In my interviews with him, Guru B downplayed these miraculous elements and explained how he adapts the dhamma to business. First, he does this by teaching something he calls the "dhamma method of employment" which he described as a method of demonstrating compassion for one's employees. He has lectured on this topic to business organizations in Colombo and has used the method in his own business. He says that compassion and generosity are two key Buddhist virtues that apply to business. The gist of this method is that the employer must plant in the mind of the employee the idea that he has compassion for them and has their welfare at heart and the employer must also demonstrate this in his relations with the employees.

　　 Another way that he tries to assist people is by teaching the Dasa Raja Dhamma, or the Ten Royal Rules, which he sees as important for laymen because they teach values such as austerity that apply to life in the world. These ten teachings were given in the scriptures as the guidelines for rulers, but he sees them as important today for business people. In addition to providing these ethical guidelines, Guru B shows the business leaders how meditation cannot only help their businesses but also help them in their personal lives. He finds that there is great interest in meditation among business leaders and others because there is now more competition and stress in the present economic context. He has given lectures on meditation and management from a Dhamma perspective for groups such as the Rotary Club for middle and junior level government officials. He uses Dasa Raja Dhamma as his text for all these groups. He

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says that this is what is missing today in business and government and he is very critical of the current government and business leaders, who rule in a way that runs counter to this kind of dhamma.

　　 I asked him whether there is an inherent conflict between Buddhist ideas and the ethos of the business world. Guru B said that there is a potential for conflict since business is about power acquisition and Buddhism is about power relinquishment. But even in acquisition one can practice relinquishment. In his own business he does not try to heap gain upon gain but rather cultivates non-attachment by practicing a substantial amount of dana or generosity. He also finds that business gives him an opportunity to test the fruits of his meditation practice. Can he remain calm and tranquil when business does not go well? Ultimately, he finds that meditation helps his business. If he can remain calm, then he can help others to do so. Also business contributes to the attainment of wisdom because in business one sees impermanence and uncertainty very clearly. You see that things change and are beyond your control. This can produce a sense of detachment that is a great asset. He says that his greatest experience in business has been to see how powerful his detachment has become.

　　 Being detached from his business, Guru B now devotes most of his time to teaching the dhamma and meditation. He feels that people are more interested in meditation today because they are seeking relief from the stresses of life. In this sense, people today seek what Buddhists have always sought, a solution to dukkha, suffering. To meet this need, Guru B conducts meditation retreats all over the island. Usually holding them in the preaching halls of Buddhist temples, he attracts large crowds. Despite his following among the business community, more women than men come for his formal meditation courses, as they do for the meditation courses of most of the other gurus. He explains this fact by pointing out that men are drinking and eating to excess but women are not. Women experience dukkha because of these habits of the men. He is concerned that alcoholism is a major problem in that society and the root of much of the decadence in the country. He reminds his audiences that Sri Lanka ranks as the nation with the highest per capita consumption of alcohol and notes that alcohol destroys any mindfulness that a person might have.

　　 Although one of his own teachers was a monk, Guru B breaks with contemporary orthodoxy. He has no use for the ordinary temple rituals and pujas even though he holds many of his meditation courses in temple buildings. He says that he feels pity for people who trust in these rituals rather than trying to find liberation through meditation.

　　 One other significant feature of Guru B's career should be noted here. He has recently expressed an interest in politics by drafting and promoting a proposal for a new constitution for the country. Although most of the contemporary gurus seem to be apolitical and the meditation movement has had no obvious ties to "political Buddhism," Guru B's entry into politics reveals some underlying connections between this movement and SBN. Clearly the lingering ethnic conflict has provided a significant part of the motivation for Guru B to venture into the political realm at this time, but whatever the motivation, this venture demonstrates that the meditation movement cannot be totally separated from SBF and SBN.