Buddhism unites Myanmar and Sri Lanka - Daily Mirror

Buddhism unites Myanmar and Sri Lanka

By L.B.Senaratne

Myanmar (then known as Burma) had connections with Sri Lanka for many years. Even before the Ven. Welivita Sangharaja Thera thought of bringing the Upasmapada from Thailand, 500 Buddhists monks arrived in the country from Myanmar and bestowed Upasampada on the banks of Mahaweli Ganga at Getambe in Kandy. It was one of these monks Ven. Suriyagoda Thera , who became the mentor for Ven. Welivita Sangharaja Thera.
The Sri Dalada Maligawa stone pillars are gifts of Burmese devotees. The exposition casket, the large glass canopy over it, the intricately worked out tusks used during the exposition of the Sacred Relic are gifts from Myanmar.

It was in this backdrop that the Myanmar Acting Prime Minister and Members of the Cabinet on their visit to Sri Lanka gifted the two Tuskers to Sri Dalada Maligawa.

But, there is an interesting object within the inner Shrine Room of the Sri Dalada Maligawa, which is a 'Hair Broom’.

At a time when questions arise whether the Alms Bowl has been gifted to some other country one school of thought believes the Alms Bowl remains within the perimeter of Kandy and perhaps at one of the Dagaba's in the Natha Devale premises. This surmise is testified by Ven. Professor Warakawe Dhammaloka Thera who is the incumbent of Natha Devale

On record is a fact that around 1576, the Burmese King received a delegation from the Kingdom of Kotte with the Alms Bowl and a note saying it is fashioned out of stone. Whether this record is genuine or not is a matter of opinion, but many believe the Alms Bowl is to be in the vicinity of the Sri Dalada Maligawa perhaps at the Natha Devale. There is also an object which is of equal if not greater interest gifted to the ‘service’ of the Sacred Relic and this is a broom made of Human Hair presented by the Burmese King - Bayinnaung, who ascended the throne in 1662, around the same time King Dharmapala ascended the throne of Kotte in Sri Lanka.

The Burmese King is said to have gifted this broom to the Sacred Tooth Relic when it was housed in Kotte. It had been the practice then and perhaps, even now to gift human hair to temples in Burma, to sweep the floors as a token of penitence. It may have been in the same spirit that King Bayinnaung gifted this broom to the Sacred Relic at Kandy. The human hair was that of the Queen and King himself.

The question that arises is whether this broom of human hair that now remains in Kandy is the original broom of hair the Burmese King gifted so long ago. It is most likely it is so, because in Sri Lanka there has never been a tradition to offer human hair belonging to dead or living persons to any temple. The practice is most certainly a Burmese one.

History records that the Relic was brought into the country in 311 AD during the reign of King Kirthi Sri Meghavarana. The Mahavansa records that in the ninth year of the King, a Brahmin woman brought (denoting Anuradhapura) from Kalinga country, the Tooth Relic of the great self (meaning Buddha)" The Mahavamsa also has a few lines of reference to the entire Anuradhapura period spanning the 4th to the 11th Century.

Yet how the Sacred Tooth Relic and the Alms Bowl were later accepted by the Kandyan Royalty as provisions of their inheritance is not known. According to the ' Mahavamsa', it’s a fact that both these sacred objects came into the open from around 12th to 11th centuries or in the mid-period.

According to historical records King Bayinnaung was considered one of the greatest Burmese Kings and from the earliest period of his reign he was committed to the protection of Buddhism, not only in Burma but, elsewhere as well.

In fact it was the orthodox monk Shin Arahan, who significantly brought about a re-emergence of Buddhism when Hinduism looked set to take over Buddhism at that time.

In fact, King Bayinnaung is said to have conquered parts of China and also the whole of Indo-China.

The Portuguese who were mighty during this period, spreading its tentacles of their empire throughout Asia feared and respected Bayinnaung.

King Bayinnaung's foremost thought would have been to protect Buddhism, not just in Burma , but throughout the Buddhist World. He also would have realised that to wage a War against the once formidable force - Portuguese would be unwise.

When news reached the King that with the ascent of Dharmapala to the Throne of Kotte Buddhism could be in peril, he lost no time in sending a delegation to inquire about the welfare of the Sacred Tooth Relic.

'Buddhism, basis of strong bonds of friendship throughout history'

'Buddhism, basis of strong bonds of friendship throughout history' - Daily News


KANDY: Sri Lanka is not isolated in the international world. It has strong religious, cultural and political bonds with powerful Buddhist countries in the World said Enterprise Development and Investment promotion Minister Dr. Sarath Amunugama.

He was addressing the gathering at the opening of the Welivita Sri Asarana Sarana Saranankara Sangharaja Nahimi Memorial Buddhist Centre at Suriyagoda Viharaya, Pilimatalawa, Kandy. A visiting Thai Buddhist delegation also attended this function.


VISITORS BOOK: Thailand’s Chulalonkorn University Chancellor Ven. Dhammakusala Sadaham Thera signing the visitors book after the opening of the Welivita Sri Asarana Sarana Saranankara Sangharaja Nahimi Memorial Buddhist Centre at the Pilimatalawa Suriyagoda Sri Narendrarama Raja Maha Viharaya.
- Picture by Udeni Rajapaksa

Dr. Amunugama said certain sections were carrying out adverse propaganda against Sri Lanka portraying it as an isolated country in the international world. He wished to categorically state in the presence of Thai State guests that there was no truth whatsoever in such propaganda and that the country had strong bonds of friendship with nations such as China, Japan, Vietnam, Cambodia, Laos, Thailand and Myanmar which is home for millions of Buddhists.

Buddhism had been the basis of such strong bonds of friendship throughout history. It was most opportune to conduct a 'Dharma Sanghayana' in association with these countries as it would cater to the needs of the Sasana and help further consolidate existing ties of friendship.

Dr. Amunugama said the country and the people in the area were greatly honoured to host a Thai Buddhist delegation at the sacred precincts where the late Welivita Sri Sangharaja Thera lived.

It was on the Sangharaja Thera's initiative that King Kirthi Sri Rajasinghe sent a delegation to Thailand (Siam) to bring back the Upasampada to Sri Lanka. Accordingly, a team of bhikkhus from Thailand came down to Sri Lanka and performed the Upasampada Vinayakarma at the Malwatte Viharaya. The latent Buddhist revival was mainly due to this great service rendered by the late Ven. Welivita Sri Saranankara Sangharaja Thera.

Recalling the services of King Rama of Thailand, Dr. Amunugama said a printing press gifted by King Rama to Ven. Sangharaja Thera and Ven. Sumanatissa Thera set up in Galle as 'Vidyadhara Press' was a great impetus to the Buddhist revival. King Rama who had earlier lived the life as a hermit for 30 years could be called the founder of modern Thailand.

Paying a tribute to Urban Development and Sacred Area Development Minister Dinesh Gunawardena, Dr. Amunugama said Gunawardena was rendering a dedicated service towards the development of sacred areas throughout the country.

Minister Gunawardena said the greatest gift Sri Lanka could give the outside world was Buddhism. The Child generation should be given a proper knowledge and awareness about Buddhism to ensure its development and perpetration.

Esala Perahera concludes in style - friday

Esala Perahera concludes in style



The Kandy Esala Perahera concluded without any hindrance, amidst tight security in Kandy on Tuesday.
A large number of Buddhist devotees along with tourists from various parts in the world worshipped the sacred 'Tooth Relic' which paraded majestically, through the streets of Kandy.

It was for the first time the Esala Perahera was televised globally via Satelite, this year.
A large number of Police officials and security forces personnel were deployed in Kandy to avert any untoward incident during the pageant.
The visiting top level Buddhist delegations from Thailand and Myanmar also viewed the Perahera from special enclosures.

Hundreds of up-country dancers displayed various forms of dances, when the gaily decorated tasker carrying the 'Tooth Relic' walked elegantly.
The Perahera commenced on August 19 and concluded on 28 on Wednesday, the final day, the Perahera took place on the streets of Kandy.
The water cutting ceremony, performed at the centre of the Mahaveli River also concluded with the waters fetched in brass urns to seek the blessings of Elephant God Gamesha.

The Significance of Poya in 12 Months

The Significance of Poya


Even before the birth of Buddhism, Asian ascetics in the ancient times when there were no calendars, made it a practice on full moon days to cease worldly pursuits and engage themselves in religious activities.

The Buddha adopted this practice and from this developed the preaching of the Buddhist texts and commentaries (bana) in monasteries and temples on full moon Poya days. And when the Venerable Arahat Mahinda Thero introduced Buddhism to this country in 247 BC he also introduced the Poya tradition. Following is a brief description of the 12 Poyas in the Buddhist calendar and their significance.



Vesak (full moon Poya day in May)

The Buddhist calendar begins with the month of Vesak. On Vesak Day, Buddhists world over commemorate the triple anniversary of Sakyamuni Siddhartha Gautama The Buddha. Triple anniversary because The Buddha was born, attained Supreme Enlightenment at the age of thirty five, and after a successful ministry of forty five years attained Parinirvana or passed away on a Vesak (May) full moon Poya Day. It was also on a Vesak full moon Poya Day, in the eighth year of his enlightenment, that The Buddha made his third and final visit to Sri Lanka. On this full moon Poya begins the 2541 year of the Buddha.

Poson (full moon Poya day in June)

It commemorates the introduction of Buddhism to Sri Lanka by Arahat Maha Mahinda (son of King Asoka of India) at Mihintale in the third century B.C. Ven Mahinda established the Dispensation of The Buddha (Buddhasasana) in Sri Lanka

Esala (full moon Poya day in July)

Commemorates the deliverance of the first sermon to the five ascetics and setting in motion the Wheel of the Dhamma (Dhammachakka) at Sarnath Benares, India. The essence of this sermon is the explanation of the Four Noble Truths: The Noble Truth of Suffering or dissatisfaction or conflicts (Dukkha), the cause of suffering, the cessation of suffering and the path leading to the cessation of suffering. And The Noble Eight-fold Path:

Nikini (full moon Poya day in August)

During the month of August the conducting of the first Dhamma Sangayana (Convocation) is commemorated. This was held three months after the passing away of The Buddha. Five hundred Arahat Theros participated in the convocation which was held over seven months in the cave at the foot of the Rajagahanuvara Vebhara Rock

Binara (full moon Poya day in September)

Commemorates The Buddha's visit to heaven to preach to his mother and celestial multitude. Also the commencing of the Bhikkhuni (nun's) Order. Pajapati Gotami approached The Buddha and implored him to establish the Bhikkhuni Order.

Vap (full moon Poya day in October)

The significant events commemorated during this month are: the conclusion of The Buddha's preaching of the Abhidhamma for three months to his mother in the Heavenly realm (devaloka), King Devanampiyatissa of Sri Lanka sending envoys to King Asoka requesting him to send his daughter Arahat Sanghamitta Theri to Sri Lanka to establish the Bhikkhuni Sasana (Order of Nuns).

Ill (full moon Poya day in November)

Celebrates the obtaining of Vivarana (the assurance of becoming a Buddha) by the Bodhisatta Maitriya and the commissioning of 60 disciples by The Buddha to disperse his teachings. Also the conclusion of the three month retreat (vassana).

Unduvap (full moon Poya day in December)

Arrival of the Bo-tree sapling. This was brought to Sri Lanka from India by Buddhist Theri Sanghamitta, and it is this very tree that is venerated by Buddhists in Anuradhapura. It is also the oldest documented tree in the world. Sanghamitta Theri established the Bhikkhuni Sasana (the Order of Nuns).

Duruthu (full moon Poya day in January)

In honour of Lord Buddha's first visit to Sri Lanka. This visit too took place in the first year of The Buddha's Supreme Enlightenment.

Navam (full moon Poya day in February)

Celebrates the following events in Buddhist history: Entrance into the order of two leading disciples of The Buddha (Sariputta and Maha Moggalana), The Buddha proclaims for the first time a code of fundamental ethical precepts for the monks. The Buddha announces that within three months His Parinibbana (death) will take place

Medin (full moon Poya day in March)

Commemorates the visit of The Buddha to his home to preach to his father King Suddhodana and other relatives and show them the path to enlightenment and final deliverance.

Bak (full moon Poya day in April)

It commemorates the second visit of The Buddha to Sri Lanka which took place in the fifth year of his Supreme Enlightenment

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Practising Buddhism around the world - Daily Mirror

Practising Buddhism around the world

By Ajahn Brahmavamso

We think that once we develop these wonderful qualities of: Stillness, silence, peace, inner contentment, and freedom, they are always going to be there. And because of that we don’t actually keep hold of them, we don’t guard them. The Four Right Efforts need to be brought to mind. The Fourth Effort is perhaps the most important, as if the Buddha left the best to the last. That Fourth Right Effort is that the meditator strives, puts forth energy, and applies the mind to keep, develop, maintain and help to grow, any wholesome, skilful, thoughts which arise in the mind. You look after them and maintain them, so that they can grow stronger. Sometimes, you do all of the work to keep out the bad stuff, you do all the work to cultivate, and bring up the good stuff, but as soon as it’s there, you get heedless and allow it to disappear.

Because of the laws of impermanence, suffering and non-self, and because of defilements in the world, goodness is very fragile. It needs to be nurtured and kept safe. Otherwise it can too easily be overcome and lost, just from the destructive forces in the world. We know that with things like peace and kindness, love and freedom, it is so easy for them to get lost in the world because we are heedless. That is why the Buddha said, to not be heedless, to be careful and guard the good states, the kind states, the lovely states, which you have developed.

Our Real Home

In the lay life it’s as if you go out there and work very hard, you do all your chores and duties, but you’ve always got a place to go home to. However, Ajahn Chah said “Our real home is inner peace”. Your home is not the house that you live in, or the kuti, which you stay in if you are a monk or anagarika. Your true home is inside yourself. You can see that in your meditation. Sometimes you sit here and go inside your mind, and you’re as happy as can be. You don’t want anything. You can really rest and relax, and feel comfortable. A home is supposed to be, a place of comfort, a place where you can relax. At home you can let go, you don’t have to struggle with the world. There is nothing asked of you or demanded of you; you can just really relax and be at peace. That’s what we build our homes for.

Unfortunately many homes are places of strife and struggle, and even worse, of turmoil. They’re not real homes. What we mean by the ideal home, the real home, is the refuge of the Buddha, Dhamma and Sangha, which we take deep inside ourselves. A refuge means: A place of peace, a place of freedom from danger, a place of security, a place where there is no measuring anymore. Home is a place where you can just be yourself, be at peace, be at ease, be nothing, just empty and free.

The purpose of meditation is to get you in touch with your real home, the place of stillness inside of you. You realize that your true home is carried around with you all the time. But how do we get in there? The door of your heart is open to you no matter what you do. Freedom, love, compassion, just being still, not controlling, letting go, is the door into that home inside of you. You don’t go there by measuring and by judging. You go there by quietness and not thinking. So you come through the door of your inner home where you can reside at will, at any time.

If you know that home, that place, it means when you do come out into the world, where you work hard, strive and struggle for the sake of other beings; at least you’ve got a place to come back to, a refuge, a home. When we don’t have that refuge, that home, we don’t know how to escape from the turmoil of life.

In the suttas, the Buddha said you should know the gratification, the danger and the escape from these worldly things. You can understand the gratification; you can understand the danger of the worldly ways, but please know how to escape as well. I have aught you the escape; it is going to the inner home. So once you know that inner home and are familiar with it, you can always go back there anytime. It’s a place of rest, and the real refuge of the Buddha, Dhamma and Sangha. One who sees the Dhamma sees the Buddha, it’s not Gotama the Buddha who passed away in Nibbâna thousands of years ago. One sees the Dhamma inside one’s heart, that state of freedom, that knowing, that awakening, that liberation, which is the real refuge. That’s what connects you and all the others to the Ariyas in the world; it is the ‘Ariya Sangha inside the heart’. That’s why it’s a refuge, because it’s deep within. You know it’s a refuge because whatever you are doing outside in the world, you can always come home and put your feet up as it were. We can come home to have a cup of tea and to really relax in the refuge of our real home.

When you go out of your home every morning – I don’t mean your house I mean your inner home – you go out to do your duties and your work. But you know you’ve always got a place to come back to, a place of rest and peace. This is what we do in the world. At any time if you feel tired or stressed, you can go back into your inner home. It’s a marvelous resource. Sometimes, as a senior monk, you do a great deal, and you get very tired physically. What you need to do then is just go into your inner home and rest there for awhile. When you come out you can be so bright, so peaceful and so clear.

That’s where the Dhamma comes from, from the inner home.

In the deep meditations, especially the stages of nimittas and Jhanas, your mind becomes powerful, strong and beautiful. But also nimittas come up earlier than expected; they burst through the breath simply because they are just too powerful to ignore. But if nimittas don’t come, or when they come, they are very weak, that may mean that your mind is not pure enough, not strong enough. The mind is not empowered enough by goodness, by virtue, by purity, by strength. When one realises this, one also realises that one doesn’t keep the precepts just to go to heaven. One cannot meditate and just forget the precepts as being a ‘cultural accretion’ to Buddhism. You don’t keep the precepts just because it says so in the scriptures, or because a monk says so. You can see first hand, that one of the reasons why you have to keep these precepts is to have success in your meditation.

When you see that connection at first hand, you also see the importance of not only keeping precepts, but also of actually doing the opposite of violating the precepts. The opposite of killing is helping people, saving peoples lives, and helping their pain by looking after them. Compassion is the opposite of killing. The opposite of stealing is generosity, not just, not taking from others, but also giving to others. The opposite of adultery is faithful commitment, and keeping your promises. The opposite of lying is being truthful, and speaking kindly to each other. Never saying a word you would not like to have said to yourself. And lastly, the opposite of taking alcohol and drugs that cloud the mind is developing mindfulness, and practicing meditation, which clears the mind.

Our practice of virtue is not just avoiding that which is bad; it’s also putting forth effort, and doing that which is good. It’s an active aspect of our lives, supporting: the community, the Buddhist Society, the monastery, our parents, the elderly, or whatever else we can do. We actually go out there and do something rather than thinking, “Look at me, I’m so good, I don’t kill, I don’t steal, I don’t commit adultery, I don’t lie, I don’t take alcohol and drugs. I don’t speak to anybody. I stay in my little home all by myself all day and all night”. But that's not good enough! Is it?

So go to those places and get joy, get inspiration. When you read the suttas, or you chant, chant with your heart, not just your mouth. Don’t worry about what it sounds like ‘outside’, be concerned with what it sounds like ‘inside’, and with where it’s coming from. It’s great to be able to chant and understand the meaning. You get so high, so beautifully high, and that’s a pure emotion. So out there in the world, develop pure emotions and inspirations. They can only be good, and they lead to Nibbâna.

The significance of Nikini Poya - Daily Mirror

The significance of Nikini Poya

By Gamini Jayasinghe.


Nikini full moon day falling due one month after the commencement of “Wassana Kala“the rainy season: is of special significance for Buddhists due to a number of incidents that took place on this day.

Attainment of Arahatship by the Buddha’s chief attendant, Ananda Maha Thera, commencement of the first Dhamma Sangayana, convocation to settle the Buddhist canon and “Pasu Vas” or the commencement of the “Vas” period by those who had not started the period of sojourn on the Esala full moon day are some of them. For Sri Lankans this day is further more significant because of the world famous Kandy Esala Perahera which normally ends on this day.

The rainy season in Dambadiva-India begins during the month of Esala (July – August). It is extremely cold in the snowy peaks of Himalayas and in the valleys where ascetics meditate under the shade of trees.

Due to cold weather and heavy rain it is not convenient for them to sit under trees and meditate. Even birds build sheltered nests to live in during this season with birdies. Some of them even migrate to other countries where there is less rain. Buddhist monks also sojourn with house holders during this season.

The “Pali” word “Vas” means the rains “Viseema” means dwelling. Therefore “Vas Viseema” means to sojourn during the rainy season. “Vassana Kala” or the rainy season of three months begins on Esala full moon day. Commencing the “Vas” period from Esala full moon day is called “Purmikawa” or “Pera Vas”. However the bhikkhus who could not commence the Vas period on Esala Full Moon day are allowed to start observing Vas on the Nikini Full Moon day. This is called “Pasuvas”.

Buddhist monks commence “Vas” on Nikini full moon day in keeping with the enactment called “Santhaha Karanaya” The circumstances which led to the enactment of “Santhaha Karanaya” was the hardships caused to the bhikkhus due to rain.

After the establishment of Buddhasasana bhikkus engaged in the propagation of Dhamma and meditation during all four seasons, spring, summer, autumn and winter regardless of adverse weather conditions specially during the rainy season. People were concerned about the hardships caused to bhikkus and pains taken by them which the people thought was “Attakilamathanuyogaya - giving extreme pains to the body or physical exertion. Some people went even to the extent of criticizing the extreme pains taken by bhikkhus. These criticisms reached the ears of King Bimbisara.

On a day before the Nikini full moon day King Bimbisara requested the Buddha to sojourn for the rainy season from Nikini full moon poya day in his kingdom, at Rajagaha Nuwara. The Buddha accepted this invitation.

‘Pasuvas’ or the custom of commencing the ‘Vas’ period from Nikini full moon day came into being in that manner. Thus bhikkus sojourn in ‘wassawasa” place of residing in the rainy season starting from Esala full moon day or Nikini full moon day.

It was on the Nikini Full Moon day three months after The Buddha’s “parinibbana” that the first Dharma sangayana-convocation was held to settle the Buddhist canon.

The immediate cause for conducting the first Dhamma Sangayana was the behaviour of a monk named Subaddha after the parinibbana of the Buddha.

All the ordinary bhikkus who had not attained Arahatship excepting monk Subaddha lamented and mourned over the prinibbana of the Buddha. Buddha’s ”Agra Upasthayaka” chief attendant and “Dharma Bhandagarika” - the treasurer of Dhamma, Ananda Maha Thera was among those who lamented. Monk Subaddha who had become an ascetic during his old age not actually to practice acsetism but because he had no other way of living and requested the monks not to mourn but to be happy as thee was no one after Buddha to give them orders.

The Maha Sangha led by Maha Kashyapa Thera felt that the behaviour of ascetic Subaddha was an indication of probable problems among the members of the sangha community and on Esala Full Moon day two months after the parinibbana of Buddha to hold a convocation to settle the Buddhist canon. This is the first Dhamma Sangayanawa (Convocation).

It was conducted during a period of three months from the following Nikini Full Moon Poya day.

Even during the time of Buddha, problems arose among Bhikkhus such as the “Sangha Bedha” -division among bhikkhus – caused by Devadatte Thera and the differences among Dharmadhara bhikkhus (those versed in morals and “Vinayadhara” bhikkhus (those well versed in and observed the precepts of property of conduct) but the Buddha settled them amicably,”

Arahat Maha Kassapa Thera was a bhikku who spent most of the time in Himalayas as an ascetic. This he did presumably to avoid being mistaken by the people for Buddha as he was physically identical with the Thathagatha.

Maha Kassapa Thera was in the city of Pava at the time of Buddha’s parinibbana. As soon as he heard about the Maha Parinibbana he came to Kusinara with his followers. Maha Kassapa Thera consoled the ordinary monks who mourned the Parinabbana of the Gauthama Buddha and after the funeral of the “Thathagatha he made arrangements for the first Dhamma “Sangayana”.

By that time, Arahat Sariputta and Arahat Moggalana had attained parinibbana and the convocation was held under the patronage of Arahat Maha Kassapa. Five hundred Arahats participated in the convocation. Arahat Maha Kassapa Thera selected originally 499 participants and after attaining Arahtship by Ananda Maha Thera at night on previous day the vacancy was filled by him. The convocation was held at Rajagahanuwara in Magadha Rata. Presumably Arahat Maha Kassapa Thera was confident of Ananda Maha Thera’s attainment of Arahatship before the commencement of the first Dhamma Sangayana. It was because of this reason that a place was kept for him.

Ananda Maha Thera had gained eminence in eradiction and possessed a lot of knowledge in Dhamma and was second only to Buddha in preaching. Buddha appreciated him when he preached Dhamma to a group led by Mahanama Sakya king.

He was “Dhamma Bhandagarika” treasurer of Dhamma having heard all the discourses of the Buddha. He was also second only to Buddha in intelligence, good sense, prudence and circumspection. He had reached the apex in understanding and apprehension. In serving as “Agra Upasthayaka” – Buddha’s chief attendant, he did every thing possible for the safety and comfort of the Buddha.

When the furious elephant, Nalagiri came chasing after the Buddha, Ananda Maha Thera stood in between the Buddha and the elephant exhibiting his courageousness when he felt the need. He was second only to the Buddha in rationalism, prudence and wisdom. Yet for all such virtues and good qualities he had not attained Arahatship by the time of Buddha’s Parinibbana presumably due to his desire and ambition to tender aid to, minister and serve and wait upon the Buddha.

He had attained “Sowan” the first of the four paths to Nirvana having heard the Dhamma preached by Arahat Punnamattaniputta Thera a few days after entering the priesthood. Since he had not attained Arahatship he could not bear the pain of mind when he heard about Buddha’s decision to attain Parinibbana. He leant against the door post of the Viharaya and started crying.

Buddha summoned Ananda Maha Thera and consoled him reminding him about the transitory nature of all existing things from which even the “Thathagatha” cannot deviate. Buddha said that Ananda Maha Thera had accumulated enough merit to attain Arahatship before long and advised him to be courageous. Ananda Maha Thera made up his mind and did every thing what should have been done.

Three months after the Buddha’s Parinibbana and at night on the day preceding the day when the first Dhamma Sangayana was held Ananda Maha Thera attained Arahatship and was qualified to fill the vacancy kept for him by Maha Kasspa Thera. The vacancy was kept because Ananda Maha Thera was indispensable for the successful convocation of the Buddhist canon. He was the most knowledgeable person in the doctrine, being the Dharma Bhandagarika - the treasurer of the Dhamma and having listened to all the discourses of the Buddha.

The convocation went on for three months. Dhamma Pitaka and Vinaya Pitaka were classified into Digha Nikaya, Majima Nikaya, Sanyutha Nikaya, Anguttara Nikaya and Kuddaka Nikaya.

They were learnt by heart. The responsibility for each part was entrusted to leading participants of the convocation.

Arahat Ananda Thera and his followers were entrusted with the responsibility for Digha Nikaya. The followers of Arahat Sariputta Thera were entrusted with Majjima Nikaya. Sanyutta Nikaya was entrusted to Arahat Maha Kassapa Thera and his followers. Anguttara Nikaya was the responsibility of Arahat Anuruddha Thera and his followers. All the Theras were made responsible for the Kuddaka Nikaya. Vinaya Pitaka was entrusted to Arahat Upali Thera.

This convocation was known as “Pancha Sathika Sangikthi” as it was held with the participation of 500 Theras who had attained Arahatship.

Buddhism rising in Europe, say Germans

Buddhism rising in Europe, say Germans

Janaka Perera

Colombo, (Asiantribune.com): Buddhism is definitely making headway in Germany and the rest of Europe.

Expressing this view were prominent German invitees to a very significant event marking the 50th anniversary (1957-2007) of the first Sri Lankan Buddhist Mission to Germany, at the Savsiripaya Auditorium in Colombo 7, Sri Lanka on August 22.

Sri Lanka honoured the mission - sponsored by the German Dharmadutha Society - with the issue of a commemorative postage stamp and a first day cover by the Government Philatelic Bureau. This is the second time that a Sri Lankan Postage Stamp depicting a scene in Germany has been issued here. Nihal Sangabo Dias designed the new stamp issued on Wednesday.

Guest of Honour, German Ambassador in Sri Lanka, Juergen Weerth thanked the Sri Lankan Authorities for honouring his country in this manner. Focusing on Buddhism's contribution to the creation of close and sustainable links between the two countries, he said the understanding the teachings of the Buddha had been growing in Germany and the rest of Europe for the past 50 years.

He said: "Germans have always been fascinated by the Buddha's teachings. Arthur Schopenhauer called it the most perfect of world religions. Einstein said that if there was any religion that would cope with modern scientific needs it would be Buddhism.

Why are we fascinated? It is because Buddhism is a philosophy of rationality, realism and ethical purity. The respect for Buddhist approach towards creation in general can lay the foundation of universal social ethics - that are dedicated to ecological well-being and social justice and to world peace."

Delivering the keynote address - 'The German Contributions to Theravada Buddhism and the Reception of Buddhism in Germany and its influence on German Culture ' - Professor Karl Heinz-Golzio of the University of Bonn: traced the history of Buddhism in Germany from the early 19th Century to the present day and drew attention to the services of many a German thinker and scholar to the cause of Buddhism in Europe.

Among them were, Arthur Schopenhauer, Karl Eugen Neumann, Dr. Paul Dahlke, the Venerable Nyanatiloka (the first German to become a bhikku) and the Ven. Nyanaponika.

"Philosopher Arthur Schopenhauer," Prof. Golzio said, "was among the thinkers who had recognized the validity of Buddhism before its sources were edited and translated into European languages."

Golzio said: "To him Buddhism was the best of all religions because it is preferable to Brahminism with its caste system and even more to Christianity with its fallacious ideas about God and its defective code of ethics in which animals were given no consideration".

The Professor further noted: "Schopenhauer claimed that his own philosophy agreed with the Buddha's teachings. The affinity between Schopenhauer's philosophy and Buddhism is in many ways striking. "

Golzio said that the advent of the Nazis heralded a dark period for Buddhism in Germany. Some Nazi sympathizers had distorted and misinterpreted the Buddha Dhamma, giving it a racial connotation and called it an Aryan religion similar to Hitler's National Socialism. At the same time true Buddhists suffered under the Hitler regime.

Among them was Dr. Paul Dahlke's former Secretary, Dr. Kurt Fischer who published a Buddhist Journal each issue of which the Nazis censored. After Fischer died of a heart attack in 1942 upon hearing that he was to be arrested by the notorious Gestapo, the latter confiscated all his books on Buddhism.

"Today, " Golzio noted "More and more and more Western people have become interested in Buddhism - especially in meditation - as a way to mental peace and calmness. And they convert to Buddhism after a critical trial period."

He said that Buddhism - although still not an officially recognized religion in Germany - it is now a subject in the school curriculum there. This according to him is very significant.

"It is a chance to teach Buddhist values and Buddhist ethics, loving kindness and compassion and unselfishness to the younger generation of Germans - especially at a time of materialism, consumerism, environmental crime, pollution and natural disasters, terrorism and war. Many western people have lost confidence in Christianity and are searching for rational ways of leading a spiritual life. They are also looking for guidance to lead meaningful and happy lives."

Richard Lang - Director of Geothe Institute, Colombo - observed:

"One of the articles on Buddhism by Golzio has been particularly quoted again and again - because he puts forward a very interesting question: Whether we can expect even a larger number of Europeans turning to Buddhism in the future - probably because of this in world which we are living."

Chief Guest, Public Administration and Home Affairs Minister Karu Jayasuriya said that the German Dharmadutha Society's first mission - Initiated by a young Sri Lankan Businessmen Asoka Weeraratne - was the beginning of a long and deep-rooted relationship between Sri Lanka and Germany.

"It was not a mission for conversion but an undertaking to meet the German people and give them solace in their hour of need. Asoka Weeraratne saw the immense potential for Buddhism in Europe , particularly in post-World War II Germany.

"I reiterate that this mission was not for conversion but to give the Buddha's message - to give that philosophy. It is the greatest gift Sri Lanka can offer to the West. I cannot think of anything better."

The Minister said that today Buddhism has become part of the Western culture. According to him, in America alone there are over a million people looking at Buddhism. "Germany and Sri Lanka have had a very long and warm friendly relationship. People of this country have a very special place for Germany.

Sri Lankans will never forget names such as Wilhelm Geiger, Paul Dahlke, Ven Nyanatiloka and Ven Nyanaponika. Socially Germans are very fond of this country. When they visit once they visit many times. I thank the good work done by the German Cultural Institute (Goethe Institute)."

Chief Sanghanayaka of Europe and Chief Patron of the Austria Buddhist (Theravada) Society, Sri Lankan Bhikku Venerable Dr. Wijayarajapura Seelawansa after speaking briefly in Sinhala gave a lengthy talk in German on Buddhism to the Germans in the audience.

He said that many Germans are deriving an immense benefit from the services that the Berlin Buddhist Vihara (Das Buddhistische Haus) in Berlin - Frohnau in offers. Giving the vote of thanks Emeritus Prof J. B. Dissanayake spoke on the Buddhist connection between Sri Lanka and - Greece - the first European country known to people here.

Honorary Secretary of the German Dharmadutha Society Senaka Weeraratne also spoke. Raja Kuruppu was the compere.

Asian Tribune

Thai Buddhist delegation arrives - Daily News

Thai Buddhist delegation arrives

Mohammed Naalir



COLOMBO: The arrival of Thai Buddhist delegation is a symbol of the long lasting relationship between the two countries which maintained close cultural and religious ties for more than two centuries, Urban Development and Sacred Area Development Minister Dinesh Gunawardane said.

Addressing the media at Hotel Cinnamon Grand, Minister Gunawardane said the arrival of the 81 member Buddhist delegation including 46 Buddhist monks was on an invitation extended by him to the Thai Government during his visit to Thailand to take part in the Vesak celebrations.

Minister Gunawardane said Ven. Upali Thera from Thailand arrived in Sri Lanka in the 19th century, to protect Buddhism at a time when Sri Lanka's Buddha sasana was at a threat from Portuguese imperialists.

"Upali Thera gained the goodwill of King Keerthi Sri Rajasinghe and instructed the king that the Dalada Perahara should be paraded in streets in the Kandy city", the Minister added.

"The arrival of the Buddhist monks would cause considerable cultural and political revolution in both countries", the Minister said.

Addressing the event Ven. Phara Thpsophen Thera, Rector of Mahachalalongkronrajavidyalaya University in Thailand said the visit was a golden opportunity for them to study the way the Sri Lankan Buddhists practising the religion. During their five day stay in Sri Lanka they will visit Maharagama, Kandy, Dambulla, Sigiriya and Anuradhapura.

The Thera said that the delegation met Prime Minister Rathnasiri Wickramanayake and had bilateral talks regarding the future welfare of two countries.

Agreements were also signed by Prime Minister and Thpsophen Thera to uplift the Buddhist education in Sri Lanka and Thailand, providing scholarships to Buddhist students in Sri Lanka and to develop tourism sector.

"The higher ordination of Buddhist monks in Sri Lanka depleted following the arrival of Portuguese in 1505.

"The then King Keerthi Sri Rajasinghe sent a delegation to Thailand in 1753 seeking the assistance of Thailand Government. Following the request of the King Keerthi Sri Rajasinghe Ven Upali Thera arrived in Sri Lanka after a difficult journey and ordained two Buddhist monks including Saranankara Thera", the Thera added.

Thai-Lanka talks focus on International Buddhist Zone concept - Dailynews

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span style="font-weight:bold;">Thai-Lanka talks focus on International Buddhist Zone concept


COLOMBO: Minister Khun Ying Dhipavadee Meksawan, attached to the Prime Minister's Office and the Special Envoy of the Prime Minister of Thailand yesterday called on Minister of Foreign Affairs Rohitha Bogollagama at the Ministry of the Foreign Affairs.

The Special Envoy was accompanied by the Advisor and Senior Officials of the Office of the Prime Minister and the Director of Buddhist Information Division and Officials of he Ministry of Foreign Affairs of Thailand.

The Special Envoy and Minister Bogollagama discussed issues ranging from bilateral relations, dynamics of terrorism, economic, trade and religious co-operation to agriculture among others. Minister Bogollagama explained the courses of action the Government is taking in dealing with terrorism in the country and stressed the two pronged approach of the Government.

The two pronged approach is to weaken the LTTE and to explore a viable political settlement. He also explained the role of the APRC in exploring a political settlement to the Special Envoy. Minister Bogollagama further emphasized the heinous crimes and political assassinations committed by the LTTE, in Sri Lanka as well as in foreign lands.

The Special Envoy too elaborated the menace of terrorism in Thailand. Minister Bogollagama did state that the intelligence sharing and extradition aspects between the two countries were of marked importance to address the issue of terrorism, in both the countries.

The Special Envoy commented that since the two countries are Buddhist in nature, they could have a common denominator to strengthen the religious relations and co-operation. Given this premise, the Minister of Foreign affairs stated that a concept of an International Buddhist Zone has been formulated in the country.

The 14 Buddhist countries, based on this concept, could have their own temples and exercise their beliefs and have their own clergy. This proposition would extend greater exposure and interaction between and among the Buddhist countries of the International Buddhist Zone, in particular.

The reception of the Special Envoy was very positive and the Thai delegation agreed to visit the potential site on August 29, in Piliyandala.

Minister Bogollagama greatly appreciated the visit of the Special Envoy of the Prime Minister of Thailand to Sri Lanka. In 2005, the Special Envoy visited Sri Lanka and handed over the Thai Version of the Thripitaka to the then Minister of Religious Affairs of Sri Lanka.

HINDAGALA:Brief shelter of the Tooth Relic - the Nation

HINDAGALA:Brief shelter of the Tooth Relic



The Kandy Perahera unfolds again this year, amidst tight security and road blockades. For centuries, this has been a pageant at which we parade the Sacred Tooth Relic through the streets of a holy city, evoking blessings for rain and prosperity. So this week, The Nation looks back on a time as uncertain as this when we visited the secluded rock temple of Hindagala in Peradeniya. The temple is steeped in history and legend surrounding the arrival of the Sacred Tooth Relic in the city of Kandy, when a young prince and princess braved so much danger to bring the relic safely to the place that has been its resting place since. Legend says Hindagala was where Danta and Hemamala took shelter for one night en route to Kandy and so the little temple will always hold a special place in the hearts of Sri Lankan Buddhists.......

By Rathindra Kuruwita and Indika Sakalasooriya
It is that time of the year again; the time that the streets of Kandy come alive to the sound of drums, the cracking of whips and the rhythmic movements of the Kandyan dancers. There are only a few days left of this grandiose procession, the Esela Perahera.
As a nation we are very engrossed in the beauty of the Esela Perahera, the number of the elephants in the procession and the majestic nature of the elephant that carries the sacred tooth relic.

During the colonial era, Buddhist monks and patriots faced hardships to protect the sacred tooth relic, similar to the adversities that Dantha and Hemamala faced during their epic journey of escorting it to Sri Lanka.
Sometimes during colonial rule it was unsafe to keep the sacred tooth relic in Dalada Maligawa and it was hidden in different places. The Hindagala Raja Maha Vihara was one of these places.

Hindagala Temple and the Tooth Relic
The Sacred Tooth Relic was brought to Kandy Pusulpitiya Raja Maha Vihara, Kotmale hidden by the Maha Sangha of Malwatu Maha Vihara, when the British were marching to Kandy.

It was brought to Kandy on the assurance of John O’Dyoly, who assured its safety and the performance of all rites and rituals without any lapse. On the way to Kandy the Sacred Tooth Relic was kept at Hindagala Rajamaha Vihara.

The location
Prof. Senarath Paranavithana is of the opinion that the name ‘Hindagala’ is a derivative of Indasala or Hindasala. Hindagala temple is picturesquely situated on a rock close to the Peradeniya University along the Galaha Road.
Its rock inscriptions date back to the sixth century – testament to the history of this temple. Amidst the ancient temple paintings, there are paintings that belong to recent periods of history as well.

This large cave has a drip-ledge (katarama) to drain off rain-water. A residence of monks, it had been later transformed into a patimagara (image house). The origins of the temple probably date back to the third century, B.C. The ancient paintings above the present rock shrine could be dated back to the seventh century.

The murals
The temple is famous for its wall paintings. All the walls are covered with murals belonging to different eras. The outer façade of the cave is plastered and ornamented with paintings from the early 20th century.
They mainly portray the life events of the Buddha and scenes of evil-doers born in hell being tortured on the katu imbula and lohakumba, with melted metal being poured into their mouths.

The names of the artists are on the upper part of the wall over the main doorway. One of these names also appears on lion-headed stone lamp in the courtyard, with the date, Buddhist Era 2461 (1917). The inscriptions on the oldest paintings below the drip-ledge are non-readable.

The present shrine has an outer verandah with timber, upright beams and a tiled roof, with paintings dating from the last 100 years. The older paintings are inside the cave; facing the east is the reclining statue of the Buddha, enclosed by thick walls.

Scenes from the Vessantara Jathakaya
The inner eastern wall depicts scenes from the Vessantara Jathakaya: King Vessantara conversing with his princess and two children, King Vessantara giving away his white elephant, a woman collecting plantains from a bunch provided by King Vessantara, the elephant being led away, the royal family riding in a chariot with the king controlling it and the princess and two children seated in the rear.

We can also see scenes from the Dhammasonda Jathakaya: the King pondering on life seated crossed-legged in a closed chamber, two ladies trying to dissuade the king from meditating, and God Sakra in the form of a yaksha trying to convince the King that he should leap from a cliff into the mouth of the yaksha.

Repetitive figures of the Buddha
Murals on the inner north wall contain a painting of a stupa at Nagadipa, the second site Buddha visited, and 24 repetitive figures of the Buddha. This also portrays the sanctions to become Buddha, vivarana.

Farewell to worldly pleasures
The paintings on the outer east wall are the most attractive, where the painter portrays the last moments of Prince Siddhartha’s life as a prince.

The scenes that show the prince leaving the palace on Kantaka horse with Channa, the heartbroken horse and Channa having a last look at Prince Siddhartha, Prince Siddhartha bidding farewell to his horse and charioteer Channa, and the Prince donning robes and taking a begging bowl are very moving.

The seventh week of Buddha after enlightenment adorns the outer rock face above the shrine. Tapassu and Bhalluka, the merchant brothers, meeting with the Buddha are also pictured on the same wall.

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The Truth Is Unbelievable - The Nation

The Truth Is Unbelievable

By Chamindra Wickremasinghe



The Truth Is Unbelievable is an exhibition of paintings, film and art installation on the life work of Bhikkhu Sumedha, organised by the Goethe Institute, German Cultural Centre, commemorating its 50th anniversary. The exhibition is curated on the priest’s wish by the artist Cora de Lang.
Bhikkhu Sumedha (Aja Iskander Schmidlin) born in Switzerland, lived the last decades of his life in a cave in Manapadassana Lena in Dulvala, near Kandy. He didn’t want to be remembered as German or Swiss, but simply a Sri Lankan monk.

The Truth Is Unbelievable is the culmination of Bhikku Sumedha’s last days spent with Ven. Mettavihari, Cora de Lang and Richard Lang in his cave. It is a presentation of their interviews with him, recorded images and sounds, viewing his installation in the cave.

In the film, Bhikku Sumedha reflects on the heart of the Dhamma, transience of sensual pleasures, the dangers of impermanence, the mask-like nature of selfhood, and the possibility of a peace that transcends all conditioned modes of understanding.
His paintings which are semiotics reflect a coming together of a deep emotion and intellect. He visualised the Dhamma, and also dived theoretically in the depths of Theravada thought.

The Truth Is Unbelievable will be held until September 21, from 10 a.m. to 5 p.m. at the Sri Sambodhi Vihara, opposite Goethe-Institute, Gregory’s Road, Colombo 7.

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The Accused – forum theatre by Royal College

By Jayashika Padmasiri
“For me, a big part of it was at the end, the verdict-No emotion, No anything, that spoke a thousand words…. I heard enough from him.” (Richelle Nice)

What is it like to be part of a court room? To watch everything takes place? The black coats moving around, running with files, the occasional laughs that occur from the crowd, The words “order”, “order”, echoing through the court room. The verbal attacks that take place, words getting thrown back and forth by lawyers. The suspect waiting in anticipation. The prosecutor’s anger occasionally rising, loved ones, family members, all of the characters waiting, to hear one single word uttered, “Guilty”… or “not guilty”… and the rest…

If you always wanted to be part of the court decision making process, The Royal College, Colombo brings to us, “The Accused”, a drama by Jeffrey Archer which gives you, the audience, an opportunity to become a member of the jury.
How many times have you wished you could change the ending of a story? Did you ever read a detective story and wish someone had been innocent?

Well here’s your chance to make that decision, and contribute to the making of the story, to give life to your own verdict.
Must all stories have a single ending? What if you were to change events leading up to the conclusion? Would that affect the outcome of the story? In real life situations, we come across millions of occasions on which a single act, performed differently or not at all could have changed life-altering events and changed the course of our lives forever. A movie director made Butterfly Effect based on this concept. Forum Theatre, fairly new to Sri Lanka and performed previously only by Ruwanthi De Chickera and her theatre company, is what this school production is all about.

The Director of the play, Sajith Amendre, speaking to The Nation said, “The idea of forum theatre is still new to our country. But we wanted to do something new and different. So we are taking this chance. It is a risk we are willing to take. This is a play for everyone who wants to be Sherlock Homes. It is a real life courtroom experience. You are a part of the jury, even during the leisure hours; your mind is working, as if you’re in a courtroom and a part of the jury.

The story brings forth the life of Dr Sherwood, who is accused of murdering his wife, the judge, lawyers and another lady called Jennifer Mitchell who is suspected to be the mistress of Dr, Sherwood are the main characters of the play. However, in this play, every person in the audience is a character, since they are contributing to the drama.

The Accused consists of 20-30 actors and will be held the Ladies Collage Auditorium on 14, 15, 16, September. Tickets will be available a week before the performance. Hafeel Farize, Feroze Ahamad, Sanjaya Jayewardene will be palying the main roles.

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Three hours with Kassapa - Sundayobserver

Three hours with Kassapa

by Aditha Dissanayake

View of Sigiriya from Pidurangala



No sooner had I landed at the Katunayake airport after almost fourteen hours of traversing through the clouds between New York and paradise i.e home, did I find myself on yet another journey, this time by road, in a seven seater van, to Inamaluwa Korale, in the Matale District. Destination; the rock citadel of King Kassapa, built to vie with Kuvera's Alakamanda and its sister rock Pidurangala.

Having left Colombo long after day-break amidst much teasing whenever we talked about our adventures abroad (eheth ehemada meheth ehemai) and constantly being called (rata giya aththo) the trip otherwise faultless, was slightly spoilt when we started to search for a place to have lunch.

With the buffet closed at Giman Hala, and most other restaurants saying we will have to wait at least thirty minutes till they prepared a meal for us, even though this was Saturday and only two in the afternoon, when the Manager at Hotel Thilanka said yes, they have lunch we sighed with relief. A relief which lasted only for a mere forty-minutes.

That's when the bill came. Seven hundred rupees each, for a meal of murunga, mukunuwenna, pumpkin and fried fish heads followed by a pot of watery curd and a few thin slices of water melon. Here is a place thou weary traveller thee should avoid no matter how parched thy lips are and how empty thy stomach is.

Upon arriving at Sigiriya, as always, I found myself gazing with despair at the flat arid nothingness, the seemingly inhospitable wasteland that met my eye. Then, yes, I found this first impression as it almost always does, is false and misleading. It is true, that this is a harsh bleak land, but one that is neither hostile nor dead.

A land that is not lifeless as the land in Yala or in some areas of Chilaw or to draw from my experiences in the USA, the land seen in Arizona. For, there is water here; in lakes and marshes often frequented by a dozen or so villagers knee deep in water, fishing, not for commercial purposes but for their midday meal.

There is water too in small pits nourished by gentle streams adding colour to the surroundings. Colour! Yes, there is colour here from the ever changing blues and greys of the wind rippled waters to the fresh light green grass striving towards a sky speckled with patches of white. And above all there is life here, birds in great number, groups of brown cattle, mischivous monkeys and elephants.

Elephants, but luckily not on a Saturday evening, and not in the vicinity of Pidurangala.

Though the sun was about to call it a day and return home by the time we reached Pidurangala, we took a chance and started the steep climb to the summit from hence it is believed one could see the best view of Sigiriya. With dusk rapidly enveloping the rock stairways and an eerie silence falling among us it was all too easy to imagine how lonely and secluded the lives of the cave-dwelling monks would have been more than 1,500 years ago.

Dawn on Sunday morning saw us at the foot of Sigiriya. Finally here I was in Kassapa's royal abode. Flinging all the historical details painstakingly unearthed by archeologists across the years, to the four winds I let my imagination reign supreme.

In my minds eye at first, I saw Kassapa as John Abraham in the movie, 'Water', then, he changed into a brave warrier with the same contuours as those of Mel Gibson in 'Braveheart', and finally in his old age I pictured him looking like Clint Eastwood, silent, strong, solitary.

I day dreamt of how he would have received me in his royal meeting room, equivalent in importance to the Oval room in the White House, if I had gone to interview him for the Sunday Observer.

Instead of pen and paper I would probably have had a puskola and panhinda in my hands and I would have been served with wine imported from Egypt in the kind of goblet you see in dramas of Shakespeare.

I wonder if I would have had the courage to ask him why on earth he chose such a massive rock rising more than 180 meters above the surrounding plains, to build his castle. Was this escapism at its best?...would he have answered...er...in English? I stopped dreaming. Even day dreams can be stretched only to a limit.

Yet, even without dreaming, it was easy to picture how beautiful the palace would have been thanks to the paintings on the pockets of the rock on the west side. Visible 1,500 years later in the form of beautiful damsels whose looks had inspired many a traveller to pen his thoughts on the mirror wall.

"This lady was from Nigeria" explained one tour guide to his group of fair skinned middle aged travellers pointing his finger at a painting of a lady whose lips were unusually large. "In those days too there were foreigners at Sigiriya". He added further, exulting in the looks of amazement on the faces of his attentive audience.

Back at home, going through my father's extensive collection of books on Sigiriya I came across the picture of the so called African Lady in the massive publication issued by the Archaeological Survey of Sri Lanka. She was described as an aged lady, the eldest among the maidens who had functioned as the duenna in the harem of King Kassapa.

Upon reaching the summit, at nine in the morning last Sunday, I wondered if Kassapa too would have stood exactly where I was standing and stared at the breathtaking view before him. He would have seen more trees, more dagabas and more tanks than me.

But the sky and the wind would not have changed. He too would have seen the same blue sky. The same wind that ruffled my hair would surely have run her fingers through his as well...Tsk...tsk..the tour guide again. It is hard not to listen to him. "You and I have only one wife.

But King Kassapa had five hundred wives". "Lucky fellow" muttered one listener. "Poor bugger" said another.

The descend down from the summit was easier than the climb up the steep iron stairway, perhaps because familiarity makes distance grow shorter. As I walked through the water garden to the exit I kept bumping into foreigners, old ladies, teenagers, school children in uncountable numbers making a mad dash towards the top of Sigiriya and making an equally mad dash down again to the waiting buses. "You'll see more crowds on Poya Days", said the security guard at the gate.

I think I heard King Kassapa laugh.

P.S Dear Reader, now that I have concluded this series of travel articles, I think the time has come to say thank you for being with me during these past two months. It was good to have shared my experiences with you, good to have received emails and phone calls from you, good to have listened to you when you walked up to me and talked about my articles...good to have had you in my life.

aditha@sundayobserver.lk

Uppalavanna : A contemporary Theri-Gatha Sojourn in a nunnery

Uppalavanna : A contemporary Theri-Gatha Sojourn in a nunnery

by Indeewara Thilakarathne and Ranga Chandrarathne

Uppalavanna, a film directed by Prof. Sunil Ariyaratne and produced by Milina Sumathipala, is woven around an eventful life of a girl, Upuli who entered the Buddhist order of nuns following the tragic events in her life; the killing of her husband by her father at Upuli's mother's funeral and subsequent imprisonment of her father.

According to the pali cannon, Uppalavanna was the Buddhist nun famous for her psychic powers. However, the contemporary Uppalavanna is different in that she has, more or less, become the victim of the circumstances.

The story unfolds with Upuli, a daughter of an aristocratic physician father, falling in love with the son of her teacher of dancing and marries her sweet heart against parent's wishes.

Upuli's mother dies after a prolonged illness apparently precipitated by Upuli's out of caste marriage. On the day of the funeral, Upuli with her husband visits the funeral and furious father (brilliantly portrayed by Suminda Sirisena) kills Upuli's husband, thus changing her course of life.

Stricken hard by the fate befallen on her, Upuli entered a Buddhist nunnery with a firm resolve of committing herself to a hard life of spiritual practice. However, the nunnery does not escape from tremors of a social upheaval as the residual insurgents take refuge in the thick forest surrounding the nunnery, to carry out their military operations.

Peaceful life in the nunnery is shattered when the villagers capture the severely wounded insurgent from the nunnery premises. The insurgent was the killer of the only undergraduate of the village. In the subsequent inquiry conducted by the police, it was revealed that Uppalavanna had treated the severely wounded insurgent.

With the revelation, angry villagers stopped offering alms to the nunnery. The film ends on a note of a question mark over the fate of Uppalavanna who decided to leave the nunnery.

Although the film is set against a pastoral village with impressive nature-escapes, the film lacks depth in terms of evolution of characters and overall message that it strives hard to convey.

It is quite incomprehensible whether the film maker intends to codify the period of terror and the counter insurgency measures adopted by the Government of the day or to highlight the rigid cast system which is still prevalent , especially, among landed-gentry of the up-country.

However, the period of terror has been depicted somewhat authentically as the only undergraduate who was a former insurgent, had been killed by an insurgent showing the brutal nature of hate-mongers and hapless villagers sandwiched between Government rule and the degree of the insurgents.

Especially the dialogue was written in a way capturing the essence of social injustice suffered by the youth and Tissa Abeysekara had written those lines with a deep-understanding and insight of the issues faced by the youth and unrest.

For the Characterisation, Suminda Sirisena as father of Upuli, Rohana Beddage as Teacher of dancing and the character of the insurgent (Roshan Ravindra) who killed the undergraduate, undergraduate (Jagath Chamila) and Chandani Seneviratne have contributed to give a realistic dimension to the otherwise, meaningless concoction of events; reminding some scenes of Water and Sankara.

Although one may not be able to pinpoint that the film has copied or rather adapted some scenes from Water or Sankara, it is doubtful whether the film maker had attempted to adapt some elements of Water in a Buddhist milieu.

Especially the character of Podi Atthi remind the viewers of Chuiya in Water though it is not as lively as Chuiya.

Upuli and Uppalavanna portrayed by Sangeetha Weeraratne, is still not able to come out of her over acting mode which is apparent from induction ceremony into the nunnery as a novice.

However, veteran film maker and literatus Tissa Abeysekera should be commended for the insightful dialogues which shed light to the film. Malini Fonseka's long hair had hindered authenticity of that character which demands a mature personality (not maturity in terms of graying hair).


Malini's voice control is not at all suited for a matured nun and another shortcoming is that a long period of time had been allocated for the scene of shaving Upuli's hair. Here the editor has failed to prone the scene to suit the film rather than reporting it.

Another scene which is prominently displayed was the swimming of the severely wounded insurgent across the lake to the shore of the nunnery with one hand being almost lost and with his intense bleeding and wounds, the scene is far from being realistic.

Overall assessment the film lacks Aesthetic quality.

Navaratne Gamage's music, Camera by Suminda Weerasinghe and the vocal chords of Nanda Malini have made a meaningful contribution to the film. Dr. Praneeth Abeyasundera with his melodious wording has attempted to capture the spirit of the tone of Buddhist chanting.

All in all, Uppalavanna falls into the category of artistic films for which Prof. Sunil Ariyaratne should be praised as Sri Lanka needs more and more artistic films in order to build an informed audience.

Sri Lankan viewers expect Prof. Sunil Ariyaratne who made a lasting contribution to his field of study and to the artistic films, to make more and more films either exploring the intricacies of human nature and the socio-political changes and their impact on the society. The film is produced by Milina Sumathipala on behalf of Sumathi Films.

Reconciliation, path to lovingkindness

Reconciliation, path to lovingkindness - Dailynews

Phillip MOFFITT

“My mind fills with anger each time I see his face or hear him speak,” one student reports. “I find myself wishing ill will towards all of them,” another says with a painful voice, ashamed of her own reactions.

“I simply cannot practice loving kindness for these people”, says a third. In the past three years many meditation practitioners have been coping with such emotions as they have struggled to find the Buddhist peace of mind in relation to national events and political leaders they view as being harmful.

Similar feelings of outrage, of seething anger or disgust, are frequently reported by students coping with a difficult person at work, a betrayal by a teacher or a friend, the painful breakup of a marriage, or an unjust family situation.

On meditation retreats and in my weekly meditation group I am often asked by students what they should do in circumstances where the hostility and sense of separation has persisted despite hours of loving kindness practice and repeated attempts at forgiveness.

These are well-trained students who understand that their feelings are only causing suffering to themselves and that anger often gets in the way of wise action. Yet their feelings of overwhelm from frustration and rage persist.

It is quite a conundrum. How to you find a way to not succumb to outrage and alienation yet keep your passion and motivation for the hard fight for justice and the social good?

Likewise, when your marriage is dissolving, how do you let go of anger, bitterness and blame while at the same time stand up for what you believe to be right, particularly when there are children involved? One student recently told me she didn’t trust herself to meditate.

She found herself seething by the time she got off the cushion because it had so increased her fixation on how poorly she had been treated both by her ex and her former in-laws.

A man on retreat-flooded with hopelessness over the recent loss of his family when his wife left him for another man, taking their two children with her-asked if he should just go home. “Maybe I need antidepressants, not meditation,” he ruefully proclaimed.

For the last five years, both in retreat and daily practice situations, I have been offering students reconciliation practices as ways of working with their experiences of hostility and alienation.

In many instances, students have reported dramatic reductions in their emotional turmoil.

Particularly in difficult marriage and family circumstances, they have found that consistently working with reconciliation meditation has enabled them finally to be able to move forward with their lives.

Reconciliation means “to restore to compatibility or harmony” and “to restore the sacred.” It is also defined as “to make consistent or congruent” - for example, to reconcile your ideals with reality.

When you practice reconciliation, you are both reconciling yourself to the truth that in this moment there are painful differences or polarities between you and another, and rather than allowing your heart to become closed to the other, you are seeking to align the mind/heart to include them just as they are.

To include all people and all conditions in your experience is the congruence taught by the dharma. You are acknowledging the truth of interdependence and non-separateness or, as Thich Nhat Hanh says, that we “inter-are”. In his book Old Path, White Clouds he devotes an entire chapter to teaching reconciliation based on the vinaya.

Vipassana meditation is a means of cultivating insight through being mindful of what is arising and passing. Reconciliation practice is the aligning and softening of the heart to be reconciled with this moment just as it is.

When you are reconciled, your experience returns to wholeness because nothing is being left out. There is then the possibility of insight to arise.

Reconciliation begins by acknowledging the truth that there are substantial differences. It is not contingent on those differences disappearing, and it certainly does not imply that you will become best friends with everyone.

Rather, the intention to be reconciled is the wish to be connected to the sacred oneness of this moment despite any differences and, by acknowledging the truth of that oneness, to find harmony with any situation, even the painful.

This does not mean that you have to approve or passively accept unwholesome actions. Nor do you have to forsake passionately advocating for what you believe to be right.

It simply means that you do so while treating the other as sacred, as the “thou” so famously stated by Martin Buber. It is the understanding reflected by the Dalai Lama when he refers to the Chinese as “my friends, the enemy”.

One of my students had been “frozen in anger” for many months, unable to deal with the practicalities of divorce, struggling to forgive her husband even while he continued a pattern of hurtful actions. She finally realized that her stuckness was due to her implicit demand that he change.

Through reconciliation practice, she was able to accept him as he was and negotiate a parting that minimized the turmoil for their young child. A second student, to his amazement, actually reconnected with his alienated wife once he reconciled himself to certain difficulties in her personality.

Another person was able to let go of the outrage long held toward an abusing father, while one more found that an intolerable supervisor at work could actually be tolerated, if not respected.

In none of these instances did the students report strong feelings of compassion and loving kindness for the other person. Instead, each student experienced a release of an inner tension that had been blocking their acceptance of the truth of how things were.

Once the truth of the moment had been accepted, each of their situations could be worked within a manner that brought inner peace, and even at times an outright resolution. They were able to be reconciled whether or not their antagonist was participating in the process, and it felt great!

Reconciliation is not an end point of practice. It is a beginning place for continuing to free your heart. Through reconciliation, you gain the momentum towards loving kindness - an unconditional well-wishing that flows freely from the unencumbered heart, independent of conditions. The Dalai Lama emanates such a feeling.

The woman who was finally able to divorce her husband is only now able to experience moments of loving kindness towards him as another being “who just wishes to be happy”, as the Buddha taught.

Likewise, the student with the difficult boss reports that on some occasions when his boss is acting out, there arises the “heart’s quiver” of compassion for such a tormented soul. Reconciliation provides the acknowledgement and alignment that allows for such heart qualities to emerge.

One student reported his success in practising reconciliation towards political leaders he found detestable. He imagined his views and feelings as constituting one circle of existence and the values and unskilful actions of the politicians to be a separate circle.

Through reconciliation he came to realize there was a third, larger circle of existence containing both smaller circles.

This understanding allowed him to find some harmony with people he’d previously held in contempt. I sometimes refer to this larger circle as the “ground of reconciliation.” By resting in this place, we can avoid “taking birth” in the small circle of a separate identity.

Reconciliation practice can also be brought into the larger community. One long-term vipassana student in Arizona has formed an organization of fellow lawyers who are committed to the practice of being reconciled.

Members of this group recently agreed to represent divorcing spouses in settlement talks, with the understanding that if the parties cannot reconcile their child and material differences out of court, then both lawyers will resign.

In Greensboro, North Carolina, community leaders have started a truth and reconciliation commission modeled on the one in South Africa in an effort to reconcile community differences regarding the 1979 slayings by members of the Ku Klux Klan.

It is worth remembering that the Buddha constantly admonished us not to cling to views and taught that hatred never conquers hatred. Even the famous murderer Angulimala was given the opportunity to discover reconciliation through the Buddha’s compassion and loving kindness.

May you be reconciled with those with whom you have had difficulties in your life. May all beings everywhere be reconciled. May the merit of your reconciliation practice be to the liberation of all beings.

Courtesy: Inquiring Mind.

Seeking freedom within one’s experience Lesson from the Buddha’s life

The following teaching on the Four Noble Truths is taken from a talk given by Venerable Viradhammo during a ten-day retreat conducted in Bangkok for Thai lay people, in June 1988.

This teaching is not aimed at just getting another kind of experience. It is about complete freedom within any experience.

This evening we might begin by considering the legend of the life of the Buddha. Now we could consider this story as factual history. Or we could also look at it as a sort of myth - a story that reflects back on our own development as beings seeking truth.

In the story we are told that before his enlightenment, the Bodhisatta (Buddha to-be) lived in a royal family with a lot of power and influence.

He was a very gifted person, and had all that any human being could wish for: wealth, intelligence, charm, good looks, friendship, respect and many skills. He lived the princely life of luxury and ease.

The legend has it that when the Bodhisatta was first born, his father the king received a prediction from the wise men. They said there were two possibilities.

Either this son would become a perfectly enlightened Buddha, or he would become a world-ruling monarch, of course the father wanted his son to carry on the business of being a monarch, he didn’t want him to become a renunciate. So everybody in the palace was always trying to protect the prince.

Whenever anyone grew vaguely old or sick they were taken away, nobody wanted the prince to see the reality of oldage, sickness and death for fear that he would become disenchanted with sensuality and power and turn his mind to deeper thoughts.

But then at the age of twenty-nine, curiosity struck. The prince wanted to see what the world outside was like. So off he went with his charioteer and, what did he see? The first thing he saw was a sick person, all covered with sores, in pain, and lying in his own filth a thoroughly wretched human condition.

“What’s that?” The prince asked his attendant. The attendant replied, “That’s a sick person.” The prince realised, for the first time, that these human bodies can become sick and painful. The attendant pointed out that all bodies had this potential. This came as a great shock to the prince.

The following day he went out again. This time he saw an old person: all bent over with age, shaking, wrinkled, grey-haired, barely able to hold himself up.

Again, shocked by what he saw, the prince asked, “What’s that?” “That’s an old person”, the attendant replied. “Everybody grows old.” So the prince realised that his body too had this potential to become old. With that he went back to the palace, quite bewildered by it all.

The third time he went out, he saw a dead person. Most of the townsfolk were busy, happily waving at their attractive prince, thinking he was having a great time. But behind the crowds, there were people carrying a stretcher with a corpse on it, going to the funeral pyre.

“And what is that?!” he asked. So the attendant replied: “That’s a corpse. All bodies go that way. Your body, my body, they all die.” That was a really powerful one for him. That really shocked him.

The next time the Bodhisatta went out he saw a mendicant monk sitting under a tree meditating. “And who is that?” he asked. The attendant replied. “That’s a sadhu, someone who is seeking the answers to life and death.”

So we have this legend. Now what does this mean for you and me? Is it just a historical tale to tell our children, a tale about a person who didn’t see old age, sickness or death until he was twenty-nine?

For me, this story represents the awakening of a human mind to the limitations of sensory experience. Personally I can relate to this from a time when I was at university. I questioned life a lot.” What is it all about? Where is this all going to?” I used to wonder about death, and started thinking. “What is the point of getting this university degree? Even if I become a famous engineer, or if I become rich, I’m still going to die. If I become the best politician, or the best lawyer, or the best whatever..... Even if I was to become the most famous rock star that ever existed..... Big deal.” At that time, I think Jinni Hendrix had just taken too much heroin and died.

Nothing I thought of could answer the question of death. There was always. “So what?..... So if I have a family? So if I am famous? So if I am not famous? So if I have lot of money? So if I don’t have a lot of money?” None of these things resolved this doubt. “What about death? What is it? Why am I here? Why seek any kind of experience if it all goes to death anyway?

Questioning all the time like this made it impossible for me to study. So I started to travel. I managed to distract the mind for a time, because travelling was interesting. Morocco, Turkey, India..... But I kept coming back to this same conclusion. “So what? So if I see another temple, if I see another mosque, if I eat yet another kind of food - so what?”

Sometimes this doubt arises for people when somebody they know dies, or if they become sick, or old. It can also come from religious insight. Something in the mind clicks, and we are awakened to the fact that no matter what experiences we have, they all change, they come to an end, they die. Even if I’m the most famous, powerful, richest, most influential person in the world, all that is going to die. It’s going to cease.

So this question - “So what?” - is an awakening of the mind. If we were to do this ten-day retreat with the idea of getting “a meditation experience”, then “So what?” We still have to go back to work, still have to face the word, still have to go back to Melbourne, still have to go back to New Zealand....So what! What is the difference between “a meditation experience” and doing a cruise on The Queen Elizabeth II? A bit cheaper maybe!

The Buddhist teaching is not aimed at just getting another kind of experience. It is about understanding the nature of experience itself. It is aimed at actually observing what it means to be a human being. We are contemplating life, letting go of delusion, letting go of the source of human suffering and realizing truth, realizing Dhamma and that’s a different process altogether.

When we are doing mindfulness of breathing we’re not doing it with the effort to get something later. We’re doing it to simply be with what is: just being with an in-breath, being with an out-breath.

And what is the result when we’re being mindful in this way? Well, I think we can all see. The mind becomes calm, our attention is steady; we are aware and with the way things are.

So already, we are able to see that calming the mind is a healthy and compassionate thing to do for ourselves. Also, notice how this practise creates space in the mind. We can see now the potential for really being attentive to life. Our attention is not caught up.

We’re not being “kidnapped” all the time. We can really work with attention. If we are obsessed with something, then our attention is absorbed into the object of obsession. When we’re worried, exhausted, upset, excited, desiring, depressed and so on, our attention energy is lost. So by calming the mind we’re creating space and framing attention.

And there is beauty in that. When we go outside after this meditation period, maybe we’ll notice things in a different way - the green trees, the smells, what we’re walking on, the little lotuses in bloom.

These pleasant experiences calm and relax us and are very helpful. In New Zealand they go trekking in the mountains for relaxation.

But this kind of happiness, or sukha, is not the full potential of the Buddha. A lot of joy can come with this level of practice, but that is not enough. The happiness of a relatively calm mind is not complete freedom. This is still just another experience. It’s still caught in “So what!”

The complete freedom of the Buddha comes from the work of investigation. It is completely putting an end to all conflict and tension. No matter where we are in life, there are no more problems.

To be continued

Photographic exhibition of Buddhist pilgrim places August 11,12 in Colombo

A photographic exhibition of historic Buddhist pilgrim places will be held at the National Art Gallery, Colombo 7 on August 11 and 12. The exhibition is titled ‘Nethra Pooja’ - paying homage with eyes.

Most photographs at the exhibition are Janaka Wettasingha’s contributions over the past four years as page one pictures or illustrations to articles in Budusarana or in the Daily News on Poya days.

Janaka Wettasinghe is the staff photographer of Budusarana, the weekly Buddhist tabloid published by ANCL.

The exhibition will be inaugurated at 2.45 p.m. on August 10, Friday by First Lady Shiranthi Rajapaksa and Minister of Media and Information Anura Priyadharshana Yapa.

If Buddhism predicts Maithreya Buddha, why can’t we read horoscopes ?

Are we simple survival machines?

If Buddhism predicts Maithreya Buddha, why can’t we read horoscopes ?

Do you believe in fate? Do you believe in horoscopes? Do you believe in a foreordained future? A destiny perhaps? Human history is filled with an attempt to see where you will put your foot next, and if that weren’t enough where the children of your children will put their feet. What makes us such slaves to our unwritten future?
Every major religion is based on the idea of foretelling our future. Even in the Garden of Eden, Adam and Eve were given a destiny, and each character thereafter was given hope through God’s word of what they ought to do, their fate marked in the will of God. Even Buddhism, which is as close to a philosophical religion as it gets, speaks of the Buddha who was, Sakyamuni, and the Buddha yet to be, the Maitreya.
Essentially our mortal mind cannot comprehend that we are here simply at the whim of biology. How can it be that life was breathed into us and we awoke to the sunrise by accident? We can think, we can philosophize, we are intelligent and we can master the very fabric of our existence. It would be impossible, cries humanity, for our lives to exist with no greater noble purpose. If such purpose could not be found, the simple truth is too horrible to contemplate: we are slaves only to the biology that drives us, simple survival machines (as Richard Dawkins puts it in The Selfish Gene) created only to pass on our genes to the next generation. It would mean that everything we do in our everyday existence does not actually mean anything to the Universe and the hand that guides it. In fact, we would be a momentary blip, a spark that lasts for an instance in time so small against the life of the universe that quantifying it, would itself be impossible.

Destiny must exist

This explanation is so scary to us that we immediately try to give meaning through religion. If you believe in the possibility of a higher power, then destiny must exist. If destiny exists then it must be possible to gamble on figuring out the path of the maker’s mind. The old cultures imagined a woman spinning thread and creating the fabric of the universe.
Each thread was a life, and each thread fit into this immense cloth in a pattern.
It would be a fabric of such beauty that at the end, the entire story of the universe would be told and as such every thread had a purpose.
Each culture in the world has figured out ways to try and tell the future. The Greeks stared at the constellations, mapped their movements, attached stories and Gods to them and we have the resultant horoscopes that grace our daily papers. I’m a Scorpio by the way, in case you wanted to know. The Chinese looked at time, subdivided it and personified it in animals.My friends and I used Bibliomancy to drive us around Alberta. People stare at the random but similar lines on each of our palms and decide that these were marks left by the Gods to show us our individual life pattern. In Sri Lanka, the custom of a fortune teller reading the palm and stars of a new born is still practised. Amongst the upper classes this fortune is etched onto palm leaf paper and bound into a book. Supposedly my brothers and I have these. I have no idea what mine says and chances are, I never will.
So do I believe that fate exists? I think that belief of destiny and fate is a very personal thing. We spend a lot of time thinking about the future.

We are not random

Wouldn’t it be nice to think that we are not random, but that we are here for some greater purpose than to eat, sleep, poop and breed? However, I find that worrying about the future, trying to read it and so on, makes us slaves to our own futures, so much so that we sometimes forget to take note of the present and the beauty of life that is happening around us.
Despite all this I don’t believe completely in randomness either. If you put molecules of hydrogen and oxygen together in the correct environment, they will combine and form water. I believe that there is a certain affinity accorded to all things, animate and inanimate. We are beings of chemical and physical forces and as such we interact with each other similar to how giant objects in space have gravitational pull. If you put certain people together in certain environments, I do believe that it is possible to predict the outcome.
The same can be true for thoughts and ideas and the electrical impulses that are jumping between synapses deep in the recesses of our grey matter. No, I do not believe that I am the Once and Future King but I do believe that given a certain environment, genes, people, objects and so on, we are groomed to be and do certain things... a lot of which can be predicted. There is no spinner for this thread, instead the fabric of life is a story told within ourselves and recounted at the end of our life.
Better make it a good interesting present lest you bore the listeners of the future What’s my fortune cookie for today from astrology.com?

Courtesy D.

...flatulent rumbles...

THE HAMILTON CASE

- by Michelle de Kretser

This is a beautiful book. Her prose is extraordinary. And an added treat for me was that it was set in Sri Lanka. To see the words Anai, putha and gonibilla in a work of literary fiction was a singular treat for me. The book was less of a mystery than I had expected. It was more of a rambling memoir of a quirky family. But the storytelling and characters were enough to carry me forwards.
I just read a slew of reviews about this book, and now I feel like my single paragraph on the subject is pathetic. I’ll at least include a quote I liked: “An ash-smeared sadhu. The fragrance of cumin. I pulled them from my hat in earnest good faith when I first ventured into fiction. And my stories proved very popular with readers in the West. They wrote to tell me so. ‘Your work is so exotic. So marvellously authentic.’ When the flatulent rumbles of self-satisfaction subsided, I saw that what I had taken for the markers of truth functioned as the signs of exoticism. The colonizer returns as a tourist, you see. And he is mad for difference. That is the luxury commodity we now supply, as we once kept him in cinnamon and sapphires. The prose may be as insipid as rice cooked without salt. No matter: call up a monsoon or the rustle of a sari, and watch him salivate.”

Courtesy Laurensbooks.blogspot.com

Dondra Festival of 2007 still on...

As mentions before, Dondra festival has begun on last Poyaday. It'll last after 7 days with "Thoyill" and "Ginipegeema" ceremony.Here are soe photos to view, I've taken.























Main statue of Buddha.















"Dhatu" of reverence Arahat Seevali.















some of Shops of the festive season


































































































From the possession day of launching the ceremony