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BE 2550 VesakHarmonious totality as against divisive dominanceNote from the Buddhist angle: THE keynote address made at the launch of 'Buddha Pradeepa' the Daily News Vesak Annual. As an unquestioned pioneer among world religions of today, Buddhism has a historically accepted vast literature dating back to more than two and a half millennia.
It should be known by every serious student of Buddhism that an equally extensive derivative literature, also in the Pali language, which necessarily spreads through time is appended to this. Both relate to Buddhism, but the historical stratification of the two layers through time is not to be missed. One should not be surprised, we warn you, if one does find in the latter, the time-wise later tradition, statements relating to Buddhist religious thinking which, at times, are incompatibly unacceptable. We do discover them all the time. Now let us take a look at what we consider to be the Buddha's original teaching. It is to the credit of the Buddha that he had a two-dimensional vision of the human in the world. While he saw the human directly in front of him, with a local parental origin which is specifically referred to as mata-pettika-sambhavo or in Sinhala mav-piyangen bihivana, he also saw man's trans-samsaric extension through time and space. With further confirmation from his immediate Indian background, he saw on the one hand, the life of the human linked up with the past. On the other, he saw it extending in the direction of the future to an unimaginable infinity. This track of life through time and space is referred to in Buddhism as Samsara. In the Upanisads, the Indians refer to it as 'man's moving on from death to death, on account of his ignorance of the unity of Brahman and Atman. Here I quote to you from the Upanisadic text: mrtyoh sa mrtyum apnoti ya iha nan' eva pasyati. In this, the Buddha saw, on the one hand, the big role which the life of man in this existence plays towards his liberation from the disastrous mess in which life in the world has trapped him. And on the other, the possible further damnation into which he, in his recklessness in life, can calamitously fall. These two aspects of life, Buddhism persistently maintains, are entirely in the hands of the human, never to be passed over to any other believed-to-be greater power, human or divine. Our delightful handy manual, the Dhammapada presents it precisely as follows. I quote: Attana va katam papam attana sankilissati attana akatam papam attana va visujjhati suddhi asuddi paccattam na' nno mannam visodhaye. Dhp.v.165 It is this most realistic vision of human life which he came to possess as the Buddha which made the teachings he gave to the world one of the most productive and benevolent ever delivered on earth. It shall benefit mankind here and now-sanditthiko, and hold good to eternity-akaliko.
This injunction of the Buddha is perhaps the earliest the world has known for peace on earth and goodwill among men. But what have we Buddhists made out of this ennobling admonition? Admittedly slipped off the rails. We have made it a protective chant for protection of ourselves against manipulated evil directed towards us by non-humans, both divine and demonic. Perhaps you know this interpretation better than I do. Think of it once again, yourself. In some of these Buddhist ritualistic practices as they are indulged in today, I tell you, you are helplessly lying on your back like a boxer or wrestler who has been knocked down on the floor. It is time for you today, not a day too early, to get up and regain your feet. Do not linger till you are declared the loser of the day. Nor is the Metta Sutta's developing loving kindness by humans towards all life in the world a process of invoking happiness on others, through the power of any other, like the enumerated virtues of the Buddha such as Araham, Samma, Sambuddho, Vijjacarana Sampanno etc. To us Buddhists, it is well and truly our attitudinal changes within us with regard to our relationships with the entire cosmic set up that shall bring happiness and well-being to the world. Neither monks nor laymen shall be conveyor belts carrying benefits like good health, affluence and joys of life to world-lings from a primary source like Buddha. It is the well-adjusted attitudes of humans towards humans as instructed by the Buddha that shall bring happiness to the world of humans and eliminate friction therein. This is undoubtedly the philanthropic aspect of Bhavana. Bhavana is self-culture or self-development, with whatever word one renders it in English or Sinhala. Its benefits appear to flow out in two directions. It benefits oneself and it benefits others. The Buddhist process of bhavana, we view as being mutually inter-active. It benefits the one who undertakes it, because it is no more and no less than grooming oneself for the take off from the down to earth mundane here to the transcendental beyond this, in the supreme unquestionable Bliss of Nirvana. Forget not that line which reads "Nibbanam paramam sukham". The world has to be wise enough today to know what peace on earth means. The world has also to be decently honest enough to work in such a way collectively for the attainment of this goal. World peace is never to be achieved via an emporium in emperio, i.e. an empire within an empire, with auto-sealed secret compartments within itself. There cannot be super powers in the heavens above who severally claim to confer peace on earth, each according his own choice. People on earth down below, it must be globally remembered, has to form a total unity. To think otherwise, is to invoke wars to destroy those on the other side. This alone makes sense in the world today. We pray, let us not be fooled with this any more, to seek peace severally via each one's God. Globally we witness today a great deal too much of mutual back-scratching. We apologise for using, with the permission of the Oxford Dictionary, such a not-too-elegant word, particularly in the world of international politics. More than 2300 years ago, when King Devanampiyatissa received the gift of Buddhism from the hands of Thera Mahinda, sent here by his friend Emperor Asoka of India, the King of our land pledged to live and work under the jurisdiction of the Buddhist teachings. He initially comprehended the wealth of wisdom Buddhism contained for the successful rule of the land and guidance of the life of man. Therefore he pleaded with the Thera to include his residence within the ecclesiastical boundaries of the Buddhist Sangha: Sambuddhanaya anto'ham vasissami jutindhara. It was rightly felt that that sober religious thinking which is neither domineering nor expansionist in character, had to be the core of human life on earth. This is what brings out new books of the world like Religion, the Missing Dimension of Statecraft, published by the Oxford University press in 1994. In the human world off sanity and sobriety, humans seem to be now regaining this wisdom of peaceful co-existence. Let not the power or strength of any particular group, religious or secular, coupled from time to time under different guises of friendship and goodwill, threaten the peace of mankind, as it does happen round the clock, everywhere. When humanity, either elite or less elite, has to answer for the evil it generates, we shall call it the inescapable Dooms Day. The Buddhist concept of good governance, globally or provincially, does not require the toppling of any existing pattern of rulership. Wellness of mankind, both in the world we live here, and from here to a state far superior, has to be the basis of any system of thinking which calls itself a religion. Let not the word religion, in any part of the world, drive one crazily into the battlefield to eliminate the infidel or the disbeliever. The sooner we get such murderous thinking and their generators out, the world would be a happier place. Buddha Gaya on 2500 Buddha Jayanthi DayHALF a century ago, in 1956, several important events took place. Among these, the Buddhists all over the world celebrated the Buddha Jayanthi. At home, the UNP which had been the governing political party since independence, was defeated at a landmark general election, and Mr. S.W.R.D. Bandaranaike became Prime Minister.
Travel by trainWe travelled throughout India by train. One night we stopped at a place, which we were told, was close to Buddha Gaya. Although it was not on our itinerary, we decided to go there the next day. By a coincidence, we arrived in Buddha Gaya on Buddha Jayanthi Day. The first thing that struck us on our arrival there was the intense heat, felt even in the morning. We were advised not to walk on the tarred road afternoon, since there was a tendency for the tar to melt! In fact, on our way we noticed special rooms set up in railway stations to treat people suffering from heat stroke. This was the height of summer, and even now, the pilgrim season ends before Vesak. Maha Bodhi SocietyWe found accommodation in the premises of the Maha Bodhi Society. Shortly before leaving for the temple, I went to take a cold shower, but had to take quick evasive action from the water, as it was scorching hot. By late evening, we walked the short distance across the road to the temple. I have no doubt that all temples in Sri Lanka would have been full of worshippers that night. Yet this was not the case in Buddha Gaya. Admittedly, there were a large number of people including foreigners and those from surrounding areas, but not in the number this premier place of Buddhist worship should have attracted. UNESCO had infact declared it a World Heritage Site in 2003. Although there was no great ceremony, the Chaitya restored by the great British archaeologist Cunningham, was floodlit. The place was not developed as it is now. I quickly sat down, and felt a deep sense of spirituality engulfing me, a feeling I have experienced on all seven occasions I have been there. There was a bright moon in a clear sky. If I remember right, there was an eclipse of the moon, that night, which may not have been visible in Sri Lanka. A short while after entering the temple, some officials requested us to join the others to form a procession to go round the temple. We were told that Prime Minister Nehru has instructed the Indian film unit to record the event. So people of several nationalities joined to pay homage to the Blessed One. A copy of this film, Nehru's tribute to the Buddha, may be available in the archives of the Indian film unit. The floodlit ChaityaFor my part, I thought I too would try to take a photograph. I had with me a small Kodak 'Baby Brownie' camera, several years old, without any fancy fittings or a flash. I clicked it as we went along. Imagine my surprise when I looked at the film after it had been developed on my return home. There was a discernible picture of the floodlit Chaitya with the moon in the background. I presented an enlarged copy of this to the Chief Monk in Buddha Gaya some years later, and he has carefully stored it. He informed me that copies of this historic photograph are taken to be reproduced in articles and magazines. Having experienced the intense heat prevailing there at that time of the year, I could not help marvelling at the Buddha's resolve in enduring such hardships in His quest to end the sufferings of humanity. The Bodhi Tree, which gave Him shelter, is unique in that while its branches sway in the breeze, each leaf flutters independently giving a cooling effect. I then understood why the Buddha showed such gratitude to this tree. From the banks of the Neranjana Ganga nearby, you can see the Dungeshwari Hills in the distance, where the Buddha underwent great physical torment in His search for the Truth. He left behind all the comforts available to Him as a prince and underwent all the hardships instead. In Buddha Gaya, I was able to see and experience the conditions that would have prevailed at the time He achieved Enlightenment. My next visit to Buddha Gaya was thirty years later. On that occasion, I was pleasantly surprised by what I saw. The whole place had been renovated and landscaped. No doubt, the Indian Government had realised the importance of Buddhist places of worship to attract tourists and had decided to make them accessible and presentable. Monsoon seasonIn Buddha Gaya, there are boards placed at different places in close proximity to each other, indicating the places where the Buddha is supposed to have spent a week at a time for seven weeks after His Enlightenment. Saranath where He preached His first sermon eight weeks later on Esala Full Moon Day is 160 miles away. This was the Monsoon season and the Terrain would have been rough. The five ascetics in Saranath saw Him approaching them from afar, on foot. I found it difficult to believe that He could have walked that distance in one week. Poson, the first Full Moon Day after Enlightenment, would have been spent in quiet contemplation, and had no particular significance at that time, although it is important to us on account of Thera Mahinda's visit. Gandhakuti ViharaLater, on my first visit to Jetavanaramaya, an erudite Sri Lankan monk conducted our group round the place. Pointing to a pathway made of stonework, he said that that was the bed on which the Buddha had slept. He stated further that when God Sakra came to meet Him and stood at His feet He could not see the head! This was even more difficult for me to believe. Just a few feet away was the Gandhakuti Vihara where the Buddha had resided. It was a room of normal size, with a raised platform, where He may have reposed. He would have been a person of average height. The Mulagandhakuti Vihara in Saranath is the same size. There are similar rooms among the ruins of Nalanda University where the student monks had resided. They are also the same size. On a visit to Stratford-on-Avon, I have seen the bed on which Shakespeare had slept. It was small. The doorways of our ancient ruins are comparatively short. Human beings have got taller and bigger with the passage of time. However, I did not have to wait long to clear my doubts. I read that recent research indicates that the Buddha had spent four weeks in Buddha Gaya after His Enlightenment. The first week had been spent with His back to the Bodhi Tree, not gazine at it, as some believe. The large hooded snakeThe next three weeks He had spent successively under the Ajapala Tree, the Mucalinga (Midella) Tree and the Kiripalu Tree. He would have sought shelter under the trees from the sun and the rain. So He had four weeks to walk to Saranath, 160 miles away, stopping no doubt, for rest and shelter. This is most likely what would have happened. I can now erase from my mind the picture of the large hooded snake that sheltered a puny Buddha, as found in Buddha Gaya, to indicate where He is alleged to have spent the sixth week. By then, He would have been halfway to Saranath. On my next visit to Jetavanaramaya, I met the same monk who had conducted us round on my earlier visit. On inquiring about the Buddha's bed, he sheepishly informed me that He had found out that it was a path used for walking meditation! When I was young, I used to listen to Bana sermons, which often referred to magical phenomena attributed to the Buddha, which I found difficult to believe. Before my first visit to India, I read books written by Pundit Nehru. I found his references to the Buddha and His doctrine refreshing and inspiring. Subsequently I visited his official residence in New Delhi, now preserved as a national monument. I was struck by the number of Buddha Statues placed in important places in the House. It is reported that in the hall where the ceremony to grant Independence to India was held, there was a large Buddha Statue. Lord Mountbatten had asked Nehru why it was placed there and Nehru is said to have replied, "The Buddha is the Greatest Indian". While working abroad in several countries I went to their libraries and read several books on Buddhism written by foreign authors. Their approach was rational and incisive. Inspired by my first visit to Buddha Gaya and what I had read, I felt a strong urge to go in search of the historical Buddha and visited Dambadiva on several occasions. Thanks to painstaking excavations done in recent times, a large number of places associated with the Buddha have been identified and the events that took place in His lifetime can be visualised. Of the more important ones is the pond in Lumbini from which water was obtained to bathe the new born Siddhartha. In Buddha Gaya, there is the Bodhi Tree, and in Saranath places where He delivered His famous sermons have been demarcated. At Mata Kaur on Kusinara, there is a statue depicting the pain on the Buddha's face, at the spot where He rested with His stomach ailment. The Kakutha Nadiya from where Ananda Thera brought Him water to drink still flows close by. Finally, there is the Ramabha Stupa where He was cremated after His Parinibbana. The Buddha in the reclining poseOne wonders what impact the Buddha and the great religious leaders of the past would have had on mankind, if they had access to the sophisticated and the modern means of satellite communication available today. The Buddha walked from place to place in a part of northern India, over a period of four and a half decades to preach His doctrine. In Kusinara, the Statue of the Buddha in the reclining pose after His Parinibbana, done by Haribala, shows the soles of His feet swollen indicating the extent and effect of His walking. Having associated with the highest in the land as well as the common people, all of whom venerated and adored Him, He chose to conclude His efforts and seek the Bliss of Nibbana, in isolation, with only His faithful Ananda in attendance at the ripe old age of 80 years. This is not the story of just the Greatest Indian, as Nehru had claimed, but surely the Greatest Human Being that Ever Lived. In Nehru's own words: "We live in an age of conflict and war of hatred and violence, all over the world. Never before has the need been greater for all of us to remember that immortal message which the Buddha, the Greatest and the Noblest of the Sons of India, gave to us, and to you, and to all the world. That message of two thousand five hundred years ago is a living message today, enshrined in our hearts, and we draw inspiration from it to face the troubles and difficulties that threaten to overwhelm us." Buddhism's global appealGLOBAL APPEAL: Gautama Buddha was born and bred as an Indian and achieved the extremely rare distinction of becoming a Buddha also as an Indian.
In promulgating this teaching, He exemplified Himself as a person of indefatigable strength of character with incisive wisdom and extensive compassion. With a highly fruitful career spanning four-and-a-half decades of public ministry, He ended Himself as one of the most successful founders of religions in the world. His teaching with its unique non-theistic approach, became the common property of all humanity as it possessed a universal appeal as it dealt comprehensively with the problem of man in the universe and His fate therein. His service to humanity has two main aspects, firstly as his clear understanding of the causes as well as the cures for the innumerable forms of human suffering. Secondly, He also knew quite well how to put it across to the people with great success and also to motivate them to practise it in the routine of their lives. These rare and valuable qualities He achieved through His realisation of some deep-lying truths highlighting a transformation in His attitude towards the world at large. This realisation became a unique tool in this hands as a means to achieve freedom from all personalised relationships that lead man to endless social engagements. This represented an ideal state of living in the world without being of the world which, as a philosophical commanded a tremendous appeal to man when it was first introduced into the sixth century BC Indian society. About three centuries later, Emperor Asoka made it truly and correctly a world religion with great success through his missionary activities, which made the travels of Buddhism in the Asian regions quite a success story. In all the Asian countries it founds its way into such as Mynamar, Thailand, Laos, Cambodia etc., are still great bastions of Therawada Buddhism with Sri Lanka claiming to be its 'real home'. Of the erstwhile Buddhist countries which have currently gone Islamic, Indonesia has a great claim to Buddhism with its celebrated Borobudur, Chandi Mendut and such other great centres of Buddhist activity. To the west of India, Afghanistan and Pakistan stand as vociferously silent monuments to their early glories in the past annals of Buddhism. It has been a special characteristic of Buddhism that through these historical journeys it has successfully adjusted itself to the indigenous culture of the region it visited, without prejudice to its basic norms or essential insights. This particular trait of Buddhism in its adaptability without injury to its essential part in the great strength that enabled it to survive the challenges and onslaughts it had and has to face in its survival, specially in new times and times. There lies its universal appeal as well. It is an undeniable fact that when man's inner needs become prominent He would find Himself in a position where he not only 'does not but cannot live by bread alone.' In today's highly competitive world where people have been helplessly forced to become 'workaholics,' like incessantly working parts of mighty machines they inevitably begin to feel the need of some spiritual calling issuing from their inner souls. When the prevalent theistic teachings fail to respond, Buddhism steps in with its rich resources for filling such vacuums. It is armed with the required missing link to the thirsty call. Here lines, the strength of the Dhamma. It is its spiritual might and appeal that enable it to survive beyond with success all manner of technological innovations that keep on mercilessly flooding the life of man in the modern world. When human suffering in its myriads of manifestations remains a universal phenomenon, it naturally becomes the biggest challenge to man in his inevitable fight with his own fate he had inherited. After accepting this status quo as an unavoidable trait characterising life in this world, the Buddha takes the appropriate step by investigating the nature of this unsatisfactoriness, which all of us are forced to experience, very much against our will. Here, he sees that birth as a living being on this earth itself is involved with much suffering and amidst the so-called ephemeral sensual pleasures our lives are basically characterised by much suffering or painfulness. Numerous problems involving poverty, ignorance, sickness, death, wars, crimes and underworld, natural calamities etc. are threatening us at every turn. Yet, how many of us ever look at these unpleasant aspects realistically? The majority continue marching along blindly and nonchalantly, insensitive to all these calamities and as a result becoming passive victims to them on the way. The Buddha once cited a graphic illustration to convince His hearers as per the human conditioning relation to their intellectual capacities. Here, He categorises human beings into several classes by the allegory of the lotus pond where certain lotuses are just emerging from the mud at the bottom of the pond while some are in various stages of growth under the water. While some have come upto the water level still others have risen above the water and come into contact with the sun's ray at the end of a long journey from the muddy bottom. This categorisation of the Buddha refers to the world of humans in its entirety in relation to their intellectual levels. It also highlights the fact that only a comparatively small number who can achieve human freedom by following the path shown by the Buddha with the lotuses above the water representing that handful. It is only the Buddha's enlightenment that has revealed this great truth, if not for which we would be groping in the dark as per the ultimate meaning of human existence. The spra-mundane dimension represented by the Four Paths of Sotapatti etc. has been discovered for us by the Buddha so that at least those who like the lotuses above the water, can tread the path shown by Him and realise the ultimate freedom in the State of Nirvana. This is the global message Buddhism has to offer to the vast humanity bewildered and enthraled in the jungle of Samsaric existence and continue to suffer for want of destroying their cankers (Aasava) that keep them bonded to the phenomenal world. The extinction of these defining tendencies inherent in mundane life has to be achieved through insight, sensual discipline of every high order, the wise use of the necessities of life and such other disciplinary and wisdom - growing measures. For this, the best discourse the readers should master is the Sabbasava Sutta, the second discourse of the Majjhima Nikaya, which is essentially a practical application of the Noble Eightfold Path that would enable the practise to outgrow their defilements. This is the global message Buddhism can offer to the bewildered human race. The Buddha, our unique TeacherUNIQUE TEACHER: "Mind is the forerunner of all phenomena. Mind is chief, they are all mind created". Mano - Pubbangama Dhamma Manosettha Manomaya. "Guard therefor the mind, purity the mind, for out of the intention all things come to be neither do you look to any external aid for self is the Master of Self; What other Master could there be?"
Great were his supernormal powers gained that night under the Bodhi Tree at Buddha Gaya when he attained Omniscience; but first and greatest of all he placed the power of teaching. He rarely performed miracles, but when He did they were of such kind as to stagger the mind and confound His opponents. Most of all He desired to convince people by the power of truth alone. So that of their own free will they would accept what He had to tell them and act upon it. His Dhamma is "Ehipassiko" that which bids us "Come and see for yourself". When people are in distress they tend to look for special favours from religion. Most of men trusted religion on faith. The Buddha saw this weakness of the human mind to understand the true nature of things, because of craving and ignorance. If a person looks at phenomena in unimaginative eyes without proper understanding only on faith mind can travel beyond and out of our own boundaries, the Buddha is the only human being who understood the true nature of the mind. He went on to say, "Mind is the forerunner of all Phenomena" understanding true Nature of Mind. The Buddha never demanded, never commanded, never a authority, He gave the freedom to the mind to grasp the true nature of things. Understanding the true Nature of the Mind, the Buddha as a peerless teacher of Gods and men went on to say there are "Four kinds of people in this world" He said, there are people who go from light to darkness, there are people who go from darkness to light, there are people who go from darkness to darkness, and there are people who go from light to light". The Buddha never converted people. He only convinced them explaining the profound truth what He has so strenuously discovered. The Buddha did not give any specific teaching regarding the origin of the universe or of life. The question was said to be unanswerable from the level of ordinary intelligence. "The origin of beings revolving in Samsara being cloaked by Avijja (ignorance) is undiscoverable. At the same time it is laid down as a natural consequence of the law of dependent origination (patticca-samuppada) that in the ceaseless cycle of cause and effect those cannot be any link in the sequence that can be designated a first cause. Each effect in its turn becomes a cause and the beginning is nowhere apparent, it is called circle of related conditions, each factor being dependent on the preceding ones. When it is said the world cycles or world periods known in Buddhism as kappas are of immeasurable duration, it must be remembered that all these concepts are relative. We measure them from our own stand point. In an immeasurably vast space context, the time context is correspondingly enlarged. So that events covering millions of years by our calculations can be measurable in terms of seconds. The brain may reel at the concept of an infinity of space time constructions fitting into impregnating one another, endlessly in all directions, but it is not entirely outside the scope of human imagination. It figures quite largely in Buddhist thought. There are infinite world systems and thirty one planes of existence, having vast differences in time measurement. What is unthinkable is a state of non causality where neither space, time nor events have any existence. This has to be understood by direct perception, which means bursting the bonds of relativity and its concept and process. "There is no God or Brahma who is the creator of this world Empty phenomena roll on. All subject to causality." When we understand the truth that these could never have been a beginning - an origin out of nothingness of the universe or the life process. It is true that the universe as we know it evolved out of the dispersed matter of previous universe, and when it passes away it remains in the form of active forces, will in time give rise to another universe in exactly the same way. The process is cyclic and continuous. In the same way that one universe gives rise to another through residual energy, which is continually renewing itself that is through the principle of changing process of matter - so the life as being gives rise to another being which is not the same in identity, and without involving an unchanging permanent self that which links them called in Buddhism "Kamma" or volitional is called "Samsara" or the cycles of rebirth, the actuality of rebirth and existence without any unchanging principle of identity or self is called "Anatta". Though the 2550 years have gone by and the utterances from the sermon to the five ascetics at Baranesa Migadaya to the last exoration before the Parinirwana. It is one theme, the theme of liberation for mankind. "My teaching is like the vast ocean. It is unfathomable and deep like the vast ocean but it has one flavour like the ocean the flavour of liberation." May the ignorance of human beings fade away following the teachings of Gauthama Sammasambuddha. (The writer is President, Board of Trustees, Sirisena Dharma Mandiraya Meditation Centre, Moratuwa.) Down memory lane to 2500th Buddha Jayanthi:Gamini G. PUNCHIHEWA GAL OYA: D.S. Senanayake created the Gal Oya Multi-purpose Project in 1950 which was administered by the then Gal Oya Development Board. This was passed by an Act of Parliament No. 51 on 24.11.1949. Though this colossal Gal Oya Project was D.S's brainchild, he was not alive to see his dream come true, as he died on 22.03.1952. "Gal Oya has become a household word. It is symbolic of the new Lanka. May it obtain fulfilment speedily and herald the progress of our march towards self-sufficiency." With these words, D.S. Senanayake unveiled the commemorative pillar which was inscribed in English, Sinhalese and Tamil erected at Inginiyagala. "This commemorated the inauguration of the Gal Oya Irrigation and Power Project, opened by the Hon. D.S. Senanayake, Prime Minister of Lanka on August 24, 1949" (culled from Dr. R.L. Brohier's 'The Gal Oya Project, Ceylon, 1951). Even after 50 years of the emergence of this pioneer Project, Gal Oya is still a household word through the length and breadth of Sri Lank. They say history repeats itself, so this mighty Gal Oya Multi-Purpose Project has re-created history in bringing back the ancient Digamadulla region of the 3rd century B.C., to its pristine glory and abundance in rice production, as one of the bountiful rice bowls in our island fair. Besides this giant Senanayake Samudraya the biggest in our country there was also a network of major irrigation tanks built by harnessing the rivers, Oyas that flowed through the valley of Gal Oya. Among them was the Pallan Oya tank built after damming the Pallan Oya nestling in the right bank of the Senanayake Samudraya. It was a frotuous man-made lake, as its construction coincided with the 2500th Buddha Jayanthi of 1956/57, it was aptly named as Jayanthi Weva. This tranquil but serene Jayanthi Weva over-looks the magnificent mountain frontier of Govinda Hela or 'Westminster' named so romantically by the British rulers of the time, as this very sentinel-like rock has the very replica of the Westminster Abbey of London. Historically Govinda Hela was the abode of refuge of Prince Bhuvaneka Bahu I, of the 13th century A.D. One significant feature of the of the Jayanthi Weva is that it was solely constructed with the expertise knowledge of our local irrigation engineers, other technical personnel and the work force attached to the Gal Oya Development Board. Jayanthi Weva lies about 5-6 miles away from Inginiyagala off the Siyambalanduwa-Inginiyagla highway. Among those irrigation engineers involved in the construction of the Jayanthi Weva are T.O.P. Fernando (fondly called as 'TOP' Fernando, as he was fittingly on the top form, where his irrigation works were concerned) M.S.M. de Silva, Wijesundera, M.M. Ismail (hailing from Sammanthurai - a pioneer irrigation engineer of the Irrigation Department and the G.O.D.B.). Mr. Ismail was such a skilled irrigation engineer that when tracing irrigation channels, he did not use the Theodolite to trace channels. Instead, he went ahead of the machine which followed with its operator, and with his two hands stretched out, he would guide by mere sight on ground level as to how the channel trace should go. The capacity of the Jayanthi Weva is 70,000 acre feet of water (being 1/10th of that of the Senanayake Samudraya). Alu Vihara Temple, Matale The next most sanctimonious event that took place in commemoration of the 2500th Buddha Jayanthi of 1956/57 was the laying of the foundation stone at the Alu Vihara Temple, Matale for the construction of the International Library and Museum by His Royal Highness Crown Prince Chanouk of Cambodia on 17.2.1957. The whole edifice when completed was inaugurated by the late Premier, Sirimao Dias Bandaranaike on 1.9.1974. When I visited on my usual ramblings around Matale in early January, 2002, I paid a visit to the Alu Vihara Temple, where the epic Tripitakas (Buddhist scriptures) written down in Pali by a conclave of Buddhist monks from memory at the time at this ancient monastery of Alu Vihara in the reign of king Valagamba of the 1st century A.D. Pancha Seela misunderstood by Buddhists as Dhamma SeelaPANCHA SEELA: During this 2550th Buddha Jayanthi year, it is of immense importance to remove the ultimate barrier obstructing path attainment by a Bauddhaya and resolve the misunderstanding that has confused their mental process, impeding their progress to proceed on the Noble Eightfold Path outlined by the Buddha. It should be highlighted here that there is a world of difference between the meaning of the terminology Seela in the Anathama (No Soul) concept outlined in the Noble Eightfold Paths and that of Seela reflected in the Arthma (Soul) concept within the context of the pre Buddha codes of moral conduct outlined below as:- Dana (Donation) - Seela (Five Precepts) - Bhavana (Meditation), (which promotes births in Deva, Brahma or Human worlds without ending the Sansaric Manifestations) This process leading one to temporary emancipation and attainment of Dyanas or mystical powers existed in almost all civilized societies even before the advent of the Buddha to preach the Dhamma. Thus the confusion of terminology between Dhamma Seela and the above mentioned Five Precept Seela may have been created with sinister motives by those who used the same word Seela in both Paths which facilitated the questionable and incorrect categorization of the Dhamma Eightfold Pathways in the three, as:- Seela - Samadhi - Panna Here two gross mistakes have been made, probably intentionally, first by placing Panna (Dhamma Wisdom) last and putting the term Seela (Right Action, Speech and Livelihood) first in the above sequence without properly qualifying the Seela potion and secondly deviating from the Buddha's own categorization of the Path in the order of respective precedence and importance which have been outlined and listed below as actually appearing in the Dhammacakkapawattana Sutta, the Buddha's first sermon preached to the five Ascetics. Dhamma Path Category1. Right understanding of Dhamma Panna 2. Right thoughts based on Dhamma Panna 3. Right speech based on Dhamma Dhamma seela 4. Right action based on Dhamma Dhamma seela 5. Right livelihood based on Dhamma Dhamma seela 6. Right effort based on Dhamma Samadhi 7. Right mindfulness based on Dhamma Samadhi 8. Right concentration/Dhamma Insight Samadhi Hence the correct order of classification or categorization of the Noble Path according to the Dhammacakkapawattana Sutta should be as follows:- Panna - Seela - Samadhi (Dhamma Wisdom) (Dhamma Morality) (Progressive Mental Development) (Following these pathways promotes birth in any chosen elite Sansara and leads one to path attainment and finally, on following two extra paths of Samma Gnana and Samma Vimutti, to Nibbana of one's choice). Whereas in the pre-Buddha Path illustrated below containing the Pancha Seela or Five Precepts with its belief in a permanent Trans-Migratory Soul, still being practised by those ignorant of the Dhamma to attain solace for their souls as well as mystical powers or a safe heaven of their choice, not knowing that it is only a temporary respite, have been classified as:- Dhana - Seela - Bhavana (Donation) (Observance of Five Precepts) (Meditation) The observance of five precepts of the above process were the bare requisites or norms acceptable to God or Creator fearing humans in any civilized society even before the advent of the Buddha and are listed as:- Abstinence form (1) Killing, (2) Stealing, (3) Illegal sexual conduct, (4) Lying, (5) Use of Intoxicants. These were considered as the prerequisites for person to lead a trouble free meritorious life and ensure a better life for that person alter death by taking the person's soul to heaven or the arms of a God or Creator, whilst for those who do not abstain from the above Five Precepts (Pancha Seela) there was no such salvation for their souls and were condemned to hell and damnation for ever. The Buddha in his choice of followers did not show any partiality to those who had not previously strictly adhered to the above five precepts (Pancha Seela). Since among his Sangha Order there were previous, Criminals, Prostitutes, Serial Killers, Robbers, Persons from the Lowest Castes, Poorest of the poor as well as Nobles and Royalty, who had equal access to the Sangha Order on giving up their past bad activities. Thus resulting from the above clarifications it is clearly evident that the present day lay Bauddhaya have been cleverly outwitted and led astray by this presently accepted, unjust and unnecessary, categorization of the Noble Eightfold paths outlined in the Dhamma erroneously into three as Seela - Samadhi - Panna. Whereas it is a Trans-Sansaric Dhamma Magga formulated by the Buddha starting with Dhamma Wisdom of Panna - Seela - Samadhi - ... leading one to Path Attainment en route to Nibbana during this or a subsequent birth. The Dhamma Vivarana Movement (Movement for mindful understanding of Dhamma using one's own Wisdom) is hopeful that there will be many Path Attainers among the lay persons after these mental impediments are removed and this important issue is resolved by the Member of the Maha Sangha, who are most graciously, requested to unravel the mystery surrounding the correct order of precedence of the Dhamma Pathways as outlined by Gotama Buddha. Buddha Dhamma for global readershipVesak Lipi Digest, May 2006 Review: Chamali Kariyawasam ANNUAL: The brainchild of Upali Salgado, Vesak Lipi makes its 22nd appearance this year coinciding with the 2550th year of Buddha Jayanthi. A bilingual Buddhist Digest published annually in memory of the Most Venerable Heenatiyane Dhammaloka Tissa Mahanayaka Thera who passed away in 1982, it contains a pot-pourri of articles by both Bhikkhus and scholars. Vesak Lipi is artfully edited to maintain the fine balance of discerning yet uncomplicated reading on Buddhism. Both the Sinhalese and English sections are diligent in their aim of providing clarity into the deep philosophy and belief system of Buddhism and are equally thought provoking. The Sinhalese section contains interesting reading on a relatively narrower scope than the English section, nonetheless dealing with diverse topics such as oblation in the Buddhist context, meditation as a curative and Buddhist perspectives on environmentalism. The English section of the digest warrants special mention as to the erudite quality of articles. Writings of the late Professors W.S. Karunaratne, G.P. Malalasekera and K.N. Jayatillaka made superb contemporary reading. These articles stood out in their simplicity and provided strong insights into perspectives of the Buddha Dhamma on impermanence and concept of self, Karuna and wisdom and attitude towards other religions. I enjoyed reading the article by Upali Salgado titled "A web of stories around some Buddha images". The collection of short excerpts on a number of images found in India, modern Pakistan, Myanmar, Java and Sri Lanka are descriptive, observant and evocative. The article also contains amongst others, striking photographs of a Gandhari Buddha-head and an elegant image of the Mulagandhikuta, Saranath. Rajitha Werakoon's "Controversy over Sigiri rekindled" is a must read given its unorthodox assessment. Vesak Lipi is a bona fide publication funded solely by donations from the faithful to cover printing costs. The editor directs surplus funds to the Kidney Transplant Unit of the General Hospital in Kandy promoting the dual Buddhist vision of Dhamma and Saukhya Dane. The magazine which currently boasts a 5,000 strong readership in eight countries is warmly received undoubtedly due to its persuasive yet temperate brilliance. Upali Salgado's quest in providing the magazine's global readership with inspiring reading on the Buddha Dhamma is indeed commendable. Donors may obtain copies of Vesak Lipi digest (No. 22) from the compiler/editor at 29 Deal Place (A), Colombo 03 after 1 p.m. The last walk of the Samma Sambuddha"Ananda! Thathagatha is on his final walk. Much to be talked of the Dhamma, few hours to talk To envisage the man the whole of the Rajagaha and Kusinara I have tread This walk is the last, you will remember as I have said. I am tired, Ananda I need some water to sip Can you find a stream for my begging bowl to dip" Ananda, the Buddha's disciple, saw water in a muddy stream He fetched the water, reflecting the sunset beam "Bagavath Samma Sambuddha, you need a while to rest" Ananda found a place for the Buddha recline at his best The Buddha's disciple Ananda was very much disturbed To find the Buddha uneasy, a gripe he had suffered The Buddha was weary he needed to rest Mara was delighted, as he could get his choice, the best Resting beneath two Sal trees, with fragrance around Ananda thero was vigilant, in deep thought, not a sound Ananda thero, felt the end could not be averted Thathagatha spoke for the last time, "Ananda karma cannot be diverted" "All beings, has to face the disaster of pain and sorrow Waste not the time, count not of a tomorrow" The devas smelt the parinirvana, and gathered around The Buddha is no more, soon they found Ananda was a normal bikku, he beat his chest, and wailing Buddha is no more He could not control his emotions, that was all the while in store The Sakra and Devas of all abodes, in sorrow they sank Together with the earthly distinguished Royals in rank The Buddha's parinirvana, touched the hearts of everyone crying aloud Sacra who was also in grief, chanted "Anichchawatte Sankara as he bowled" Everything mortal - ends up in Decay The true philosophy of life as it is today - Vinitha Karunaratne The pilgrimageI flew by plane to Lumbini, Where prince Siddhartha was born Chanted 'pirith' with all devotees, Until it was dawn. Then we travelled in a bus to Buddhagaya, Where the Lord attained His 'Buddhahood'. Offered milk rice and flowers to the seated Buddha And we all slept the night there. Next we reached the Isipathanaramaya, Where HE preached the 'Dhammachakka Suthra' We all worshipped the Buddha with jasmine flowers, And left the place to the pilgrims rest. Finally we proceeded to Kusi Nagar, Where the Enlightened One passed away, Worshipped with lotuses, lit oil lamps and jossticks, Meditating for half an hour. I fell at His feet and sobbed, With high emotion and tears in eyes, When I woke up with great sorrow; Surely, a dream it was to realize. - K. Tylin de Silva Wipe away the dark stains from the heart of this earthThe world today is wild with the delirium of hatred. The conflicts are cruel and unceasing, Crooked are its paths, tangled its meshes of greed. All creatures are crying in anguish for a manifestation of thine. Oh thou of boundless life, save them, raise thine eternal voice of hope. Let love's lotus with its inexhaustible treasure of honey Open its petals in thy light, O Serene, O Free, in thine immeasurable mercy and goodness Wipe away all dark stains from the heart of this earth. Thou giver of immortal gifts, give us the power of dedication, Claim from us our greed And pride of self. In the splendour of a new sun-rise of wisdom Let the blind gain their sight, let life come to the souls that are dead. O Serene, O Free, in thine immeasurable mercy and goodness Wipe away all dark stains from the heart of this Earth. (The above poem, was translated by the author from his Bengali song specially for the Ceylon Daily News when he was in the island in 1934 Ed.) (From Ceylon Daily News Vesak Number, May 1935) |
The modus operandi of its traditional handing down is incredibly
bewildering. The believed to be most ancient version of it is preserved
to us in the Pali language and is preferred to as the Tri-pitaka. 
It is this vision of the world as a totality, evolved into its
present pattern of existence, and not created by anyone, in any single
area for a selected group of favoured people who shall fight to death
the other all the time, which encompasses all life on earth as deserving
our utmost care and concern as humans: sukhino va khemino hontu sabbe
satta bhavantu sukhitatta in the Metta Sutta (at Suttanipata v. 145) =
May all beings on earth enjoy happiness and comfort and be able to claim
security of life.) The entire theme of the Metta Sutta in the
Suttanipata (Loc. cit.). centres on this, looking upon life, with
infinite love and care, wherever it be located, heedless of size an
shape, distance and nearness to where one lives. 
Having completed my academic career that year, I sat for the degree
examination at the University of Ceylon (Colombo Campus). While awaiting
our results, a few of us undergraduates went on a "goodwill mission" to
India, funded by the Asia Foundation. 
Yet, with the attainment of Buddhahood, He emerged as a citizen of
the world in the sense that the teaching He promulgated as his discovery
by touring on foot the length and breadth of India became prominent as
quite a novel body of tenets cutting through the entirety of religious
and philosophical systems prevalent at the time. 
The long night was ended and new light flooded the world when All
Enlightened One began his ministry of teaching, which he was to continue
for forty five years. 
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