 supports 20 Gbit and 3 and 4 supports 40 Gbit per second.
1 and 2 have 20 pins 3 and 4 has 24 points.
 
They have fast and slow data transfer lanes but only selected lanes are connected to data access. Other pins are for grounding and power supply.

PCIe is Peripheral Connect Interphase Express for high speed connection of the motherboard (internal)  to  an external hardware.
 
OCulink port and cables are used to connect to the external devices to the computer motherboard, directly unlike the thunderbolts which are intermediate connections. 
This is to prevent latency in data transfer. 
This factor is very important in playing games in high fps rates and pixel resolution. 
 
Physiology of Motion
FPS means frames per second, Medical Terminology, the brain can see individual frames if the are moving slow. If my memory of undergraduate physiology is right anything above 36 frames per second, the brain interpret as a motion .
There is also lag of election transfer from eye to the brain and back to the eye to see the picture of image. This is about milli seconds that depends on the length of the never. An impulse from toe of the toe takes longer than from the tip of the finger.
This called latency and these films guys have taken this word from medical terminology, I believe.
This comes from reeled motion pictures. The reel has to run at least 36 per second to emulate motion but there is latency of the film projector, too. When we take all these factors into consideration 24 frames per minute has no strain for the eye (brain does not feel pain but the eye does)
Even though one need 36 frames for motion for practical purposes for videos 24 frames per minute is barely enough considering the latency factor. Even though, light travel in space without scatter there is an element of scatter and that is why we see the sky as blue not white.
There is something called spectrum of energy, too and the eye uses certain part of the spectrum for (analog vs physiology) for visualization and we can distinguish only about 16 to 24 colours, whereas the computer can distinguish million colour shades. I am guy with colour blindness which I realized playing billiards on dim light (not in natural light) at night which is getting worse with age.
By the way, we had worse medical teachers of that time, who were learning physiology and anatomy with us. They had gone abroad had got PhDs and they were meant to train them in methodology in a science and not teaching. Our teachers came from Carlo Fonseka Era but Osmund Jayaratne was my fovourite with his brilliant exposition of matters about clouds and lightening and many other topics in physics. 
I loved physics and hated medicine.
Let me come to digital facts.
Digital technology of current era exploits human physiological facts and human weaknesses and use high frame rates of video games to entice people including an old guy like me. 
It is an illusion of motion.
I will leave at that.
 
Graphic cards manage the pixels and rendering and that is why they have lot of pins (20 to 24 pins). 
Not all pins are used for data exchange and some are reserved for grounding and power supply.
They work on 12 volt direct current and the heating that generate while running is due to speed of data transfer and also due to components (transistors, capacitors and gates) within the CPU, RAM, GPU and the Hard Disks. 
These components are connected in parallel and they work independently. Therefore, the current that runs in parallel may vary from 3.3V, 5V and 12V.
The AC power supply which is 220 or 110 is stepped down to direct (battery current) current of 12V and for some components 3.3V and some 5V.

CPU cords have 8 pins.
GPU cords have 20 pins
ATX Motherboard power cord has 24 pins.

There are no components needing series current, except perhaps CMOS battery supply on a computer. 
The advantage of parallel current is the system does not breakdown due to one component failing
That is why computer is better gadget than a bulb or an iron or a fridge.

OCulink is the connection system to PCIe internals and externals.
Small firm factor
Direct Connection as opposed to intermediate like thunderbolt connection.
 
It uses PCIe connection
Peripheral Connect Interphase Express
 
Connect to external PCIe
Connected to Graphic Card
Connected to SSDs and docking stations.
Connects the motherboard to the external expansion cards like, Graphic cards, external SSDs and  Network cards.
 
1. Fast
2. Cost effective
3. Less interference  with other electrical circuits.

Prof. Osmund Jayaratne -A lifetime of teaching

Prof. Osmund Jayaratne retired from the Physics Department, University of Colombo and Peradeniya, after a long and distinguished career spanning 44 years. His primary research interest was terrestrial a cloud physics. In his teaching, Prof. Jayaratne mentored more than a thousand students. He also served Sri Lanka in the area of policy related to higher education.
In addition to teaching, Dr. Jayaratne also conducted research on the lightning patterns of Sri Lanka in collaboration with Prof. Lakshman Kannangara.

Loss of sight


A few years after retirement,
Prof. Jayaratne’s eyes developed cataracts. Lens implants, a new procedure in Sri Lanka at that time, were attempted. An infection occurred in one eye and spread to the other. Despite repeated surgical interventions, Prof. Jayaratne suffered complete loss of sight in both eyes — confining him to his home in a nearby suburb of Colombo. His wife, Joyce, is his eyes to the world. She reads to him the latest scientific developments reported in newspapers and magazines.

Bad Things about Min PCs

Bad Things about Min PCs

1. Build Quality

Plastic vs Metal Frame 

2. Available Ports and Extensibility 

3. Upgradedability 

4. Cooling System 
Smaller fan spin at high rate and add to noise level

5. Ventilation and Air Flow

6. More open space means more dust het collected and dust in circuits killer

7. Soldered CPU and Integrated Graphic Cards means poor upgradability.

8. Cost may mount to a standard PV
Dream very support


9. Guarantee and after sale are important.

10. Driver Support for Microsoft Guys 

A6 Mini PC

A 6 Mini PC

Rebirth, Kamma Consciousness

 Rebirth, Kamma Consciousness


Mind and Brain Duality

The consciousness can manifest itself without fully functioning  brain in 3 situations.

1. Near Death Syndrome (NDE)

2. Apparently brain damaged individuals regaining consciousness at the time of death.

3. Apparent consciousness in person with minimal brain function.

There are also children with very thin brain tissue with severe hydrocephaly with high intelligence.

There is another situation where young children remember past life experiences not necessarily the immediate past life  (may be several thousand years old).
 
In this scenario memory is not related to the current life.

It is time for scientist to record these events and study them objectively.

As far as I know only Ian Stevenson of Virginia University has done some studies and one of his students pursue on this line of studies.

This piece has many ideas and I have some vital disagreements with the way of life of Dhamma, especially its attitude to plant kingdom.

I do not blame Buddha for his course of action.

He was totally focused on one thing
.

It is the mind and nothing more.

He was focused on every  BORN  MIND which attaches itself at death consciousness to birth consciousness of another life stream.

The born mind drives the wheel of karma and rebirth.

The unborn mind stops the wheel of rebirth but it exists in a subtle form unentangled with worldly things.

It is Lokotthara or beyond this world of MAYA or total imagination of me, myself and I concept.

Whereas, plants do not have an organized  brain but only life and does not get attached to another plant, so a death of a plant or seed is total annihilation and no rebirth.

In that sense, killing a plant has more consequences to this planet (my obsession and valid concern) than killing an animal life, since animal life can be reborn again in an another planet, if not this planet.

That important distinction should be born  in one's mind to begin with.

For me this is the only planet, I know of and both animals and plants are my interest and we are NOW, deep into the sixth extinction.

One word about the UNBORN MIND.

It is Buddha's total dedication.

In my understastanding that NIBBANA is the unborn MIND (since it has no Rebirth consciousness) out of born minds of unattained guys and girls, you and me.

It is NOT total annihilation but UNBORN, MIND, since MIND as a form of ENERGY could not be destroyed but only TRANSFORMED.

This is an opinion not a DOGMA.

You should read the following with that in grasp to understand the logic of Dhamma and Karma and Rebirth.

It is 12-02-2021 and the South West Cloud movement has begun.

It will be a long dry spell and farmers without water will have a torrid time.

Not only Coronavirus but water shortage and electricity cuts are on the card.

It will not be a good April New Year, if monsoon rain does not intervene.

This entry of course, is to correct many mistakes made in the past as regard to
Dhamma.

Since my data is coming down fast and I do not intend to replenish data for finger printing,  many lines are appropriate, here.

I have stated there are five Jhana States and it should be corrected as IV (four).

Some texts describe up to VIII Jhana States.

One can attain IV Jhana States as a human being.

From V to VIII are probably Minds States that  some beings possess in Arupawatara Lokas (mind without body form) or States.

Javana is the Pali word used to describe the behaviour of mind and please do not confuse.

In Jhana States, one achieves a kind of happy States.

1. Piti
2. Suka
3. Ekaggatata
4. Equanimity


Even these States are hindrance to Vipassana Samadhi, the goal of higher Dhamma.

The upward mobility starts with

1. Metta or Compassion
2. Karuna or Loving Kindness
3. Muditha or Sympathetic Joy
4. Upekka, the word equanimity is the closest English equivalent but not the exact translation.

It is the balanced, neutral, unattached and nonjudgemental state of mind very difficult to achieve.

Ana Pana Sati or Ekaggatata (one pointedness of mind's attention) meditation is somewhat low down in the scale of purity of the mind.

Only an entry point.

But entry point in Dhamma has five scales in ascendance.

1. Saddha or Faith

2. Viriya or Sustained Attempt

3. Sati is the mindfullness in meditation

4. Samadhi or sustained concentration

5. The goal is Pagna or the Highest Wisdom

One has, to drop 5 Nivaranas or hindrances
1. Greed or Loba
2. Hate or Dosa
3. Ignorance or Moha
4. Raga or bondage
5. Sloth and Torpor

They are also described as 4 extremes or Agatis, if one leaves out the 5th, the slow or indifference to mental accompaniments.

In Jhana States one has to drop all mental.activities one by one.

1. Subdue or Control, all objective or subjective thought moments arising spontaneously

2. Focus on Residual Thought Moments in Bhavanaga Sota Stream of Mind (in Sansara).

3. Piti

4. Suka

5. Samadhi

All these are addictive and are hindrances to Pagna or Wisdom.

6. Ekagatata or Equanimity.

In the last stage of Upekka, one begins to have a glimpse of the reality of existence in Sansara life stream, uninterrupted with deep bondage and its self perseverance, ad hoc.

The Jhana States are absolute hindrance to critical analysis and abstract thinking necessary to understand the behaviour of  the Mind.

I must state a recent discovery of mine.

One of my friends, who is like a saint after a couple of drinks told me alcohol, drugs and meditative trance, all induce temporary state of ecstasy.

They all aspire the same thing.

ECSTASY!

All three are addictive in nature, he elaborated.

My medical input is, all are brought on
by ENCEPHALINS made within the nervous system.

In other words, all three are excessive self indulgences of no merit.

The craving for endogenous  "Feel  Good Hormones".

By the way, extreme sports, marathon, mountain climbing, preparation for Olympics and big boxing matches peak them in feel good hormones and with win or lose, these hormone evaporate into thin air immediately afterwards.

Even watching these events as a spectator elevate these hormones, probably  more of stress hormones and a sense of ecstasy with a win and a corresponding gloom with a loss.

That is why some sports are addictive as bad as gambling.

I think even cellphone games are addictive and I am beginning to control the urge to play them.

Game developers know this and take advance of this self induction with endogenous hormones.

Instead,  I  turn my mind to my rooftop garden, and with dry season approaching, I have enough to keep me occupied.

Anything in excess is an addiction but flowers are a soothing antidote.

Coming back to my critical talking point, gathering knowledge, in any  new subject domain needs the ability to think in abstract terms and later analysis for the pros and cons associated with.

Not many are endowed with both.

The Jhanas provide temporary ecstasy in heavenly aboard.

One spends the credits earned in many lives in one go (like a big purchase on a credit card), in heaven for some time and slide down to the animal kingdom invariably.

Human Birth is rare and wasting its many resources are not prudent in general terms.

Meditation in my view is a waste of time in solitude, even though, it gives a temporary sense of tranquility.

It is OK for monks but not for busy people with family commitments.

Before, coming to nuts and bolts, let me state few historical facts, some related to geography and some to language.

Word of Buddha reached China after 700 years and in Sanskrit.

It reached Burma and Thailand 1000 or more years later and in Pali, probably by sea route.

Nepal or the Magada State is landlocked and Buddhism did not reach even Tibet until 1200 years or more later.

One should assume that all these countries had some form of a belief system and were not conducive, if not antagonistic to imported or foreign ideas.

China is a good example.

Now  things were not recorded even in Aluvihara in Ceylon, till 1700 years later after the passing away of Buddha.

My point here, with passing away of time and cultural influence, nothing called Pure Dhamma existed but colossal literature
, that include Dhammapada, which gives an insight, to its teaching.

What excited me was that, every volitional action is related to the Mind and many years of me studying  Medicine did not prepare me to understand the Mysterious Nature of Mind, either.

So, prudently, I postponed digging into Dhamma in my young years.

I bought a huge Dictionary of Buddhism and it had more than 10 pages on the Word Dhamma.

I knew, all the English translators got it wrong somewhere, having not studied Pali in depth.

Only, oral traditions were existing for a very long time before that
. This why the 6 Buddhist councils are important in the Evolution of Modern Dhamma.

The Tibetan approach, I never liked and trying to become a modern Buddha with the glamour of TV screens is redundant.

After all, I hate China for subduing  Dalai Lama and invading Tibet for no reason other than economic and expanding its Silk Road initiative
.

I think Coronavirus was the befitting curse
that befalls on China for decades to come and its silk road dream of economic strangle will peter out, in real terms and in real time.

I hate Mao Se tung and Carl Marx for destroying thousands of years of Chinese Culture.

In that case,  President Putin is much wiser, who sticks to Orthodox Church.

The long preamble is essential and many Mahayana and Hinayana traditions are a utter waste.

In a nutshell, Dhamma is based on two cardinal concepts.

1. Kamma and Rebirth.

2. Action and Result or Cause and Effect.

The one who does not believe in these two is not a Buddhist in Practice.

If somebody kills any life he has to reap benefits as food in this life, as well as his repentance in future life in animal kingdom or may be killed by his or her own mates as a food item.

Think about that scenario!

The powerful emperor the King Asoka, rarely erected sandstone in Buddhist Terms.

His obsession was to stop animal killings and he would sentence to death a man who  has violently killed an animal and in that sense, he did not practice Metta or loving kindness to his subjects.

He is the first King in history who formulated rules and regulations not based on a book or scripture but by common sense.

His sandstone depicted these themes and Muslim invaders of course destroyed them.

In that sense, Jews and Muslim not eating pork and Hindu not eating beef is not valid on animal rights claims.

In actual fact, Hindus eat pork and Muslims eat beef and the so called compensation by religious practice is fully nullified and all animals are killed by default.

To this add Ceylonese and Thai Buddhists who will eat meat killed by both Muslims and Hindus.

What a cohort?

Then why only human rights?

Is it to violate the fundamental rights of any other living being?

Any life is precious to its owner and becoming a vegetarian should not be a fashion.

My analysis shows that to produce one kilo of beef one need eight kilos of grain.

By grains alone, 8 can be fed instead of 1 with only meat.

Meat is non essential and plant proteins can easily make good the protein requirements.

This principle (not needing animal) was illustrated by one of my Tamil friends from Jaffna who was a total vegetarian, no eggs and the tallest and the heaviest in our batch.

My friend won the putshot by a big margin!

The elephant is totally vegetarian and some big whales, too eat only plants.

What a scientific fact?

I forgot a big point in my argument.

How many animals an American eat by 50?

If an American dies prematurely how many animals would be saved?

It is as important as 8 to 1 ratio of grains.

The ratio can be 100 animals  to one American life.

So an American dying is a blessing to the animal kingdom.

What an outcome after Coronavirus?

I did not have the premonition to vision this glory.

Developing vaccine or antibodies by killing animals is not prudent in that sense.

This simple arrhythmic 8 against 1, both the UNO and the WHO cannot understand.

It has no population control policy of any sort.

The mother nature takes its own initiative to prevent animal slaughter by killing the man first.

That is a realistic approach
.

The world has a limited capacity and we won't be able to colonize any planet to escape from this virus.

Buddhism did not take root in China and India, simply due to this Truth of Craving for Animal Flesh.

Any ordinary man in India and China loves meat including chicken.

Few facts about Mad Cow Disease and processed Faked Fats.

In England and USA beef is the major food protein consumed.
So to fatten the cattle and bulls they fed animal flesh discarded in the slaughter houses mixed with pasture to all animals especially cattle who only eat plants.
 
They do not have enzyme system to digest these by products and some of these fats get deposited in the brain as amyloid proteins.

After all cows getting ill or mad is no concern, since they are ultimately sacrificed as human food.

But irony was lot of British and American guys became demented in the long run and cattle farmers and the government hid these medical facts for decades and finally they had to publish some data about Mad Cow Disease (mind you I was eating and relishing on beef, pork, lamb, chicken and fish as a bachelor and in fact I looked like a human pig).

Moments the reports were published, overnight, I stopped eating beef and started eating only fish.

I am a total vegetarian now but eat eggs.

The elements causing Mad Cow Disease are animal fats that human cannot digest fully (animals also cannot digest them) and get deposited in heart, liver and dangerously in the brain.
These undigested fats are called
amyloid proteins and are mixed with various proteins trapped with in them.

The next is Chinese contribution.

The Chinese wet farm refuse is added as fodder to animals and fats are extracted for human consumption and converted into assortment of margarine.

These margarine are nicely flavoured and wrapped and our bread makers use them liberally instead of butter, milk and coconut oil.

A mass food crisis (FAT CRISIS) is in the offing.

So all the ingredients of Mad Cow Disease is in our Bread or "
Chun-Pan".

Even a total.vegetarian, overtime  can be affected by Mad Cow Disease.

That is the bottom line and STOP eating Margarine and Wasana Cakes made from them.

The April New Year coming bread makers work full time to use these palm oils and margarine (substitute for real coconut oil).

Coconut oil is the best oil and converting coconut oil to margarine is a CRIME and a CRISIS.

Eat butter and curd, drink milk and avoid all margarine.

Over 30 years I stopped buying margarine.

Continued drinking milk and making home made yogurts until a liter of milk became over Rs.200/= or more.

Do not eat food made of these margarine (biscuits, cakes, pastries and
Chun Pan).

The necessary prerequisite for a Buddhist, even not intending to study Dhamma is to stop killing and not eating meat of any kind, fish included.

For centuries we had wars in this country and eating flesh predated nationhood and race, even in Ceylon.

So, Sansara is the essence.

The precursor of birth is death in elsewhere.

It is interlinked instantaneously and there is no Antarbhawa.

The death consciousness is the birth consciousness in essence.

With the Coronavirus calamity, one who does not believe in rebirth, tries to hang on to the ventilator or to believe in the putative efficacy of the vaccines.

Both allude to the reality that one would kick the bucket in many ways than one, anyway.

So give up that psychosis of Coronavirus and live this moment in happiness.

Somanassa Citta not Domanassa Citta.

In Sansara Concept, there are few levels of life.

If we take Manussa or Man in the middle, the higher level above is Deva where one spends his / her merit credit in one go.

Only a few Stream Entry Anagamis reach higher status or Nibbana in heaven.

The rest climb down rarely to manhood but naturally to the animal kingdom.

That is why I call the manhood /womanhood is very precious.

One may climb up from animal to human world rarely with previous Good Kamma.

Those who act in killing in wars only go to hell or animal kingdom.

The Vipaka or cause and effect has its ending there.

Kamma is actually all actions including killing in war.

The result or Vipaka is the outcome.

So avoiding killing and wars are mandatory for healthy human living.

One may be born in animal kingdom and be killed and eaten by another man or woman in the next life.

In fact, one may be eating his or her own kith and kin born in the animal kingdom.

How nice or naive is that?

That is the bottom line and the summum bonum!

The level below animals is
spirit levels and demons and the upward mobility is rare.

I think born as a free bird is not as bad as spirits and demons.

I call the aliens who visit us from time to time are in between humans and heavenly beings but are humanoid all the same.

FACING DEATH
Facing death, even for a Buddhist who believes in Rebirth is a difficult preposition.

This is very difficult if the one who is dying is a kid.

It is imperative that I should write this end piece as a doctor and not as a priest.

Religions have many ways but none of their methods is perfect.

One who is about to exit has a deep fear when tunnel vision emerges.

It is a momentary period of lucidity out of a a dark halo.

One wonders whether to hold on to the failing body or let go to the unknown.

I am not sure how one in Jhana State handles this.

My description here is for an ordinary guy / girl.

It is better to explain with a few real examples.

Number one, with a sweet gentleman in mid eighties.

He was misdiagnosed and was in coma due to overdose of saline with clinical and laboratory confirmed hyponatraemia.

I had to reach the extended family with many grandchildren.
I asked them.
They wished to have a lucid moment with him.

I said I will try for 10 days and not more.

To my surprise on the 9th day he opened his eyes briefly and I got the family to be present the next day.

The nurses were excellent and propped him up with a head rest and I prompted, the grandchildren to wake him up for a brief period in the morning and in the evening and everybody had a chance for the next five days or so.

I had only one demand and that was, one with the strongest will power should hold his hand at the time of his last breath with a nurse attending, me nowhere near his bed.

The reason, he got attached to me in between.

The next was my favourite and he requested only me to be present.

I took the opportunity to convert him to Buddhist ideology with oxygen tank in supply for nearly 5 days.

The moment came I gripped his hand lightly.

He did not have any strength left to grip me.

Most of the others did not have any desires or requests for me and I let the nurses handle them.

The third one was an anomaly.

He was the only one who had a beautiful smile at the corners of his mouth.

Very unusual and all the others, I had witnessed had subdued fear.

I was not near him at his departure time and I probed.

He was an alcoholic and had a mild heart attack.

He faked pain and got an overdose of morphine.

I do not think his next life was favourable due to his intention of faking in the moment of death consciousness.

In my opinion, loading with drugs at the time of death is inappropriate and hinder the momentary lucid interval that helps into the next life.

In that sense recitals of faith may be helpful but wrong view of the faith may land one definitely in Hell not in Heaven.

In that sense, masterly inactivity at the time of death is the best approach, since nobody has control over one's death or the next birth.

I will finish this with few hypotherical scenarios which I have not experienced.

The encounter at the goal of death.

1. The executioner and the convict.
One in mortal fear and other indifferent to life.

2. The accidental death.

3. Home death with priests attending.

4. Hospital death, already described.

5. Death in battlefield.

Theoretically, if one can apply equanimity at  the point of departure in the belief that death does not terminate Sansara may be helpful to reduce the engulfing fear.

That is only a hope, nothing more.

One has no control over the next birth or the next existence but a totally natural phenomenon, common to all forms of life.

So let go the attachment to this present but failing body.

Oxygen puff may be helpful but not the ventilator which prolongs the agony to nursing staff, next of kins and more importantly to one who is in the death bed.

Buddhism and Stoicism

Buddhism and Stoicism
 
Buddhism is free of dogma.

It is not a doctrine.

It is a simple way of life.

Its goal is emancipation from unsatisfactory Bhava of all beings (including higher beings called Devas).

Its enlightenment is peace, tranquility and wisdom.

No belief in god or of his creation.

Because it is not a dogma (as for god and creation) and has given free inquiry to its followers it has spawned many variegation.

Kalama Sutta is based on Free Inquiry.

Unfortunately, Buddhist teaching was written down in Ceylon probably around 1700 years after the passing away of Buddha.

It was passed down by Oral Tradition and memorizing what had been said by elder monks of the past, a definite scriptural or textural comments came to existence much later in its evolution.

However, Hinduism is the oldest religion and has the oldest scripture.

All textural contents are preceded by a phrase "I have heard it so" or "Evam Mesutham".

So any errors of passing down the oral contents and translations were presumed to be inconsequential.

That is why there are commentaries and probable misreading of Buddha's original teachings.

Open inquiry and commentaries were genuinely encouraged and this has lead to enormous proliferation of scriptures.

That is my bone of contention.
 
Lot of things were added over time.

Coming from scientific background, I prefer minimalist and simple approach to
Buddhism or Dhamma.

There are also claims, that Buddhism was probably written down in Ceylon in the middle of first Century and commentaries were written by Buddhagosha in the fifth Century.
 
Buddhagosha was an Indian philosopher, commentator and a translator.
 
His work has been questioned probably due to his Indian origin.

His classic work is
Vissudhimagga or the Path of Purification.

That book gives instructions in  how to meditate.

There are about 1000 ways of meditation techniques.

I am writing this to warn guys and girls to be vary about various self claimed guys and girls who propagate Meditation Classes in the Internet without basic understanding of
Dhamma.

1. Theravada Buddhism

This is based in Ceylon, Burma and Thailand.

These countries participated in six Buddhist Councils and the last one was in 1956.

First council was during the time of Buddha and the Second Council about 100 years after passing away of Buddha.

Both were oral councils.

In Kandy, Ceylon there is Publishing House called Buddhist Publication Society (B.P.S) which has enormous collection of books on Buddhism in Pali, Sinhala and English.

Two Suttas I recommend are Kalama Sutta and Brahmajala Sutta.
Lately I have added Sigalovada Sutta.

If one is looking for books from simple to advanced that is the place one should visit.

It has a web site and one can order books through email correspondences.

It is closed on public holidays and open on normal working hours of Ceylon.

It is resourceful place.

2. Mahayana Buddhism

I know very little about Mahayana.

I do not think it exists currently in India.

Buddhism was translated to Sanskrit in India and a copy of the contents went to China. From this few copies or translations were passed  to Japan and Korea.

By the way, Mao Zedong destroyed temples and most of the scriptures
 
He has killed over 60 millions both in China and Tibet.

It is called Mahayana.


3. Tibetan Buddhism of Lamas.

This, I think is the most distorted version of Buddhism.

I am resistant to call it Dhamma.

They try to become Buddhas, in one go.

It is alien to the fundamental teaching of 4 levels of attainment.
1. Sovan                        
2. Sakurudahami 
3. Anagami and                  
4 Arhants

Often, Western the guys fall prey to gullible mantras or uttering. 
By uttering one cannot attain higher levels and there is no mystics in Buddhism.

What one needs is sustain attention to meditation under a "Real Guru".

I leave it at that.

If one wants to visit Tibet and enjoy the serenity of Tibet it is altogether, a different kettle of fish.

Do not fall to Gullible Guys and tourist guys in Tibet.

Is Buddhism a Philosophy?

My answer to that is neither positive nor negative.

The western authors have labeled it as a philosophy inappropriately.

Dhamma is not a doctrine.

It has three plausible concepts not dogmas.

1. Impermanence of life and things.

2. Cause and Effect or Kamma concept.

3. Rebirth

Above there concepts are all Mind based.

There is a Canonical Text called Abhidhamma which tries to classify mind in an exhaustive manner.

I have tried to read this text with an analytical and critical way as a medical guy with very good understanding of how our brain works.

To say the least, I do not recommend any of my friends to read them.
 
Very confusing and there is no philosophical tenets therein.

The approach of philosophy is to classify things by reasoning and logic.

Apart from above 3 concepts there are no additional philosophical concepts.

Rebirth is a belief system and the other two are self explanatory and no need for philosophical conjecture.

So it cannot be described as a fundamental philosophy but a way of life where on tries to live a simple life, while trying to achieve enlightenment through peace, tranquility and wisdom by one's own will.

The Buddha shows the way, but one has to trod on diligently.

It is a way forward.

There is moral aptitude but no compulsion by law, except for monks.

For example, if somebody is seafaring for his living he is not prevented from his living but at least in his sunshine years of life he should do something worthwhile for his own mental well being.

Buddhism brings happiness or Somanassa Citta
.

There is lot of optimism in Dhamma.

36 Somanassa States

Only 8 Domanassa states

Only philosophy that has any semblance to Dhamma is Stoicism but it is full of pessimism.  
It has a pinch of rationality in thinking, lot of fatalism to life in general and subdued benevolence to humanity.

I would not try it.

The 4 components are

1. Courage or Power or Energy of Mind

2. Temperance or live here and now

3. Justice or abide by law

4. Accept things which are beyond one's control, for example death.

Arthur Schopenhauer is a stoic.

Other stoics added few more ingredients.

5. Act with right intention

6. Be useful to fellow beings

7. Anticipate difficulties

8. Live with nature or be a part of it.

 

Viability in Politics

Viability in Politics  
Viability in politics is brittle. 
MR was destroyed by those around him in the SLFP/SLPP.
RW was destroyed by those around him in the UNP/UNF. 
MS was destroyed by himself. 
I guess GR would be destroyed by the large extended family, since all politicos are crowding with MR (would lay the foundation of destruction of both them in few years time). 
If he takes over the Buddha Sasana Ministry, the saffron clothed guys will be the biggest liability.


Saffron cloth and politics do not go hand in hand.

 
Athana, Methana, Rathana is a living example.

It is difficult to see the dirt in one's own eye.
It is the economy that will ruin everybody including those who voted against him.


PBJ is a liability in his own accord.

Discipline - Vinaya, The Mahamevna Guy to Read

Discipline - Vinaya, The Mahamevna Guy to Read

Vinaya — the disciplinary code of Buddhist monks and nuns

By D. Amarasiri Weeraratne
The Vinaya constitutes the disciplinary code of conduct for Buddhist monks and nuns. The Buddhist Sangha consists of both monks and nuns, and not monks only as ignorantly believed by many Sinhalese Buddhists. 


Buddhist monks have to observe 227 Vinaya rules, and the nuns have to observe 311 rules.

When both monks and nuns are novices (Samanera) i.e. before higher ordination they have to observe only ten Precepts known as Dasa Sila.

The Buddha expected the Sangha to continue to observe the Vinaya rules in the original spirit with changes in the minor rules if deemed necessary by the majority of the Sangha.

The Buddha said, "O monks! So long as you will not enact new rules and will not abolish existing ones the Sangha may be expected to prosper and not decline".

The history of Buddhist countries shows that when the monks neglected the precepts and became lax and corrupt Buddhism declined

It revived again when Sasana reforms were effected and monks observed the Vinaya properly.
Lay person play an important part in helping monks to observe the Vinaya.
Monks depend on lay persons for their material needs. So it is important that laymen should know the fundamentals of the Vinaya. Then they can support the monks to lead the holy life.

If lay people are totally ignorant of the Vinaya they could spoil the monks, condone wrong behaviour, and will not be able to differentiate between a good monk and corrupt apostate.

The Buddha advocated that the Vinaya should be available for all to see. 

He said, "Monks, there are three things which shine when not hidden, viz. the sun, moon and the Dhamma-Vinaya". 

Therefore, it is important that lay persons should have a basic knowledge of the Vinaya.

The Dasa Sil Mata nuns observe only the Ten Precepts of the novices and they are not required to observe the 311 rules for fully ordained nuns.

Eight Categories
The Vinaya-rules of the Sangha are classified into eight classes.
They are;
1. Parajika,
2. Sanghadisesa,
3. Aniyata,
4. Nissaggiya-pacittiya,
5. Pacittiya,
6. Patidesaniya,
7. Sekhiya,
8, Adikarana Samptha.

The first two incur heavy offenses, while the rests incur light offenses. They are redeemable by confession to another monk.

Only the more important rules concerning lay-people will be discussed in this article.

Capital offenses Parajika
There are four parajikas or rules of defeat. Any monk or nun who breaks any one of the rules is automatically "defeated". He/she falls from monkhood/nunhood even if he or she wears the yellow robe.

Also he/she is not allowed to enter the Sangha in this life-time.

The first parajika forbids sexual intercourse.

Therefore in Buddhism, a monk could never have a wife.

The second rule forbids stealing any object of value over Rs. 1500.

The third rule forbids killing a human being.

The fourth forbids making false claims to supernatural psychotic attainments i.e.Jjhana or even Arahantship.

Willful intention is necessary for these acts to constitute an offense.

Pardonable after Penance Sanghadiesa
There are;
13 Sanghadisesa offenses.
They entail a formal meeting of the Sangha. Any monk/nun violating these rules has to undergo a period of penance. After this, if the offender shows repentance he/she may be reinstated by an order not less than 20 monks/nuns.

The second sanghidisesa forbids physical contact with a woman/man with lustful intention
(like some politicians most of our current monks are homosexuals).
 
Besides this handling money, gold, silver, gems, and such valuable, animal traps, weapons, musical instruments and fruits on trees constitute Sanghadisesa offenses.

A Buddhist monk cannot solemnize marriages like Hindu or Christian priests.

The 13th Sanghadisasa forbids over-association with lay families or behaving like a layman.
He cannot give gifts to layman hoping for return

Bad behaviour entails playing or associating with girls, playing-games, singing, dancing, etc.

Doubtful cases Aniyata
These are two indefinite offenses when a monk is accused of being with a woman in a secluded or screened place. If the monk devise misconduct and no one has seen misconduct, he gets the benefit of the doubt, unless there is over-riding evidence.

Expiatiables Nissaggiya-Pacittiya
These constitute 30 rules which entail expiation with forfeiture of the disallowed articles.
The monk has to confess his guilt.
Rules 6, 7 and 8 concern ‘Pavarana’ or invitation. Generally, a monk may not ask for something form a lay-person unless it is a reaction or a lay-person who has consented to be a supporter.
An example of a dedicated lay-supporter is a man who says ‘Rev. Sir as long as you stay here when you are in need of any permissible requisite ask me and I shall be glad to comply’.
Rules 12 and 13 concern using an item considered luxurious.

The Buddha inculcated frugality and contentment with little.

He forbade items considered luxurious to a monk.

Expensive carpets and rugs, richly embroidered coverlet and in the present age we may
include air-conditioning units, T.V. sets etc.

Here we have to take into consideration that items considered luxuries of one age become necessities in another.

Rule 18 concerns money.
A monk may not receive directly any money for himself, for others, nor even for the monastery, etc.

He may direct a donor to put a donation into a donation box or bank account only if the donation is for the monastery fund, orphanage fund or any such impersonal fund. A monk may direct the use of such funds, but lay-persons have to handle financial matters. There is an allowance called Mendaka allowance for a lay-person to deposit money with a monk’s lay-attendant, or patron for the monk’s personal use. The lay-attendant has to do the monetary transactions — A Sangha Trust is a modern practical way of a accepting and administrating money and property for the benefit of the Sangha. Reliable trustees could administrate the trust, and the Sangha may advice them in their work.

Rule 19 forbids buying and selling to a monk

Since a monk cannot handle money he can neither buy nor sell.

A monk is not allowed to possess money, gold, silver, gems and similar valuables. He cannot possess land, animals, slaves, animal-traps, weapons or musical instruments.


Rule 23 concerns medicines or seven day allowances which a monk may keep

The Dasa Mula Aristaya has 20% alcohol, more than Brandy and Vodka.

92 Expiatables - Pacittiya
There are 92 rules which entail expiation.
The fifth rule for bids a monk to sleep with a young novice for more than three consecutive nights.
Rule 6 forbids him to sleep in the same place with a woman. Therefore a monk if invited to stay with lay people should be given a separate room.
According to rule number 7,
a monk cannot speak more than six sentences to a woman without a man present. The man or boy should be able to understand what is spoken. This rules limits a monk to speaking only the minimum necessary words to a woman-alone. The eight rules debate a monk from speaking of his super normal attainments even if true to lay-persons. The ninth rule forbids a monk to disclose another monk's offenses to laymen.

According to the tenth rule a monk cannot dig the earth if it contains worms, insects, vegetation etc.

He can give an indirect request to a layman, "we need a pit" etc.

A monk is not allowed to damage plant life, cut-grass, pluck-flowers etc.

He has to remove the seeds before eating fruits.

Rule 35 concerns a monk taking only one main meal a day. He can take nourishing drinks in the forenoon. He has to take his midday meal before 12 noon. Rules 44 and 45 forbid him to be along with a woman in a screened place — a repetition of the aniyata rule.

Rules 48-50 forbid a monk to go and see a military establishment, a battle or an army parade.
 
He may go for a valid reason to speak the Dhamma or visit a sick person for a religious purpose. In terms of rule 65 a candidate for higher ordination should be 20 years of age.
Nowadays there seem to be no age limit for ordination of novice-monks.
Originally it was 15, but now they say a boy who can scare away a crow can be admitted.  

Rule 67 forbids a monk going on a journey with a woman having made an arrangement before hand.

Rules 74 and 75 disallows a monk to resort to violence.

Rules 87 and 88 restrict the use of expensive furniture.
Confessional
Patidesaniya

These four entail confession, and are minor matters.
Training and Deportment
Sekhiya
There are 75 Sekhiya rules. They are rules of training concerning deportment. 57-72 concern teaching dhamma to lay-people.
A monk is not allowed to practice palmistry and fortune telling, astrology, making charms, exorcism.
Nor can he practice medicine for money.
A detailed list of forbidden arts, crafts and professions is given in the Samanaphala Sutra and Ambatta Sutra.

Nagaravindeyya Sutra
In the Nagaravindeyya Sutra the Buddha told lay-people who visited him which monks and Brahmins were worthy of respect and honour. "Those monks and Brahmins who are not rid of greed, hate and delusion regarding pleasures of the senses, whose minds are disturbed by passions, whose behaviour is righteous at times and righteous in others — such monks and Brahmins need not be respected, honoured or venerated."

When asked how they could judge the worthy the Buddha said "It is in so far as these venerable men frequent sylvan hermitages, and keeps away from the madding crowds. In the sylvan hermitages there would be no forms, sounds, and other temptation to distract their minds. On account of this we can say "surely these venerable ones are either free from greed, hate and delusion or are treading the path that leads to the elimination of greed, hate and delusion."
The way that leads to the removal of greed, hate and delusion, is the noble Eightfold Path consisting of Sila (Virtue), Samadhi (Meditation) and Pragnya (Wisdom).
Thus it can be understood that if a monk does not uphold the Vinaya-precepts sincerely, he is far from the path that leads to the elimination of greed, hate and delusion. Then he need not be honoured, respected and venerated as a true son of the Buddha (Buddha-putra). 


Thus, it is important that lay-Buddhists should have at least an elementary knowledge of the Vinaya to distinguish between genuine monks, and worldly Bhikkhus pursuing the path of greed, hate and delusion.

Revision of Vinaya
The late
Ven. Walpola Rahula, when he was alive advocated the revision of the Vinaya rules at an international conference of the Sangha, where Hinayana and Mahayana monks and nuns were present. He pointed out that many rules are out of date and require revision. (his request far exceeds the restrictions, Buddha expects the monks to be).

The rules were enacted 2500 years ago when monks were itinerant ascetics in India.
Since then the Sangha has passed to the sectarian stage and arrived at the monastic stage. Social, economic and political conditions have undergone vast changes.  

The Vinaya rules are superannuated and require revision.
 

In the Maha Parinirvana Sutra towards the end of his life, the Buddha permitted the Sangha to revise the Vinaya rules where necessary by common consent in keeping with changed conditions of the future. However, they have to conform to the spirit and objectives of the original Vinaya. He has given four guidelines within which framework this could be done. They are called Vinaya Satara Apadana.
But the Sangha has been so conservative and backward that they would not consider revising the Vinaya at the 6th Council held at Rangoon in the Buddha Jayanti year the Sangha Elders greeted with laughter the idea of amending the Vinaya. Therefore the appeal of Ven. W. Rahula fell on deaf ears. Today we have the ludicrous spectacle of the hierarchy refusing to revise the Vinaya while at the same time they turn a blind eye to all the Vinaya violations that are a common everyday occurrence in Ceylon. And there are enough apologists to rationalize and defend the present apostasies.


"The observance of the Vinaya constitutes the longevity of the Sasana. When the Vinaya is observed the Sasana stands."

These are the words of the First Council Elders.
From this, we can infer in which direction Buddhism in Ceylon is heading
.

EndeaverOS_Mercury-2025.02.08.iso Update

 EndeavorOS_Mercury-2025.02.08.iso Update

EndeavorOS current version is available.

It has several Window Mangers in it.

I am currently downloading it.

Netrunner 25-64-bit.iso-Update

Netrunner 25-64-bit.iso-Update

New image from 6.1 kernel is available.

I am currently downloading it.