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TODAY IS DURUTHU PASALOSWAKA                 POYA DAY

Buddha brings peace to Sri LankaHis first visit

by Danister I. Fernando

The New Year 2002 has dawned. The pleasant full moon of Duruthu the first month of the year, shines bright in the clear sky. Simultaneously a new government, led by Hon. Ranil Wickremesinghe, the Prime Minister, committed to the task of solving the ethnic problem and achieving the long-desired permanent peace, has come into power in Sri Lanka. 

According to our ancient chronicles, Maha Vamsa, Dipa Vamsa, Samantipasadika etc., it was on a full moon day in Duruthu over two thousand five hundred and forty five years ago that Shakyamuni Gotama the Buddha made His first ever visit to Lanka bringing peace to this blessed island of ours. Is this mere coincidence or something to reckon with?By then nine months had elapsed since Buddha attained Supreme Buddhahood. The institution of the Bhikku Order (fraternity of monks) was gradually getting widened with new ordinations of those convinced of His new vision. Having ordained the three Jatila Kassapa brothers - Uruvela, Gaya and Nadi and their one thousand followers, the Buddha proceeded with them to Gayasisa in Gaya. 

At a pleasant spot surrounded by spontaneous verdure and seated on a spreading sheet of smooth rock, He addressed the bhikkhus in His magnificent resonance, and preached to them ‘Adittapariyaya Sutta’ (The Fire Sermon) which included a plethora of Buddha’s abstruse ‘Dhamma.’After the conclusion of the sermon, it so happened that Buddha perceived with His ‘Divine Eye’ (‘Dibba-cakkhu’ - one of the six higher powers, ‘Abhinna’, possessed by a Buddha) that a serious conflict had erupted in Sri Lanka which required His immediate intervention. 

Buddha in His limitless compassion towards all beings promptly decided to go! In regard to His mode of travel, our ancient historical sources give vivid descriptions, mostly miraculous. Buddha is said to have gone through the air using His Supernormal Powers (‘iddhi’). Although these practices seem to be miraculous to us living today, in times of old, particularly during the days of the Buddhas, those persons whose minds were completely free from defilements were in a position to use their supernormal powers and travel through the air! At least by some who had gained that power. 

Records say that He disappeared from where he was at Gayasisa and alighted at Bintenna, (Minipe) on the bank of the river Mahaweli in Sri Lanka.The hostile ‘Yakkhas’ belonging to certain clans who had pitched their camps on the banks of the River Mahaweli, in the ‘Mahanaga Vana’ were furious when they saw Buddha occupying their park by sitting on it in a carefree manner, but in such composure and brilliance. They arose against Him and showed signs of aggression. But the Buddha, calm and complacent, possessed of Supernormal Powers and wrapping Himself in His dazzling Buddha rays addressed them in extreme comforting words making the ‘Yakkhas’ surprised and bewildered at His mighty stance. 

Having brought their wrothful minds under control, Buddha successfully subdued them to become innocent converts in perfect humility. The ‘Yakkhas’ were completely subdued and meaningful peace was thus established.At this instance Sumana Samana Deva, living on the summit of Samanala Kuta (Mount Samanala) who was also present at that unique occasion, having listened intently to the convincing ‘Dhamma’, was reported to have attained the first step to final liberation, the state of ‘Stream-Winner’ (Sotapatti). 

At his fervent request the Buddha presented him with a handful of hair as a holy relic, an object for veneration. Sumana Saman Deva most respectfully received the ‘hair-relic’ in a golden casket with great honour and adoration, teeming with happiness. the Deva built a ‘stupa’ (dagoba) seven cubits high, enshrining the holy relic, on the very same spot of land where the Buddha sat when preaching to the congregation of Yakkhas and where the Buddha spent a considerable time in deep meditative contemplation. 

The Miyugunu Maha Seya or The Mahiyangana Maha Chetiya thus erected stands majestically to this day, but with vast and far-reaching development in its stature, its religious value and national importance.Mahiyangana Chetiya, situated approximately 185 kilo-metres from Colombo is the first of its kind in Sri Lanka, nay - in the whole world, and it was built in the very first year of Buddha’s Enlightenment. As mentioned above the chetiya was originally only seven cubit feet tall, but as time went on it has undergone development in its stature, on several occasions. Just after the Parinibbana (demise) of the Buddha an Arahat Bhikkhu by the name of Sarabhu, (supposed to be a pupil of Maha Thera Sariputta) having come into the possession of Buddha’s ‘Throat-relic’ (griva dhatu) had deposited it in the Mahiyangana Chetiya itself, and had re-constructed it to a height of twelve cubits. 

This is, possibly the first occasion when an Arahat monk had undertaken the re-construction of a dagoba. After this, Prince Culabhaya, a brother of King Devanampiyatissa (307-266BC) developed the chetiya to a height of thirty cubits. Subsequently king Dutugemunu (161-136BC) reconstructed it to a gigantic height of eighty cubits. 

It is historically recorded that in later years too, occasional repairs had been attended to by kings such as Voharatissa, Dhatusena and Vimaladharmasuriya.In recent times, about the middle of the twentieth century, on seeing the precincts of the chetiya over-grown with shrubs and in a sorry plight, Hon. D.S. Senanayake, the then Prime Minister began a campaign of renovating to give it a better look. 

Later on with the intervention of Hon. Dudley Senanayake and assistance rendered by the ‘Chaitya Vardana Society’ Mahiyangana Chetiya has received marked fostering and it has attained the present majestic look and thousands of happy devotees flock at the chetiya premises year in and year out to make their offerings and pay their respects reminiscent of its religious excellence and its lofty position as our citadel of peace!

Whither good governance!

by Professor A.D.T.E. Perera 

Good governance is now a pet theme of discussion among intellectuals as well as those who do not possess such high calibre, yet risen up to very high positions in the sphere of statecraft.Some scholars have expressed that there is today a revolution - rising expectations all over the third world countries. The expectations of the common man have increased by leaps and bounds since these countries got rid of colonialism.The ground swell is from below. 

The upsurge of education, communications, radio, press and TV, has implanted new ambitions in the minds and hearts of men and women. When these cannot be realised with the speed expected, greater frustrations set in creating pressures in governments that they are unable to contain and control.This makes good governance of a country very difficult a task.Before democratic forms of governments were established in Asian countries, including Sri Lanka especially during the colonial era, power was concentrated in the hands that were able to enforce law with an imperial fist.Today despite the supposed advance of democracy the Third World countries are experiencing a deterioration of good governance, strangely enough. 

However we cannot rest satisfied locating ourselves in a specific area or region of deterioration where harmful activities have taken root. State officials are only a spoke of the wheel that rolls the machinery of government, good or bad.From the lowest grade manual labourer who toils hard for his daily bread up to the most high ranking state official who enjoys more facilities at the expense of the tax payers’ hard earned money together should bear the weight of the wheel on varying degrees.

Analyzing and providing answers tactically for good governance through Machiavellian theories and Kautillian - sutras was the hobby of most of the experts who claim to be advisers to those who wield the reins of governing people and states. However only a few seems to have taken the trouble to investigate the real cause of the absence of good governance.The voice of those few is drowned in the loud noise raised by the Machiavellian and Kautilian pundits who manage to reign supreme stooging their still more crafty bosses. What is pertinent to us is the manner how Gautama Buddha addressed the same problem more than two an-half millennia ago.

The Buddha explained the root cause of the evil that destroyed good governance and also explained how to identify it and how to get rid of it. On the basis of what the Buddha had explained it could be stated dispassionately and categorically that the problem of Good Governance is nothing but the problem of establishing good leadership. 

Where there is no upright, sterling character and honesty in the leaders no society or state can thrive for the benefit of the governed. Therefore the wish for good governance becomes only a wishful dream or a mere mirage, as explained in ancient oriental wisdom - a son of a barren woman or a horn of a rabbit.The failure to bring out honest, brave and upright leadership results in the loss of good governance anywhere and everywhere on this planet earth.This is the truism and no nation or state can brook upon it, were it to realize good governance. 

Whatever statement made without adhering to this observation or beyond this premise would be of no value and will be null and void.Just as for good governance one needs good leadership it is also true that for good leadership one needs unimpeachable, galvanic, sterling character.Unless such worthy people are nominated and elected to the Legislature, the Executive and the Judiciary of a country the state of affairs alien to good governance found today in many parts of the world, that is growing like a canker in the body politic will not be arrested however much we strive to do so.

In explaining a terrible nightmare experienced by the most powerful monarch of the day, the king of Kosala, the Buddha foretold the things that will happen on a future day, which strangely enough are unfolding before our own eyes.The Buddha said that there will be a time in the future, when wicked leaders (kings) rule, rain clouds will gather but there will be no rain., that men will be short lived owing to their lusts. 

That young will refuse respect to their elders. The administration of state affairs will be entrusted to the inexperienced and unqualified while the wise and discerning stand by: that officers of the judiciary will take bribes from contending parties and give themselves to corruption.

That kings will exalt the low born, and noble maidens will be mated with upstarts: that women will lose their sense of modesty and behave lasciviously; that states will become poor and rulers will fleece the people who will be left in extreme poverty; that there will be un-righteous kings (leaders) who will oppress the people; that men of all classes (even Brahmins and sages) will be wicked; the very forces of nature will be against them and their harvest will be spoiled; that there will be a time that the good doctrine (Saddhamma) would decay and those who are supposed to uphold it would clamour for money and gifts; that unrighteous (low-born) will become the great lords (leaders) and the nobles sink into poverty; that the noble and the good people will be scorned while the upstarts shall have their own way; that men through their lusts, will become slaves to women, and people will be ruled by women; rulers (leaders) will be ignorant and covertly and they will raise to power not their peers but low-bread men and women; nobles will be reduced to waiting on these upstarts; that the low born will raised to lordship and nobles will be reduced to waiting on these upstarts; that the low borne will be raised to lordship and nobles will sink into obscurity and distress, when the latter plead for their rights, the king’s minions will have them cudgelled and bastionaded” (Mahasupina Jataka; Jataka:. P.T.S.I, 334-45.When we look at what is taking place in the world scene, we should be horrified on what the great Buddha had explained to His contemporary, the king of Kosala. 

It seems that all these horrors that we experience today are due to the corrupt behaviour of those people whom we promote as leaders. The corruption at the top has begun to seep downwards and righteousness (Saddhamma) has disappeared from the human society. This is not a phenomenon peculiar to one or two countries but a fast spreading scourge manifesting itself all over the world.The only way to avoid further deterioration of this catastrophic world situation and to establish a “world order to good governance” is to follow the way of the Buddha. 

The most enlightened path, the path of righteousness (Saddhamma) or ‘Dharma Marga’.Our Lord Buddha’s teachings (Saddharma) is not only for those who leave the house hold and enter the monastic order. What the great Buddha enjoined to His Bhikkhu community, He also preached to His lay followers (the upasakas and the upasikas). Therefore in the society where the lay and the holy orders have to survive there should be good governance that sustains both these orders that comprise the fourfold community - bhikkhu, bhikkhuni, upasaka, upasika (monks, nuns, male and female laity) and the rubric of this good governance is well explained by the Buddha in several sermons of which few are exceptional (e.g. Cakkavatti Sihanada Sutta, Sigalovada Sutta).It is explained in the Cakkavatti Sihanada Sutta how a Cakkavattin (a world ruler) who possesses the Sacred Wheel should adhere to the Dhamma and practise it. 

The Cakkavattin should depending on the Dhamma, honouring it, revering it, doing homage to it and venerating it, and having the Dhamma as his badge and banner, acknowledging the Dhamma as his master, he should establish guard, ward and protection according to Dhamma for his own household, his troops, his nobles and vassals, for brahmins and householders, town and countryfolk, ascetics and Brahmins, for beasts and birds. 

Let no crime prevail in his kingdom and to those who are in need should give property. And whatever ascetics and Brahmins in his kingdom have renounced the life of sensual infatuation and are devoted to forbearance and gentleness, each one taming himself, each one calming himself and each one striving for the end of craving, if from time to time they should come to him and consult him as to what is wholesome and what is unwholesome, what is blameworthy and what is blameless, what is to be followed and what is not to be followed, and what action will in the long run lead to harm and sorrow, and what to welfare and happiness, he should listen and tell them to avoid and do what is good. 

That is the duty of an Ariyan Cakkavattin ( a world ruler).It is further explained how after the succession of six Cakkavatti monarchs the seventh one failed in his adherence to righteousness. This had resulted in the spread of lawlessness and crime taking root in his kingdom. It is further explained how the monarch tried his best to arrest the decay and degeneration of the social structure of his vast kingdom by various means like gifts etc, yet without making his subjects aware of the need to practise righteousness as defined in the moral precepts.The Sutta further explains how with the lawlessness, greed, hatred, crime grew and with the passage of time, evil developed like a canker in the body society and how the subsequent generations suffered severely in losing both physical and mental strength and exhibited demonic, beastly behaviour in killing each other for petty selfish gains. 

It is also explained that brutal mass killings will decimate the population of this earth, One may ask, ‘Isnt this what is taking place today everywhere in the world.?’ However, the Sutta explains that the world recovers from this great calamity when the few who escaped this mass genocide, took determined efforts to instill in their hearts the virtuous conduct and lead their lives in accordance to righteousness. (D.III.pp.61ff).

In the ‘Kutadanta Sutta’ a great monarch named Maha Vijitavi was advised by his purohita to perform a sacrificial ritual for the weal and welfare of his people. No living thing is injured on account of this sacrifice, all the labour is voluntary and the sacrifice is offered not only on behalf of the king but of all the good. No regrets are felt at any stage of the sacrifice. (D.I. 127,ff).In the Singalovada Sutta the Buddha admonishes a young householder who was gullibly following his dead father’s advice in daily performing a ritual of worshipping the several quarters of the earth and sky.

Instead of the six quarters the Buddha taught him the six vices, the four motives for such evil action, the six channels for dissipating wealth and different kinds of friends. The Buddha then taught him the most worthy quarters to be worshipped and honoured by performing the duties owing to them, e.g. the parents (the east), teachers (the south), wife and children (the west), friends and companions (the north), servants and workpeople (the nadir) religious teachers and brahmins (the zenith). 

The Sutta elaborates of the duties owing to these and their counter duties. The Sutta is an exposition of the whole domestic and social duties and obligations of a layman according to the Buddhist point of view and thus it became famous under the name of ‘Gihivinaya’, a code of moral precepts for the layman. (D.III.180-93;Ap.II.604.)Many other instances can be quoted from the Buddha’s sermons where the Lord Buddha had expressedly emphasised the need to cultivate morality and adhere to ethnical precepts by the people, both the rulers and the ruled as well, were they to expect happiness in the present life and avoid rebirth in miserable woeful states subsequently (e.g. Mahaparinibbana Sutta, wherein the Buddha admonishes the leaders of the Vajjiyan confederation.)

The theme good governance needs further discussion as to its manifold aspects. However in the present these we shall confine to the above brief analysis.Excepting a few, most politicians were power crazy and their modus-operandi was cheating and misleading the masses with the sole aim of getting more votes to hold on to their positions longer. The people were at a loss to find good leaders with galvanic character.Most of them preached high morals and ethics, ideal behaviour, law and order, human rights, democracy and socialism but failed to realize what the human obligations were and no sooner than they got into power through majority ballots they never hesitated to forget their promises and spurned the very people who promoted them to the high pedestal in the state Parliament.Not only Sri Lanka but almost every other country has experienced this chronic syndrome. 

The corrupt leadership syndrome. We cannot afford to brook upon the degeneration of leadership. Without good leadership the entire humanity heads towards a catastrophic doomsday. Therefore our sole aim should be to mould and promote the potential for good leadership through Saddhamma so that the people could live with dignity and honour with our leaders who will be morally upright and honest, who could lead our younger generation on the right path, a path of wisdom, honesty, compassion so that we all will finally reach the goal of “Man Perfected declared by our the Buddha as the Arahant ideal, the ideal whereby all beings, humans and others within this planet and in the remotest corners of the wide expanse of the cosmos will be able to experience eternal happiness, the supreme Nibbanic bliss.

The writer is former associate editor. Encyclopedia of Buddhism; Guest Research Fellow; Dept. of Disarmament and Development, U.N.O, New York; Associate Professor, Dept. of Philosophy, University of New Mexico, U.S.A.

A new Buddhist economic development model

by Suvimalee Karunaratna

It will be remembered by many that an International Buddhist Conference was held in Colombo in November 1998. One of the recommendations of that Conference was to request the United Nations’ Organization to declare Vesak Full Moon day as a day of religious observance in all its offices the world over. As we know, this objective was achieved. 

Another recommendation made by the Conference was to formulate a new economic and social development model for the world based on Buddhist principles. The recommendation contained an observation that “a healthy plan of development would encourage human relations governed by a spirit of co-operation, kindness and compassion rather than competition and exploitation in the pursuit of private gains.” 

A clear indictment on present day economic development models.It was also embodied in the recommendation that a “committee of innovative Buddhist economic thinkers should be convened to produce, in collaboration with other organizations working out alternative models of development, the outline of an ethically guided program of economic and social development.” 

The onus was placed on the host country to produce the initial plan which will be taken up at the forthcoming International Buddhist Conference scheduled to be held early in 2002.

The workshop got off the ground with an envelope paper presented by Professor Buddhadasa Hewavitharne, Emeritus Professor of Economic Development, Peradeniya. His presentation, “Buddhist Conceptual Framework for Economic, Social and Human Well-being and Development”, demonstrated with the aid of transparencies, the balancing of ethical moral, mental and spiritual development with economic and social well-being and development. 

The plan was analyzed at three levels, viz., the micro level - (Individual or household), the society level, and the macro level - (State and political economy). The great merit of the model and what it achieves as compared to the existing development models, Prof. Hewavitharena says, is that “it streamlines ethical, moral, mental and spiritual development alongside economic and social development which are to be carried out under the guidance and direction of Buddhist ethics. 

Thus it becomes an unique and altogether new contribution to development economics.”Professor Hewavitharane’s second paper “Winds of World Economic Transformations and Their Impact on the Application of Buddhist Values on Daily Life” described the present economic scenario, characterised by mass produced low cost consumer goods made possible through successive technological revolutions, the internationalization of trade and the dismantling of a great many centrally planned economies, controlled economies and socialist economies which have switched over to the private enterprise driven market economy system.Against this background he pointed out how the proliferation of consumerism is going on apace, aided and abetted by persuasive commercial advertising that capitalizes on man’s greed and innate sexual tendencies (purisassa kamo sankappa rago) creating “over consumption and conspicuous consumption” not to speak of the imitative consumption prompted by “international and inter-class demonstration effect on consumption.”

The picture presented explains why the plain living and simple life extolled in Buddhist philosophy, which life style was an expression of Buddhist values, have all but gone with the winds of change.Further, Professor Hewavitharne pointed out that the family institution, the nurturing ground of ethnical values, is seen to be disintegrating.

Another feature in the scenario is the “rise of individualism driven by pecuniary motives and the resulting stresses, rivalries and unscrupulous conduct.”To put it in a nutshell, according to Prof. Hewavitharne’s analysis, the main causes for the unwholesome aspects of present day society can be traced to consumerism, commercialism and individualism spawned by competition.It is consumerism that has substituted micca ajiva (wrong livelihood) for samma ajiva (right livelihood) and individualism must take the responsibility for the breakdown of the family institution and mutual obligations.

He further observed that the sense of duties and mutual obligations emphasized in Buddhist philosophy have been replaced by artificially created “rights” which have been upheld becoming a popular slogan, completely ignoring duties, the other side of the coin. He says the scope for structuring behaviour patterns on the six directions (here he is referring to the six directions mentioned in the Sigalovada sutta symbolizing the six main human relationships and the obligations dependent on them.) has become very much restricted against this background. Another very important point he brings out in the paper concerns personal responsibility and accountability for one’s actions which are emphasized in Buddhism.

In the context of rapid changes transforming society and traditional values, Prof. Hewavitharne observes that hiri (moral shame) and otapapa (moral fear) are losing their force and with the break down of these safeguards of morality, a very dangerous way of thinking has come into being, that of refusing to accept accountability for one’s actions, blaming it on conditions or a system. The result is a most serious moral decay.The paper also comments on what has happened to rural communities when exposed to these winds of change, bringing new life styles from industrial countries. 

In his opinion, the accompanying cultural shock has proved very damaging to traditional Buddhist values. It was also observed that “under the impact of world economic, technological and trade changes, small scale production activities which provided havens for a flourishing of Buddhist ethical culture and the application of Buddhist values in daily life also disintegrated. 

Thus, small scale farming which were family farms practising subsistence or partially subsistence farming collapsed under the weight of commercialism and market economy forces.”The new economic model presented at the Workshop incorporates other inter-related recommendations of the International Buddhist Conference of 1998. They are poverty alleviation, right livelihood, wholesome life style, protection of Buddhist values, protection of the physical environment and ensuring of sustainable development.

Kelani Raja Maha Vihara and Duruthu Poya

by Derrick Schokman

Today - Duruthu Poya - the first poya for the year 2002. In Buddhist mythology this poya is associated with the Buddha's visit to Kelaniya, where he settled a dispute between two Naga chieftains over the possession of a jewel studded throne.

The location of the Raja maha Vihara at Kelaniya is said to be on the very place where the Buddha preached to the Naga chieftains.

The erection of the dagaba in memory of that event is attributed to King Devanampiyatissa's nephew Yathalayatissa, before the third century BC.

There are references in the literature to its later adornment by kings Kanithatissa and Vokarikatissa. In the 12th century king Nissanka Malla visited the temple and recorded that visit in the Polonnaruwa inscription.

It is also recorded that Magha of Kalinga sacked and pillaged the temple in the 13th century, and that it was subsequently restored by king Vijayabahu III of Dambadeniya.

The heyday of this temple was during the reign of Parakrama Bahu VI of the Kotte kingdom in the 15th century, when Kelaniya is reported to have been a beautiful city. It has been described by Totagamuwa Sri Rahula in the Salalihini Sandeshaya as follows:

"Enter O Salalihini the great city of Kelaniya,

Whose beauty from moment to moment is ever renewed,

Forests of bell-hung banners

enclose its fine buildings

And glittering gems are on its

pinnacle tops."

The temple fell on bad times again when the Portuguese pillaged and burned it in the 16th century. During the time of the Dutch a drawing by Heydt around 1736 shows the Kelani temple complex as a vague mound.

It was nearly two centuries later during the reign of King Kirti Sri Raja Sinha of the Kandyan kingdom that any restoration was again attempted, permitting bhikkhus to become resident and resume temple activities.

Final restorations were undertaken more than a century later by Helen Dep Wijewardena, when she was the Chief Dayikava of the temple.

In the latter part of the 19th century she had the roof repaired and the bare earthen floor paved. On January 10, 1927 the foundation stone was laid for the complete restoration of the whole viharaya. In the same year her son Walter inaugurated the Kelani Duruthu perahera.

Stone masons from India and gilders from Burma joined local craftsman and artisans, together with artist Soliyas Mendis to undertake the restoration. The restored temple was consecrated on 10 January 1939.

Raven Hart in his book 'Ceylon History in stone' likens the Kelani Raja Maha Vihara to a sample book of the buried cities.

It has standing, sitting and recumbent Buddha statues, makara arches, Gajasinha sculptures, moonstones, friezes of dwarfs, geese and elephants, carvings of the Hindu Gods, 18th century paintings of the Jataka stories and planetary Gods plus Soliyas Mendis' beautiful scenes from the history of Buddhism in Lanka.

His paintings include the Buddha's visit to Mahiyangana and Nagadipa, the landing of Sangamitha Theri with the Sri Maha Bodhi, the arrival of the sacred Tooth Relic, the sacking of the temple by the Portuguese, and the pinkama on the occasion of the laying of the foundation stone for the new temple with the Wijewardena family as principal participants.

Adjoining the temple is the modern dagaba built in the shape of a heap of paddy. Alongside it is the Bo-maluwa enclosed in a ranveta or golden railing gifted by former President Premadasa in fulfilment of a vow.

The Kelani temple and perahera are held in high esteem by devotees, second only to the Dalada Maligawa and Esala perahera in Kandy.

"All sins committed as the one's birth will be no more if one worships but once at the Kelani Raja Maha Vihara."

That statement from folk poetry epitomises the great esteem in which this temple is held.

The Duruthu perahera this year will be held on three days preceding the poya - on the 25, 26 and 27 daily at 10 pm. It will be conducted under the patronage of the Viharadipathi, Ven. Dr. Kollupitiya Mahinda Sangarakkhika Thera.

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