Putting Philosophy Into Practice - Interview with Professor Premasiri -- By Liew Chai Hoon

Professor P. D. Premasiri was educated at the University of Ceylon, Cambridge University and the University of Hawaii. After retiring as the Head of the Department of Pali and Buddhist Studies at the University of Peradeniya in Sri Lanka in 2006, he lectured at universities in the United States and Sri Lanka. Professor Premasiri has written several books and numerous papers on Buddhist philosophy. He raised two daughters and one son without ever using the stick on them. Mrs. Premasiri attested that he had never lost his temper in their 30 years' of marriage.

Hoon spoke to the Professor while he was in Singapore at the Buddha Dhamma Mandala Society, where he was conducting classes in the Pali language and early suttas.

Why did you decide to get into Buddhist academia? Which area do you specialise in?

Since my early school days, I have been interested in the teachings of Buddhism. I had a great desire to learn Pali which was easy for me. Pali was a popular subject in the school curriculum. Even though I went to a Christian school, Pali was one of the subjects offered.

When I was 13 in Grade 8, my teachers recommended me to enter the Science stream in Grade 9 based on my grades. However, because of my interest in Pali and Buddhist Studies, I opted for Arts in order to continue studying Pali.

When I entered the university, I decided to specialise in Pali. In the first year, I had three subjects ¨C Pali, Sinhala and Buddhist Civilisation. In year two, it was down to Pali and Sinhala. In my third year, I specialised in Pali only.

Then, from 1965 to 1968, I read Western philosophy at Cambridge University.

What is the biggest difference between Western and Buddhist philosophies?

Western philosophy is mainly concerned with logic and reasoning; it is not based on the person. There is too much abstract thinking which is far removed from actual life.

It is a tradition in linguistic analysis which ended up as an analysis of concepts. It is purely intellectual and has very little application to day-to-day life.

To the Western philosophers, they wouldn't characterise Buddhism as a philosophy. It is more of a religion and faith.

Buddhist philosophy is concerned with one's way of life. It is goal-oriented as it includes a particular discipline which is the understanding of the nature of reality. Buddhism is about experiencing the reality, rather than speculating about it. Buddhism has a strong ethical component.

If philosophy is to have any relevance to living, it has to go into this search for the meaning of life and give some kind of direction regarding what the good life is and also laying down certain principles of living. Philosophy which is divorced from that is very empty. It's otherwise just an academic exercise with little relevance to daily living.

How do you think being a Buddhist scholar has helped you in your Buddhist practice?

Buddhism has given me a kind of vision about life, a perspective which is very realistic. It is in accordance with what we experience in life and is confirmed in our day to day experience. It does not engage in any kind of empty speculation. We can feel the transforming effect within ourselves.

Buddhism enables us to cope with the stresses and strains of living. It helps a lay person who has not renounced to lead a meaningful lay life.

What appeals to me most is what I can identify as the original word of the Buddha. In all the literature, the most interesting content to me is early Buddhist teachings in the Sutta Pitaka. There are parallel translations in the Chinese Agamas. Later traditions have moved away from the original message. Abhidhamma has gone into speculation and metaphysics which is very dry.

Abhidhamma attracts people because of its intellectual content which is very academic and very profound philosophy. However, significant teachings can be found already in the suttas which we can duplicate within our own selves.

Which aspects of Buddhist teachings appeal to you the most?

Mainly the psychological aspects and methods of training the mind, modification of behaviour, various stages of moral development, and the positive aspects of the mind to be cultivated. The emphasis of Buddhism is the change at the level of the individual.

Buddhism believes that change has to start with the individual and understanding reality is the key to all change. Society cannot be changed without enlightened individuals. Most of social problems are attributed to human folly, the lack of non-enlightenment at the level of the individual.

Does the focus on one's own spiritual development contradict the Mahayana bodhisattva ideal which emphasises self-sacrifice for others?

The Mahayana bodhisattva does not contradict Buddha's message. This idea was present in early Buddhism. But something that early Buddhism insists on is the necessity for the individual to understand the importance of transforming oneself. Without one's transformation, one cannot really serve the rest of society. This service to society has to be linked to the idea of self transformation.

One who is sunk in the mud cannot pull out another in the mud. One has to first come out of the mud to pull another who is sunk there. Otherwise both will drown.

What the Buddha meant by this is: Without the profound understanding of oneself, people try to help others when they don't even know what constitutes a person's well-being. If one commits to this path, he or she doesn't even really understand what real well-being is. If one does not understand, he is subject to anger, greed and ignorance, and the behaviour of the person may bring about more harm than benefits.

One who looks after oneself protects others and one who protects others protects oneself. There is no opposition between the two.

How does one's self-development affect others?

One has to have the concern for others if one wants to cultivate oneself because self-centredness does not breed the quality of compassion in oneself. So cultivating yourself involves cultivating certain qualities¨Cconcern for others, compassion, ability to let go of things, generosity, charity. Opposite qualities such as selfishness, egocentricity bring ill to oneself.

People who cultivate themselves eventually have some kind of impact on others. Social interaction changes when people's attitudes change. When someone keeps thinking of oneself, one ignores others. If there is this separation from others, a barrier arises. When the barrier breaks down, there is potential to improve relationships and interactions. So, the environment becomes more congenial and harmonious.

The Sangha community advocates communication between members of the Sangha so they could grow together. So in lay society there could also be the same interaction.

Attitudes of competitiveness and pure self-centred survival will amount to the jungle law: survival of the fittest. Human interaction then will be painful with mutual suspicion and hatred.

Do you think it is necessary to be very knowledgeable to be a good Buddhist?

Understanding is really necessary otherwise the practice of Buddhism doesn't help the person very much. It doesn't really change his attitude if he follows without understanding. Most people understand Buddha as some kind of god to pray to and that kind of Buddhism does not really do any good. People who don't really understand do not gain any benefit. They may have a lot of faith and devotion but they may not be able to cope when they're confronted with some calamitous situations in life.

The Buddha's teachings are only for the insightful: those who see and understand.

Of course, it is possible for someone to have a lot of knowledge about Buddhism but does not practise it. Then intellectual knowledge is not really applied in daily situations. People may have a lot of academic pride but their lives do not show that Buddhism has done anything to change them.

So it has to be both understanding and application, then Buddhism can be very efficient. It is a teaching that has a very effective transforming influence. It doesn't expect any kind of mysterious intervention. In Buddhism, one relies on one's ability rather than surrender to some mysterious external force in order to transform.

Common folks may find it very difficult to accept because they want to depend on external forces. So that's the point of prayers and people surrendering to mysterious powers.

What are your material and spiritual goals in this life?

Well, in this life, I hope to progress further in my understanding of Buddhism and die peacefully without being worried about death or being agitated by it at the end of my life. I hope to pass away with the feeling that I had led a good life. Whether there is a life after death or not, I don't have anything to worry about.

As for material goals, I've educated my children, acquired enough material wealth for myself and my family. Even without my help, my children can now take care of themselves. They are educated and established in life. Materially, I feel comfortable.

Thank you, Professor, for your time.