Your Ad Here

Thursday, October 25, 2007

The Buddha: Our Spiritual 'Contemporary'

The Buddha: Our Spiritual 'Contemporary'

In the modern world, with its dominant capitalist and scientific worldviews, the spiritual dimension has receded drastically from our everyday lives. Indeed, for many people, religious belief either appears to be an irrational anachronism, or simply irrelevant to the more important task of making money or 'getting ahead.'

Equally disturbingly, genuine religious concepts, if they survive in the popular consciousness, are often misappropriated to the 'new age' agenda of 'self-improvement' - i.e. the 'I deserve this BMW because I am at one with the universe' schools! \

In this short article, however, I would like to suggest that three defining and closely related philosophical positions of our time - namely empiricism, scepticism and self-reliance - need not lead to materialist or nihilist conclusions.

Indeed, Siddhartha Gothama shared these three positions 2500 years ago. In his hands, they were not expressions of despair, but rather served as liberating gateways to a new spiritual path.

Since the Western enlightenment, empiricism - the theory that all genuine knowledge is derived through the five senses - has led to widespread elimination of the spiritual from the human being and the world he or she inhabits.

We seem to be condemned, without hope of redemption, to a universe of random, lifeless matter. The Buddha too believed that truth could only be ascertained through the senses. A well known result of this stance was his denial of a permanent soul.

However, because the Buddha embraced the mind as the sixth sense, his empiricism did not succumb to simple materialism. Through use of the mind, refined in meditation, he verified the reality of karma and rebirth, and thus confirmed that while we lack a permanent soul, we possess a morally conditioned stream of consciousness (Pali: vinnana-sota) going back through many lives.

The Buddha further demonstrated that through correct discipline and training (that is, the Noble Eightfold Path) this consciousness-stream could be purified and transcended, and therefore spiritual emancipation, or Nirvana, attained.

In the West, an inevitable corollary of empiricism has been philosophical scepticism. If genuine knowledge is gained only through the five senses, then concepts such as God, eternal life, or absolute truth, which by definition exceed the scope of the senses, remain unverifiable, and therefore meaningless (i.e. the conclusion of Logical Positivism).

Once again, the Buddha also exhibits a deep scepticism toward speculative metaphysics. In the Pali scriptures, he consistently refuses to answer ten questions pertaining to the origin and extent of the universe, the relationship between soul and body, and the existential status of the liberated person (tathagata) after death.

However, unlike in its Western guise, where scepticism quickly descends into atheism, the Buddha's 'silence' regarding metaphysical questions is spiritually prescriptive.

Not only does the Buddha refuse to answer the questions because they exceed the scope of human knowledge - more importantly he sets them aside because they are irrelevant to the pursuit of salvation.

This point is cogently demonstrated in the famous 'Parable of the Arrow' (Majjhima-nikaya 1:426ff.). Here, the Buddha compares the person who demands to know the answers to the ten questions to a man struck by an arrow smeared with poison, and who, before the arrow is pulled out, wants to know the name of the man who shot it, the type of wood it is made of, and the feather type etc.

The Buddha points out that before the man could discover the answers, he would simply die. The same holds true with regard to metaphysical questions. Before one could discover the answers to them, one's lifetime would be over and one would have missed the opportunity to gain liberation through the Buddhist path.

In other words, unlike in the West, where metaphysics largely appear to have been abandoned at the expense of the spiritual life, the Buddha eschews philosophical speculation in favour of meaningful religious practice.

The third, and more pragmatic position listed above - self reliance - also follows from the previous two. If, in the West, we are confined to the world of the five senses, and metaphysical truth has been abandoned, we are left to our own devices to salvage what meaning we can.

Yet if transcendence has been eliminated, what meaning actually remains? Once, again, the Buddha's example is instructive. Because he could not personally verify the truths claimed in the Vedic (or Hindu) texts, he rejected outright the authority of orthodox Brahmanical tradition. However, exhibiting supreme self-reliance, he did not therefore conclude that the spiritual world was illusory.

Rather, he devised an alternative spiritual path - one whose primary truth-criterion was the individual adherent's experience. A central feature of his doctrine, or Dhamma, in the Pali scriptures is that it 'invites verification' (ehipassika) and is ultimately realised 'without dependence on another' (apara-paccaya).

My point is not that we too should create our own religion, but that the Buddha has devised a spiritual method that appeals directly to our modern position of self-reliance. In our personal lives, the Dhamma necessarily stands or falls by our experience of its effects.

To sum up, I hope this article has demonstrated the relevance of the Buddha's philosophical stance to our situation and shown how the Buddha's spiritual genius can serve as inspiration and healing to our depressing predicament.

In following the dhamma, we do not cease to be 'contemporary' human beings - that is, we do not retreat into a quaint and fanciful religious past. Instead, by following the Buddha's timeless example, we invert and transform our contemporary existence into a positive mode of spiritual action.

This is a revised version of an article previously published in the Brisbane-based Westender Vol. 5(3), April, 2002.

Myanmar, Sri Lanka Maha Sangha have close links - Amarapura Sangha Sabha

*********** From, Daily News:

Myanmar, Sri Lanka Maha Sangha have close links - Amarapura Sangha Sabha

As a common and trusted friend of the Myanmar Sangha and the Myanmar people would be ever ready if called upon to provide a bridge of trusted communication between the various parties.

May the Triple Gem bless the Sangha, the laity and Government of Myanmar and help them towards justice and freedom of the mind, the release of the Amarapura Maha Sangha Sabha says in a media release.

The full text of the statement: "The Maha Sangha of Sri Lanka and Myanmar enjoy a close relationship for over 1,000 years. When the Cholas attacked Sri Lanka in the 11th century and destroyed all our temples, the Burmese Sangha gave refuge in their temples to the fleeing Maha Sangha of Lanka.

When in the 12th century during King Vijayabahu's reign, the Maha Sangha of Sri Lanka was established in Myanmar to become the leading Nikaya (lineage) in Myanmar.

During the reign of King Buvanekabahu VI (1469-1476) King Dhammaceti of Pegu sent Myanmar monks to receive higher ordination at Kelaniya in Sri Lanka. And the returning Myanmar Sangha re-ordained many tens of thousand Myanmar monks in the Sinhala lineage.

Following the prolonged colonial occupation that they destroyed all Buddhist monasteries they could reach; it was also the Myanmar Bhikkus who came to our help in the restoration of our Sangha and established of the three main Nikayas (lineages) in contemporary Sri Lanka namely the Amarapura and Ramanna Nikayas named after Burma.

These are only our close interactions, for example the illustrated history of Sri Lanka painted on the 12th century Pagan temple of Mynkabau.

It was, therefore with extreme sadness and deepest concern that we the Maha Sangha of Sri Lanka recently watched in dismay the silencing of voices of the Myanmar Sangha.

We deliberated patiently without making precipitous and hasty comments. Yet, our common faith believes in the free expression of views and thoughts and it's unfettered.

Expression espoused by our founder, The Buddha, greatest Democrat of all, most notably in the Kalama Sutta the world's first charter of free thought.

We believe, as our great teacher taught, that there is an inalienable human right by both monks and laymen to criticize and point out wrong views as our teacher the Thathagata said referring even to his own teachings.

There is also in inalienable right of peaceful demonstration and dissent (Yassa Nakkhamathi Sobhaseya. Vinaya Pitake) as the Buddha himself was subject to a peaceful protest demonstration by the Buddha's own foster mother Prajapathi.

We do not want to interfere in the internal political affairs of Myanmar, for the resolute actions they have taken against those forces inimical to Sri Lanka's well-being. In this hour of deep sadness, we the friendly Sangha and laity of Lanka extend our hand of friendship to our fellow members of the Sasana and Sangha in Myanmar.

We request the government of Myanmar to follow in the footsteps of the Buddha and the great Myanmar king Anuruddha (Anawratha) and show respect for free expression as well as the deepest respect for the Myanmar Sangha.

We the Sinhala Sangha of the Myanmar lineage on our part believe in the path of just reconciliation. We as a common and trusted friend of the Myanmar Sangha and the Myanmar people would be ever ready if called upon to provide a bridge of trusted communication between the various parties.

May the Triple Gem bless the Sangha, the laity and the government of Myanmar and help them towards justice and freedom of the mind."

*************************************************************************


Military attack against Buddhist Monks in Myanmar condemned

The World Buddhist Sangha Council express its heartfelt concern and strong condemnation and displeasure towards the military rulers regarding the recent unfortunate incidents happening in Myanmar, one of the prominent Buddhist countries.

"First we express our sympathy to those affected and share the pains and suffering experienced by non-violent innocent Buddhist monks civilian masses. The Buddhist Monks who have come forward to voice out the continuous hardships of their people through peaceful mass protests in order to request the Government to take measures to alleviate the suffering of the people," the release says.

"We are horrified to understand through International Media, the harsh, brutal and inhumane way the rulers are going on crushing and suppressing the un-armed protesters, by using their military might.

People watched in utter disgust and sorrow the rotten bodies of Buddhist Monks tortured and killed by the military, floating in the rivers makes us extremely sad and to know the precious and spiritual lives of many monks and poor people are lost or severely damaged by the harsh measures of the rulers."

The World Buddhist Sangha Council appeal to the United Nations Organisation to take immediate action to convince and compel the Government of Myanmar to exercise restraint compassionately and stop killing, Torturing and detaining innocent non-violent monks and civilian protesters.

World Buddhist Sangha Council is an International Buddhist Organisation of Buddhist monks around the world representing Theravada, Mahayana and Vajrayana traditions.

uality of Mindfulness; aided by instructions and attention

The Quality of Mindfulness; aided by instructions and attention - Daily Mirror

he Quality of Mindfulness; aided by instructions and attention

The first five disciples of the Buddha were to observe Vas for the first time. Picture shows the ritual of offering robes to the monks.
Painting by Amila Atapattu


Ven. Ajahn Brahmavamso
Mindfulness is one of the controlling faculties (indriya) which creates success in meditation. If it's not fully understood, and fully practised, one can waste a lot of time in one's meditation. I will now explain the quality of mindfulness.

Setting up the "Gatekeeper" inside
I like to use a simile for mindfulness of a person who's guarding a door or guarding a gate. The simile of the gatekeeper to describe mindfulness was used by the Buddha. For mindfulness is not just being aware, being awake, or being fully conscious of wht's occurring around you. There is also that aspect of mindfulness that guides the awareness on to specific areas, remembers the instructions and initiates a response. For example, suppose you were a wealthy person with a gatekeeper guarding your mansion. One evening, before going to the Buddhist Temple to practise meditation, you tell the gatekeeper to be mindful of burglars. When you return home, your loving-kindness suddenly vanishes when you find your house has been burgled. "Didn't I tell you to be mindful, you scream at the gatekeeper. "But I was mindful", pleads the gatekeeper. "I gave attention to the burglars as they broke in, and I was clearly attentive as they walked out with your digital T.V. and state-of-the-art C.D. system. I mindfully watched them go in several times, and my mind did not wander as I observed them going out with all your antique furniture and priceless jewellery.

"Would you be happy with such a gatekeeper's explanation of mindfulness? A wise gatekeeper knows that mindfulness is more than bare attention. A wise gatekeeper has to remember the instructions and perform them with diligence. If he sees a thief trying to break in then he must stop the burglar, or else call in the police.

In the same way, a wise meditator must do more than just give bare attention to whatever comes in and goes out of the mind. The wise meditator must remember the instructions and act on them with diligence. For instance, the Buddha gave the instruction of the 6th factor of the Noble Eightfold Path, "Right Effort". When wise meditators practising mindfulness observe an unwholesome state trying to "break in", they try to stop the defilement, and if the unwholesome state does slip in, they try to evict it. Unwholesome states such as sexual desire or anger are like burglars, sweet talking con artists, who will rob you of your peace, wisdom and happiness. There are, then, these two aspects of mindfulness: The aspect of mindfulness of awareness and the aspect of mindfulness of remembering the instructions.In the Buddhist Suttas, the same Pali word "Sati" is used for both awareness and memory. A person who has got good mindfulness is also a person who has got a good memory, because these two things go together. If we pay attention to what we are doing, if we are fully aware of what we are doing, this awareness creates an imprint in our mind. It does become easy to remember. For example suppose you're in danger. Suppose you come very close to having a serious car accident. Because of this danger, your mindfulness would become extremely strong and sharp. And because of that sharpness of mindfulness in a potential accident, you would remember it very easily, very clearly. In fact when you went back home to sleep that night you may not be able to forget it. It may keep coming back again and again. This shows the connection between awareness and memory. The more you are paying attention to what you're doing, the better you remember it. Again, these two things go together, awareness and memory.

If we have gatekeepers who have developed awareness, they will pay attention to the instructions that they are given. If they pay full attention to the instructions that are given, they will be able to remember them and act on them diligently. This is how we should practice mindfulness. We should always give ourselves clear instructions with full attention so that we will remember what it is we are supposed to be doing. The teacher's job is also to give clear instructions to help us in guiding the mind. That is why I teach in these very clear stages: stage 1, stage 2, stage 3, etc. When we make the training in meditation methodical, when each stage is very clear, then it becomes possible to give our "gatekeepers" clear instructions.

Instructing the "Gatekeeper"
At the beginning of the meditation when you start stage 1, you should remind yourself that there's a gatekeeper inside -- that which can be aware of what's happening and can choose where to put that awareness. Tell that gatekeeper something like repeating: "Now is the time to be aware of the present moment. Now is the time to be aware of the present moment. Now is the time to be aware of the present moment." Tell the gatekeeper three times. You know that if you have to repeat something, you're much more likely to remember it. Maybe when you were at school, if you couldn't spell a word, you'd have to write it out a hundred times. Then you'd never forget it after that. This is because when you repeat something, it takes more effort. It's harder to do. You have to force the mind a little bit more, and mindfulness has to become stronger. What's easy to do doesn't take much mindfulness. So make it a little bit difficult for yourself by repeating instructions such as: "I will be aware of the present moment. I will be aware of the present moment. I will be aware of the present moment." Again, say that to yourself thrice .

Now with the gatekeeper, like any other servant or worker, you don't have to keep giving the same instruction every second or two. In this way of developing mindfulness just give that instruction to the gatekeeper thrice at the beginning, then let the gatekeeper get on with the task. Trust the gatekeeper to know what they are doing.

Instruct your gatekeeper in the same manner as you would instruct a taxi driver. You just tell them clearly where you want to go and then you sit back, relax and enjoy the journey. You trust the driver knows what he is doing. But imagine what would happen if you kept telling the driver every few seconds "Go slower… Go faster… Turn left here… Now go into third gear… Look in your mirror… Keep to the left…" Before you completed a few hundred yards of your journey, the taxi driver would rebel, get angry and throw you out of the taxi. No wonder then, when meditators keep giving instructions to their gatekeeper every few seconds, their minds rebel and refuse to co-operate.

So just let the mind get on with the job of being in the present moment. Do not keep interfering with it. Give the mind clear instructions and then let go and watch. If you establish mindfulness in this way, with these clear instructions, you will find that your mind is like everyone else's mind. That is, once it's given clear instructions, it'll tend to do what it's told. It will obviously make mistakes now and again. It will sometimes not go straight to the present moment immediately. Or sometimes it will go to the present moment and then wander off again. However, the instruction which you've given it will mean that as soon as it starts to wander off into the past or the future there is something which remembers. Mindfulness remembers the instructions, and mindfulness puts the attention back into the present moment. For you, the onlooker, it's something that is automatic. You don't need to choose to do it. It happens automatically, because mindfulness has been instructed in the same way that a gatekeeper, once instructed, does all the work. You don't have to give any more instructions. You can just watch the gatekeeper do the work. This means trusting the mind, knowing the mind, knowing its nature and working with its nature.

I encourage you to play around with the mind and know its capabilities. One of the first things that I was told on my first meditation retreat as a student was that there is no need to set the alarm for getting up in the morning. (Actually I think we were getting up at five o'clock in the morning at that retreat. It was a "soft retreat".) The Teacher said, to just determine your waking time, and to tell yourself before going to bed at night, "I'm going to get up at five to five." (That was just five minutes before someone was going to ring the bell.) "Don't set your alarms." That was the first time I ever tried that. It worked every morning. I told myself very clearly and carefully as I went to sleep, "I will get up at five to five." I didn't need to look at my clock or ask, "Is it five to five yet?" I could actually trust the mind, and when I woke up and opened my eyes and looked at my clock, it was five minutes to five-give or take two minutes. It's incredible how the mind works. I don't know how it did it, how it remembered, but it did. It works in exactly the same way if you give clear instructions, if you programme your mind: "Now is the time to watch the present moment. Be in the present moment. That's all you need to do. Then you can let the mind do the work.”

It's also important when you're instructing the gatekeeper to know not just what you're supposed to be doing but also what you're not supposed to be doing -- in other words to know the dangers on the path. It's important to know the dangers as well as the goal because this enables the gatekeeper to know who is allowed in and also who is not allowed in. They need to be very clear about both types of people. It's not enough to just have a list of who's allowed in. If the gatekeeper hasn't got a list of who's not allowed in, then they could easily make mistakes.

Ajahn Brahmavamso is currently the Abbot of the Bodhignana Monastery near Perth, Western Australia.

Significance of Vap full moon Poya Day

Significance of Vap full moon Poya Day


By: Gamini Jayasinghe

---Daily Mirror
Vap full moon Poya day is a day of paramount importance to Buddhists worldwide and particularly for us in Sri Lanka due to a number of special events taking place on this day some of which take place annually.

In the past monks did not have permanent homes and they made “Pallankans” or bed-steads under the shade of trees, sat there and meditated and had to go from door to door with a bowl to beg for food, which is called Pindapatha, food received in the bowl.

However, during the period from Esala (June-July) to Vap (September-October) with pouring rain in Dambadiva (India) and it is extremely cold in the snowy peaks of the Himalayas and the valley where ascetics meditate under the shade of trees. Due to the inclement climatic conditions hindering sheltered nests to live in during this season birds migrate to other regions where the climate in not so cold.

During the rainy season worms, insects and other living things come out of the earth, seeds and plants begin to grow. When monks travel from place to place they trampled new plants, insects and other living things. Without their knowledge living things get killed and people became critical about it. Buddha took such criticisms into consideration patiently and permitted all the monks to sojourn during the rainy season.

This permission enables a Buddhist monk to remain with a house holder during rains, whilst there it is usual for him to give religious instructions to the inmates and others who attend to him. House holders may provide lodgings or give residence to Buddhist priests during the rainy season. From Esala to Vap (June-October) Monks May observe the law of qualities efficacy and moral philosophy at places where they sojourn during the wassana kala or the rainy seasons. There are thirteen passion subduing ordinances called “Thelesdruthanga” that a Buddhist monk may observe during the Wassana Kala. “ Savanak Pirisa the Buddhist community or the assembly of four kinds viz. Bhikku monks, Bhikkunees, Upasaka-lay male devotees and Upasika –lay female devotees accumulate merit during this period. The Vas period ends on Vap Full-moon poya day. Monks give up Vas on the Vap full moon Poya day. This is called “ Vas Pavaranaya” The month beginning from Vap Full moon Poya day and ending on Il full moon Poya day is a period when the Buddhists perform a series of special religious activities the most important of which is the Katina Cheevara pooja or offering of robes to Maha Sangha. Katina cheewaraya is a web of cloth made in a day and presented to a Buddhist priest. An incident led to the invitation of Katina pooja or offering of a robe to monks who had completed vas or rainy season sojourn. When Gauthama Buddha was sojourning in Srawasthi Jethavanaramaya thirty monks came to see him from Paweyya state. Since it was the rainy season they remained with house holders in Saketha Nuwara and at the end of three month Vas period set off for Jethawanaramaya and on their way they got caught to heavy rain and came to Jethawanaramaya in wet and damp robes. On inquiries they told the Buddha that they got caught to rain. Buddha gave them permission for “Katinaskaranaya” or entitled them to have another robe.

Katina Pooja is a long standing religious custom prevailing in all the countries where Theravadhi Buddhism prevails. Katina is offered to Buddha on the Vap full moon Poyaday and in Sri Lanka Katina Pinkama ceremonies are performed in Buddhist Temples during the period from Vap full moon Poya day to Il Full Moon Poya day. In the words of Buddha this is the noblest religious activity for Buddhist in which limitless merit is accumulated.

To achieve the best results of a Katina Pinkama a number of prerequisites should be fulfilled. There should be a monk who had completed a period of rainy seasonal sojourn. Cheewaraya should be a thick robe for the wet season cut and sewn on the spot in a day and night. A monk who had completed a period of rainy seasonal sojourn is entitled to receive a Katina Cheewaraya. In the event of a member of monks observing vas at the same place only one monk is entitled to receive a Katinaya at that place. A single devotee can offer any number of Katina Cheewaras at different places. All the items offered at a Katina pinkama ceremony are regarded as equally efficacious bridges of offerings in the road to Nirvana.

Buddha set an example to his followers by observing Vas himself. He spent his first ‘vas’ period at Baranesa Isipathanaramaya with the five Brahmin ascetics who first heard Buddha preach. He decided to dwell in Thautisa or Thavathinsa during the seventh ‘vas’ season after attaining Buddhahood to be of assistance to the mother god; queen Mahamaya who died seven days after giving birth to prince Siddhartha was born as a mighty god in the divine world of Thautisa. Buddha gave religious instructions and delivered Abhidharma or transcendent doctoring to the mother god and other divine beings mother god attained ‘sowan’ or the first of the four stages or steps to Nirvana.

After completing the ‘vas’ season in Thautisa Buddha returned to this world on the Vap Full Moon Poya day attended by Devas and Brahmas according to Buddhist literature Buddha decended from ‘Thautisa’ to this world down a ladder made of ‘Sathruwan’ or seven precious things i.e. gold, silver, pearls, gems, cats eye gems, diamonds and coral. ‘Shad Varna’ i.e. an aggregate of six colours, blue, yellow, crimson, white, red and the colour formed by the combined radiance emanated from his body and formed into a halo around him.

Thousands of Devas and Brahmas including the king of gods, Sakra stood beside the ladder to pay their homage to the Buddha. ‘Sahampathi’ Maha Brahma held the ‘Chathra’ parasol and god Suyama (chief god of the divine world ‘Yama’ fanned Buddha with a Vijinapotha’ or ‘Vatapotha’, ‘Panchasika’ played the veena.

When the Buddha decended followed by Sakra, Maha Brahma and Suyama the people were overcome with ‘Buddhalambana Preethiya’ or the pleasure connected with the Buddha. People who could not make offerings during the period of three months were happy about his return to the world of men and with that Buddhalambana preethiya they made it a religious festive season.

On a day like this King Devanampiyatissa sent his minister, Aritta, who was also his nephew to the emperor, Dharmasoka in India as an envoy. The message sent by the King under the admonition of Arahat Mahinda Maha Thera was to send Arahat Sanghamitta Theri to Sri Maha Bodhi in Buddha Gaya.

In response to this message and under the admonition of Arahat Moggaliputta Tissa Thera Emperor, Dharmasoka sent a Sapling of Sri Maha Bodhi to Sri Lankan sapling of Sri Maha Bodhi in a golden bowl and handed it, over to Arahat Sanghamita Theri to be taken to Sri Lanka. The emperor sent craftsmen of eighteen ranks to take care of Sri Maha Bodhi. Arahat Sanghamitta Theri embarked from Thamraliththi fort accompanied by other nuns, craftmen and Sri Lankan envoys and disembarked in Sri Lanka in a few days. Sri Maha Bodhi was planted in Maha Meuna Uyana on Unduwap Full Moon Poya day.

Arahat Sanghamitta Theri established the Meheni Sasna the order of nuns in Sri Lanka initiated steps for the procession of Sri Maha Bodhi to Sri Lanka and the establishment of the order of nuns in Sri Lanka were taken place on a Vap Full Moon Poya day.

Prince Maha Aritta who was ordained as Singala Maha Thera attained the goal of Buddhism-Nibbana. he held a convocation of Vinaya Pitakaya. The commencement of this convocation was on a Vap Full Moon Poya day.

According to the celebrated history of dynasties of the Kings of Ceylon as illusrated in Mahawansa various kings had offered Katina Cheewara on Va[ Full Mon Poya days.

King Parakramabahu the Great who ruled from Polonnaruwa had offered eighty Katina Cheewara at eighty different places. Collecting cotton wool, knitting and sewing had been done on the same day.

King Parakramabahu VI who was enthroned in 1410 AD in Kotte had offered Katina Cheevara annually to Three Thousand four hundred and thirty two monks in Three Sinhale – Ruhunu, Maya and Pihiti.

King Keerthi Sri Rajasinghe who ruled the country from Kandy had offered Katina Cheewara annually on Vap Full Moon Poya day.

The month of Vap is also important for farmers. It is the chief sowing season. Agricultural activities such as breaking up follow ground ploughing and sowing take place during this month. Vap Magula or Vap festival had been patronized by royal families.King Suddhodana had taken Prince Siddhartha – Bodhisatta out on that day to see the ploughing festival. Nineteen Amunas had been ploughed with sixty ploughs, Bulls of fest breeds, well made ploughs and yokes, driving sticks and cords were carried in carriages drawn by horses.

According to Mahawansa Sinhala Kings had conducted the Vap Mangula the ploughing festival with the highest esteem and in a grand scale.

At present Vap Magula is a national festival patronized by Ministers and Parliamentarians including the President. Vap festivals are conducted not only at the national level but also provincially. In certain Vap festivals elephants are used presumably for want of strong bulls and buffaloes in sufficient number or with the intention of making the best use of elephants.

Monks in Cricket, to face legal action

Monks in Cricket, to face legal action -


Today is a Full Moon Poya Day ! Then don't ever think this is a conspiracy against Buddhism like that. Also I'm keeping a dedicated Buddhist Site as a blog, any one can't blame me.

Devdaththara, who had made many trouble for Buddha, is a monk. A monk killed a prime minister of Sri Lanka, SWRD Bandaranayeka , shooting with a gun. Monks who entered parliament in Sri Lanka, have made many trouble and have made insult to the buddhism.Finally, a monk (Real) is in a Sex Video with Pre-School teachers , has published by his own activity.Those are the real insult to the Buddhism, not this post. Most of them, doing wrong activity, but behave like babies . When the fault get famous, those monks say , there isn't any truth with the stories, only to insult Buddhism.But those are the ones who want to destroy Buddhism.

************************************************************************

Some monks in the Mudalinda Pirivena at Matara, make many troubles to the neighbors. One of them jump in to houses to see girls or women. Senananda Thero, an uneducated monk, make many troubles to the educated persons in the vicinity. Sports are very important for healthy life. It doesn't matter.But, They begin at 7.00 am , will go on till 7pm to end the Cricket Matches they are playing.Those monks invite some gangs to join with to play cricket. There is a private class next to the temple , those monks shouting and make many troubles to the girls visiting to the classes.The chief Monk is not able to get them under control.Then last week, some of the villagers made an entry in the Police against to those monks.

When in the class time , they play cricket, put the ball in to the class property to see the girls and disturb the class . Without robs they come to the class property to pick the ball. What will happen to Buddhism in the future if the trend is so ?

The picture in below, shows a Monk, name Wimala bowling to the batsman who is also a monk. Wimala, is a very arrogant one , behave like he has connections to the underworld. Wimala is a student of Colombo University, these days.But behave like a Pre-School child.


Now this Wimala, ( the bowling monk without rob in the pictures) must face the legal action in the Police. Sports are good. Nothing wrong. But their own happiness mustn't break others happiness.

Binara Perahera in PHOTOS - In Matara Town












The Binara Maha Perahera, was held in Matara town in the full Moon poyaday, of September 2007. It has began from Matara Bohiya, ended at 'Maha Manthinda Pirivena, at Rahula Junction. Binara Perahera , organized by the temple Maha Manthinda Pirivena at Matara. The chief incumbent thera is Getamanne Dhamma Kirthi thero.

I've taken Below pictures , for you , see them.




This was shown on Sirasa TV ,live

Friday, October 19, 2007

Diamonds never die ....

Twentieth Anniversary
Diamonds never die ....

Diamond Cutters Limited is a member of Lanka Equities group, which has its diversified business activities in apparel, diamond cutting and polishing, jewellery manufacturing, and power generation.
Over 600 employees respond to the changes in the diamond market, extending their services to the manufacture of Baguettes, Rounds, Sawing, Princess and Precision cut diamonds.

DCL has won the trust of many international markets and among them are the leading watch companies and up market jewellery manufacturers who have become valued clients. Belgium, USA, Japan, Switzerland and Israel are some of the more prominent locations of their clientele.

Riyaz Mohamed, Managing Director of DCL said, “The past 20 years has given us much exposure and expertise to face the challenges in the diamond market. The unprecedented growth and productivity achieved from it’s commencement of operations has helped us to achieve the National Chamber of Exporters [NCE] gold awards for the most outstanding exporter in the Gem and Jewellery sector (extra large category) in the year 2000, gold awards for extra large category & most outstanding exporter (Gem & Jewellery Sector) 2003 and the silver awards in the Gems & Jewellery Sector (Extra Large Category) for the three consecutive years of 2000, 2001 & 2002.In addition, we became the second largest polished diamond exporter in Sri Lanka for three successful financial years. Furthermore, we have won the second runner up (Bronze) award of the Taiki Akimoto 05S competition in the year 2006”.

“We are maintaining the unbeaten record of being the largest exporter of Tapers & Baguettes to the international markets. Also, we have mastered the “Precision Cut” Diamonds and are having an unmatched market for this product in the world. The precision cut is only done by few manufacturers in the world and DCL is the only one in South Asia who handles the product. Alankara is one of the sister companies which is dedicated to the creation of precious diamond Jewellery for the most discerning people” said, Sanjay Baid, Director of DCL.


From their current strength of 600 in employment, they are in the process of growing to a 1000 employees by the end of the calendar year. Vast recruitment is ongoing to explore more avenues. Recruitment is done in a very specific manner where even the untrained polisher who is recruited is made to a master in manufacturing Diamonds. From a novice in polishing, to a General Manager position in the production or a trainee Executive position to am Senior Manager position in the service sector, recruitment is done to a specific standard maintaining laid out Corporate qualification levels of each position.

Sureja Thabrrew, Manager, Information Communication Technology of DCL said “Employment at DCL is not just working for another company. We give employees a career. Diamonds are considered the most valuable materialistic article in the world. To the management, DCL employees are Diamonds. Many activities are done for the welfare of our employees for each financial year. Sports, recreational activities, activities to enhance the personal wellbeing of employees are many in the event calendar. An employee trained in manufacturing Diamonds will always have a greater demand in the job market. This is the cutting edge advantage that we have as a Company and even for individuals over our competitive industries”.

“As a responsible corporate citizen of Sri Lanka, DCL has been a continued contributor to the national economy bringing foreign currency in to the country with a 22% growth since the last financial year. DCL is further expanding its business and is on the verge of becoming the largest diversified Diamond Manufacturer of South East Asia” said, Rajendra Samaranayake, Finance Manager of DCL.

Diamond Cutters have been certified by the Sri Lanka Labour authorities - Occupational Health and Safety Division as an employer who maintains the standards required by the Sri Lankan Laws. DCL maintains a very close relationship with all external bodies including the government agencies and are always in line with the laid down laws of the land.

Last but not least, DCL serves the society as a dedicated Corporate Citizen in many ways. The mere recruitment procedure is done as a CSR activity it self where a concept of “one family - one job” theme is adopted by the Company.

A fresh flower budding in the world is adopted by DCL, to see the world in a way of life, create a master of cutting and polishing Diamonds to give the motherland a valuable person who is neither a burden or a dependant. But an individual who is independent and a breadwinner to the rural family improving the living standards of the society.

About Buddhism

Today's Visitors