Wesak 2009 Special : Arhath Maliyadeva’s cave in Arankele

Arhath Maliyadeva’s cave in Arankele

S PATHIRAVITANA

- Dailynews

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Arankele holds historical as well as religious importance since it was blessed by a presence of an Arhath. Arhath Maliyadeva is considered the last known monk of the kind in Sri Lanka

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“Early in 1917 I was informed by Mr. J, M. Davies of the Land Settlement Department, that at no great distance from Hiripitiya there were some ruins of a remarkable character at a place called Arankele, to the northward, and not far from the mountain known as Doluwakanda.”

This is the first time perhaps that Arankele was figured in a public discussion. The writer raising this issue was Frederick Lewis, attached to the Forest Department, whose other interest was the history and culture of this island paradise.

Worthy reputation

He was writing to the Royal Asiatic Journal of the same year of how he visited this forest retreat accompanied by another lover of the country’s past, Dr Andreas Nell. Arankele is not far from Kurunegala, a turn-off from a few miles from the town on the road to Dambulla leads you to this place which appears not to have acquired the reputation of being worthy of a visit. If you do make the journey to this forest monastery you are bound to be struck by its remarkable unadorned beauty and plainness.

Remains of Arankele monastery.

It has come under the active care of the Department of Archaeology from 1922 though it has been noticed in the Archaeological report of 1890 referring to its ‘wonderful stonework’ and other features such as ‘a tank with stone steps’, ‘two roads with stone steps to the tank’ and ‘a rock cave with stonewalls and roof’. What caught my attention when I visited the place for the first time a few years back was the lovely tank and the ‘two roads’.

Of striking beauty was the roadway referred to above. According to the survey made by the Archaeological Department, it is about 1800 feet long and is referred to by the people as the peth maga (footpath).

No doubt it could be used for long uninterrupted meditative walks, but its primary aim seems to have been to link the rock caves situated higher up on the hill and the Janthagaaraya at the lower end, which prepared the herbal medicines for the resident monks, hot water baths and probably any requirements of food. Jantaagaraya is the term used to refer to this building, more popularly as the Unu pan geya, literally the ‘hot water house.’ Provision has been made for the use of 22 fireplaces here.

Smooth stonework

The peth maga is long and narrow. It is lined on either side by remarkably smooth stonework. The peth maga’s surface is strewn with sand, a great comfort for the feet that tread on it. It has also over 20 culverts on its path to the summit to divert the gush of water from the higher land above during heavy rains.

With the result the peth maga remains unruffled even in the worst weather. The culverts have been placed in such a way that one is hardly aware of their existence.

Unexplored ruins

How far this pathway runs has not been determined still. If we put aside the lack of funds to do these explorations and excavations, what seems evident is that when this pathway climbs to the top it disappears into the mists of time amidst the rocks and jungle and numerous unexplored ruins through which it seems to wind.

But you are pleased that the peth maga, which has brought you to the top of the hill, has done it gently in easy stages by levelling the pathway and reducing the gradient to almost invisibility.

It is on your way down this path that the tank begins to reveal its beauty. It is not large as tanks go. Square in shape, it reminds you of an oversized swimming pool. It is larger, however, than the twin ponds in Anuradhapura, the kootam pokunas put together, but with hardly any decorative embellishments like liyavellas and other stone carvings. This tank or pond serves part of the water needs of this forest monastery, there are also wells elsewhere.

Close to this tank are the ruins of the Janthagaaraya. We are told that this is a rare discovery, three others similar, but not providing as many clues, have been discovered in Anuradhapura.

For the ruins here show how the medicinal ingredients were prepared and the likely implements and utensils used in the preparation of oils and the grinding of medicinal herbs. There are signs of there having been attached toilet facilities at this spot and the devices adopted to prevent the odours from spreading.

Getting back to the peth maga , we gently ascend this path until we come to the first few steps that have to be climbed. These steps take you to the caves that abound on the hill. This first cave you meet, however, is special.

Perished roof

It is where, as popular legend has it, the Arhath Maliyadeva lived, The cave is fairly prominent with well-marked drip ledges, but unusual in that it had a projecting tiled roof in front supported by six or seven posts and looking as if it is sheltering a verandah, Following the marks left by the perished roof it seems to have been possible to re-erect the ‘veranda’.

There are several other interesting buildings around this spot where the footpath starts to climb. Of these the Chankamanagaraya or in popular language sakman maluva - meditation while walking to and fro - is considered to be of great importance. For the first time they have found a sakman maluva with all the appurtenances that they are reputed to have.

There are indications that this sakmn maluva has had a roof built over it, being the first of its kind discovered in this country.

Other features of this sakman maluva. include a 50-foot long path over which the roof was constructed and sand strewn on the path as on the main peth maga.

The other interesting feature of this sakman maluva is that it has provided attached toilet facilities as revealed by the remains of a urinal, a squatting plate and a dhoni - a stone basin to store water for cleaning up after the ablutions are performed.

Close to this meditation centre there is a large residential building for the monks called the Aramaya and built on a rock. Round this Aramaya and at a distance of eight feet from the building, there used to be a moat filled with water.

It is suggested that the water in the moat helped to cool the atmosphere around this Aramaya, an early example perhaps of the sustainable use of the environment to provide air-conditioning. A reception hall had also been constructed close to the Aramaya and the Maliyadeva cave.

Traditional inscriptions

Visitors who came to meet any residential monks, we are given to understand, resorted to this building to make inquiries. Hence it has been called the Sammukalena or Samukalena (literally a meeting place but could be a reception room).

The author of ‘Ancient Ceylon’, H Parker, while replying to the note sent to him by Frederick Lewis, says that the “tradition regarding the place is that it dates from the time of Maha Sena or his son Tittha Tissa, (I forget which) and this is not unlikely as there are other traditions regarding these two in that part, and an inscription of the son not far away.

“The ruins with the out-stone work which you mention were the residences of the superiors of this large monastic establishment and are all built on the plan of the ‘pavilions’ so-called at Anuradhapura. There are several of these ruins at Arankele - at least 6 or 7. I think there is a monastery with vihara and dagoba at one end of the Pet-magg.”(Parker’s spelling).

The then Commissioner of the Archaeological Department, A M Hocart, found an inscription at Arankele belonging to the 13th century and he has placed it in the Anuradhapura museum. He is inclined to think that Arankele has a history going back to the 2nd century AD.

Hitherto, the ‘educated’ natives’ view of our country’s ruins has followed closely and faithfully the views of our former imperial rulers. They were patronising without being offensive and looked on these ‘curious’ beliefs and practices of the natives with a certain condescension.

It’s time, I think, we dropped this somewhat inglorious colonial inheritance. Our ruins should not be looked upon as mere museum pieces. Even though in ruins the Ruwan veli seya was venerated as a holy shrine throughout history.

Sacred forest

Today the restored seya is not only the pride and glory of this country but also a sacred centre that attracts tens of thousands of Buddhist pilgrims every year unfailingly. Likewise the forest monastery of Arankele should be restored not as a centre for the attraction of tourists, but as a much needed retreat or a meditation centre for those who turn away from the hustle and bustle of our sad, bad and mad world.

I wonder whether I could persuade the Minister of Cultural Affairs and the Minister for Buddhist Affairs to think on these lines?

Some facts in this article were taken from a publication in Sinhala on Arankele issued in 1990 in commemoration of the 100th anniversary of the founding of the Department of Archaeology.

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Wesak 2009 Special : Personality of the Buddha

Dhamma and some facets :

Personality of the Buddha

DR Keerthi JAYASEKERA-Dailynews

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The teachings of the Buddha, like everything else in this world underwent a gradual process of evolution during the past 2600 years. New Schools of Buddhist thought or different sects arose, at first, on the interpretation of Rules of Discipline or code of conduct for the Buddhist Monks and later, on the interpretation of doctrinal matters

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With the spread of Buddhism to different countries in the world during this long period of time, much of the local beliefs and rituals was allowed to persist and even permeate into the Buddhist way of life, due to the spirit of tolerance in Buddhism.

Ascetic Gothama’s last meal before achieving Enlightenment.

What is known as Buddhism during this long period has developed its special features. Three major divisions are recognisable:

* Theravada - the Southern School of Buddhism.

* Mahayana (The Great Vehicle) - Northern School of Buddhism and

* Vajrayana or Tantrayana, the form of Buddhism which evolved in Tibet, Nepal, and Mongolia.

What is important to note is the fundamental doctrines to which the different schools subscribe remain faithful to the original teachings of the Buddha.

Two eminent Buddhist scholars from the West, Colonel Henry Steele Olcott of USA in 1891 and Christmas Humphrey of UK in 1945 have attempted to get a consensus of different Buddhist Schools on the fundamental doctrines of Buddhism.

The 14 points of Olcott and 12 principles of Humphrey serve as a convenient as well as authentic (These have been approved by representative Buddhist leaders and dignitaries of practically all Buddhist countries) means of summarising the teachings of the Buddha as are current today.

Fundamental Buddhist beliefs

A common platform upon which all Buddhists can agree (Olcott, 1891):

* Buddhists are taught to show the same tolerance, forbearance and brotherly love to all men, without distinction; and an unswerving kindness towards the members of the animal kingdom.

* The Universe was evolved, not created; and it functions according to law not according to the caprice of any god.

* The truths upon which Buddhism is founded are natural.

They have, we believe, been taught in successive kalpas, or aeons, by certain illuminated beings called Buddhas - the name Buddha meaning ‘enlightened’.

* The fourth teacher in the present aeon was Sakya Muni or Gautama Buddha who was born in a royal family of India about 2,000 years ago. He is a historical personage and his name was Siddhartha Gautama.

* Sakya Muni taught that ignorance produces desire, unsatisfied desire is the cause of rebirth and rebirth the cause of sorrow.

To get rid of sorrow, therefore, it is necessary to escape rebirth; to escape rebirth, it is necessary to extinguish desire; and to extinguish desire, it is necessary to destroy ignorance.

* Ignorance fosters the belief that rebirth is a necessary thing. When ignorance is destroyed, the worthlessness of every such rebirth, considered as an end in itself, is perceived, as well as the paramount need of adopting a course of life by which the necessity for such repeated rebirths can be abolished. Ignorance also begets the illusive and illogical idea that there is only one existence for man and the other illusion that this one life is followed by states of unchangeable pleasure or torment.

7. The dispersion of all this ignorance can be attained by the persevering practice of an all-embracing altruism in conduct, development of intelligence, wisdom in thought, and destruction of desire for the lower personal pleasure.

* The desire to live being the cause of rebirth, when that is extinguished, rebirth cease, and the perfected individual attains by meditation that highest state of peace called Nirvana.

* Sakya Muni taught that ignorance can be dispelled and sorrow removed by the knowledge of the four Noble Truths, viz:

a. The miseries of existence.

b. The cause productive of misery, which is the desire, ever renewed, of satisfying oneself without ever being able to secure that end.

c. The destruction of that desire or the estranging of oneself from it.

d. The means of obtaining this destruction of desire, which he pointed out is called the Noble Eightfold Path; viz. right belief; right thought, right speech, right action, right means of livelihood, right exertion, right remembrance, right meditation.

* Right Meditation leads to spiritual enlightenment, or the development of that Buddha-like faculty which is latent in every man.

* The essence of Buddhism, as summed up by the Tathagata (Buddha) himself is; ‘to cease from all sins, to get virtue.’

* The universe is subject to a natural causation known as ‘Karma’. The merits and demerits of a being in past existences determine his condition in the present one. Each man, therefore has prepared the causes of the effects which he now experiences.

* The obstacles to the attainment of good karma may be removed by the observance of the following precepts, which are embraced in the moral code of Buddhist:

Kill not, Steal not, Indulge in no forbidden sexual pleasures, Lie not, Take no intoxicating or stupefying drug or liquor.

Five other precepts which need not be here enumerated should be observed by monks and all those who would attain, more quickly than the average laymen, the release from misery and rebirth.

* Buddhism discourages superstitious credulity. Gautama Buddha taught it to be the duty of a parent to have his child educated in science and literature.

He also taught that no one should believe what is spoken by any sage written in any book or affirm by tradition, unless it accords with reason.

Personality of a sage

A peep into the Pali Canon tells us some interesting facets of the personality of the Buddha. Primarily he was a great lover of nature. During his missionary activities he chose beautiful sites as stopover for rest. He once pointed to a well-laid paddy field and ordered the monks to sew their robes in a similar design.

The Buddha’s appreciation of artistic beauty is to view reality as it is. At the beginning of the Buddha’s mission, he and his disciples lived under trees and in caves, cemeteries and public buildings; but later on, the Buddha agreed to accept donations of monasteries and houses.

In the Vinaya Pitaka it is said, “The Buddha has extolled as noble gifts the donation of monasteries to monks as they enable the monks to practise meditation etc. without being disturbed by heat or cold, rain or wind, wild animals or insects.

The use of art in decorating the buildings of a monastery is also referred to in the Pali Canon.

At the beginning the walls were bare and was mud coloured. Later on he permitted the monks to colourwash and then allowed to paint pictures. However, when some monks drew pictures of men and women, at this stage the Buddha had to intervene and check the abuse of his permission.

Hence, the Buddha limited the number of motifs which monks could paint in a monastery to floral and other designs. The injunction reads as follows: “A monk who does or causes another to do a painting (or sculpture) of men, women and animals commit a minor ecclesiastical offence. But it is proper for him to do a floral motifs by himself and to get others to do paintings of Jataka and similar stories.” This shows that the paintings of murals did commence with the Buddha’s approval.

Buddhist literature ascribes to Arhath Moggollana one of the earliest recorded incidents where diagrammatic representation was made to reinforce and illustrate a lesson. According to Divyavadana, Venerable Ananda reports how Arhath Maha Moggallana illustrated a talk on Dependent Origination (Paticcasamuppada) with the diagram of a wheel in which the twelve causal factors were symbolically depicted.

Not only does the Buddha express his admiration for Moggallana as a teacher but suggest that the Diagram be displayed over the gateway in the monastery of Veluvana in Rajagaha.

This illustration is reputed to be the origin of the Wheel of Becoming, seen in a 7th century cave painting in Ajanta in a fragmentary condition. It is a popular theme in the Tibetan and Nepali Tangka paintings. More than for aesthetic reasons, the Buddhists employed sculpture and paintings as a means of communication. The temple wall evolved to be another medium of informal education.

Wesak 2009 special : Conqueror's last days

Conqueror's last days

And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness.

Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.

And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away."

"No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."

Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception.

Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness.

Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana.

Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.

Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.

And when the Blessed One had passed away, simultaneously with his Parinibbana there came a tremendous earthquake, dreadful and astounding, and the thunders rolled across the heavens.

And when the Blessed One had passed away, simultaneously with his Parinibbana, Brahma Sahampati spoke this stanza:

All must depart - all beings that have life

Must shed their compound forms. Yea, even one,

A Master such as he, a peerless being,

Powerful in wisdom, the Enlightened One, has passed away.

And when the Blessed One had passed away, simultaneously with his Parinibbana, Sakka, king of the gods, spoke this stanza:

Transient are all compounded things,

Subject to arise and vanish;

Having come into existence they pass away;

Good is the peace when they forever cease.

And when the Blessed One had passed away,

simultaneously with his Parinibbana,

the Venerable Anuruddha spoke this stanza:

No movement of the breath, but with steadfast heart,

Free from desires and tranquil - so the sage

Comes to his end. By mortal pangs unshaken,

His mind, like a flame extinguished, finds release.

And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Ananda spoke this stanza:

Then there was terror, and the hair stood up, when he,

The All-accomplished One, the Buddha, passed away.

Translated from Pali by Sister Vajira and Francis Story Maha Parinibbana Sutta

Dailynews

Jackie Chan, Expo 2010 Theme Song City

Expo 2010 Theme Song City By Jackie Chan



.......Uploaded By : Priyantha De Silva

Suwanda matadee, Chandana, Amaradewa, Priya,deepal(Podilamaya) and more in One Mouth

This record I've found out on Facebook. It's not mine.I've uploaded it in to U-Tube. He can sing in many voices and exactly a clever boy, with singing ability. He must be popular in the future.

Dalada Maligawa in Kandy, Sri Lanka

The Sacred Temple of the Tooth

Dalada Maligawa in Kandy

Dalada Maligawa occupies a unique position in the life of the people of Sri Lanka. Not only during festive days but also throughout the year the throb of drums, the wail of the fife, the clang of the cymbals and the call of the conch continues to resonate within the chambers of this hallowed shrine reminding us of oblations that have been performed throughout the ages.

Sabaragamuwa

Kandyan king Wimaladharmasuriya I (1592-1604 A.D) built a two storied Temple for the Relic which had been concealed in Delgamuwa near Kuruwita in the Sabaragamuwa.
King Wimaladharmasuriya II (1687-1707) built a three storied temple and king Kirthi Sri Rajasinghe (1747-1782) built the existing inner temple and King Sri Wickrama Rajasinghe built the Pattirippuwa.
The Paththirippuva (octagan) is part of the royal palace. The king is said to have addressed the people from this spot. It was constructed by Devendra Moolachari during the period of king Sri Wickrama Rajasingha.
Now it is part of the temple of the tooth and is used as a library. In front of the Dalada Maligava is the Diyarelibamma, which is seen and as soon as you walk out of the temple. The diyarelibamma is in the shape of waves of a lake.

Diyarelibamma

There are two walls. One is the diyarelibamma. The one close to the temple is called the walakulubama and at the entrance you get the maha wahalkada. At the entrance you get a moonstone and it is intricately carved with the figures of elephant.
When entering the Wahalkada you pass through a door, with “Makara thorana”.
Then you come to the hevisi mandapaya (drumers’ courtyard) in front of the sacred tooth relic temple. The lower chamber of the temple is called pahale maluwa. The upper chamber is called uda mahala or wedahitina mahala.

Chamber

To the right side of the octagon is aramudal ge where one can see the Buddha’s image house. Further on one can see the pirith mandapaya. The lower chamber of this building have two rooms called dig ge or ‘long house.’
Another chamber is called the maha aramudhala or the ‘treasure room,’ where the gifts offered are housed. The wooden doors were framed over late with rich silver plates with the sun and moon symbol either sides. This is on the lower floor.
In the upper chamber there are three rooms. Second room, or sandal wood shed is called a “Gandhakutiya” or perfume chamber.
It is the first room that the exposition of the tooth relic take place. The third room is called wadahitina maligawa , where the tooth relic reside. Door frames in these chambers are late with ivory. There are seven golden caskets enclosed for the tooth relic and each studded with precious gems. The outer most casket is embedded with jewellery offered to the relic by various kings and other distinguished quest.
On the right hand of the tooth relic is the perahera karanduwa. There is a relic chamber presented by India with the Buddha’s relic from dharmajika sthoopa in Thaksala. The relic casket is covered with bullet proof glass frame.
In front of it is the wooden alter mal asana in late with silver. Over it from the ceiling hangs lotus flower made out of gold with gems at the center. Daily rituals are performed three times a day. One is early in morning at 4.30 a.m. second is at 10.30. a.m. and the third is at 6.30. p.m. in the evening at 4.30 a.m. and 10.30 a.m. 32 measures of rice are cooked as offering for Breakfast and Lunch every day.
32 vegetables are cooked for alms and in the evening various medicinal drinks like koththamalli, tea, fruit juice, with beetle and banana are offered as Buddhists believe treating Buddha’s relic is like treating Buddha alive.

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A Thief ! Who robs A Temple !

I've captured a photo of a thief, who has stolen from the Mudalinda Temple , hittatiya East, Matara, Sri Lanka. all the monks have gone to a arms giving ceremony at sub mayors house of Matara Municipal Council. And nothing anyone in the temple except a small ones who are not monks. When he was a Coconut tree, I saw him. when he climbed down from that tree, he blame me to do something for my life and take care of your self to me. he didn't afraid to do so and I got a photos while he was blaming me. Here it's. robes

*******I've found out, The Robber : Named Chootiya in the East Hittatiya, lives behind(Near by) the Mudalinda pirivena, Matara.

Liberation of the Buddhist Woman

Today is Unduwap Poya

Liberation of the Buddhist Woman

When Princess Prajapathi, foster mother of the Buddha wished to enter the order of the Bhikkunis, He at first discouraged her, but she along with her royal relatives, shaved their heads and put on the yellow robe and came to Buddha.

Rupa Banduwardena

Buddha the Sakyamuni Gautama was an outstanding personality of exceptional calibre. His was a heart full of compassion, a heart bent on service for the emancipation of all- the entire humanity. Buddhism is of special significance with regard to the liberation of women.

When Princess Prajapathi, foster mother of the Buddha wished to enter the order of the Bhikkunis, He at first discouraged her, but she along with her royal relatives, shaved their heads and put on the yellow robe and came to Buddha.

He then admitted them into the order. At a time that human rights were denied with hardly any recognition given to women due to Brahmana teachings, the permission granted by the Buddha to enter the Sasana under the leadership of Prajapathi was an achievement in Sasanic history.

The social revolution thus emerged in India had a definite bearing on the Lankan society. It is a well-known fact that a similar situation arose in Sri Lanka with the advent of Theri Sanghamitta on this day of Unduwap Poya.

According to ancient chronicles with the introduction of Buddhism by Ven. Mahinda the message of the Buddha gave the people a definite way of life with an ideal to aim at.

When the King's (Devanampiyatissa) sister-in-law Queen Anula and her retinue were anxious to enter the Bhikkuni Sasana, the King informed Emperor Asoka, Theri Sanghamitta was dispatched immediately. When she arrived for the purpose she brought with her a Bo-sapling from Sri Maha Bodhi at Bodh Gaya.

The King accorded her a grand welcome when she first arrived at Northern Dambakola Patuna (present Sambilithurai) accompanied her, in a colourful procession and it was planted in Mahamevna gardens at Anuradhapura amidst much ceremony and grandeur.

The sacred sapling brought on this Unduwap Poya day lies majestically giving immense Sraddah to the devotees who turn out in thousands daily. Deepawansa mentions that Theri Sanghamitta was accompanied by 11 Bhikkhunis: Uththara, Hema, Aggimitta, Pabbatha and Dhammadasi to name a few. With the ordination of Queen Anula and her retinue of 500 ladies the Unduwap Poya marked the inauguration of the Bhikkuni Sasana in Sri Lanka. They had been accommodated in a place called Haththalahaka built by the King.

History reveals that when Theri Sanghamitta set foot in Sri Lanka people belonging to 18 crafts arrived here along with her for the safety of the Bo tree. The skilled labour, connected with metals, clay, textiles, domestic utensils, masonry and agriculture etc. leading to the creation of an industrial class, paved the way for extensive commercial activity.

There was a distinctive change in the social and religious life of the country, also in the economic sphere.

Another major event of importance is the evolution of the customary tradition centering the Bo tree worship. Ever since the arrival of Theri Sanghamitta Bo tree worship became an important aspect of Buddhism.

Saplings from the main Bodhi tree were planted in the premises of other viharas, and later it became customary for every vihara to have a Bodhiya.

According to 'Sumangala Vilasinee' a Bhikkhu must consider it his duty to preserve and look after the Bodhiya with tender care and it is said that he must behave, as if he is in the presence of the Buddha himself.

The establishment of the Bhikkuni sasana and the introduction of the Bodhi worship are therefore events of great historical importance attached to Unduwap Full Moon day.

The sacred bodhi tree planted in Sri Lanka

The sacred bodhi tree planted in Sri Lanka- Daily News

Sirisaman WIJETUNGE

The southern branch of the Sacred Bodhi Tree (Ficus religiosa) at Buddhagaya in India was brought to Sri Lanka by Theri Sanghamitta. It was under this Sacred Bodhi Tree at Buddhagaya that Prince Siddhartha attained supreme Enlightenment. As a result of this the tree achieved sacred status. It was on the full moon day of the month of December that the branch was brought to Sri Lanka.

The arrival of the Sacred Bodhi Tree in Sri Lanka was sponsored by Ven. Arahath Mahinda. Due to the effort of Ven. Arahath Mahinda Buddhism got firmly rooted in Sri Lanka. This even took place during the reign of King Davanampiyatissa (250-210 B.C.) Buddhism fashioned the lifestyle of the people in the Island since then.

King Devanampiyatissa extended his utmost support and patronage to Ven. Arahath Mahinda to establish Buddhism firmly in Sri Lanka. King Devanampiyatissa despatched his minister Aritta to proceed to India (Then Dambadiva or Jambudveepa) to invite Theri Sanghamitta to Sri Lanka in order to establish the order of Nuns in this country.

Minister Aritta arrived in the city of Pataliputta (modern Patna) and made his presence before Emperor Asoka. Responding to this request Emperor Asoka sent Theri Sanghamitta along with the southern branch of the sacred Bodhi Tree. Chronicles state that members of 18 guilds possessing expert craftsmanship accompanied her to Sri Lanka. The ship carrying them arrived at the port of Jambukola Pattuna in the Jaffna peninsular. That port is known today as Sembilithurai. The King Devanampiyatissa, Arahath Mahinda and the King's retinue were at the port to receive them. The King went knee deep into the sea and received the bowl containing the branch of the Bodhi Tree. Either side of the road leading from the Port of Jumbukola Pattuna to the public park Mahameghavana in the city of Anuradhapura was gaily decorated. The branch of the sacred Bodhi Tree and the followers were conducted in royal procession. On the way a reception ceremony was held in the village of Brahmin Tivakka. From there the procession reached Anuradhapura. The planting ceremony was held at the Mahamegha park. There were two independent Ksastriya families in Kacharagama and Candanagama (Kataragama and Sandungama). They were invited to participate together with Brahmin Tivakka from North of Sri Lanka.

Instantly this Bodhi Tree bore eight seeds. Three persons who participated in the Bodhi Tree planting ceremony were gifted three plants of the Ashtaphala Ruka. Those Ashtaphala Ruka or eight plants were planted in the following places. The port of Dambakolapattuna (Jambukola pattuna) Brahman village of Tivakka, Segiriya (Mihintale). Patamaka chetiya, Thuparama, Isurumuniya, Kataragama and Candanagama.

The Singhalabodhivamsa subsequently states that 32 saplings of the sacred Bodhi Tree were planted in various parts of Sri Lanka. The people of Sri Lanka took care of this Bodhi Tree without any interruption. It is recorded that the Sacred Bodhi Tree at Buddhagaya in India was destroyed in the days of Emperor Asoka itself. The branch planted in Sri Lanka still flourishes in the upper courtyard (udamaluwa) of the Sri Maha Bodhi shrine at Anuradhapura.

Out of all the trees in the world with a recorded history this particular tree is supposed to be the oldest. The Mahavamsa records that parts of the ship that brought the Sacred Bodhi Tree were kept on display in special halls at Anuradhapura. This was an example of the assistance of museums in this island as far back as then.

The order of the Buddhist nun was established in Sri Lanka with the arrival of the branch of the Sacred Bodhi Tree and Theri Sangamitta. A group of people who arrived with it was entrusted with the responsibility of looking after the Sacred Bodhi Tree. Performing rights and rituals to the Sacred Bodhi Tree was considered the special duty of Kings. Provision of buildings such as Bodhighara and other features for the Sacred Bodhi Tree also was the duty of Kings and nobles.

Fa-hian, the Chinese Buddhist pilgrim monk who visited Sri Lanka in the fifth Century AD has made a reference to the Sacred Bodhi Tree at Anuradhapura. Presently the protection and the care of the Sacred Bodhi Tree is under the close supervision of the Director, Botanical Gardens, Peradeniya.

The Original Sacred Bodhi Tree at Buddhagaya in India under which Prince Siddharta attained supreme Englithtenment is no more. The Bodhi Tree now growing at Buddagaya is a representative of the original Bodhi Tree. It is a great blessing that its original branch is still growing and existing as a living monument in Sri Lanka.

The writer is former

Asst. Director of

Dept. of Archaeology

The mission misunderstood

Fifth death anniversary of Ven. Gangodawila Soma falls today

The mission misunderstood

Some observations:

Sachitra Mahendra and Shamika Soysa

It is human for us to be lured into the wrongful more than rightful actions. We are naturally born to see the world with a temporary vision. The Buddhist, in this backdrop, has a high-frequency trend to be foxed into a false view. Buddhism is quite flexible that can be easily and is being distorted by the anti-Buddhist camps all over the world. The techniques are quite smart to the extent that only a handful will be brave enough to expose them.

The late Venerable Gangodawila Soma belongs to that clan of monks who were adorned with the bravery to express the truth. Life is so short for men of such chivalry and it was no exception for Ven. Soma. He had to face the inevitable. He earned more wrath than bouquets from all fronts, though ironically he had a grand funeral participated by many who looked down on him.

Ven. Soma is notorious among many Buddhists to have condemned the god-worship. Many Buddhists did not hesitate to misinterpret that Ven. Soma denied the existence of the gods, which is not so. The Buddha had spelled out the existence of gods, but ruled out that gods should be left alone. Having the blessings of the gods does not mean we should pray them for material gains. Importantly we get nothing by praying for gods. Our strength is what we do ourselves, whereas no outer force has a power to reign over us.

The Venerable's views on the caesarean birth was not understood properly. Some pointed out that the monks have no right to poke their fingers on laypeople's business.

Medically speaking a caesarean birth should be performed under critical conditions such as pregnancy pressure. According to medical sources many women request for caesarean operations for no apparent reasons. Ven. Soma spoke about the second category and stressed that caesarean birth should not be performed unnecessarily. The normal delivery bridges the bond between the mother and child.

Ven. Soma scoffed at the petty vegetarian concepts among the Buddhists. Vegetarianism was not only refraining from eating beef, just because the cow is a useful animal for Ven. Soma. Buddhism means spreading loving-kindness to all in equality, not to a particular animal.

Ven. Soma was sometimes harsh in expressing his views, but was gentle at the same time. However his views led him to many forces that stood against him. They tried out many times to exploit the Venerable's mission. The rumour of Ven. Soma's intention to run for the country's presidency was one such result. Ven. Soma had a philosophical outlook on the monk's role in politics, but what his rivals were spreading was the late Venerable's last thought.

Ven. Soma was not reluctant to identify many Sri Lankans as either half or quarter Buddhists. They always sought after other refuges such as Sai Baba and God Kataragama. Many Kataragama pilgrims give priority to the shrines of various gods and Kirivehera, the only Buddhist shrine located in the premises is given a minor place in their to-do list. Ven. Soma never wanted to attack the devotees of these gods personally, but he felt humiliating to see a Buddhist going after other refuges.

He stood against the common comparison of meditation with prayers and hypnosis. He never looked down on any of the rituals, but maintained that the Buddhist meditation cannot be compared with other rituals.

Fundamentalism was not in the good books of the Venerable. He opined that it diminishes the good status of other religions. He knew that he will be a target of fundamentalists one day, which was inescapable.

Ven. Soma was not just a preacher. During his short and busy life, he has authored over 10 publications including the posthumously famed Buddha Stupa. The book reviews the nine great spiritual qualities of the Buddha; this is quite familiar to the average Buddhist starting from 'Itipiso Bhagava Arahan...' and so on. Ven. Soma emphasises the need of concentrating the Buddha's nine great qualities for a calm and serene mind. The mind of such a being can be compared with a Buddha Stupa, a Buddhist shrine. Buddha Stupa provides a detailed chapter-wise analysis of the nine great qualities of the Buddha.

Books authored by the late Ven. Gangodawila Soma Buddha Stupa Dhammapada Artha Vivaranaya Bodhi Pooja haa Soovisi Vivarana ShanthiyaRahula Matha Dhamma Chintha Bodhi Pooja Deva Sankalpaya haa Bauddha Akalpa Lovuthuru Suvanda Mage Deshaya Avadi Karana Handa (co-authored by Chamika Munasinghe) Sitata Sahana dena Budu Bana (co authored by Gamini Sumanasekara) Misaditu Bindina Handa (co authored by Indu Perera) Buddha, get to know Him

Another intellectual exercise of Ven. Soma Thera is annotating the Dhammapada, a Buddhist text consisting 423 stanzas. Having explored various related texts written in explanation of Dhammapada like Dhammapada Purana Sannaya, Saddharma Sagaraya and Dhammapada Pradeepaya, Ven. Soma undertook a notable attempt to further simplify the text so that it will be of maximum use to the common reader. Even a single stanza would be useful in rectifying one's mistakes - so obviously it is a mirror that reflects one's own self.

Sithata Sahana Dena Budu Bana addresses the chaos we come across in our daily life. Deshaya Surakina Ran Asipatha basically speaks Ven. Soma's interpretation about the Sri Lankan soldier. The soldier in the battlefield, according to Ven. Soma, is not an assassin. The soldier's main intention is to save the country from terrorism. He is more engrossed in killing a terrorist rather than a human being.

Rahula Matha is his first book based on the life of Princess Yasodhara, Prince Siddhartha's wife. He explains the way the princess gradually renounced the palatial luxuries to become a spiritually elevated asset of the Buddhist order. The book is said to have inspired many young ladies on their spiritual activities.

Deva Sankalpaya haa Bauddha Akalpa discusses much of his commonly discussed viewpoints on the God concept in Buddhism.

Books were published in heaps posthumously. Many authors did not know who the late Venerable actually was, and only a very few were actually genuine. Tilak Senasinghe, Gamini Sumanasekara, Chamika Munasinghe and Indu Perera wrote down the late Venerable's words when he was alive. They should be appreciated for their efforts in preserving Ven. Soma's legacy for the posterity.

Whatever people thought about the late Venerable Gangodawila Soma, his outlook of the Buddha's philosophy remains universal.

---------------Dailynews.LK................