Online edition of Daily News

Whoever was heedless before and afterwards is not; such a one illumines this world like the moon freed from clouds.

Sathkorale (Kurunegala District) occupies a prominent place in the history of Tri Sinhala. Numerous Brahmi inscriptions dating from two millennia ago, found in various parts of the district provide evidence of the presence of a large community of bhikkhus and a prosperous agriculture- based civilization. The region came to prominence as the capital of several kings in the 12th and 13th centuries.

Before Parakramabahu the Great ascended the throne at Polonnaruwa in 1153, he was the king of the Dakkhina Desa with his capital at Panduwasnuwara (Parakramapura). Some years later, when Polonnaruwa fell to the invading Magha of Kalinga, a Prince of Sathkorale, Vijayabahu III, stopped the advance of the invading forces and ruled from Dambadeniya (Jambudoni) from 1232. He and his successors ruled from Dambadeniya (1232-1272), Yapahuwa (1272-1284) and Kurunegala (Hastisailapura)(1287-1326).

There was a revival of Buddhism and Sinhala Literature during this period (particularly during the reigns of Parakramabahu II 1236-1270 and Parakramabahu IV of Kurunegala 1302-1326) Parakramabahu II was famous as the greatest among the royal scholars in Sri Lanka and his composition the Kavsilumina (The Crest Gem of Poetry) has been described as "one of the greatest products in the domain of Sinhala poetry".

Parakramabahu IV composed the "Dalada Sirita" and "Pansiya Panas Jathakaya" in Sinhala. Many temples were build but most of these are not preserved in their original condition due to restoration by the Kings of Kandy in later years. Two important archaeological monuments built during this period which retain their original structure are the palace of Parakramabahu I at Panduwasnuwara and the exquisitely carved stairway at Yapahuwa. In contrast to colossal Buddha statues at Polonnaruwa, we do not come across large statues built during this period.

It was in order to fulfil this need that a society was formed in the year 1963 to erect a Buddha Statue at the summit of Ethugala. Unfortunately, the project had to be abandoned for several reasons. A new society, Hasthisailapura Buduruwa Sanwardena Samithiya, with the same objectives but with greater dedication and determination was inaugurated in the year 2000. One acre of the rock surface was gifted to the Society by Her Excellency the President enabling the work to commence.

There were several problems to be overcome before starting work on the statue. The access to the site was inadequate for transport of materials and an approach road had to be constructed. The rock had to be drilled; a strong retaining wall was built and the road filled, levelled and tarred. This alone cost ten lakhs of rupees. The surface of the rock at the site was unstable due to weathering.

It was only after the removal of the upper layers of the rock that a suitable solid base was obtained to erect the massive platform. In the construction of this edifice, attention has been paid to minimize any adverse effects to the environment. The Consultant Engineer and his team then commenced work on the first stage. The second stage, the construction of the statue proper began in July 2002 and was completed in September 2003. This enormous task could be completed in the short period of 17 months due to several factors.

Members of the Samithiya, the Consultant Engineer and Sculptor and their respective teams worked untiringly and with true dedication. The response of the public in donating funds for the project was most encouraging.

Though there were individual donations of several lakhs of rupees and of building materials, the contributions made by thousands of people, Buddhist and Non Buddhist, from all walks of life was noteworthy. Donations were also received from the Maha Sangha and laity in U.S.A and other countries.

The Shramadana Programme carried out at the site by batches of schoolchildren, villagers, police and army personnel and other organizations was an inspiration to everyone.

Several ceremonies with the participation of the Maha Sangha and the public were held during the course of construction at the laying of the foundation stone for the platform and later for the statue proper, at the deposition of Nidhan Wasthu (Treasures) and at the deposition of sacred relics.

A sapling of the Sri Maha Bodhi at Anuradhapura was ceremonially planted at a location in the vicinity of the statue providing an ideal place for meditation.

The colossal Ethugala Samadhi Buddha is not only an outstanding work of art; it is also a symbol of the unity, planning and hard work, trust and Saddha of the thousands who joined together, despite many hardships to make it a reality.

Adverse weather conditions, heavy rains and strong winds made it difficult for the workmen to ascend the scaffolding at times, resulting in a delay in completing the final stages of the construction.

At the summit of the historic Ethugala, a religious monument of surpassing beauty has been created. Visitors from all parts of the country and from abroad, Buddhist and Non Buddhist will come to see, to admire and to worship. We appeal to them to preserve the beauty, serenity and sanctity of the sacred area.

For the countless millions of pilgrims who will visit this holy shrine in the centuries to come, we hope this will be a source of inspiration to broaden their understanding of the Dhamma and to tread the path towards Nibbana.

Albert Einstein wrote ('Religion and Science', The World As I See It, p. 23, quoted by Nanavira Thera, 'Letter 14'): 'Everything that the humanrace has done and thought is concerned with the satisfaction of felt needs and assuagement of pain.

One has to keep this constantly in mind if one wishes to understand spiritual movement and their development. Feeling and desire are the motive forces behind all human endeavour and human creation, in however exalted a guise the latter may present itself to us.'

He arrived at the same idea, as did the Buddha. Einstein understood that feeling is the central exhibit of existence and, to some extent, that existence is dukkha.

He did not understand the escape from it. He did not know what the Buddha knew. But Einstein torpedoed worldwide-alleged 'unselfishness' or altruism.

The Buddha is implacable: 'For a person himself sinking in mud to save another sinking in mud - that is impossible. He must save himself first'.

Buddhism is not the same thing as Dhamma. Buddhism is the name given by the British colonial rulers to the prevailing assorted collection of teachings, lore, rites and rituals, worship of icons and priest craft.

Some persons try to brow beat people with talk on wave mechanics, particle physics, the 'uncertainty principle' and 'indefiniteness' of the position of the electron in quantum theory as 'proving' the doctrine of anatta or 'no self'. The indefiniteness of the electron has nothing to do with 'self'.

The belief in self is not 'indefiniteness' and 'uncertainty'. Nor is it 'self-identity' on which psychology is based. The belief in a 'self' is a deception of a deception. The 'self' is 'real' just as a mirage is 'real' to the person who sees it.

Thinking in Dhamma and Science, after initial reasoning or inference, diverge like the limbs of the letter 'Y'. They belong to two different orders. The aims are diametrically opposed.

Dhamma aims at extinction. Science aims at continuance. Properly, discussion should end here. Let me however do a brief survey.

A. Its purpose is continuance, improvement, refinement and enhancement of the safety and pleasure of existence through understanding the nature of phenomena.

A. Its purpose is the extinction of inherent impermanent existence, through understanding the nature of phenomena.

A. Endeavour in Science uses the following modes to understand, explain and control phenomena: - faith in Science; observation of the world from being in the world; reasoning; insight; analysis; inference; repetition; hypothesis; assumption; approximation; control of variability; ordered attention; ordered effort; serendipity; guessing; mind, tools and equipment; statistical probability; trial; verification independent of persons places and time; is communal; public demonstration; peer review; accessible to doubt; invites investigation; liable to experimental error; proof by falsification; going with the stream of conventional thinking; concerned with past, present, future; recording, interpretation and statement of results; objective; all grounded on exclusion of feelings and requiring little or no necessary personal commitment of the scientist to findings.

A. Endeavour in Dhamma uses the following modes to understand, describe and control phenomena: faith in the Dhamma; observation of the world from being not in the world; reasoning; insight; analysis; inference; repetition; thesis; meditation; development of wisdom; control of variability; ordered attention; ordered effort; mind as the only tool; mindfulness and awareness; gradual training; verification independent of persons, places and time; seclusion; private experience; personal review; not accessible to doubt; invites investigation; liable to experiential error; proof by certainty; going against the stream of conventional thinking; concerned only with the present; recording, interpretation and statement of results; all grounded on inclusion of feelings; subjective; requiring total necessary personal commitment of the practitioner to findings.

Q. Is there a necessary attitudinal difference to phenomena between a man of Science and a man of Dhamma?

A. There need be no difference because both are honest devotees of chosen disciplines.

A. Their modes of thinking and practice, after a time, diverge like the limbs of the letter 'Y' from below up - if Dhamma does not alter both of them.

A. It is not a hindrance if it is provisionally accepted that all phenomena may not be publicly demonstrable.

A. Yes. Even to go home after work one must have faith that one shall arrive. Faith is necessary to succeed in any endeavour.

Faith in the Buddha is required until 'one knows and see things for himself as they actually are' (yathabhutha nanadassana).

That is, without reference to an 'I', without any conceiving, from a metamorphosis of mundane indicative consciousness to supra-mundane non-indicative consciousness [anidassana vinnana].

Unlike in Science, Dhamma deals only with the general nature of subjective phenomena, of wrong mental interpretation of whatever is felt as belonging to 'me'.

Analysis and understanding of subjective phenomena is never pushed by the Buddha beyond its relevance to understanding the arising and cessation of dukkha.

Any understanding of Dhamma through Science that leaves out dukkha is irrelevant. Dukkha is feeling, personal, private. By definition, that is not Science.

A monk was constantly sweeping the rooms of the monastery. As advised by an Arahant he meditated and eventually attained Arahantship. Concerning his change of attitude, the Buddha uttered this verse.

Peace and economic progress could be achieved through Buddhism - Rev. Nisso R. Fukuoka

H.B.S. (Japan) is a Buddhist organization in Japan which is actively engaged in the propagation of Buddhism in various parts of the globe. Rev. Nisso R. Fukuoka is the chief incumbent of the Kufuji Buddhist Temple, Kobe and pledged himself for doing this noble task of propagating Buddhism throughout the world. He established a branch association in Sri Lanka 5 years ago mainly to recite.

Most reverend Nisso R. Fukuoka, the high priest of Kofuji Buddhist Temple, Kobe, Japan, having a discussion with some Sri Lankan Buddhist Monks at the 5th Anniversary Celebrations of HBS - Lanka Chapter which was held at B.M.I.C.H., Colombo recently.

Buddhist sutras targeting peace in Sri Lanka. He has requested not only Sri Lankan members but also Japanese members to recite for peace in Sri Lanka which is being carried out in all the main H.B.S. Buddhist temples in Japan. He visited Sri Lanka five years ago regardless of disapproval from other priests as the country was facing the worst hazards of ethnic war and encourage Sri Lankan Buddhists to chant and request peace for this country through reciting Buddhist sutra.

The fifth anniversary of the setting up of H.B.S. - Sri Lankan chapter was held at B.M.I.C.H., Colombo recently which was attended by eleven Japanese priests, many Sri Lankan Buddhist monks and large number of devoted members. Addressing the gathering he made intelligible suggestion to all Sri Lankan Buddhists to get together and harvest the richest benefits from of what Sakyamuni Buddha preached us leaving aside the petty differences among various Buddhist sects. He further stated that not only peace, the better living standards could also be achieved through chanting Daimoku (Homage to Sakyamuni Buddha) which we have ceased to think of.

Most reverend Nisso R. Fukuoka, the high priest of Kofuji Buddhist Temple, Kobe, Japan, addressing the Senior members at Colombo Plaza.

He reminded us how Sri Lankans helped to achieve peace for Japan after war, at San Francisco conference and he added it was an obligation for Japanese to help Sri Lanka at its crucial situation. Although he is unable to help financially he has a better means of helping Sri Lanka through Buddhism.

At the 5th anniversary celebrations of H.B.S. Sri Lanka branch association, Rev. Nisso R. Fukuoka felicitated the senior members who actively participated in progress of the local association.

At this ceremony the first copy of the Sinhala version of Lotus Sutra (Saddharmapundareeka Sutra) was handed over to Rev. Nisso R. Fukuoka.

As a senior lecturer, he has been teaching at the university of HBS to young priests for 25 years and has also been devoting himself to propagation of Buddhism in USA, UK, Italy, Brazil and in many countries in Europe.