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| Thursday, 15 May 2003 |
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Vesak Supplement : May Peace prevail on Earth this Thrice Blessed Day Vesak - Remembering Mahamaya Devi - The Mother The Full Moon on this Vesak Day, so serene, To the melodious songs of birds and dancing trees, This day we should reveredly remember, His knowledge of life was boundlessly vast, Let us on this eventful day remember, As done in our homes, worship and adore, "Dassa Mase urekathwa, Posethi Uddhi Karanang - G. A. D. Sirimal We need the light of the dhamma by J. P. Pathirana Man has been defined a social animal. That man is an animal is admitted, not only biologically. We live in times when science and civilisation so called, have reached their highest pinnacle. Yet wars, war-crimes, militant-nationalism, religious-fanaticism, crimes within the same state, families-divided: all furnish proof that man is not only animal, but is social. The age of problem, old as himself, since the day he took his first step, towards evolving into a social being, has engaged his attention. His attention to the problem was a reaction - not an action pure and simple motivated by self-interest but to protect himself from the unpleasantness resulting from unsocial behaviour. Add to this struggle of opposing forces, the accidental interplay and byplay between individuals in society, developing un-anticipated and incalculable problems, bringing on the whole of mankind; appears to be an inextricable stranglehold. Scores of writers in the west have awakened to the disillusionment of religions, ethics, morality, philosophical systems with the acute pain induced by total war, brought to the life of every individual, as nothing in the past has been able to do. They are furiously thinking. With great concern and earnestness and sincerity, they address themselves to the task. By longwinded and labyrinthine paths after traversing most interesting viewpoints, making discoveries, evolving fresh generalisations and rationalisations all arrive at a changing of heart and values, and a re-orientation of everything to suit the change. It may be thought that the change of heart they propose is a change of the individual to accord with a change of values and idealism. What does this change of heart mean? Nothing more than fresh idealism will take place of old idealism, while the individual continues to regard himself as a separate entity, understanding the process of re-orientation in relation to the new objectives of idealism. The concept of separateness of the entity of the individual, introduces at the very nature of the sources of the new inspiration, the requisite element for the disintegration of the entire structure to be raised. The very concept of separateness of the entity is antithesis. Antithesis - is conflict of each separate entity with other similar separate entities. This is reset under the disguise within the full gamut of old conflicts and their interminable coil of entanglements. The individual when understood as an entity has naturally to set itself up in relation to the rest - that is in relation to society. If the individual is not understood as an entity, the antithesis between the individual and the rest falls away. The individual becomes incapable of considering himself as in opposite relations to anyone in any matter. Thus the conflict dissolves itself at its source or rather does not arise at all. The absence of conflict gives rise to a state of affairs in which conflicts in reaction cannot arise. This begins a cessation, in absence of conflicts with individuals as they realise of a separate entity in their individuality. None of us is free. We are all and severely dependent on each other; cogs in the wheels of the great machine of civilisation which men have built for their own discomfiture. The word freedom for the individual, to think right, to act right and do right denotes much wider and deeper meaning that any other religious teacher or a scientist ever wished to stress. There hails above all, the All-Enlightened, the All-Compassionate Buddha, who had been the greatest champion of freedom in deed, word and action. Is not every moment of our life a crisis, conflict, a tug-o-war, even during the moments of so called contentment and bliss. In contentment and bliss man struggles and wishes to maintain and continue that state. There is an eternal conflict within the individual and man does not know how to get off this entanglement of conflict, unhappiness, misery and woe. No nation could progress unless it is disciplined, but discipline should be cultivated from within and should not be imposed by others. Discipline cannot be brought about by coercion and compulsion, nor by science, but by sincerely following a religion which stands for peace, purity and happiness. Today, more than any other time, we need the Light of the Dhamma, truth and righteousness and understanding to combat the many differences between individuals and nations. No man can live in isolation. Men are dependent on one another. They must learn to live together in concord and amity, without quarrels, in harmony and unison, regarding others with gentle-looks of loving kindness, instead of the old indifference and fierce glare of unfriendliness and individual conflicts within man and radiate discipline, harmony and peace in understanding the individual with a very broad perspective and only this realisation when fully and completely established; will bring about a state of love in place of the state of conflict. Nowhere has this universal kindness, or selfless love, been so clearly defined as in Buddhism. The commandment 'Love thy neighbour as thyself' is correctly speaking, vague and ambiguous, as every person loves himself in a different way and at times even very unreasonably. "Maithri" is that innermost wish that all living beings without exception, may be happy, free from pain and grief. Thus the Metta-Sutta, the "hymn of Universal Love" forms in all Buddhist countries the daily-bread, the daily-prayer, being daily recited morning and evening by high and low, old and young and I should like to give here just those two verses of it, in which the whole is summed up: "Just as a mother her own child, In the Buddhist scriptures, wherein so much boundless-love and kindness is mentioned, and so much tolerance is preached, it is quite evident that there is no place for any hatred or ill-will. Further, no Buddhist missionary or monk would ever think of preaching ill-will and hatred against so-called 'Unbelievers' Religious, national or political intolerance and hatred are incomprehensible to a people imbued with the real Buddhist spirits; and war, especially an aggressive-war would never be approved by it. The Buddha, in addressing his monks: "robbers or murderers cut-off your limbs, and joints, and should you give way to anger, in that case you would not follow my advice". For thus ought you to train yourself: "Undisturbed shall our mind remain, no evil word shall escape our lips. Friendly and full of sympathy shall we remain, with heart full of love and free from any hidden malice. And those persons we shall penetrate with loving kindness and thoughts, wide, deep, boundless, freed from anger and hatred". This all-embracing kindness or 'Maithri' is something very different from the passive love of the lamb, beaten on one cheek, should also render the other one come nearer to the goal preached by the Buddha. He would rather wish to make all other beings happy by leading them to virtue and wisdom, and showing them the path to deliverance from suffering. It may here also be mentioned that, since the earliest times, this all-embracing kindness or 'Maithri' has had a powerful influence on the Buddhist people in inducing them to build on all important high-roads; free rest-houses for the weary wanderer, put up stands containing pots with fresh drinking-water for the thirsty, provide food and drink for man and animal, build for both free-hospitals and distribute free medicines to all. In summing up we may state that, instead of having a pernicious influence on people - as so often alleged in the West-Buddhism is, on the contrary, of all religions in the world the best suited to improve and elevate the characters and manners of a people: it awakens the self-respect and feeling of self-responsibility of people and stirs up nation's energy. It fosters spiritual progress by appealing to man's own thinking powers. It promotes in a people the sense of tolerance by keeping it free from religiousness and national narrowness and fanaticism. It spreads amongst the people the feeling of the all-embracing kindness and brotherhood and keeps them away from hate and cruelty. In short it produces the feeling of self-reliance by teaching that the whole destiny of man lies in his own hand, and that he himself possesses the faculty of developing his own energy and insight in order to reach the highest goal which no God or Buddha can ever give him Hence, self-respect, self-confidence, comprehension, tolerance, all-embracing kindness, soberness of mind and independence of thought; these are some of the salient qualities created in a people by the influence of Buddhism. And in the country in which such qualities predominate; peace and happiness will reign supreme and such a county will be a model to the whole world and will be paradise on earth. Some notes on dhamma by Kingsley Heendeniya The following short notes on Dhamma are based on the words of the Buddha and the writings of Nanavira Thera. They are recondite but I have made an attempt to make them understood. Words of the Buddha 1. This world is anguished, being exposed to contact (phassa). Even what the world calls 'self' is ill. For no matter upon what it conceives (asmi mana), the fact is ever other than that. 2. All things have desire for their root, attention provides their being, contact their origin, feeling their meeting place, concentration confrontation with them, mindfulness control of them, understanding is the highest, and deliverance is their core. 3. The four great elements (mahabhuta), bhikkhu, are the cause and condition for the manifestation of the material form (rupa) aggregate. Contact is the cause and condition for the manifestation of the feeling (vedana) aggregate. Contact is the cause and condition for the manifestation of the perception (sanna) aggregate. Contact is the cause and condition for the manifestation of the determinations (sankhara) aggregate. Name and form (namarupa) is the cause and condition for the manifestation of the consciousness (vinnana) aggregate. 4. There are six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact and mind-contact. 5. And what, monks, do you say are determinations? They determine the determined': that is why they are called 'determinations'. And what is the determined that they determine? Matter as matter is the determined that they determine. Feeling as feeling is the determined that they determine. Perception as perception is the determined that they determine. Consciousness as consciousness is the determined that they determine. They determined the 'determined': that indeed, is why they are called 'determinations'. Contact (Phassa) From (1) and (4) above, it follows that all experience is due to contact. Contact is therefore contact between 'me' and things. It is the bane of existence. Sankhara (Determinations) From (5) above, 'determinations' are things upon which other things depend. They are necessary conditions. Thus, feelings depend on contact; birth depends on craving; aging and death depend on birth. Determinations are one or more of the panc 'upadanakkhanda. This structure of arising (and ceasing) was the unique discovery of the Buddha stated thus: When there is this this is, when this arises this arises; when there is not this this is not' when this ceases this ceases'. The 12-factored paticcasamuppada formulation consisting of the basic sankhara is an example of this structural principle. It is the second noble truth. As traditionally understood, it is not a process or chain of causation. Sabbe sankhara anicca Reflection will tell you that it does not require a Buddha to tell us that all things in the world are impermanent. To understand it as 'All things (dhamma) are impermanent' would be banal. In Dhamma, aniccata or impermanence refers to things appropriated and regarded as 'mine'. That is, things subjective. The focus of Dhamma is on arising and ceasing of dukkha. The Buddha is not concerned with the aniccata of things in general, in so far as they are not regarded as 'mine'. Secondly, the Buddha is not spoon feeding us. He wants us to make unrelenting (appamada) effort to understand the meaning of the Dhamma and not get hung up on words. Thus his teaching is necessarily indirect, leading, 'to be experienced privately by the wise' (paccattam veditabbo vinnuhi). The deliberate phrasing here means, 'All things that determine other things are impermanent'. And when it is realized that these 'other things' - feelings - are impermanent, it follows that 'All things' - contacts - too are impermanent. In this way, sabbe sankhara anicca leads to sabbe dhamma anatta. Sabbe sankhara dukkha The first lakkhana leads (opanaiyko) to this second one: All things subjective and necessarily impermanent are dukkha. In short, the panc 'upadanakkhanda are dukkha. As sankhara, they are collectively and severally, impermanent. All experience, ipso facto, is dukkha. Sabbe dhamma anatta The third lakkhana is the most widely misunderstood because the Buddha suddenly omitted the word 'sankhara'. It is thought that the Buddha wanted the portmanteau word 'dhamma' to include nibbana. But nibbana is never referred in terms of 'self' or 'not-self' or 'existence' or 'non-existence'. (Further discussion of this point is beyond the scope of this article). What the Buddha means is this: 'If you look for a 'self' in any dhamma, you will not find one'. The 'dhamma' refers to rupa, vedana, sanna, sankhara and vinnana. While they are sankhara, they can also be regarded simply as 'things' (dhamma). (For more, see 'Notes on Dhamma' by Nanavira Thera, BCC, Nedimale,
Dehiwela, Sri Lanka) The four sacred places a devout Buddhist should visit by Nemsiri Mutukumara The Sakyamuni Gotama Buddha laying on the couch in the Upavattana Sala Grove of the Mallas in Kusinara addressed nearly five hundred Bhikkhus who were around him at the hour of the Mahaparinibbana spoke of four places made sacred by His association. Buddha said faithful followers should visit with reverence and awe the place of the birth of the Buddha-to-be in Lumbini; the place where the Bodhisatta attained Supreme Enlightenment in Buddha Gaya; the place where the Buddha Delivered His First Sermon - the Dhammacakkappavattana sutta and proclaimed the Incomparable Wheel of Truth at the Deer Park in Isipatana in Sarnath and the place where the Buddha attained Parinibbana - the Sala grove in Kusinara. And those visiting these places in devotion who shall die with a believing heart, in the course of their pilgrimage, will be reborn, on the dissolution of their body, after death in a heavenly state. These sacred-most places of the Buddhist world are located in two countries. The place of birth in the Lumbini Park in Nepal. In ancient times, India was known as Jambudvipa. Kapilavastu the Kingdom of Sakyan King Suddhodana and Devdaha, the Kingdom of the Koliyans had Lumbini Park in between. Today Kapilavastu where the Buddha-to-be Prince Siddhartha grew up until his Great Renunciation at the age of 29 years is on the Indian borders of present Kingdom of Nepal. The Archaeological Department of the Royal Government has located the site of the Palaces King Suddhodana built for his son for the three seasons - Ramya, Suramya and Subha are excavated and protected as very important monuments. The other three places are - Buddha Gaya, Sarnath and Kusinara are in Bihar State of India. As customary when the time for the birth of the Prince of Queen Mahamaya drew near, she accompanied by her sister Prajapati Gotami and a retinae of one thousand left the Sakya Palace for her parents at Devdaha which was also known a Vyaghra pura. Queen Mahamaya was carried in a golden Palanquin. When the Royal Party reached Lumbini Vana, the Queen started labour pains. She stopped under a sal tree and a branch miraculously bent down for her to catch hold of the Tree was adorned with fragrant flowers, flower buds and tender leaves. All the trees in the Lumbini Vana was in full bloom. The season being the Vasanta with birds singing and bees humming while collecting honey from flowers, the entire area was pleasant and refreshing. With Queen Mahamaya touching the Sal branch it circled round formed a bower around her. "The child came forth spotlessly clean and radiant from the Mother's womb. The Celestial Kings, the Guardians of the four directions who had given protection to the infant ever since the time of his conception received him on a soft leopard skin. Two jets of pure water, one cold and the other warm, poured down from the sky to bathe the mother and the child. The Bodhisatta was passed onto the hands of royal maidens-in-waiting who decked him with a robe of the softest Kashmir silk. Amidst great rejoicings the new-born Prince and the mother were escorted back to Kapilavatthu where King Suddhodana received them with great splendour." (The Life of the Buddha Pg. 4. K. D. de Lanerolle). This writer witnessed the utmost are taken by the Royal Government of Nepal which discovered the ancient Pond near the place of birth to protect and maintain the Pond from pollution by tourists and pilgrims visiting the Sacred place. Referring to the Birth of the Buddha-to-be, Anguttara Nikaya states: "A unique Being, an Extraordinary Man arises in this world for the benefit of the many, for the happiness of the many, out of compassion for the world, for the good, benefit and happiness of gods and men. Who is this unique being? It is the Tathagata, the Exalted, Fully Enlightened One". (AN. Pt I, XIII P. 22). In the year 250 BCE (Before the Common Era) Emperor Asoka went on a pilgrimage to Lumbini accompanied by Venerable Upagupta. The King was followed by four battalions of troops taking with them perfumes, flowers and garlands for worshipping. Thera Upagupta stretched his right hand and told the Emperor: "Here, O Great King, the Tathagata was born. At this site, excellent to behold, should be the first monument consecrated in honour of the Buddha". In no time a towering monolith was erected with the inscription: Devana-Piyena Piyadasina lajina Visativasabhisitena Latana-agacha Mahiyite hida Buddhe jati Sakyamuni-ti Todate, the 2253 year old Asoka pillar still stands majestically as a glowing testimony to the pilgrimage of India's greatest ruler - Emperor Asoka to the sacred place of birth of Sakyamuni Buddha. On a well organised Master Plan supported by the international community, the Buddhists led by the Bangkok based World Fellowship of Buddhists Lumbini is developed to bring Lumbini back to its ancient glory. Many countries - mainly Buddhists - India, Sri Lanka, Korea, Japan, Thailand, Taiwan, Myanmar, Tibet have built Viharas and Pilgrim Centres around the Sacred place. The Nepal Government has opened an International Airport at Siddharthanagar for the convenience of pilgrims and visitors. Prince Siddhartha lived in luxury in the three palaces his father King Suddhodana built and provided all the comforts and facilities a Prince should enjoy his youthful life. But his mission was quite different. On a full moon day in Esala, he left his palace-home to become homeless. Crossing the river Anoma, Prince Siddhartha on his favourite horse Kanthaka landed on the bank of river Anoma with his Channa. Prince Siddhartha became a wandering ascetic in search of the Truth. Wandering through the district of Magadha, he came to Uruvela. For six long years, Prince Siddhartha gave excessive penalties to life. To such an extent, he practised self-mortification, the skin of his belly touched the skin of his back. He went without food. He practised eating one meal a day, then only once in two days. Finally he ate only once in fourteen days. He lived eating nothing but grass, nothing but moss, wild fruits and roots, wild herbs and mushroom, wild rice and the dust scraped up from threshing floors. He covered his body with garments made out of rags from graveyards and dust heaps of old skins of animals that had died in the fields, of woven grass, of birds wings and tails that found lying here and there. One day, while meditating seated under a tree, Prince Siddhartha fainted, and his body lay against the tree with his mouth open and gasping for breath. A goat herd saw the ascetic, ran to the flock and brought a milk goat and milked some milk from her teats into the mouth of Bodhisatta. He seemed somewhat revived. He sought some more milk into his bowl - and found himself revived completely - and regained the ability to walk up and down. In the village of Senani in Uruvela, he began going with the bowl for food. The day was the Full moon day of Vesak. Sujata - the daughter of the village chief was fulfilling a vow to offer milk-rice to a deity of the Ajapala baniyan tree - in close proximity to the Bodhi Tree. Bodhisatta was seated under the baniyan tree that morning. Sujata brought the milk-rice in a golden bowl and covered with a golden plate. Her sister Nanda carried scented water in a golden jug and Punna brought a basket of flowers. They offered the milk-rice and the golden bowl to the Ascetic wishing him that since she has her wish fulfilled, may the Bodhisatta may be successful in gaining his noble aspirations. Bodhisatta, took milk rice in the golden bowl to the banks of Neranjana. After bathing in the river he partook of the meal. He ate the meal in forty nine portions. This 49 portions gave him sustenance for 49 days of fasting he performed after attaining Supreme Enlightenment under the Pipal Tree - Ficus Religiosa - which became the Bodhi Tree. After eating, the meal Bodhisatta threw the golden bowl into the middle of the stream saying that it should float upstream as proof only if he would attain Supreme Enlightenment on that Full Moon Day. Accordingly, the bowl had floated upstream for eighty cubits. He spent the mid-day in the Sala grove on the banks of Neranjana. Towards evening, he walked along the sandy path to his abode where he spent most of his six years under the shade of the Pipal Tree. On his way he met Sottiya, a grass cutter. Sottiya offered the Bodhisatta eight bundles of grass - kusa tana. The Bodhisatta Prince took the grass and spread under the tree as a seat on which he sat with the firm determination that he would not get up from there until he attains Supreme Enlightenment. In the last watch of the Vesak Full Moon night, Bodhisatta sitting under the Pipal Tree in Gaya he dispelled ignorance, there arose wisdom, darkness vanished and light arose. "Aloko Udapadi" paeans of joy he uttered seated under the Pipal tree which from that moment became the Bodhi tree. "Aneka jati Samsaram" While the Pipal tree became Bodhi tree, Gaya became Buddha Gaya ever since the Bodhisatta Siddhartha attained Supreme Enlightenment 2592 years ago. For forty-nine days seven weeks after Supreme Enlightenment. Sakyamuni Buddha spent around the Bodhi tree. The first seven days, the Buddha sat under the Bodhi in one posture experiencing and enjoying the Bliss of Emancipation. The second week, he performed the Animisa locana puja to the Bodhi tree as a mark of profound gratitude for providing Him shelter from sun and rain and heat. The third week was spent pacing up and down along a jewelled ambulatory - Ratana Cankamana. Thera Narada in his "Buddha and His Teachings" (Pg. 51) states "As the Buddha had not given up His temporary residence at the Bodhi tree, the Devas doubted His attainment to Buddhahood. The Buddha read their thoughts and in order to clear their doubts He created by His psychic powers a jewelled ambulatory (Ratana Cankamana) and paced up and down for another week." Another seven days - the fourth week, the Buddha he retired into a jewelled room - Ratanaghara - contemplating on the Abhidhamma - the Higher Metaphysics of the Dhamma. He spent the fifth week under the shade of the Ajapala Banyan tree where he received the milk-rice from Sujata. Here too the Buddha seated in one posture enjoyed the Bliss of Emancipation. In the sixth week, the Buddha went from the Ajapala Banyan tree to the Mucalinda tree to spend another seven days enjoying the Bliss of Emancipation. A terrible shower came down accompanied by cold winds and gloomy weather continuously for several days. The serpent king, Mucalinda protected the Buddha from rain and winds, coiling round the seated Buddha and keeping his large hood over the head of the Buddha. The last week - the seventh - the Buddha met the first two lay disciples - two merchants Tapassu and Bhalluka who were going on their trade along the famous silk route having heard of the Buddha left their caravan and visited the Buddha at Buddha Gaya. They offered "the Buddha the Buddha food. - Puffed rice and bees honey. Since He had no bowl to accept the food, the four Devas offered bowls and the Buddha made all the four bowls to become one single bowl and accepted the offering. These two merchants took refuge in the Buddha and His Dhamma and became the first two lay disciples. They requested the Buddha for a memento. The Buddha gave them in a few locks of hair from His head - which are now enshrined as Kesa dhatu Ceti in Sri Lanka, Myanmar and Thailand as well. After seven weeks in Buddha Gaya in the vicinity of the Jaya Sri Maha Bodhi, the Buddha Sakyamuni left Buddha Gaya in search of people who will understand and comprehend His Dhamma. He never returned to Buddha Gaya again. He walked several hundred miles to Isipatana to the Deer Park in Sarnath where He meets his erstwhile companions - Kondanna, Vappa, Bhaddiya, Mahanama and Assaji. Although at the first sight of the Buddha the five-fold ascetics had misgivings of His attainment, when the Buddha approached them they were voluntarily and devotedly got up from their seats and reverentially received the Great Teacher with due honour. Thus, the Deer Park - the abode of many rishis in the past, once again became the most sacred sanctity of the Buddha Dhamma. Here in Isipatana, the Buddha proclaimed the Satya-Dharma - the Truth with His first Dhammadesana - the Dhammacakkappavattana Sutta. The Buddha prefaced. His first sermon with the two extremes - Kamasukhallikanuyoga and the Attakilamatanuyoga which should be avoided. His discovery - the panacea for all ills is the Middle Path - the Majjhima Patipada where he expounded the Four Noble Truths and the Noble Eight-fold Path (Majjhima Patipada). The Sakyamuni Buddha from this historic day in the third month, the month of Esala, after His Enlightenment on Vesak, for forty-five long years walked through the length and breadth of Jambudipa for the weal and happiness of all living beings - devas - human beings and all living creatures. Finally, he walked several miles to Kusinara where he passed into Parinibbana in the royal salavana of the Malla Royalty. Kusinara where the Parinibbana Cetiya is built stands as an abode of peace and tranquillity as the piece de resistance of all the sacred places connected to and associated with the Buddha. This writer visiting Kusinara a few years ago, having visited, Lumbini, Buddha Gaya, Sarnath, Savatthi, Rajagaha, Vaisali, Nalanda, Amaravati found Kusinara as the most tranquil of all the sacred sites of Buddha Sasana found anywhere in the world. Kusinara is still lamenting that she had to witness the passing away of the Greatest son the Jambudipa has ever produced. Mind is the spring of thought Mind is the spring of thought Three gateways of humanity Thoughts may go asunder Life in a confused society Right effort is the true guide Death is not an end of all Fill your mind with loving kindness The third introduction of Buddhism in Sri Lanka by A. G. S. Kariyawasam By the beginning of the 18th century the Buddhasasana in Sri Lanka had deteriorated to such an extent that the Buddhist monks had become just nominal "Bhikkhus" living more or less like laymen under the designation ganinnanse. It was in such a background that the Sasana became blessed with its timely saviour and revivalist Velivita Saranankara Thera, who accordingly became responsible for the third "introduction" of Buddhism in the country, with its first introduction in the 6th century B.C. by the Buddha Himself and the second "official" introduction in the third century B.C. by Arahant Mahinda. Born in 1698 in the remote Kandyan hamlet of Weliwita in Tumpane, he
entered the Buddhist Order at the age of sixteen under the name
Saranankara. With the issueless death in 1739 of King Narendrasinha, the Sinhala kingship came to an end. Since then it was the Nayakkars from South India who ascended the Sinhala throne as they had become members of the Royal court owing to the matrimonial alliances of these later Kandyan kings maintained with them by getting down their wives from South India. Accordingly, it was Narendrasinha's brother-in-law who succeeded him under the name Sri Vijaya Rajasinha (1739-1747). As a traditional requirement he embraced Buddhism and fall in line with the Sinhala Buddhist royal tradition so far maintained. Ven. Velivita Saranankara, after gaining the confidence of the king, decided to fulfil the mission of restoring Buddhism to its pristine glory of the past. In this vast undertaking the first requirement to be fulfilled was the restoration of Upasampada in the country, as fully qualified such monks had gone extinct by this time. As such, he had to seek the assistance of some other Buddhist country in re-establishing the lost tradition. He himself was known as Samanera (novice) Saranankara in the absence of his Upasampada. As the first step in this direction he got the king to negotiate with the Dutch, who were keen to oust the Portuguese and became the rulers of the maritime provinces, to accommodate a delegation from Sri Lanka to Thailand in a vessel belonging to the Dutch East India company. Five young silvats (the pious), by which name the novices who gathered around Ven. Saranankara were known as opposed to the ganinanses, were selected and sent as delegates, alongwith royal emissaries and other gifts. In this sea-journey, being a favour from the Dutch East India Company, they could not go to Thailand but had to make a detour through Batavia and Myanmar. However, disaster befell this delegation when on their way to Myanmar from Batavia their ship sank when some of the delegates lost their lives. The few survivors who managed to get on to land were waylaid by robbers. However, they were treated by the local people and with utter disappointment the survivors returned to Sri Lanka. Subsequently, a second delegation also was sent out of whom also one person died on the way. The others met the Thai King who agreed to send the Upasampada monks to Sri Lanka as had been requested. In the meantime Vijaya Rajasinha died and the Thai king was reluctant to send the Bhikkhus without first knowing what the new king's attitude to Ven. Saranankara's campaign would be. Yet for all, even this second delegation not only to met with failure but became so unfortunate that the members except one died there. Only one member survived to come back to the Kandyan Court to tell the tale. However, the new King Keerthi Sri Rajasinha (1747-1781) too became a Buddhist, committing himself to follow the tradition of his predecessors. Thus he quite willingly supported Ven. Saranankara's efforts and a third delegation consisting of sixty members was sent to Thailand. They met the Thai King Dhammika who readily consented to send a delegation of Upasampada monks to Sri Lanka under Ven. Upali Mahathera. It was his third mission that succeeded, although with the misfortune of another delegate losing his life. By this time Ven. Saranankara had become the protogonist of the movement and even the Thai delegates treated him as its leader. After performing the funeral rights of their colleague the delegates started their homeward journey and then again one of the ships had started to leak, creating yet another period of gloom and disappointment till they miraculously escaped disaster after a sea-journey lasting nearly seven weeks. Then they entered the Trincomalee harbour on 13th of May 1753, by which time two-and-a-half years had passed since the delegation had left the Sri Lankan shores. Thus, after so many gloomy setbacks they were at last happy and pleased to return to the motherland with achievement of a success. Having heard the happy tidings of the success of the mission the delegates were received with high honours and were escorted to the Malwatte Viharaya at Kandy, known as Pushparamaya at the time, where lodgings had been prepared for them. Ven. Upali Mahathera and the other delegates set about the task of this "re-introduction" of Buddhism in the island through Upasampada after the lapse of nearly a century. As an immediate requirement a Seemaa was declared with a building in the centre of the courtyard of the Pushparamaya for the conduct of the connected ceremonies and the Upasampada. On Friday, the 19th of July the first Upasampada was held by Upali Mahathera. In order that the local monks should become familiarised with the proceedings of the ritual it was the Samanera monks who had come from Thailand that were initially given the Upasampada. Sir D. B. Jayatilake describes this significant event thus: "Rescued from the very jaws of extinction, the national faith was now established on a firm basis. Education had been revived, the light of learning was spreading over the island. The people had been aroused from a long sleep of indifference, the temples and dagabas were put into repair, religious worship and practices were restored and once more Sri Lanka deserved the name of "Buddhist Land", Saranankara the Last Sangharaja of Ceylon. Vesak Full Moon Day Sal flowers were in full bloom * * * Another Vesak Full Moon dawned * * * It was another Vesak Full Moon * * * Hence, all Buddhists should commemorate - Malini Hettige Vesak... vesak... vesak Vesak, Vesak.. Vesak Reposing in the seat of diamonds on that day in Buddha Gaya of The Dhamma of the Buddha On that day, the sun and moon - Kala Keerthi Pandita Wimal Abhayasundara May peace and unity dawn! Vesak full moon shines The peal of temple bells
- Malini Hettige Vesak festival stamps emphasise excellence of peace among all Today is Vesak full moon day sacred to Buddhists throughout the world. As we all know, it is being celebrated to mark the triple events in the life of the Buddha namely his birth in Lumbini in Nepal (see Nepal stamp shown alongside), the attainment of enlightenment and his passing away.
You will see here Sri Lanka Vesak stamps designed by Bandula Harischandra depicting four different themes where children are taking a dominant part. Paying obeisance to elders, a dhamma school session, giving alms to a monk and meditation in practice are depicted in the stamps. There are also a number of stamps from some foreign lands shown because of their relevant importance on a day like today, a full moon day. There are three stamps each from one of our friendly nations, Thailand and equally popular country, Japan. Vesak festival is synonymous with many kinds of fragrant and beautiful flowers being offered to the Buddha and sacred Bo trees throughout the country. It is a devotional practice seen especially on Poya days at all Buddhist temples and stupas. Hence we thought of presenting to our young people a composite picture of stamps depicting highly venerated Buddha statues and stupas surrounded by flowers from many lands and our own country as a 'pooja' of the children of Sri Lanka. One of the latest Sri Lanka stamps issued on April 28, 2003 featuring a stupa can be spotted in the upper half of the picture. This may be a bubble-shaped stupa among the various shapes of Sri Lanka stupas. There are other shapes of stupas such as Bell-shaped, Pot-shaped, Heap of paddy-shaped and Lotus-shaped. Designer of the stupa stamp shown in the top row is the well-known artist D. G. Sudath Jayawardena. We are living at a time when everybody is yearning for a permanent peace and two of the stamps shown here feature Hand of Peace of the Buddha in a blessing posture. Both stamps are from Thailand. One shows the Hand of Peace over a dhamma chakra and the other shows a figure of the Buddha with the raised-hand of peace. - Francis P. Gunasekera Birth of the noble prince "A Unique Being, an extraordinary Man arises in this world for the benefit of the many, for the happiness of the many, out of compassion for the world, for the good, benefit and happiness of gods and men. Who is this Unique Being? It is the Tathagatha, the Exalted, Fully Enlightened One". - Anguttara Nikaya by Aryadasa Ratnasinghe Prince Siddhartha Gauthama, in his previous birth as prince Vessantara, in fulfilment of the 'dana paramita' (perfection of generosity), gave away his two children Jaliya and Krishnajina to a brahmin for adoption, and his consort princess Madri to God Sakra (Indra), and after his death, he was born in the Tusitha heaven (the Realm of Delight), as Bodhisatta Setaketu. To be born as a Bodhisatta (an aspirant Buddha), ten perfections have to be fulfilled, viz: 'dana' (absolute charity or generosity), 'sila' (morality), 'nekkhamma' (renunciation of all lustful desires), 'panna' (wisdom), 'viriya' (undaunted exertion), 'khanti' (forgiving patience), 'sacca' (absolute truthfulness), 'adhitthana' (determination), 'metta' (infinite love) and 'upekkha' (equanimity). Tusitha heaven is the 4th of the 6 celestial abodes in the world of desire. According to Buddhism, all bodhisattas are re-born in this heaven, just before their last birth in the human plane, when they will attain Enlightenment and become a Buddha. According to Mahayana tradition, this heaven has an inner court and an outer court. The inner court is said to be of bodhisatta Metteyya (the coming Buddha). When the time approached for the Bodhisatta Setaketu to descend to the earth, Sahampati Maha Brahma, along with the divine assembly, went to meet the Bodhisatta and said: "Kaloyam te Maha Vira uppajja mathu kucciyam" (Time has come, O Great Being! It is time for thee to conceive in the womb of a mother). Remembering his resolution to become a Buddha, the Bodhisatta, looked into the five principal signs ('pancavilokana'), viz: the time, the continent, the country, the mother and the family. On the Esala fullmoon night (BC 624), the Bodhisatta Setaketu descended to the earth and conceived in the immaculate womb of Queen Mahamaya, the chief consort of king Suddhodana of Kapilavattu (now identified with Bhuila in the Basti district near Bengal, on the Nepal border. The queen being a very simple, pious and sober lady, observed 'atasil' (the eight vows of abstinence from (i) killing, (ii) Stealing, (iii) sexual behaviour, (iv) falsehood, (v) drinking intoxicants, (vi) eating food after meridian, (vii) dancing, singing, music, unseemly shows or entertainments, the use of garlands, perfumes, unguents to beautify or adorn the body, and (viii) using high and luxurious seats), and as the night deepened into the dark, she went into her bed chamber and fell asleep. That night she had a queer dream. It was that the four guardian deities of the four quarters of the world (i.e., Dhrathrasta, Viruda, Virupaksha and Vysravana), came close to her, lifted her couch while she was sleeping, and carried her away into the foothills of the Himalayas, the gigantic wall of mountains in Central Asia. In Hindu mythology the mountains are highly revered. Now, the queen bathed in the Anotatta Lake and having performed her ablutions, she sat down on the couch to rest and, thereafter, fell asleep. In a short while, a beautiful baby elephant, white in colour, holding a white lotus flower in its trunk, came from the northern direction and entered her womb from the right side. When she got up in the following morning, she was more surprised than alarmed over the unusual dream. When the king became aware of the dream, he was impatient to know what it actually meant, and, at once, summoned the 'purohitha' brahmans, who were well-learned in interpreting dreams. They, in unison, said that the queen has conceived a son, who would become a 'cakravarthi' (universal monarch), if adopted to lay life, or if adopted to religious life, would renounce the world away from mundane pleasures. As the days approached her to deliver the child, she took leave of the king and left for Devadaha, to live with her parents as it was the customary practice. On her way, with her retinue following, from Kapilavattu to Devadaha, a few miles away, and before she reached the destination, and while she was passing through the pleasure grove of 'sal' (Roshea robusta) trees in full bloom at Lumbini (now Rummindi), she developed labour pangs. With out moving a foot forward, she held the branch of a 'sal' tree, and in a few minutes the baby was born, without any discomfort to the mother. Great was the rejoicing of the people over the birth of this illustrious prince. The ascetic Asita alias Kaladevala, hearing the news, rushed to the palace to see the newborn infant. The king, whose tutor he was once, happily rushed and welcomed the ascetic. After seeing the child, and foreseeing his future greatness, he saluted the babe with clasped hands. Those born on the same day were Princess Yasodara, the Horse Kantaka, the Minister Kaludayi, the Charioteer Channa and the Maha Bodhi tree at Buddhagaya (Bodh Gaya). On the fifth day after the birth of the prince, he was named 'Siddhartha' (from 'Sarvarthasiddhi' meaning 'All accomplished'). In accordance with the ancient custom, many learned brahmins were invited to the palace for the naming ceremony, and among them were eight distinguished men who were great soothsayers. They, having examined the child, came to their own conclusions. Seven of them said that the child would become a universal monarch ('sakvitiraja') or a Buddha. The Brahmin Kondanna, excelled in wisdom, said that he would definitely retire from the world and become a Buddha. The king, wishing the son to be a universal monarch, took all possible precautionary measures to ward off any ill-omen that would distract the prince from renouncing the world. The child lived in the lap of luxury in three palaces befitting the seasonal changes. They were known as Ramya, Suramya and Subha, Having married to princess Yasodara of equal age, they both lived in all comfort and harmony, and enjoying the conjugal pleasures, within the walls of the palaces. With the passage of years, truth gradually dawned upon the prince. His contemplative nature and boundless compassion for all living beings, did not permit him to spend his time in the mere enjoyment of fleeting pleasures within the palace. He said to him self "Cramped and confined is household life, a den of dust, but the life of the homeless one is as open as the air of heaven. Hard is it for him who bides at home to live out as it should be lived the holy life in all its perfection, in all its purity". (Majjhima Nikaya). Once it so happened that when he went out of the palace, with his Charioteer Channa, to see the world outside, he came in direct contact with the stark realities of life given to suffering. He saw an aged man, as bent as a roof-gable, decrepit, leaning on a staff and tottering as he walked. Next, he saw a sick man, suffering and very ill, fallen and weltering in his own water. Then a great concourse of people constructing a funeral pyre. Finally, as the ideal, he saw a shaven-headed man, a recluse, wearing the yellow robe and walking slowly on the road. These four prognosticated signs ('satara-pera-nimiti'), increased the urge of the prince to loathe and renounce the world. Leaving all behind, he stole away with a light heart from the palace at midnight, along with his charioteer Channa. The two rode as far as the river Anoma, and having crossed the river, the prince handed over his robes and jewellery, and the horse Kantaka, to Channa, to be returned to the palace. He shaved his hair and beard and, immediately thereafter, Brahma Ghatikara, disguised as a hunter came and offered a yellow robe to the prince to wear. The recluse Siddhartha, who once lived a luxurious life lacking nothing, now became penniless and leading a life of voluntary poverty. The recluse now had no permanent abode. A shady tree or a lonely cave sheltered him by day and night, regardless of sun and rain. Bare-footed and bare-headed, he walked in the scorching sun and the piercing cold, begging for food. In search of truth as a panacea for the ills of suffering, he went to meet the distinguished ascetic Alara Kalama, and having dissatisfied with his teaching, went to meet Uddaka Ramaputra of equal repute, while leading an ascetic life. A description of his ascetic life, undergoing the most terrific phases of austerities, is mentioned in the Bhayabherava, Succaka, Mahasihanada, Bodhirajakumara and Magandiya Suttas of the Majjhima Nikaya. He gave up austere practices and having eaten the milkfood offered by Sujatha, he broke fast and led a moderate life, devoid of extreme asceticism, and making the great resolution, "Let my skin and senews become dry, let all the flesh and blood in my body dry up, but never from this seat will I stir until I have attained the supreme and absolute wisdom of Buddhahood". After a stupendous struggle for six strenuous years, in his 35th year,
the recluse Siddhartha became a Buddha, in the fulfilment of his great
expectation. He came to be known as Buddha Gotama. The tree of enlightenment Specially on Vesak poya day Buddhists throughout the world pay homage to the sacred Bo tree at which the Buddha attained enlightenment and many people pay respect to this greatly venerated tree with the ardent hope of ensuring merit, health, wealth and prosperity. Particularly on Vesak day Bo trees throughout the Buddhist world get a new lease of life when their precincts are cleared, well swept and decorated. No other tree receives the homage and attention as much as the Bo tree. As long as Buddhism flourishes in this world the Bo tree will continue to be respected and venerated by all mankind. The history of Buddhism informs us that Siddhartha attained enlightenment at the foot of a Bo or Pipal tree (Ficus Religiosa) and it is quite interesting to discuss why of all the rich flora in India this particular tree was chosen by him to achieve his noble aim. The ancient Indians called the Bo tree Pippali or Asvattha, two Sanskrit words by which this tree was then known. It was no by mere coincidence that the Buddha chose the asvattha as the tree under which he should attain enlightenment. Even before the birth of Buddha there were many ancient traditions that placed this tree at an exalted position. Some of these traditions are found in Vedic literature and even archaeological finds of the Indus Valley civilisation bear evidence to this fact. Certain discoveries madeat Harappa show that the Bo tree was held as a sacred tree by the Indians even during the time of the Indus Valley civilisation. From time immemorial people used figures of the Bo tree for both decorative and religious purposes. Even today in far flung places such as Bulgaria the Asvattha or Bo tree is regarded as the 'Tree of Life', specially in their folk lore. These facts clearly suggest that from the ancient times and even before the birth of the Buddha, much importance has been attached to the Bo tree and many people sanctified it. Sakti Gupta in 'Plants, Myths and Traditions in India' mentions "In the Gita (Bhagavad Gita), the tree is supposed to typify the universe. This perhaps is because the figs of the tree are eaten by birds and its seeds pass through the alimentary canal of the bird unharmed and take root at most unimaginable places like the roof or the walls of a house or even on another tree. The root, after going into the crevices of the house or even into the bark of another tree becomes visible". There is no doubt that the Bo tree with its multitude of constantly fluttering foliage has been the focus of admiration of the ancients. Throughout the centuries specially the Asians have considered this tree as a symbol of dynamic life and deeply venerated it. For several centuries the Bo tree has been considered as an auspicious and lucky sign that brings an air of serenity to its environment. In all probability Prince Siddhartha who was influenced by the extraordinary importance attached to the Bo tree selected this tree to give Him shelter when attaining Buddhahood. It was only after the Buddhas enlightenment that this tree came to be known as the Bodhi or Bo tree. Earlier to that its popular name was Asvattha. Since Buddha's enlightenment this tree became to be identified as a unique symbol of the Buddha and specially after his death the Bo tree became symbolic of his presence. Even during Buddha's time the Bo tree became to be representative of the Blessed One and the Buddha himself recognized the adequacy of the use of the Bo tree as a fitting symbol to respect him in his absence. Sri Lanka has a very long tradition of Bodhi worship beginning with the introduction of the Sri Maha Bodhi to Anuradhapura. Subsequently the entire line of its offshoots plants at various places throughout the country commanded the respect and veneration of millions of people. From the earliest times wherever a Bo tree existed the Sri Lankan Buddhists sanctified that place and safeguarded this tree with much care and devotion and at times upheld it in awe. History has it that Kign Devanampiyatisa requested Emperor Asoka for a sapling of the great Bo tree at Gaya for transplanting at Anuradhapura. Sangamitta Theri who visited Sri Lanka for the express purpose of introducing the Order of Bhikkhunis brought a Bo sapling along with her and it was received with much pomp and pageantry. From that time this tree as well its offspring that were planted at various religious centres throughout the island were deeply venerated. there is no doubt that the Bo tree or the Tree of Enlightenment was the first tree to have been tenderly cared for and venerated by all sections of society. During the ancient times in Sri Lanka the cutting down of even a branch of a Bo tree was severely punished, at times even with death and the wrath of the Gods. (AS) Rebirth - fact or fiction by Andrew Scott From time to time cases of rebirth have been reported particularly in the Asian countries such as India and Sri Lanka and it is interesting to delve into the history and philosophy of rebirth. The idea of rebirth or reincarnation simply means whether a being has lived before in some other bodily form and whether that being would do so again after death. The idea of rebirth appears early in the history of philosophy. References to it are found in the Vedas of ancient India and it forms a central part of Brahmanism and Buddhism. The belief in rebirth is of considerable antiquity dating back to the writings of pherecydes. In ancient Greece many philosophers such as Empedocles and Pythagoras taught reincarnation and Plato made it an important assumption in his philosophy. Other philosophers such as Hume, Goethe and Schenpenhauer have accepted the idea of rebirth or have expresses a sympathetic interest in it. Eminent writers such as Walt Whitman, Longfellow, Swinburne, Rudyard Kipling, James Wood and Ibsen and renowned philosophers such as Schopenhauer, Hume, Goethe, Seneca, Pythagoras and Plato believed in the idea of rebirth. The ancient Greek writer Herodotous tells us that "The Egyptians were the first to teach that the human soul is immortal and at the death of the body (the soul) enters into some other living thing then coming to birth". Prof. Ducasse who investigated the famous Bridey Murphy case wrote: "The transmigration of souls was a part of the Jewish esoteric mystical philosophy known as the Kabala, the origin of which is very ancient, apparently antedating the Christian era." He further states that "In some civilisations it is considered unfortunate to remember the past life. Others favour such memories or take them for granted. In some cases the reincarnation recall of young children fades as they grow older; elsewhere adults seem suddenly to recall their previous lives including parents and relatives, favourite places and activities. The cases are as different from each other as fingerprints - no two are alike." Reports of people who are able to recollect the experiences of their past existence flood in from all corners of the world. The Yorubas of Nigeria believe that when children mistreated by their parents die they are reborn over and over again within the same families and the Primbwe tribe of Tanzania believe in ancestral spirits who are periodically reincarnated within their families. Traditions such as these have been prevalent both during pre-historic and historic times of man's existence. Martin Ebon, writing in "Reincarnation in the 20th Century" notes: "The belief in reincarnation today has many faces; children who claim to remember their previous life in a neighbouring village; pregnant women who dream of the person who is going to be reborn through them; a sudden feeling common to many of us 'I have been here before' and infant prodigies." All rebirth reports are backed by numerous religious and philosophic traditions that suggest man's existence in a series of former rebirths. Most of these reports are intriguing and are presented with fascinating detail. The idea of rebirth has gained new emotional richness in our time and both scholars and laymen have begun to realize that it is a rich field of research, specially from the academic point of view while on the other hand, a belief held by so many distinguished thinkers cannot be brushed aside lightly. Some amazing evidence for rebirth, which are too lengthy to be detailed here, have surfaced from time to time from many parts of the world. Sometimes there are child prodigies. How can we account for them? What makes a little girl or boy excel far in advance of the knowledge he has acquired in this world? Is it that they have been here before? India has a wealth of evidence about rebirth and one of the most thoroughly explored cases is that of Shanthi Devi of Delhi, who at the age of about three years recalled details of a former life about 80 miles away from her home. Most of the statements she uttered were found to be true. Edgar Cayce's life readings form a fascinating study and they have helped to open the minds of the Americans to the mystery of rebirth. He made more than 2,500 stimulating life readings. An illuminating case of rebirth in this century is the Bridey Murphey case, whose meticulous investigations resulted in the authoritative book "The Search for Bridey Murphy" which became a best seller almost immediately after its publication. It is interesting to recall that many English poets too endorsed the case for rebirth and they mentioned about rebirth in some of their writings. These include John Masefield, Dante, Gabriel Rossetti, Robert Browning, Alfred Tennyson, Webster, John Milton, Henry Moore, William Blake, Thomas Moore, Percy Shelley, William Shakespeare, Edwin Arnold and Rudyard Kipling. Other poets such as Walt Whitman, Edmund Spenser, John Donne, John Dryden, Andrew Marvel, Alexander Pope, Samuel Coleridge, Mathew Arnold, George Eliot, Oscar Wilde and Walter de la Mare have supported the idea of rebirth. But no one is certain whether rebirth is fact or fiction. (The writer's comprehensive articles on rebirth have been published in
the local press and national and international magazines). How the Indian oral education system evolved in Buddhist monasticism by Dr. Gemunu Siri Gamage This education was so much connected to Veda - the divine knowledge inherited by Brahamins - that the whole content of this education was known as 'Veda'. But mainly it meant "Shriti" literature which included Rig. Yajur. Sama and later on Atharvan Veda which included secular literature, covering grammar, music, poetry astrology etc. Earlier the three Vedas included psalms to the deities and were supposed to be chanted at the sacrifices. The contents of them were called "manthras" which meant utterances. The whole literature of all four Vedas was brought down through teacher to pupil method orally. Although writing in India was known even during the period of Harappan civilization (circa 3000 B.C) it was never used for Vedic studies, thinking writing to be an unholy act. (Aittareya upanishud 5.5.3) So the only way of learning them was to take them in lesson form from a teacher by a pupil. It may be interesting to probe into the procedure of this educational system. Firstly the pupil goes to the teacher and worships him. While the former is seated and in worship pose the latter recites the lesson, word by word and the former repeats after him until he becomes well-versed in the particular text. This stage of learning is called Udgrahana (taking from the teacher). Then the pupil retires to a convenient place and learns by repeatedly reciting what was learnt by heart. As the pupil can recite alone what he has taken. This second stage is called Swadhyaya (self learning). When he feels confident of his absorption the pupil goes back to the teacher and recites the lesson in front of the teacher. With the approval of the teacher the lesson comes to an end. By then the pupil has attained the required state of study and is called Apta (the attained). Hence what is learnt also was Apta and it was considered as holy scripture related to godly endowments. It was supposed that whenever the Apta or Shirti (the heard) was chanted the gods were attentive to it. These beliefs led to the practice of Swadyaya to be a devotional act. It was to be done before dawn in an auspicious hour. The chanter should be seated on darbha grass which was considered to possess a religious value. However, the Apta could have been forgotten unless it was practiced daily. So the past learning was recalled during the hours allocated in the daily routine for Swadhyaya. In this mode of education one can observe that the whole system remained teacher oriented and faith in him was considered to be the most important factor. The teacher was called "gurudeva" (teacher god) because he transmitted the divine endowment of knowledge to the pupil. Buddhism from its inception is known to be advocative of liberal thinking, going against dogmatic faith and casteism. Among the Buddha's teachings. Kalama Suttra is constantly quoted in this context. The fact that in the Buddhist Order all persons are given equal recognition and casteism is rejected should be clearly born in mind by an observer. The Buddhist educational tradition had some independent features although it has stemmed from the age old Brahmic legacies. The deviation from the old path by Buddhists could be traced when we examine the Buddhist speciality compared to the Vedic tradition. The Buddha's teaching was a new doctrine not presented by any of the Vedic teachers and was contrary to it. Its content being mainly the four noble truths, did not necessarily require a preliminary knowledge or rote learning of text to understand it. This fact is well manifested by Kondanna being enlightened at the first sermon - the Dhammachakkappawattana sutta which emphatically calls the dhamma as not been made to hear before (pubbe ananussutesu dhammesu) Assaji another disciple among the first five was consulted by Upatissa to know what his guru taught. The answer was that he did not know much of the Buddhist teaching but could explain it as showing the cause of everything that derived from a cause. After a while Upatissa was able to grasp the meaning and entered the first step of realizing the dhamma - the doctrine. Thera - Theri gathas - the psalms of Bhikkhus and Bhikkhunis testify that accumulation of knowledge was not a prerequisite to attain Nibbana the ultimate bliss in the Buddhist Order, because they were able to liberate themselves from sansara despite many of them being totally ignorant of the knowledge brought down through generations. These characters express their gratitude to the Master for showing them. The Truth. Even the educated ones having realized the Truth say that their knowledge was just intoxicating and not leading to realization (Kaveyyamatta Vicarimha pubbe). By the third century after the demise of the Master the disciples were divided into several sects depending on diversities of opinions among them regarding the Dhamma. This trait was not common to Veda because opinion wise all Brahamins were unanimous of Vedic doctrine. The causes of entertaining different opinions among Buddhists. That became a legacy, also deserve close scrutiny. Basically the Buddha's teachings were not based on verbal expressions and it did not require logical proof. In Kalama sutta the Master emphasised that the perception should not be based on logical, statement but could be caught through one's own experience only. (Ma takka hetu - Ma naya hetu). This factor has to be related to the history of education pattern prevalent among the bhikkhus to understand as to why the definitions given to the doctrine was so varied between the sects that sprung since the demise of the Master. The philosophy that he taught was quite different from that embodied in Vedic literature. He preached against the caste system that prevailed in then society. Hence no individual could claim an heir to knowledge because one belonged to the Brahmin casts. Nobody was deprived of the right to access to gain supreme knowledge of Nibbana taught in the doctrine and all human beings were treated equally in the Buddhist order. At time the Buddha made some of the disciples understand the truth without uttering single word but only through demonstrations. A good example is the episode of Nanda who after being ordained was obsessed by the thoughts of his previous female partner. When the Master was informed by the other Bhikkhus about this. He showed him a partly burnt carcase of a dead she-monkey and immediately after that Nanda was shown beautiful she deities miraculously. The purpose of this act was to deviate the disciple from the line of thoughts of obsession and bring him to perceive reality. The result was he seeing the eternal truth. In the canon many such episodes are evident. According to the commentaries Ajivakas were well-known for this type of behaviour. Some of the heresies referred to in the canon according to the commentaries are only verbal drilling. Amaravikkhepavada - one of them is explained as just verbal negation of any question posed to such an arguer. For example the question is "Will an individual be born after death?" The answer is "He will neither be born nor be not born again". The Buddha clearly rejected such theories as null and void for the purpose of seeing the eternal truth. In Anguttaa Nikaya pancakanipa a - saddhammawagga the Buddha himself has said". There are some Bhikkhus who present the meanings of the discourses in a wrong manner by giving definitions to the words as what is meant by the Master. "They are instrumental in destroying the Buddha's order". In Alagaddupama Sutta the Buddha has stressed that taking words with wrong definitions is harmful and compared such ones to the one who has taken the snake by the tail instead of taking it by the head. With the expansion of the order it was not practicable to discipline each and every disciple by the Master himself. So the system with teacher (achariya) trainer (Upajjhaya) and pupil (antevasika) was approved. The teacher was supposed to teach the pupils what was necessary for him to be in the order where vinaya rules were observed and dhamma was learnt and practised. Khuddaka Patha includes the basic texts that could be surmised as the contents of the monastic education of the initial stage. Beginning with the Tisarana Gamana (taking refuge in the Triple Gem) the book covers the ten precepts meant for the novices observatory meditations (pachcha vekkhana). Ten concepts (dasa dhamma) that a novice has to think about very often, some parittas such as Metta Ratana and Mangala and ten questions and answers meant for the novices etc. etc. During a later period in Sri Lanka this book has been developed to Chatubhanavara Pali which is popular as pirith book. The fact that Kuddaka Patha and its developed form - Pirith book have been compiled with the purpose of learning it by heart by the novice, is an evidence to prove that throughout the history bhikku education was not compulsory for all monks equally and minimum of it would have been compiled in Pirith Potha. Brahmanic Swadhyaya method was practised by Bhikkhus to maintain the dhamma with a liberal attitude towards it. This was started while the Master was living and consequently the onus of shouldering the burden of maintaining it was borne by the elders. Almost immediately after the demise of the Buddha. The First Council was organised by them and arrangements were made to maintain the canon through rote learning and inheriting it from teacher to pupils. The canon was divided into three parts at the period of the Third Council (may be following triple vade). Each basket had subdivisions as Nikayas. Palis or Pakaranas wherein still more divisions were included as waggas, niddesas, etc. The vedic literature too was brought down in a similar manner, dividing it into various branches (Shakhas) in a teacher to pupil method of inheritance, using various protective divices as discussed above. Although one can, see the similarity between these two sections to my knowledge so far no observer has focussed the attention on the main difference of the method of maintenance of the Dhamma which caused division of chapters (Nikayas) among the bhikkus based on the definitions to the Dhamma. The Chullawagga records an episode that seems to be very important in this regard. Two bhikkhus who belonged to the Brahmin caste. Hence well versed in swathyaya method have not been satisfied with the way the Bhikkhus practised the method for learning the Master's teachings. They went to Him and said "now the Bhikkhus are ordained from various castes and races. They learn the words of the Master in their languages corrupting the original texts. We wish to put your words into vedic form (chandaso aropessama) if the permission is granted". "The Buddha rejected the suggestion and said "Let them learn my words in their own languages". The genesis of Dharanis itself marks a turning point in swadhyaya system, brought down by the Buddhist monasticism. In the process of rote learning brevity was essential and we saw above how Brahmins developed a sutra system for the same purpose. In Mahayanism long sutras were shortened while the former one existed and a short sutra was made with a lesser number of words. Again for the convenience of the user it was made more succinct as a dharani where the essence of the meaning was enshrined, according to the common belief. Learning anything by heart in the manner the Brahmins did was not compulsory for the followers of the Buddhist order. The fact that the ultimate gain of attaining nibbana was achieved on the occasion of the first sermon itself by a disciple shows that learning in Buddhism meant nothing but understanding the truth. So it is crystal clear that to perceive the truth according to Buddhism, accumulation of knowledge was not necessary. As the order grew on the necessity to store the knowledge of the doctrine was felt by the followers. This was reinforced by the word of the Buddha which emphasised that all who have perceived the truth should deliver the sermons to the people so that the others also could enjoy the bliss of nibbana. For this purpose the Bhikkhus had to follow the accepted form of explaining the suttas with definitions and within every sect there was uniformity of opinions in this regard. There are strong evidences to prove that during the early period of the order Atthaka Parayana Gathas of the Dhamma were learned by the Bhikkhus by heart. The fact that they were in verse form suggest that the sermons were transformed to the verse form by the Bhikkhus so that they were recited and maintained easily. The bhikkus too should have had a swadhaya time in their daily routine. Both Theravadi and Mahayanist literatures give enough evidence to prove that sajjhaya (sans Swadhyaya) of these texts had been in vogue during the Master's life time. Panchakanipata of Anguttara nikaya speaks abundantly about the education system of Bhikkhus prevalent in the Buddha's time. It shows several stages of learning dhamma. i) Pariyapunana ii) Desana iii) Sajjhaya iv) Manasanupekkhana Here pariyapunana should have meant taking the text from the teacher. Desana is discourse. Sajjhaya been similar to swadhaya in Sanskrit denotes the same learning process. Manasanupekkhana Inspection in mind is going further to perceive the truth stated in words. Compared with the vedic way of learning this procedure has several conspicuous features. Only the first and third are common to both while second and the fourth are special features in Buddhist education system. The reasons for the difference in the traditional principles could be understood with a close examination of the matter. The vedic system stressed the pronunciation due to the belief that to obtain the benefit of utterance - mantra - one has to say it in the approved traditional manner. Swadhyaya was also stressed it. But in the Buddhist way discourse and inner observation were necessary because Buddhism was meant to be understood and the bhikkhus were instructed to guide the laymen in the procedure compulsory. This description testifies for the fact that the monastic education was there at least for the younger disciples and that it was not a factor in achieving the highest goal in the order. Sajjhaya Sutta of Sanyutta Nikaya gives details of retaining Dhamma in mind by the Bhikkhus of the Master's time. This particular bhikku used to recite what he learnt daily at night. A daiety used to enjoy listening to it and when the practice was stopped abruptly the daiety was disappointed and asked the monk reasons for it. The reply was "now I don't want to do it, because I realized the truth". This episode leads to the fact that this Sajjhaya method was followed with the aim of seeing the truth made explicit by the Buddha. Sangeethi Sutta of Digha Nikaya says that dhamma heard well, learnt recited in details and understood would lead to liberation. The origin of Karaniya Sutta describes how the meditative monks in the thick jungles recited the sutta as a protective charm and got relief from the inhuman troubles. According to the episode the Buddha had admonished them to learn the sutta and recite it on the eight days when the sermons were held. This suggests that listening to the discourses and reciting Dhamma had taken place concurrently and the custom was followed habitually. The other inference one can deduce from it is that desana and sajjhaya were too components in the learning procedure linked together. In shriti literature practising the Shiksha - the pronunciation methods was compulsory. Moreover sama veda singing was practised in yagas - the sacrifices. So it was obvious that recitation as a part of education was practised in India under Brahmin system. Buddhist sajjhaya also could not have been devoid of this. So Bhikkus too had to follow a certain method of recitation although it was not mixed with musical instruments. Most probably this would have been an imitation of vedic swadhyaya system at the beginning. In an episode cited in Chullawagga Chabbaggiyas were singing the dhamma texts and the laity against their singing. So the Master prohibited it and allowed to utter dhamma with Sarabhanna (breaking the sound?). What this meant is not clearly stated so far. Any way a form of rhythmatic utterance with a prolonged sound should have been approved by the Master. This sajjahaya method was organically combined with maintenance of dhamma because it was brought orally. Later on it has given birth to Pirith (Paritta) and the commentaries had to deal with the meter (watta) of proper recitation during a later period. (Chatu bhanawaratthakatha) Finally one can come to the conclusion that the Pirith ceremony
prevalent in Sri Lanka is a product of rote learning practice that was
highly influenced by Vedic swadhyaya method among Brahmins. However, the
Bhikkhus had developed a Buddhist identity in the process. Vesak lantern I saw this Vesak lantern - Edward Arambewala |
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