A Great man grows hundreds of Trees.....

A great man in our time ! Bandula Hewage

A decade ago it was a very dry place.When sun was over the head, people didn't have any shelter to cover.The place was along the Canel of Hittatiya, Matara Sri Lanka near the Sujatha Balika Vidyalaya and Rahula College. Even pregnant women had to go under the dry sun. One man was sad at that moment. He is Bandula Hewage. He thought to do something different and came forward to grow some trees along the canal for hundreds meters.


Now those plants are grown. now all the people have a shelter. Specially for parents who come to pick up their children from the main schools.Without any others help he has done this massive work alone and succeeded. Here are some photos of this task and, the youtube videos with him.
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The Greatest Treasure we received on Poson Poya Day

June 24, 2010, 9:18 pm

by Premasara Epasinghe

island.lk

Buddhism is the first religion in the history of humanity with a universal message of salvation for all mankind. Today, there are about 600 million Buddhists all over the world. The majority of them are in Asia. Buddhism was born in Northern India in 588 B.C. at Saranath, in the vicinity of the snow capped Himalayas. Although, at the beginning, the Buddha, the great teacher, the exalted one, had only five followers; Kondanna, Bhaddhiya, Vappa, Mahanama and Assaji — the ‘Panch-Vaggiya’ bhikkus, Buddhism hereafter made rapid progress. The main reason for this is due to its intrinsic value, reality and the philosophy, which directly appeals to the reasoning mind.

The story how the Buddha Sasana got deeply rooted in Sri Lanka is like a fairy tale. It was fascinating. It all happened on a Poson Pasalosvaka Full Moon Poya Day, with the arrival of Arahat Mahinda Thero, son of the Greatest Emperor of India — Emperor Asoka - during the reign of Devanampiyatissa, the 7th king of Sri Lanka, who ruled for 40 years from 237 to 277 B.C.

307-267 B.C.

The historical facts reveal, from time immemorial that Sri Lanka may have been influenced by the affairs of India. Friendly diplomatic relations existed between India and Sri Lanka. It was in the year 273 B.C., that Asoka, succeeded his father Bindusara to the throne as the next Mauryan Emperor of India (270-230 B.C.). Asoka was ambitious, militant and a war — like monarch. He was keen in extending his kingdom. Therefore, he took uto ‘digvijaya’. He extended his territories by war. He attacked the powerful kingdom of Kalinga. The chronicles record that 100,000 were killed, 150,000 were captured. Many lives were stained and Kalinga was captured after a pitched battle.

Mauryan king Asoka, after this magnificent victory of Kalinga realised the value of life and became a worried man. Mentally he was down. He suffered. He was perturbed at the misery of others, he saw with his own eyes.

One day, as Emperor Asoka, looking out feeling worried, saw at a distance, a saintly little novice — a samanera, walking slowly in perfect composure and dignity. Asoka invited this samanera, Nigrodha, son of Sumana. Nigrodha introduced his teacher, Moggaliputtatissa Thera to the Emperor, later. After the meeting, ‘Chandasoka’, become a virtuous monarch with the ‘Dharmasoka’. Emperor Asoka propagated the Dhamma and in his 17th year, the third "DharmaSangayanawa" (Buddhist Council) was held at Pataliputra, present Patna. All Sri Lankans are indebted to this Great King.

Due to the efforts of this Great Emperor Asoka, Buddhism was established in Sri Lanka. King Devanampiyatissa maintained friendly diplomatic ties with Emperor Asoka. In fact, Asoka gave the greatest gift of all, Buddhism to Sri Lanka by sending his own son Arahat Mahinda on Poson Poya Day. Arahat Mahinda was accompanied by a retinue of six others; Ittiya, Uttiya, Sambala, Baddasala, Sumana and a lay upasaka named Banduka left Jambudvipa – (India), in 236 BE (308 B.C.). They ascended in Missaka Pabbata or Mihintale, eight (8) miles east of Anuradhapura on Poson Day. It marked the beginning of a new era. A new civilization sprang up.

This year’s 2010, Poson Full Moon Poya Day falls today, June 25.

It was the festive season. The Jettamule festival, was in full swing in the month of Poson - June. King Devanampiyatissa, with a retinue of about 40,000 were participating in this festival, went on a hunting expedition to Mihintale Mountain. As the king was chasing a deer around the corner of Mihintale Mountain, he was shocked to see a radiant human being clad in yellow robes, calling him, "Tissa – Tissa" – from the top of Mihintale rock. The king could not believe his eyes, someone calling him Tissa. The king wondered for a moment, at this. He questioned "who are you?" Arahat Mahinda introduced himself, in this manner. He never mentioned that he is the son of Emperor Asoka of India. Arahat Mahinda: uttered thus:-

Samanamayan Maharaja

Dhammarajassa Savaka

Thameva Anukampaya

Jambudipa Idatgatha

(Honourable King, we are the disciples or monks of Buddha – Dharmerya. Through compassion towards you, we came from Jambudipa – India.)

Devanampiyatissa welcomed Arahat Mahinda and the missionaries. Buddhism is not only a religion. It is a philosophy and a way of life. Arahat Mahinda, before expounding the essence of Buddhism, tested the IQ of King Devanampiyatissa, to make sure that the king had the intelligence to grasp what he would be preaching. This brief question and answer discussion can be considered as the "First Intelligence Test" recorded in the Mahavamsa, the great chronicle.

I quote Mahavamsa Chapter XIV, line 16:-

"What is the name of this tree, Oh king?

"This tree is called a mango tree."

"Is there yet another mango tree besides this?"

"And are there yet other mango trees?"

"And are there besides the other mango trees and those trees which are not mango trees, yet other trees?"

"There is this mango tree, Sir"

"Thou has shrewd wit, O ruler of men. Hast thou kinsfolk, o king?"

"There are many sir."

"And are there also some who are not thy kinsfolk?"

"There a more of those than my kin".

Is there anyone besides the kinsfolk and the others?"

"There is myself sir"

Good, thus has a shrewd wit, O ruler of men."

(Mahavamsa XIV, line 16)

After explaining the purpose of his visit, Arahat Mahinda, preached Chullahattipadopama Sutta, to the king and his retinue.

Quote:

Arabhanta Nekkamata – yujjata Buddha sasane

Dhunatha Macchuno senan – natagaranva kunjjaro

Yo immasmin dhamma vinaye

Appamatto vihessati

Pahaya jati sansaran

Dukkassanthan karissati

(Majjima Nikaya)

Start; set forth; observe the doctrine of the blessed one. Destroy the armies of the Mara (Evil one); like an elephant crushing a house made of bamboos. If one observes this doctrine and discipline with diligence, he will overcome birth in samsara and realize the end of suffering).

The Royal patronage extended to Buddhism helped in a big way to spread Buddhism in Sri Lanka. Buddhism was deeply rooted in Sri Lanka during the reign of King Devanampiyatisssa.

There would have different religious belief at this time and the most popular would have been worshipping nature, trees, sun as unseen gods. Sometimes, ten people would have heard about Buddha’s doctrine. As the new religion was state sponsored and as it became the religion of the royalty, many devotees were keen to accept the new philosophy centred round Metta, Karuna and Muditha and Upekkha (love and compassion). All the activities, social, economic, cultural and personal took a more humanitarian view point. Buddhism gained immense Royal Patronage and it helped Buddha Dhamma to be deeply rooted in Sri Lanka. Buddhism became the springboard from which all aspects of personal life and "Art of Living" flourished.

On the second day, Arahat Mahinda was invited to Anuradhapura, the capital, for alms by King Devanampiyatissa. After partaking of alms, Arahat Mahinda delivered a sermon quoting a verse from the Pethavattu.

During Devanampiyatissa’s regime, the first dagabo Thuparama was built. It was the first dagabo constructed in Sri Lanka.

This year’s Poson Full Moon day, today, and is all important, as the Buddhists attend to their religious activities this year without fear and suspicion as peace had dawned in this beautiful island after a long lapse of 31 years. May the Sacred Poson Day, be a blessing for the lasting peace that will bring happiness and entertainment to all of us, irrespective of caste, creed or race. Today, we live as Sri Lankans, under one Parasol.

The advent of Buddhism brought the people of Sri Lanka, other rich dividends too. Refinement in architecture, beautiful statues, monuments, dagobas, formal art and a proud Sinhala literature were woven around Buddhism.

Great Buddhist scholars, poets such as Buddhagosha, Dharmasena, Buddhaputra, Sri Rahula, Wettewe, Gurulugomi, Parakramabahu II Vidusakviti, contributed immensely to Buddhist literature.

Dharmapradeipikava, Amavatura, Butsarana, Dhamsarana, Saddharmaratnavaliya, Pujavaliya, Pansiyapanas Jataka Pota, Kausilumina, Kavyashekeraya, Guttilaya, Budugunalankaraya, Loweda Sangarawa were some of the Budhist books written after the advent of Buddhism.

It is indisputable that Sri Lanka’s structure as an independent peace-loving country had its birth, with the introduction of Theravada Buddhism. The beginning of Sangha Sasana, Bhikkuni Sasana also began with the advent of Buddhism on Poson Full Mon Poya Day. Today, Sri Lanka is the main centre of Theravada Buddhism in the world. The role played by the venerable sangha is enormous. They guided all of us.

Our proud education system was nurtured in the pirivena. On Poson Full Moon Day, we venerate the Buddha Dhamma and especially the Sangha who were mainly responsible in moulding the character of our people. We became civilized and productive citizens and agriculture flourished with the tank and dagaba concept. The message of Arahat Mahinda had the biggest impact on us. Therefore, Poson Full Moon Day is very important to Sri Lankan Buddhists.

Former Prime Minister, the late S. W. R. D. Bandaranaike, once stated; "Buddhism will last as long as the Sun and the Moon last and the human race exists upon Earth, for it is the religion of man of humanity as a whole."

Today, on this Poson day we will dedicate ourselves to practice the doctrine of the Great Teacher, Gauthama Buddha and preserve Theravada Buddhism in our resplendent island.

I wish to conclude this essay quoting a verse written by one one of the greatest Catholic Priests, who contributed immensely in promoting traditional music as well as Sinhala literature, the late Rev Father Marcelline Jayakody:

Yana yana hematena Veherak Sedeeyan

Veherak nethi thenaka Veherak Hadeeyan

Dutu hematenama sil sunwandak meviyan

In yana pani-vidaya nuwanata Deniyan

May there be Dagabas (Pagodas) and Viharas (Temples) everywhere; where there are no Buddhist shrines, may there be Buddhist shrines; let there be virtuous, ones (who possess-sila) everywhere; let this message thereby be transmitted and reach the brain.

Next year, Sri Lanka celebrates the 2600th year of the Buddha’s Enlightement. The above verse will be a fine message for all Buddhists and Sri Lankans.

May the Triple Gem Bless You!

Buddhism encourages happiness

Buddhism encourages happiness
June 24, 2010, 6:55 pm

by Rajah Kuruppu
island.lk

The essence of Buddhism is in the four Noble Truths, namely, Dukkha, the cause of Dukkha the cessation of Dukkha and the Path leading to the cessation of Dukkha. Thus, all four truths deal with Dukkha. The Buddha Himself declared as follows. " This do I teach and this alone, Dukkha and the cessation of Dukkha".

Dukkha, a word in Pali, the language of Theravada Buddhism is often translated into English as suffering and this has caused some confusion. Thus, several believe that Buddhism deals only with suffering, the negative aspect, and not about happiness, the positive aspect.

However, a better translation of the Pali term Dukkha is the unsatisfactory nature of life which would include both happiness and sorrow. Even happiness in Buddhism is considered Dukkha because everything is impermanent and nothing is of a lasting nature. Thus, the Buddha included happiness also as Dukkha because of its changing and ephemeral nature. Since the Buddha deals mainly with Dukkha, He is often referred to in Buddhist Literature as the Lord of Dukkha.

Yet, the Buddha encouraged His adherents to be happy. After all, the goal in Buddhism is Nibbana, the highest happiness - Nibbanam Paraman Sukkham. So, even prior to the attainment of Nibbana, the followers of the Buddha were advised to be happy. Merely because Buddhism deals with Dukkha, it does not mean that a Buddhist should be melancholy or sorrowful. On the contrary, a Buddhist should be happy living in the present and not regretting the past or speculating over the future. He should understand the true nature of life, that it is a package of the pleasant and the unpleasant experiences and be calm and serene, with less fears and anxieties, and face the vicissitudes of life with understanding and fortitude.

The Buddha himself was never melancholy or gloomy. Contemporaries described Him as the ever smiling Buddha. Buddhist paintings, sculpture and architecture depict Him with a countenance that is happy, serene, content and compassionate. The Buddha advised His disciples not to be angry or impatient with suffering. By being angry or impatient, one would not overcome suffering but it would actually aggravate ones troubles and an already disagreeable situation. Anger and hatred are evil emotions that disturb the mental equilibrium of man. What is required is neither anger nor impatience but a clear understanding of suffering, its cause and how to eliminate it and then work towards that goal with perseverance and diligence.

Most persons in an unhappy frame of mind have a negative relationship with society and those who associate with them. At such times, they often tend to impose it on vulnerable persons whenever possible like children and subordinates. On the other hand, when one is in a happy state of mind one often tends to reveal noble qualities of generosity, consideration, understanding and helpfulness. On the roads, a happy driver would be more considerate and tolerant to other users of the road, drivers and pedestrians, and even towards errant drivers. Moreover, if one were to seek a favour from another, the response is likely to be more favourable if that person is in a good mood. Irritation and anger are suppressed to a considerable degree when one is happy.

One way to be happy is to develop the noble quality of Upekkha. It is defined as balance of mind, equanimity or mental equipoise. It rejects both attachment (Anurodha) and resentment (Virodha) and advocates the middle path of being neither attracted nor repelled by the desirable and the undesirable or the pleasant and the unpleasant experiences. One accepts that in life there is the pleasant and the unpleasant, that they are impermanent and not of a lasting nature, and makes the effort as far as possible not to be carried away by success or depressed by failure. This is the seventh and final factor in the seven factors of Enlightenment and the mental health of Arahats who enjoy Upekkha absolutely, is perfect

So happiness is in the invisible but powerful mind. The importance of the mind for happiness is stressed by the well-known British literary figure, John Milton, who remarked that the mind could make a heaven of hell or a hell of heaven. The important mind is ours to control and we should direct and guide the mind rather than being led by the mind to realize happiness.

One could also make an effort to be happy with what one does. Taking care or helping a seriously ailing patient could be a trying experience. However, this experience could be transformed to happiness contemplating that a great service is being undertaken for a person in need. The Buddha declared that helping the sick is as good as helping the Buddha Himself.

The Buddha identified the fundamental problem. of life which is Dukkha or the unsatisfactory nature of life. All problems of life could be reduced to the fundamental problem of unsatisfactoriness of life. It is because life is unsatisfactory that all other main religions of the world refer to a heaven after death where the unsatisfactory features of life are absent. The Buddha proceeded beyond the identification of the central problem of life of Dukkha and enunciated a Path to overcome Dukkha, namely, the Noble Eight-fold Path. Thus, some say that Buddhism far from being pessimistic is an optimistic religion where there is a problem and there is a solution to that problem. Others, perhaps more correctly say that it is neither pessimistic nor optimistic but it is a realistic religion.

With regard to happiness, the words of the Dalai Lama, an outstanding propagator of the Dhamma, is relevant. Addressing a large audience in Arizona, USA, he declared as recorded in the book "Art of Happiness," co-authored by the Dalai Lama and Dr. Howard C. Cutler, a Psychiatric practitioner in Phoenix, Arizona, USA as follows." I believe that the very purpose of our life is to seek happiness...... whether one believes in religion or not, whether one believes in this religion or that religion we are all seeking something better in life. So, I think that the very motion of our life is towards happiness ............"

A quality that should be cultivated for happiness is contentment or to be happy with what is available. It is true that a certain minimum is required for contentment. For laymen, the minimum would vary according to ones own background and comforts one has enjoyed n the past. However, many people have that minimum but still continue to be discontent craving for more sense pleasures and making insidious comparisons with others who enjoy higher standards of life. The Buddha emphasized the importance of contentment and stated "Santhuthi Paranam Dhanam" - contentment as the highest wealth. He added that His Dhamma is for the contented and not for discontented.

On one occasion, the Buddha told Anathapindika, the great banker, one of his most devoted lay disciples who founded for him the celebrated Jetavana monastery at Savatthi, that a layman, who leads an ordinary family life has four kinds of happiness. The first happiness is to enjoy economic security or sufficient wealth acquired by just and righteous means (atthi-sukha); the second is spending- that wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds (bhoga-sukha); the third to be free from debts (anana- sukha); the fourth happiness is to live a faultless, and a pure life without committing evil in thought, word or deed (anavajja-sukha); The first three of these kinds of happiness are economic, and the Buddha finally reminded the banker that economic and material happiness is not worth one sixteenth part of the spiritual happiness arising out of a faultless and good life. Thus, recollecting that one has overall led a harmless and virtuous life one could become happy.

Thus, let us make an effort to be happy most of the time despite the fact of Dukkha or the unsatisfactory nature of life. By so doing, we will be encouraging wholesome actions, mental, physical and verbal, and would be good to those with whom we associate. Being happy is good for oneself as well as for others.

Full Moon Poya Day of Poson - 2554

June 24, 2010, 6:56 pm

by Walter Wijenayaka

island.lk

It was on a Full Moon Poya Day of Poson, 2318 years ago today that, king of the island, Devanampiyatissa with a retinue went on a ceremonial deer-hunt in the mountain of Mihintale where they encountered the mission sent by Emperor Dharmasoka of India – Jambudvipa – to disseminate the Dhamma of the Sakyamuni Gauthama Buddha – under the leadership of his own son Arahant Mahinda accompanied by four Arahant Bhikkhus, one Samanera Bhikkhu together with a lay disciple and on having listened to the sermon based on Cullahatthipadopama Sutta preached by Arahant Mahinda, they all took refuge in the Triple-Gem and embraced Buddhism – making the event one of the most significant happenings in the annals of Sri Lanka.

Since then Buddhism flourished in this island, but after two millenniums, since 1505 it disclosed a decrease in the process of its progress with the advent of three Western Nations – Portuguese, Dutch and British in turn with the influence of their Christian/Catholic missionaries.

However the pure doctrine of the Buddha brought by the Maha Thera precided Mahinda after it was redacted by Arahants at the Third Great Buddhist Council held under the aegis of Emperor Dharmasoka and the presidentship of the Arahant Thera Moggaliputta Tissa, continues to flourish here today.

It should be kept in mind that the credit for preserving the Dhamma of the Buddha untarnished, and for its spreading throughout the world is deserved by the people of Sri Lanka.

In his exercise Mahinda Thera, with great ease established the Bhikkhu Sasana (Bhikkhu Sangha community) with the ordination of Prince Arittha. After all he went back to the Missaka Pabbatha as its environment was calm and quiet.

On the following morning he went to Meghavana Park (Maha Meuna Uyana) to respect the Ministers of the king who invited him on the orders of the king. The then bestowed the park to the Thera.

The gift was formed the nucleus of the Maha Vihara which was later to become a historic seat of Buddhist learning in Sri Lanka. The Buddha Sasana was firmly established in the Sri Lanka’s soil and enjoyed royal patronage. The treasury provided for the maintenance of the Bhikkhus who had joined the Order in large numbers as they could not always rely on the charity of generous lay folk for their sustenance. Part of the country’s agricultural surplus was also used to construct religious edifices called stupas or chetiyas and cultural embellishments associated with them.

Arts and crafts, painting and sculpture, language and literature received a fresh impetus as the doctrine took root in the country. Every Buddhist shrine in the country were based on the Indian models and in the wake of the Mauryan Buddhist mission came the arts and crafts of India as well.

The arrival of Arahanth Mahinda Thera was soon followed by the bringing of a sapling of the historic Bo tree from Buddha Gaya under which the Buddha attained enlightenment, by Sangamitta Therani, the sister of Arahanth Mahinda Thera.

She established the Bhikkuni Sasana with the ordination of Princess Anula, the wife of the king’s (King Devanampiyatissa’s) younger brother. Civilization attached to Buddhism and the arrival of Therani Sangamitta and the establishment of Bhikkhuni Sasana.

Civilization attached to Buddhism and the arrival of Therini Sangamitta along with the numerous master-craftsmen brought about a distinctive religious and cultural pattern in Sri Lanka.

No story of ancient Mihintale would be complete without a brief reference to two persons who were associated with the preservation and discovery of the monuments, during the first half of the last century. Between 1900 and 1914, it was the fiery orator and Buddhist leader Walisinghe Harischandra whom agitated with the colonial government to hold back vast extent of temple property that was to be appropriated under the Waste Lands Ordinance. The other person was Prof. Senerath Paranavitane, the Archaeological Commissioner who identified and restored our heritage at this hallowed spot.

The people of this country in the ancient times worshipped rocks, trees etc. They prayed to super natural beings, gods, demons etc. for the fulfilment of their wishes. What ever it is, they were aware of the message – the doctrine of the Buddha as the Buddha has visited Sri Lanka thrice – the first to Mahiyangana, second to Nagadipa and the third to Kelaniya.

The Arahant Thera Mahinda having worked hard for the propagation of Buddhism inthis small island for forty eighty years and passed away at the age of eighty years while residing at Mihintale during the reign of King Uttiya.