Opening and beginning instructions for meditation

FRIDAY WAS POSON POYA DAY

Opening and beginning instructions for meditation

By Dr.Bokanoruwe Dewananda Thera,
Florida Buddhist Vihara ,
Florida,
USA.

Traditionally a, meditator observes the five precepts having taken the three refuges in the Buddha, Dhamma and Sangha, prior to the beginning of meditation. Taking refuge in the Buddha is meant as an initiation of planting the seed of Enlightenment (nibbana). Buddhists do not take refuge in the Buddha, Dhamma and Sangha blindly and it is not just image worshipping. Actually, there is something beyond that which is regarded as a meaningful way of discipline on the path of purification. To take refuge in the Dhamma very honestly and sincerely means taking a right understanding to live in society, paying due respect to law and order and others’ lives. Administering (observing) five or very appropriate precepts is a very essential and indispensable custom for cultivation of meditation. Basically, the meditator takes necessary precepts in order to maintain essential discipline and purity of body. speech and mind. The five precepts, which should he administered by the meditator conventionally, are: I take the precept to abstain from knowingly killing or destroying living beings. Various organizations that have been formed for human rights, talk about how to protect and achieve basic human rights by holding annual seminars and conferences worldwide where innocent animals are killed and consumed for their grand parties. They are very selfish. They do not think of animal rights. If the whole world honestly practices the five precepts, there is no room for demonstrations and conferences agains the violation of human rights . It will come naturally. Taking the five precepts means granting human rights and a peaceful environment to society. These are the basic commands, which develop citizens’ moral behaviour, discipline and righteous living style that can influence the entirety of living beings’ rights. According to the real sense of the first precept, the preceptor is not allowed to even swat a mosquito, to step over ants, knowingly. And one must think twice before embarking on any business that can cause harm to living beings. Make sure that you practice patience (tolerance) during meditation practice by not even killing a mosquito!
The second precept is “I take the precept to abstain from knowingly taking anything which is not given to me”. Everybody in society likes safety for his or her own things. They want to protect their things from being stolen. The Buddha said that when poverty prevails in society, stealing would arise. No one can deny this. So, there is no peace, harmony and safety in society when stealing prevails. Everyone is living in uncertainty, fear and danger. If people practice this noble injunction, everyone in modem society will be happy and safe. We are responsible for social justice.No one can escape that responsibility. You earn righteously and enjoy in the same way. Stealing is an easy way to earn what you need, but it is not the correct way to earn. One is ‘happy making use of stolen items, but this not true happiness . Restraining from theft is giving the right to others in society to lead their lives peacefully and fearlessly. This is one advantage that you add to your life by administrating the five precepts before meditation.
The third precept is “I take the precept to abstain from sexual misconduct (adultery). Breaking of this precept causes much damage to social justice and harmony. On the other hand, it separates beautiful families in one second, destroying everyone. There is no room for separation of a husband and wife in any family, where they maintain right understanding and mutual relationship. Adultery is a dangerous monster that comes between families in the guise of a ‘friend’ in order to ruin the whole family. Therefore, let’s build social co-existence and a happy and peaceful family life, by avoiding adultery . When you are concerned about a meditation retreat, you may lead a life of celibacy throughout the whole retreat.
The fourth precept is “ I take the precept to abstain from telling lies. The term “musavada” of this precept apparently denotes telling lies, yet it is holding other indications behind it, that is, to abstain from malicious speech (slanderous speech), tale-carrying, harsh words and foolish babble. Verbal indiscipline is a parasite, which destroys the whole of society. Restraining from verbal indiscipline has been promoted as right speech of the eight-fold path. That is mentioned under it’s third factor. Some people tell lies as a habit.People are different; so they may tell lies with many different purposes and doing so they enjoy. They are not bothered about t he destruction it causes to society. The fifth precept is “I take the precept to abstain from taking intoxicants”. Drinking of alcoholic drinks or beverages makes one’s mind mainly unconscious. One who takes intoxicants loses his or her pure consciousness. The Singalovada Sutta has pointed this out.
The discipline and composure earned by following the five precepts may grant a firm and strong base and foundation for the development of mindfulness, and makes the growth of insight possible.
May all beings be well and happy!

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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.

Unique cultural renaissance - /www.sundayobserver.lk

Unique cultural renaissance

by Samangie WETTIMUNY

Over the years, Sri Lankan Buddhists have been celebrating Poson Full Moon Poya day with much devotion and spirit. Devotees will observe sil, engage in religious activities, make Poson pandals, arrange `dansalas’ and reach out to the needy. Poson processions will parade through the streets and as usual people would line the streets to have a glimpse of it. Thousands of articles and books have been written on the significance of Poson Poya, but still there’s a lot more to say. It was on a Poson Poya day that the most crucial event in the entire history of Sri Lanka took place.

More than 2240 years ago on a Poson Full Moon Poya day, Arhat Mahinda accompanied by other theras such as Iththiya, Uththiya, Sambala, Baddasala, Sumana Samanera and lay adherent (Upasaka) Banduka appeared atop Mihintale in Anuradhapura whilst king Devanampiyatissa was engaged in hunting and preached `Chulla Haththi Padopama Sutta’ to the King. Thus the official introduction of Buddhism to the island by the missionaries of the Indian emperor Asoka marked the beginning of Sinhala Buddhist civilization. Mihintale Ambawanaya the place where the king embraced Buddhism was immediately named a santuary and to this day it continues to remain the country’s first wild life sanctuary.

Buddhism took a firm hold in the land under the patronage of the king, thus moulding the lives of all citizens. Since its advent in the 3rd Century B.C., Buddhism has helped Sri Lankan civilization ascend lofty heights. In fact Mihintale is not only the cradle of Buddhism in Sri Lanka, but also the place where our civilization and culture originated.

In fifteen out of its first twenty chapters, Mahavamsa deals with the spreading of Buddhism in the country. As Mahavamsa reveals there had been a great friendship between King Devanampiyatissa and Emperor Asoka of India and the latter had even assisted the former on the occasion of his coronation.

Third Dhamma Council

At the end of the Third Dhamma Council which was held under the Chairmanship of Moggaleeputta Tissa Thera, it was decided to send missionaries to various places - within the country and outside as well. As mentioned in `Samantha Prasadika’, at the end of the Third Dhamma Council, Moggaleeputta Tissa Thera and other bhikkhus had invited Arhat Mahinda to visit Sri Lanka and establish Buddha Sasana there. But Arhat Mahinda who was of the view that it was not the right time to visit the country decided to postpone the tour.

King Mutaseewa who ruled the country at that time was quite old and was not in a position to grasp a deep philosophy like Buddhism.As King Devanampiya Tissa succeeded to the throne, Arhat Mahinda decided to visit Sri Lanka.In fact Emperor Asoka’s mission in conducting the Council was to propagate the teachings of the Buddha around the world. Of all the most successful missionary group was the one which was sent to `Lankadeepa’ headed by Arhat Mahinda.

Mahavamsa refers to Arhat Mahinda’s visit as follows ;

“Maha Mahinda therancha, Theran Iththiya muthiiyan, sambalan Baddasalancha’ sake Saddhiviharaka.”

Buddhism is a deep philosophy and a high level of intelligence is needed to grasp the subject. So it was only after testing his level of intelligence that the Thera preached to him the Dhamma. The dialogue between the king and Arhat Mahinda is also known as an Intelligence test.

Arhat Mahinda (A.M.): O! Mighty King, What is this tree? (pointing at the Mango tree which was near by)

King (K): It is a mango tree

A.M.: Are there any other mango trees than this?

K: Yes, there are several

A.M.: Are there any trees other than this mango tree and other mango trees?

K: Yes, But those are not mango trees.

A.M.: Are there any trees other than those mango trees and the trees which are not mango?

K: Yes, It is this mango tree

A.M.: Do you have relatives?

K: Yes, several

A.M.: Are there any one who is not related to you?

K: Yes, several

A.M.: Are there anyone else other than those who are your relatives and non relatives?

K: Yes, It is me.

Satisfied with his level of intelligence, Arhat Mahinda preached *Chulla Haththipadopama Sutta to the king who soon became a follower of the Buddha. Then Arhat Mahinda ordained Banduka and preached Samachiththa Pariyaya Sutta to the gathering.

Arhat Mahinda spent the first night in Mihinthale itself where Banduka Upasaka was ordained.

The following day Arhat Mahinda arrived in Anuradhapura where he preached to the palace dwellers from Pethawaththu and Vimanawaththu. Subsequently Queen Anula with five hundred women entered the first stage of path to Nibbana.Since people from all parts of the country swelled the crowds, more space was needed to accommodate them.

As a result the grand elephant stall of the palace too had to be used as a `Dharmashala’. Later when the number of people increased even further, Nandana Uyana too had been used to accommodate the devotees to listen to Bala Panditha Sutta preached by Arhat Mahinda. More than thousand women had entered the first stage of Path to Nibbana

Pre Mahinda era

As recorded by Mahavamsa, the first event of religious significance that occurred in the country was the Buddha’s first visit to the country - to Mahiyangana in the ninth month of his Enlightenment on a Duruthu poya day. His second visit was to Nagadeepa on a Bak Amawaka Poya day in the fifth year of his enlightenment to settle a dispute between two Naga Kings - Chulodara and Mahodara over a gem-studded throne.

The Buddha’s third visit to Sri Lanka took place on the invitation of Maniakkitha Naga king of Kelaniya in the eighth year of Supreme enlightenment on a Vesak Full Moon Poya day.

Many Yakkhas and Nagas had established themselves in the three Refuges (Buddha, Dhamma and Sangha) during the Buddha’s visits to Mahiyangana and Nagadeepa respectively.

On and off, over the centuries groups of people had arrived in Sri Lanka from India. Some of them had even settled down in the country. Prince Vijaya who arrived here along with a retinue of seven hundred men, had even brought his Chief Queen from India while. several other women too had accompanied her. There could have perhaps been followers of the Buddha among them as his doctrine was said to be quite popular among Indians at that time.

Queen Baddhakachchayana, the Chief Queen of King Panduwasdevu was a niece of Prince Siddartha (She is a daughter of a cousin of the Prince Siddartha.) She arrived in the country with six of her brothers. Since the majority of the Sakyans were the followers of the Buddha, it could be assumed that this group could have been Buddhists.

As recorded in an inscription in Thiriyaya, the sacred hair relics of the Buddha which were brought in by two tradesmen - Thapassu and Balluka were enshrined in Girihadu Saya. As argued by historians, such tradesmen might have played a significant role in spreading the religion. As argued by many, sacred hair relics were brought in because there were already Buddhists in Sri Lanka at that time. Anyway, there is hardly any historical proof that Buddhism existed in the country prior to the arrival of Arhat Mahinda.

Official introduction

As firmly believed by all Sri Lankan Buddhists, it was only after the arrival of Arhat Mahinda that Buddhism was officially introduced to the country and there is enough evidence to prove that. “Buddha Sasana” was thus established. Prior to that there had been beliefs like Brahmana and Jaina.

Some had even worshipped the Nature, the Yaksas and the Nagas.

Under the patronage of Arhat Mahinda, King Devanampiyatissa established Buddha Sasana in Sri Lanka. For Buddhism to crystalize in the land, Mahinda thera had advised the king to ordain children of the country to be the future guardians of the Sasana.The country thus moved forward dramatically from pre history era into the full light of written history!

Prince Aritta, a nephew of the king was the first to be ordained under the name Maharitta Thera. Soon a lot of young ones followed him and they learned the Dhamma and Vinaya from Arhat Mahinda. Aritta Thera undertook steps to translate `Atuwa’ into Sinhala, Even today the Sri Lankan education system is largely influenced by the moral code of Buddhism. It was Arhat Mahinda who introduced Brahmi alphabet to the country. Modern Sinhalese letters are a gradual development of Brahmi letters.

Temple became the centre of Buddhist education from the 3rd century B.C upto the colonial era. The knowledge of the Pali Tripitaka that was orally handed down to the Sri Lankan Bikkhus by Arhat Mahinda was preserved by them for the posterity.

On the very first day when Arhat Mahinda arrived in Sri Lanka, King Devanampiya Tissa had offered him `Mahamegha Wanayaudyana’ (Mahamevuna uyana) as a gift. Tissaramaya was the first vihara that was offered to Arhat Mahinda.

Arhat Mahinda thera also took steps to arrange social events in order to make people’s life styles part and parcel of Buddhism. Processions, Bodhi festivals, ordination ceremonies, festivals for Vihara pooja, Chaitya pooja and Dhamma Desana are to some of such religious functions. Arhat Mahinda made it compulsory for Bikkhus to protect Buddhism.

The great thera who was said to have been 32 years old at the time he arrived in Sri Lanka, served the inhabitants of the country until his demise. His demise had caused an outpouring of heavy grief in the country and in commemoration of his service the term Anubudu is also being used when referring to him.

The arrival of Arhat Mahinda was soon followed by the bringing of a sapling of the historic Bo tree at Buddha Gaya under which the Buddha attained Enlightenment, by Arhat Mahinda’s sister, Sanghamitta therani. Her arrival paved the way for the establishment of Bhikkuni Sasana.

Being ordained by Sanghamitta Therani, Queen Anula became the first to join the Order of Nuns. People of 16 castes who arrived in Sri Lanka along with her for the protection of the Bo tree too made tremendous contributions in several spheres such as agriculture, architecture, sculpture and engineering. Religious and literary activities heralded the country on a new path. Religious legends and historical accounts relating to both India and Sri Lanka appeared on a large scale.

The introduction of Buddhism with a great civilization attached to it and the arrival of skilled labour brought about a remarkable change in the social and religious life of the country. Construction of Mahavihara, Chetiyagiri, Thuparama, Isurumuni Vessagiri Vihara, Thisa Wewa etc signify the creativity of that era even today. Buddhism and Sinhala literature are inseparable as the latter is enriched by Buddhist stories.

Arhat Mahinda and Sanghamitta Therani enacted a religious as well as a cultural renaissance in the country.

Sri Lankan Buddhists eagerly await the dawn of the Poson Poya day to commem

President’s Poson message >>> 2009

President’s Poson message

“We are celebrating Poson Poya with much fervour since it laid the foundation for the Buddha Sasana in the island heralding the dawn of a new society and a culture.

Arhath Mahinda Thera’s message of the Dhamma which promoted moral greatness and strengthened the existence of fauna and flora helped the Sri Lankan society to consolidate culturally, economically and politically as well.

We have surmounted challenges thrown at us during the past three decades and we find ourselves today back in the direction chartered by Arhath Mahinda Thera.

The Buddha Dhamma which showed the road to salvation transcends all differences.

It upholds love, compassion and loving kindness. Our State policy is moulded accordingly.

Guided by the Noble Dhamma exhortation, “Be upright and strive with heedfulness, one who practises Dhamma is happy in both worlds”, we may all rally round to herald a new Sri Lanka.”

The existence of Buddhism before the arrival of Arhath Mahinda in Sri Lanka

The existence of Buddhism before the arrival of Arhath Mahinda in Sri Lanka

by Dr. Keerthi Jayasekera
---- The Island

Poson full moon day is associated with the official introduction of Buddhism to Sri Lanka by Arhath Mahinda around 236 B.C. This happened over 250 years after the passing away of Buddha. During this long period of time did Buddhism exist in Ceylon (Sri Lanka)? Mahavansa the great chronicle of Sri Lanka, Deepawansa the History of the Island and Samathapasadika the Pali translation of the Sinhala commentaries of the Vinaya Pitaka; mentions of three visits by the Buddha, during his lifetime to this island. First visit took place in the fifth month after the enlightenment. The Naga Maniakkhika of Kalyani, we are told, accepted the Buddhist faith during the first visit of the master. The second visit took place in the fifth year after the Enlightenment. This visit was to save two clans from an impending war. After settling there dispute the Buddha preached the Doctrine and eighty kotis of Nagas were converted. Three years later the Buddha visited the island again at the request of Maniakkhika, during which Buddha is said to have left the imprint of his foot on the peak of Sumana Mountain (Adam's peak).

What is interesting is the fact Mahavansa was written 1100 years, Deepawansa after 900 years, Samathapasadika after 1000 years after the passing away of the Buddha. Dr. E. W. Adikaram in his Ph.D (London) thesis, a brilliant masterpiece of original research, "Early History of Buddhism in Ceylon" says: "these visits are recorded only in the Deepawansa, Samathapasadika and Mahavansa. No mention of is made of them in any part of the Pali Canon. This negative evidence, though a weighty one, is not sufficient for us to arrive at a decision and deny the truth of this tradition. This tradition may probably have risen from the arrival, before the advent of Mahinda of some Buddhist missionaries from India and also from the existence in Ceylon of a considerable number of Buddhists among the earlier inhabitants, namely the Yakkhas and the Nagas.

The Mahiyangana thupa, says the grate chronicle, existed in Ceylon long before the arrival of Mahinda. When the Buddha first visited Ceylon the deva Mahasumana of the Sumanakuta Mountain requested the Buddha to give him something to worship. The Master took a handful of hairs from his head and gave it to the deva. The latter enshrined it respectively in a thupa which he built at the place where the Master had sat. After passing away of the Buddha, the Thera Sarabahu, a disciple of the thera Sariputta, brought the collar bone of the Buddha and deposited in the same thupa. Later Uddhaculabhaya, the son of king Devanampiyatissa's brother's, saw the wondrous cetiya and covered it over afresh and made it thirty cubits high. Still later king Dutthagamini, dwelling there while he made war upon the Damilas, built a mantle cetiya over it eighty cubits high". Dr. Adikaram goes on to say: "the arrival of princess Bhaddakacchana and her retinue too, brings us to the same or more decisive conclusion'. Bhaddakacchana was the youngest daughter of Pandu, a cousin of the Buddha. She is said to be very closely related to the Buddha, and one may rightly infer that she and her friends were not all ignorant of the teachings of there royal Kinsman.... Secondly we are told they came disguised as nuns (Pabbajita)... considering the locality from which they came and their connections with the Buddha’s family, it is very likely that this word (Pabbajita) signified Buddhist bhikkhunies".

What was the society like before the advent of Arhath Mahinda in Sri Lanka? Again we turn to Dr. Adikaram book.

1. Brahmanism, from the very beginning, since the arrival of Vijaya and his followers in about the year 483 B.C. the Brahmis enjoyed a prominent status in Ceylon. There were Brahmanas who came along with Vijaya to Ceylon. Upatissa was one of them. He founded the village Uppatissagama which was for some time the capital of Ceylon. The same Brahmana held the post of chaplain (purohita) to king Vijaya. Pandukabhaya as a young price received his education under the brahmana named Pandula. The son of the latter became in due course the chaplain to Pandukabhaya (394 - 307 B.C.). When Devanampiyatissa sent presents to Ashoka, the price Arittha was accompanied by the king's chaplain who was a Brahmana. The presence of these Brahmanas naturally implies the existence of there religious beliefs in Ceylon at that time.

2. Worship of Yaksas: King Pandukabhaya built a temple for the Yaksa Cittaraja. The conditions, in pre-Buddhist Ceylon of the Yaksa cult appear to have been exactly similar to those in North India in the time of the Buddha; and in spite of the adoption of Buddhism as the national religion of the earlier Yaksa worship flourished side among the masses and has persisted down to the modern times.

3. Tree Deities: Pandukabhaya fixed a Banyan tree near the western gate of Anuradhapura as the abode of Vaisravana, and a Palmyra palm as that of Vyadhadeva. Here we have two instances of the worship of tree deities in pre Buddhist Ceylon.

4. Patron Deities: the Vyadha-deva, mention above was the patron deity of the hunters. Another such deity was Kammara-deva, or god of the blacksmiths. In addition to those deities of particular trades these was also a guardian deity for the whole of Anuradhapura city.

5. Jainism: Pandukabhaya is said to have built dwelling places for the Niganthas (Jains) named Jotiya and Kumbanda. Another Nigantha called Giri lived in the locality where Jotiya was. The monastery of Giri was demolished by king Vattagamini Abhaya (29-17 B.C) and in its place was built the Abhayagirivihara, which in subsequent times, played an important part in the history of Buddhism in Ceylon. Ever since the arrival of Vijaya, there was a constant flow of immigrants to Ceylon from India.

6. Paribbajakas, Ajivakas etc: the Paribbajakas, a class of wondering teachers or Sophists and Ajivakas the followers of Makkhali Gosala (contemporary of the Buddha) too were known in early Ceylon. Pandukabhaya built a monastery for the Paribbajakas and another for the Ajivakas

...... As shown in the preceding pages, there lived in pre-Mahindian Ceylon, people belonging to almost every religious sect then existing -in India. Even Ajivakas who were, by no means, so numerous as the followers of the Buddha, are mentioned as living in Ceylon. How then is one to account for the absence of any Buddhists? The only explanation possible is that silence was observed with regard to there existence in order to create a dark background on the canvas on which the enthusiastic narrator of Buddhist history might successfully paint his glowing picture of Mahinda's miraculous conversion of the island.

Again, when we consider how rapidly the conversion of Ceylon (Lanka) took place, it is difficult to believe that the people were till then entirely ignorant of the teaching. After the very first discourse of Mahinda forty thousand people including the king embraced the Buddhist faith. His other discourses, too were equally successful (seven discourses followed in all) all these facts help us to conclude the Buddhism did exist in Ceylon (Lanka) before the time of Mahinda, though it was only after Devanampiyatissa's conversion that it became the state religion of the country. Moreover, it may be justly said that Mahinda's mission had as its chief aim not to mere introduction of the teachings of the Buddha to Ceylon but the formation of the monastic order and thereby the "establishment' of the Sasana in the island". The arrival of Arhath Mahinda took place 236 years after the passing away of the Buddha.

During this long period of over two hundred years how did Buddhism fare in India? In the "2500 years of Buddhism" the Indian government publication, Dr. A. C. Banerjee says, "the Buddha's saying and their commentaries were handed down orally from teacher to disciples. Unlike the Vedic texts, how ever not enough care was not taken for the preservation of the actual words of the teacher, not to speak of their interpretations. In the Mahaparinibbhana Sutta, the teacher apprehended that his sayings might suffer distortion, and so as noted above, he cautioned his disciples about the four ways in which his instructions were to be verified. A centaury is a long time, and about a hundred years after his passing, differences arose among the monks about the actual words of the teacher and their interpretations. Once the monks took the liberty of bringing dissensions to the Sangha, they went on multiplying till the number of sects reached the figure of eighteen in the second and third centuries after the Buddha's death". Writing in the same publication, Bhikshu Jinananda MA. PhD (London), Professor of Pali and Buddhalogy, Nalanda Post Graduate Pali institute, says: "Moggaliputta Tissa is reputed to have converted the Emperor Asoka to the Buddhist faith. According to the Mahavansa, he was born in a Brahmana family and learned the three Vedas before he was sixteen. He was however won over to the new faith by the Thera Siggava and very soon attained to Arhatship with all its attendant supernatural powers. It was under his influences that the emperor made over to the Buddhist order his son Mahinda and Daughter Sangamitta. These two crossed to Lanka and converted to the Buddhist faith.

....... The venerable monk instructed the king in the holy religion of the Buddha for a week. The king thereafter convoked an assembly of the whole community of Bhikkhus. He called the bhikkhus of several persuasions to his presence and asked them to expound the teachings of the blessed one. They set fourth there misguided beliefs, such as the doctrine of the external soul, and so on. These heretical monks numbering sixty thousands were expelled from the brotherhood by the king. He thereafter interrogated the true believers about the doctrine taught by the blessed one and they answered that it was Vibhajjavada (the religion of analytical reasoning). When the Thera corroborated the truth of this answer, the king made request that the brotherhood should hold the Uposahta ceremony so that the whole community might be purified of evil elements. The Thera was made the guardian of the order.

Thera Tissa thereafter elected a thousand bhikkhus of the brotherhood who were well versed in the three Pitakas to make a compilation of the true doctrine. For nine moths he worked with the monks and the compilation of the true Tripitaka was completed. This council was held in the same manner and with the same zeal as those of Mahakassapa and Thera Yasa (first and second Buddhist councils) respectively. In the midst of the council Thera Tissa set fourth the Kathavatthupakarana wherein the heretical doctrines were thoroughly examined and refuted. Thus ended the third council in which a thousand bhikkhus took part. One of the momentous results of this council was the dispatch of missionaries to the different countries of the world for the propagation of the Saddhamma. From the Edicts of Asoka we know of the various Buddhist missions he sent to far - off countries in Asia, Africa and Europe."

The third Buddhist council was held in Pataliputra (Present Patna) in the year 253 B.C. Megasthenes the Greek ambassadors to the Imperial Court of Chandraguppta (Asoka's Grandfather) has described in detail the beauty and splendour of the well planned city of gorgeous wooden buildings, which was 9 miles in length and 11/2 miles in breadth in the shape of a parallelogram. Greek Ambassadors to Bindusara (Asoka's father) was Deimachos and Dionysios was Greek Ambassador to Asoka at Pataliputra. Asoka's thirteenth edict, Ceylon (Sri Lanka) is mentioned as one of the many countries in which conquest by the Dhamma had been made by him. Dr. S. Paranavitharana in his book "The Greek and the Mauryas" makes reference to Yavana (Greek) kings with whom Dharmasoka maintained friendly relations and the succession of rulers in the kingdoms founded by Alexander's general's, in the Magadha kingdom. It was Anatogona Gonata who maintained friendly relations with Dharmasoka, and gave permission for the preaching of the Buddha-dharma in their respective territories. Mahamahendra-sthavira, who according to these sources, was a brother and not a son of Asoka, is said to have visited all these three countries, and preached the Dharma some time before he came to Ceylon.

Dr. S. Paranavitharana in his book "Sinhalayo" says: "when saint Mahinda preached Buddhism for the first time in Ceylon, he gave the explanations, as he had received them from his teachers, of certain words and expressions in the Pali Sermons. These were handed down orally with great care in the monasteries; and later teachers continued to add to this exegetical literature".

(Writer is a Doctor of-Medicine and Master-of-Arts in Buddhist studies)

Email kirthjames@yahoo.com

May a lamp be lit in every home >> Last Poson , 2008

May a lamp be lit in every home Remembering Arahat Mahinda’s historic mission on Poson Poya day

By Kumari Kumarasinghe Tennakoon

Poson Full Moon Day recalls a historic mission During the reign of King Devanampiyatissa; The Noble gift of Dhamma and great Compassion Is elaborated in the literary source, the Mahawansa. It was a memorable day in our recorded history, When Mahinda Thera met the King; the moment Of a great awakening for Sri Lanka, a day of Festivity, with the royal sport of hunting. Arahat Mahinda volunteered to visit Sri Lanka At the request of his father King Ashoka; His meeting with King Tissa at Mihintale peak Is the holiest moment in Sri Lanka’s history. The brief conversation – to judge the king’s wisdom – Launched an era of virtue and wisdom; Mahinda Delivered the “Chullahaththipadopama Sutra”, Revealing the Dhamma’s perpetual illumination. The first discourse of Arahat Mahinda Thera Rapidly brought peace and prosperity to Sri Lanka; Forty thousand followers joined the new faith, People rejoiced in Mahinda’s mission. Dedicated to propagating the Dhamma in Sri Lanka Mahinda Thera passed away peacefully aged eighty,Adoringly remembered by all Buddhists who Follow the Dhamma expounded by Samma Sambuddha. Pilgrims trek 1,840 steps yearly to Mihintale to Venerate the Peak, then named Ambastale; Enriched by crafts, sculpture, economy, cultural Heritage, the Sinhala race rose to its zenith of glory. Most Ven. Mahinda Thera is honoured today, With veneration each Poya day; may a lamp be lit In every Buddhist home to commemorate the Holiest day for Buddhists in Sri Lanka! < The Sunday Times >

How went on "Thanthirimale" On Last Poson

Thanthirimale beckons pilgrims

By Athula Bandara The Sunday Times

Spreading over an area of about 200 acres, the rocky terrain of Thanthirimale has a scenic beauty that captivates all who come upon it. Located in the midst of thick jungle, just 41 km from Anuradhapura, on its north west lies the famous Wilpattu park. Yet, it is because of its historic and religious significance that thousands of devout pilgrims journey here every Poson Poya. There is a reference in the Mahawansa to Thanthrimale in the story of the Bo sapling that was brought to Lanka by Theri Sangamiththa, during the reign of King Devanampiyatissa in Anuradhapura. Thanthrimale chaitya The King who accepted the relic at a place called Dambakiolapatuna, on his way back to Anuradhapura had spent the night on the rocks of Thanthrimale with the visitors. The place was then known as Bamunugama and was in charge of a Brahmin named Thivakka. He was also associated in the planting ceremony of the Sri Maha Bodhi in Mahamewuana Uyana in Anuradhapura. As a token of appreciation a shoot of the Bo sapling was also given to the Brahmin to be planted in his village Thivakka Bamunugama and can still be seen today. Thanthrimale is also archaeologically significant because of its Samadhi pilima and the Sleeping Buddha hewn out of rock. There are four more incomplete statues, for which archaeologists have different interpretations. Some believe that a natural disaster may be the result for them being left incomplete. There is a Pothgula (library) also erected in rock and rock huts which are believed to have been the meditation rooms of Bhikkhus of the time. For the pilgrim there is much to see at Thanthirimale – ruins and lots of Buddha statues, sellipi inscriptions and also a dagoba in ruins, all sadly vandalized by treasure hunters. The water courses around the area are replete with lotus flowers adding to the pastoral beauty of the landscape. The drawings on the walls of huts in Thanthrimale indicate the lives of those who lived centuries ago. Thanthrimale was a forgotten region not long ago. It was the late Ven. Kudakongaskada Wimalagnana Thera who pioneered the restoration of this historic place and renewed development of the region. Threats from LTTE cadres were repelled with the help of the Army and the current Viharadhipathi, Ven. Thanthrimale Chandraratana Thera has worked tirelessly to make the place what it is today. Today Thanthrimale has become a place of pilgrimage that every Buddhist yearns to visit at least once in his/her lifetime. Aloka Pooja 2008 Wijeya Newspapers Ltd, will for the fifth consecutive year support the religious programmes being held at Thanthirimale on Poson Poya. The programme is as follows: June 18- Poson Poya 6 a.m Observance of Atasil and Buddha Vandanava 8 a.m. Sermon 9 a.m. Religious discussion 10.30 a.m. Buddha Pooja 1 p.m. Religious discussion at Thapovanaya 6 p.m. Observance of Pansil and a short sermon by the Chief Incumbent Ven. Thantirimale Chandraratana Thera 6.45 p.m. Inauguration of Aloka Pooja by the Chairman WNL followed by his speech 7 p.m. Presentation of uniforms and gifts to teachers of the Daham Pasala 8 p.m. Bakthi Gee Contest June 19 6.45 p.m. Inauguration of Aloka Pooja by Director /Editor Lankadeepa, Siri Ranasinghe, followed by the distribution of uniform and other material to children of the Daham Pasala

Ruwanveli Seya In Sri Lanka , For the Last Poya Day

Ruwanveli Seya gets ready for Poson Poya

By D.C. Ranatunga - The Sunday Times

It's around six in the evening. We are in the 'salapatala maluva' - the stone-paved compound at Ruwanveli Seya, the hallowed place of worship in Anuradhapura. This is the area where devotees offer flowers and other offerings and worship the stupa. We hear cries of 'sadhu', 'sadhu'. We look towards the main entrance. What a sight! Devotees of all ages – men, women and children – come up the steps and start going round the stupa carrying a deep brown robe. The robe is spread out and they carry it above their heads. The cries of 'sadhu' continue. It looks a never-ending procession. They are carrying a robe 280 metres long, sufficient to go right round the stupa. We watch the procession gradually moving away from us. Once a full round is made, a few monks climb on to the area just above the three terraces ('pesavas') and start placing the robe to cover the stupa. This is the climax of an annual event after the Ruwanveli Seya gets a new coat of paint in time for Poson Poya when devotees in their thousands throng to the holy city. Annually 'sudu hunu' – a mix of chunam and salt - is applied to give a new look to the great stupa. On completion of the gigantic task, which is administered by the office of the Public Trustee, a 'pinkama' is held. A robe or the Buddhist flag is spread out covering the stupa, 'Buddha puja' is offered, and a monk delivers a sermon tracing the history of the Ruwanveli Seya and explaining the tremendous amount of merit gained by the devotees who undertake this mammoth task. The cost of the operation has been rising year after year and today stands at Rs. 3.5 million. Ten years ago the figure was around Rs. 500,000. The wages for about 50 workmen for a period of nearly three months in itself add up to a tidy sum. Yet there is never a problem in finding philanthropists to undertake the job. If no one comes forward, the Public Trustee publishes an advertisement in the newspapers. The response has always been most favourable. With Poson just a few days away, the dagoba is a blob of white. When lights are switched on at 6.30 in the evening, it's a beautiful sight. The dagoba as well as the compound is well illuminated. A cool breeze blows across. There is silence all round. It's an ideal setting for the devotees to recite the stanzas, to chant 'pirith' and to meditate. For security reasons, gates are closed at 9 p.m. About the stupa Though not the tallest stupa in Anuradhapura, Ruwanveli Seya is the most impressive and imposing possibly because over the years it has been maintained well. Referred to as the Maha Thupa in the Mahavamsa, Great Chronicle, it was built by warrior king Dutugemunu in the 2nd century B C to a height of 73.2 metres. The fact that a large quantity of corporeal relics of the Buddha had been enshrined in the stupa makes it so popular among the devotees. Many are the legends relating to the construction of Ruwanveli Seya. The way the materials had been obtained is fascinating reading. As for the design, a master-builder named Sirivaddhaka is supposed to have taken a golden bowl filled with water, poured a little water into his hand and let it fall on the surface of the ball. Then a great bubble rose up. "Thus will I make it," the master-builder said. King Dutugemunu liked it and rewarded him with cash and kind.

The cultural dimension of Poson

The cultural dimension of Poson

By Lenard R. Mahaarachchi

This week, Sri Lankan Buddhists celebrate Poson Poya. It is no exaggeration to say that the Lankan culture and Poson Poya are synonymous. History says it was on a Poson Poya day that Arahath Mahinda, son of the great King Asoka of India, and a group of missionaries came to Sri Lanka to spread the word of the Buddha. Asoka was a harsh king. He was known among his subjects as “Chandasoka”, meaning “cruel Asoka”, but after embracing Buddhism he came to be known as “Dharmasoka”. He accepted the new religion that was fast spreading in his native India and wished to propagate the Buddha Dhamma in the island adjacent to his country. Arahath Mahinda, after putting King Devanampiyatissa to the test with a series of questions and satisfying himself on the matter of the king’s wisdom, then introduced the Buddhist philosophy to Sri Lanka. This year’s Poson marks the 2,311th year of that historic event. The Sinhala king accepted Buddhism, and the people of the country followed. This acceptance resulted in a cultural revolution, coloured by the teachings of the great teacher, Lord Buddha. The Sinhala culture became a Buddhist culture, and so it has remained ever since. The meeting of King Devanampiyatissa and Arahath Mihindu at Mihintale (the present Missaka Pawwa), was a defining moment in our history. From that point on, the kings of Sri Lanka took the lead in religious matters, and their governance was based on ethics drawn from Buddhism. Foreign invasions over the centuries failed to erase the cultural or religious identity of the Sinhala Buddhists. It is Buddhism that has preserved this country’s cultural identity. Anyone who has embraced the Sri Lankan way of life would instinctively respect Buddhist values, regardless of ethnic or religious differences. Foreign invasions and incursions have, to some extent, modified the cultural identity of the Sinhala Buddhists, especially in maritime areas where, since the 15th century, the Portuguese, the Dutch and the British ways of life have influenced the local culture. Sinhala customs have their roots in Buddhism. The Sri Lankan Constitution requires that the head of state be a Buddhist. With that first Poson, 2,311 years ago, Buddhism and the Sinhala culture became one. The Poson experience has led Sri Lankans to believe that the Lord Buddha chose Lanka as the place that would preserve his teachings. Lankans believe the nation was reborn on that august day. Non-Buddhists appreciative of the Buddhist way of thinking would gain insights into the country’s ethnic, cultural and religious character. This awareness leads to a deeper understanding of the country. It is only through such an understanding that all communities in Sri Lanka can live in peace and harmony. Poson is a good opportunity to restore the inter-religious, inter-ethnic harmony that the peace-loving have been struggling to recover for close to three decades.

--- The Sunday Times