Buddhist Spectrum

Spiritual glamour of Sri Pada

A glimpse into history of the sacred summit:

Rupa Banduwardena

This magnificent peak, the Sacred summit signifies that it is the most sanctified place associated with Sakyamuni Gauthama Buddha in Sri Lanka. The biggest marvel here is setting the footprint by the living Buddha. Sri Pada, the sacred feet as the name suggests indicates that the Buddha has visited the peak to place his footprint. Ever since this has been a place of highest veneration for Buddhists. Sri Pada Pilgrimage season begins in December, ends in April with the Sinhala New Year supposed to be the dry season which expedite the climb to the Holy Summit. This sacred place is one that every Buddhist should visit at least once in a lifetime.

The early history and world opinion

History of the peak is not confined only to Sri Lanka it is worldwide. ‘The Peak’ says John Still, a writer of world fame “must be one of the vastest and most widely reverenced cathedrals of the human race, the history and literature of 2000 years in several languages have to be searched if all references to it were to be assembled”. The relic of the Sacred summit and the great sanctity in which it was held was known in the outside world, to the entire humanity. Still’s ‘cathedral of the human race’ is in reference to the miraculous marvel of the peak that it is venerated universally, claimed as a holy place by all four major religions of the human world.

To the Buddhists it is the footprint of Sakyamuni Gauthama Sri Pada or Samanala Kanda, peak of the God Saman, guardian deity of the island. To the Hindus it is Siva’s, a treasure of the most revered Hindu God. To the Christians it is Adam’s Peak said to be associated with Adam.

The early Christians claim that it was built by St. Thomas an apostle of India. To the Mohammedans it is that of the first human. In one of the stanzas recited to worship the peak there is reference to a Muslim area (Yonakapura muni noacha padam). The fifth and seventh century Chinese referred to it as Mt. Lanka. Early Sanskrit writers described it as the Rohana Mountain meaning a place of precious stones. The Chinese visitors, Fa Tsiens as well as Hieun Tsiang in their records mention that the foot of the mountain was rich in precious stones. Another Chinese pilgrim refers to the footprint “on a lofty mountain reaching the skies”.

It is said that Marco Polo came on a mission to secure some of the holy objects preserved on Adam’s Peak. Another historical evidence is that Ibn Batuta in 1344 came to Ceylon primarily to worship the peak. He in his record of his journey to the Peak mentions” two ways up the mountain.” One rough but full of merit, the other easy, but everyone who use the latter is considered as if he has not made the pilgrimage at all, depicting the value of the hardships undergone.” He also emphasises the local habits of carrying cut limes as a safety measure against leeches and other creatures. Rebeiro, the historian notes that the mountain could be upheld as “one of the wonders of the world” describing it as two miles high and visible by seamen far far away.

Dr. Paranavitana who did lot of research on the subject quotes that Cambodian and Thai Bhikkus who received ordination at Kelaniya in 1245. on their return to their own land had built a shrine exactly resembling the precious foot print on the Sumanakuta, the jewelled crown of the island of Lanka.

Buddhist Tradition

Sri Pada is a sacred land mark and a perfect gift to Sri Lanka by Sakyamuni and it remains the greatest sacred monument of the Buddhists. Buddhist tradition connects it with the three previous visits of the Buddha to Sri Lanka. The earliest available documentary sources, Mahavamsa, Deepavamsa and Samanathapasadica give an elaborate account of the Thathagatha’s visits.

The first chapter of Mahavamsa says that “Mahasumana of the Sumanakuta mountain craved for something to worship.” History of Sri Pada is said to go back to the time of the Buddha visiting the island long before the introduction of Buddhism by Ven. Arahat Mahinda, even before the arrival of Vijaya who is said to have landed here, on the day of Parinibbana.

History reveals that Sakyamuni on his first visit to Mahiyangana had given a handful of hair to Deva Mahasumana at his request and it was enshrined in a Dagoba to commemorate his first visit. God Mahasumana attained Sotapanna as well His second visit was to Nagadeepa on the 5th year of his Enlightenment. His third visit was to Kelaniya in the 8th year of Buddhahood, at the invitation of the ruler of Kelaniya. Thathagatha in the course of the same visit arrived at Sri Pada at the invitation of Mahasumana and placed His foot print on the peak, the most serene holy place where rich Buddhist heritage is preserved.

There is a tradition that Vijaya was directed to the island by the appearance of the peak.

Vijaya’s children

It is referred to again as the place where Vijaya’s children (unwanted) fled for refuge. The next mention in the Mahavamsa is in the reign of king Dutugemunu where it is referred as an abode of monks. When he was breathing his last he remembered only two gifts, one of which was the giving of alms to nine hundred Bhikkhus on the Sumanakuta Mountain.

There is mention of the sacred summit again in the reign of King Vijayabahu who is said to have donated villages, constructed resting places for the pilgrims, along the northern route. From the Polonnaruwa period onwards, there are repeated references about the royal acts of devotion and dedication to Sri Pada.

These included grants of land and revenue for its maintenance, clearing and improving of roads for the convenience of the pilgrims. Inscriptions found at Gilimale and Ambangamuwa record these grants and activities. Parakaramabahu II is said to have gifted an area of 20 miles which also possessed precious stones. A 15th century king of Kandy has provided 780 stone steps to facilitate the climb of the pilgrims. During the reign of king Nissanka Malla he had a rough path cleared through the thick jungle and climbed the peak with his devotees.

Ever since the route comprising of steps has seen lot of changes for the better over the years. The Government of the day is taking meaningful measures to improve the route as well as the conditions to provide safety to the pilgrims to worship the sacred summit peacefully which should be admired and appreciated.

Progress of Buddhist journals

Rohan L. Jayatilleke

The first Buddhist journal to be published in India was ‘The Maha Bodhi’, a monthly in English, founded by Anagarika Dharmapala in India in 1892. After the death of Anagarika Dharmapala in 1933, April 29, Devapriya Valisinha, the Assistant Secretary of Maha Bodhi Society founded by Anagarika Dharmapala in 1891 (headquartered in Calcutta in 1893) became editor of ‘The Maha Bodhi’. After his death in 1968, Ven. Jinaratana Thera became editor and remained till his death in 1983. The Centenary of the Maha Bodhi Journal was celebrated in a grand scale in 1992.

There are four iconic volumes of the Maha Bodhi Journal

1. Maha Bodhi Society of India Diamond Jubilee Souvenir; 1891 - 1951

2. The Maha Bodhi Society Centenary Journal 1892 - 1992

3. Centenary Volume of the Maha Bodhi Journal; 1892 - 1992

4. The Maha Bodhi: 2500th Buddha Jayanthi Volume; 2007.

The Second oldest Buddhist Journal in India is Jegajjyoti (The Light of the World) founded in 1908 as a monthly journal in Bengali by Ven Kripsaran Maha Thera (1865-1926) of the Barua family of Chittagong (now in Bangladesh) which produced the scholar of Buddhism Beni Madhab Barua, who became the first Asian to obtain a D. Litt from the London University in 1917. Ven. Kripsaran Maha Thera, a close associate of Anagarika Dharmapala founded the Buddha Dharmankur Sabha (The Bengal Buddhist Association) in 1908, and who along with Anagarika Dharmapala were instrumental to prevail upon Sir Asutosh Mukherjee, the vice Chancellor of the Calcutta University to introduce Pali, as a discipline in the curricular of the Calcutta University and its affiliated colleges.

Since 1980, Jagajjyoti is being published as a quarterly in English and Bengali under the editorship of Hemendu Bikash Chowdhury, the General Secretary of the Bengal Buddhist Association. The most important volumes of Jagajjyoti published since 1983 are:

1. Atisa Dipankara Millennium Volume, 1983

2. Kripsaran Maha Thera 125th Birth Anniversary Volume, 1990

3. Dr. B. R Ambedkar Centenary Volume, 1991

4. Hundred Years of Bauddha Dharmankur Sabha, 1992

5. Prof. G. P. Malalasekara (Sri Lankan) Centenary Volume, 1999

6. Dr. B. M. Barua Centenary Volume, 1989

7. Mahapandita Rahula Sankrityayana Centenary Volume, 1994;

8. Asoka 2300, 1997

9. Sanghanayaka Dharmapal Mahathera Felicitation Volume, 2002

10. 2550 Buddha Jayanthia Volume, 2007

11. Jagajjyoti Centenary Volume 2009.

The third Buddhist journal in English is published by the Maha Bodhi Society. This Maha Bodhi Society is unconnected with the Maha Bodhi Society of India of Anagarika Dharmapala, was founded by Ven. Acharya Buddharakkhita in 1972, the most erudite Buddhist scholar among the living Buddhist scholars. He still continues as the Editor-in-Chief of Dhamma.

The fourth Buddhist Journal is Subrullekha, published by Ananda Buddha Vihara. In 2000 it was founded as a quarterly journal under the editorship of S. Veeranarayana Reddy. Presently it is a monthly publication with C. Anjaneya Reddy, as editor. Another important Buddhist Journal is the Indian International Journal of Buddhist Studies, edited by Dr. A. K. Narayan and published annually by Ven. Jagdish Kashypa Institute of Buddhist Studies and Asian Studies, Aditya Shyam Trust.

The first ten volumes of it were published under the title The Indian Journal of Buddhist Studies, during the period 1989-1998. Between 1990-2000 it was named as The Indian International Journal of Buddhist Studies.

Another journal published in India is Prajna, annually by the Buddha Gaya Maha Vihara Management Committee, with four Hindu and four Buddhist representatives with the Chief Magistrate as ex-officio chairman.

After more than 100 years after Anagarika Dharmapala, launched in 1891, the struggle for the control of Buddha Gaya by Buddhists totally, the 13th July 1998 is a red letter day when the Buddha Gaya Temple Management Committee is able to have the first Buddhist Secretary Ven. Bhikkhu Parjnasheela, an India.

This became possible through the struggle of the All India Maha Bodhi Maha Vihara Action Committee headed by an Indian. Ven. Surai Sasai of Nagpur, Maharashtra, the land of Dr. B. R. Ambedkar, the great revivalist of Buddhism in India after Anagarika Dharmapala of Sri Lanka and Ven Kripsaran Maha Thera of Bengal. This secretaryship is only a partial achievement and this committee is pursuing the deletion of Hindu representation in the Buddha Gaya Temple Management Committee and to have it reconstituted to represent Buddhist totally. The latest volume of is Parjna 2500 Years of Buddhism, May 2007.

Another Buddhist Journal is Dharmadoot, a bi-lingual in English and Hindu edited by Ven. Dr. K. Sri Sumedha, in-charge of the Varnanasi centre of the Maha Bodhi Society and the Deputy General Secretary of the Maha Bodhi Society of India.

The General Secretary of the Society, based in Kolkata is Dr. D. Revata Maha Thera, both Sri Lankans. This journal is annually published on the Annual Day of the Mulagandha Kuti Vihara, founded by Anagarika Dharmapala of Sri Lanka on November, 11, 1931, and declared open by Sri Jawaharlal Nehru then the General Secretary of the Indian National Congress, visiting the place, Saranath, Varanasi with his wife Kamala and two sisters Vijayalakshmi Pandit and Sunha Pandit. The publication is in November every year. Its latest issue is Sir Alexander Cunningham Commemoration (Father of Indian Archaeology) November 2007.

In addition to these publications, of souvenirs and volumes composed of papers presented at Buddhist Conferences and Seminars held periodically in India are also published by the organizers of these events. One such event of great importance is the regular International Buddhist Conference held since every year from 1975 in December at the Japanese Buddhist Temple, Buddha Gaya by the International Buddhist Brotherhood Association of India. The proceedings of these conferences are published regularly.

‘‘The third Buddhist journal in English is published

by the Maha Bodhi Society’ ’
 

The way of generosity

Thanissaro Bhikkhu

When asked where a gift should be given, the Buddha stated simply, “Wherever the mind feels inspired.” In other words — aside from repaying one’s debt to one’s parents — there is no obligation to give. This means that the choice to give is an act of true freedom, and thus the perfect place to start the path to total release.

This is why the Buddha adopted dana as the context for practicing and teaching the Dhamma. But — to maintain the twin principles of freedom and fruitfulness in giving — he created a culture of dana that embodied particularly Buddhist ideals.

To begin with, he defined dana not simply as material gifts. The practice of the precepts, he said, was also a type of dana — the gift of universal safety, protecting all beings from the harm of one’s unskillful actions — as was the act of teaching the Dhamma. This meant that lavish giving was not just the prerogative of the rich. Secondly, he formulated a code of conduct to produce an attitude toward giving that would benefit both the donors and the recipients, keeping the practice of giving both fruitful and free.

We tend not to associate codes of conduct with the word “freedom,” but that’s because we forget that freedom, too, needs protection, especially from the attitude that wants to be free in its choices but feels insecure when others are free in theirs.

The Buddha’s codes of conduct are voluntary — he never coerced anyone into practicing his teachings — but once they are adopted, they require the cooperation of both sides to keep them effective and strong. These codes are best understood in terms of the six factors that the Buddha said exemplified the ideal gift:

“The donor, before giving, is glad; while giving, his/her mind is inspired; and after giving, is gratified. These are the three factors of the donor…

“The recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.” — AN 6.37.

Although this passage seems to suggest that each side is responsible only for the factors on its side, the Buddha’s larger etiquette for generosity shows that the responsibility for all six factors — and in particular, the three factors of the donor — is shared. And this shared responsibility flourishes best in an atmosphere of mutual trust. For the donors, this means that if they want to feel glad, inspired, and gratified at their gift, they should not see the gift as payment for personal services rendered by individual monks or nuns.

That would turn the gift into wages, and deprive it of its emotional power. Instead, they’d be wise to look for trustworthy recipients: people who are training — or have trained — their minds to be cleaned and undefiled.

They should also give their gift in a respectful way so that the act of giving will reinforce the gladness that inspired it, and will inspire the recipient to value their gift.

The responsibilities of the recipients, however, are even more stringent. To ensure that the donor feels glad before giving, monks and nuns are forbidden from pressuring the donor in any way. Except when ill or in situations where the donor has invited them to ask, they cannot ask for anything beyond the barest emergency necessities. They are not even allowed to give hints about what they’d like to receive.

When asked where a prospective gift should be given, they are told to follow the Buddha’s example and say, “Give wherever your gift would be used, or would be well-cared for, or would last long, or wherever your mind feels inspired.”

This conveys a sense of trust in the donor’s discernment — which in itself is a gift that gladdens the donor’s mind.

To ensure that a donor feels inspired while giving a gift, the monks and nuns are enjoined to receive gifts attentively and with an attitude of respect.

To ensure that the donor feels gratified afterward, they should live frugally, care for the gift, and make sure it is used in an appropriate way.

In other words, they should show that the donor’s trust in them is well placed. And of course they must work on subduing their greed, anger, and delusion. In fact, this is a primary motivation for trying to attain arahantship: so that the gifts given to one will bear the donors great fruit. By sharing these responsibilities in an atmosphere of trust, both sides protect the freedom of the donor.

They also foster the conditions that will enable not only the practice of generosity but also the entire practice of Dhamma to flourish and grow.

The principles of freedom and fruitfulness also govern the code the Buddha formulated specifically for protecting the gift of Dhamma.

Here again, the responsibilities are shared. To ensure that the teacher is glad, inspired, and gratified in teaching, the listeners are advised to listen with respect, to try to understand the teaching, and — once they’re convinced that it’s genuinely wise — to sincerely put it into practice so as to gain the desired results. Like a monk or nun receiving a material gift, the recipient of the gift of Dhamma has the simple responsibility of treating the gift well.

The teacher, meanwhile, must make sure not to regard the act of teaching as a repayment of a debt. After all, monks and nuns repay their debt to their lay donors by trying to rid their minds of greed, aversion, and delusion. They are in no way obligated to teach, which means that the act of teaching is a gift free and clear.

In addition, the Buddha insisted that the Dhamma be taught without expectation of material reward. When he was once offered a “teacher’s fee” for his teaching, he refused to accept it and told the donor to throw it away. He also established the precedent that when a monastic teaches the rewards of generosity, the teaching is given after a gift has been given, not before, so that the stain of hinting won’t sully what’s said.

All of these principles assume a high level of nobility and restraint on both sides of the equation, which is why people tried to find ways around them even while the Buddha was alive.

The origin stories to the monastic discipline — the tales portraying the misbehavior that led the Buddha to formulate rules for the monks and nuns — often tell of monastics whose gift of Dhamma came with strings attached, and of lay people who gladly pulled those strings to get what they wanted out of the monastics: personal favors served with an ingratiating smile.