Wesak 2009 Special : Memories of early Vesak

Memories of early Vesak

Rupa Banduwardena- Dailynews

The Buddhists all over the world await with no less patience the arrival of Vesak Full Moon Day which falls in May every year to commemorate the Birth, Enlightenment and Passing Away of the Buddha. The fountain of compassion, the world teacher who blessed the humanity with the eternal truth of life. This is of great significance to Buddhists all over. Sri Lanka in particular.

According to ancient chronicles Vesak festival in Sri Lanka has a long record of history of over 2,000 years. Vesak binds you together by a shared cultural heritage and the wonderful Buddhist spirit. Immediately after the New Year, Vesak will be round the corner.

From the end of April to the latter part of May is the season of Vesak. This is the most precious religious time of the year, generally known as the time of spreading loving kindness and Metta, forgiving and forgetting the evil. Not only the people, even the atmosphere and the environment is afresh with Vesak fragrance with flowers in full bloom some of which are known as May flowers.

Vesak is celebrated all over the world to commemorate the three blessed events of the Buddha

The most looked forward event after the Sinhala New Year is Vesak. Prior to Vesak in quiet serene surroundings, a series of activities take place in Buddhist abodes. Houses and gardens are well cleaned. First the houses will be in their best look with the entire floor washed in contrast to the polishing of the present era. Varnishing and furnishing too are done in preparation for Vesak.

Finally on the Vesak day, the houses are decorated to the best of their ability. Buddhist flags are flown in every house. There is the lighting of oil lamps where there is no electricity to revere and honour the Great Master. My mind goes back to the time that there was no electricity everywhere in the island, yet the devotion to the great event was exhibited in numerous ways.

The village temple was a proud landmark in olden times. Buddhist temples were there in every village serving as the centres of learning, culture and moral values. Temples had the recognition as the best for Dhamma. The interests of the people were centred round the temple with deep involvement in religious affairs, especially during Vesak.

The life in the village was very simple and peaceful. Needs were very few. They had a problem free life with good health and longevity. Their overflowing Shradda could be seen long before the dawn of Vesak.

In contrast to the expensive clothing of the New Year in April the emphasis is on pure white clothing spotlessly cleaned to suit the occasion. They flock to the temple with simple attire. Coming down from olden days every Buddhist (elderly) was in the habit of observing Atasil on Vesak Full Moon Day.

They stay the night over in the temple till the following morning, but in today’s society they terminate Sil just by six pm. Buddhists strongly believed that Atasil should be observed the proper way. At a time that the present day media was not available the temple formed the centre for all Dhamma activities.

A striking feature in the past was that, at a time that literacy was not that widespread, a knowledgeable person in the crowd reads the Banapotha (Dharma Grantha) in a slow soothing tone and others listen carefully grasping the facts in the message of Dhamma keeping up till dawn. During the day, when alms are offered to the laity they display their gratitude in numerous ways.

They offer merit invoking blessings of the Noble Triple Gem, “May all blessings be on you, for good health and finally Nibbana,” a very meaningful thanksgiving speech which is not heard and seen today in the same spirit.

I still have a pleasant recollection of a very important event of the Buddhists, where they exhibit their genuine generosity giving food in Dansalas where the average are reluctant to partake.

But today it has become a fun filled event for mischievous young crowds, especially in the urban areas. Still another memorable occasion of Vesak is the customary procession they had in the village. To me the mere mention of the word perahera takes my memories back to my childhood days at Matara.

Colourfully dressed native dancers, traditional drummers and acrobats formed the procession of a very simple nature with white clad devotees carrying white flags or lotuses with serenity. With the passage of time in contrast the processions of the day conducted are the most glamorous cultural events looked forward to annually with all kinds of events and items, which should be admired.

You can well and truly say a special feature in those good old days was what was called carol carts which used to go from house to house enjoyed by the Buddhist laity giving delight to the children. Carols probably of western origin (a feature of Christianity) was very much similar to the present day Bhakthi Gee sung in important places of the city in groups. Carol cart those days was the highlight of the Vesak celebrations.

Carts and vehicles illuminated with coloured lights tour the city singing devotional songs visiting homes of mostly affluent and the rich. Today it has become a part of our national heritage which captivates the hearts of not only Buddhists but also others. Crowds gather along the road and public places to see and listen.

I vividly remember how people from rural areas throng the city to see Vesak decorations and illuminations including commonly erected pandols. The present generation will really be astonished to see the Hell (Narakadiya) a popular Vesak decoration demonstrating the evils of sin driving the spectators to be sin-free people. Katu Imbula, the vessel of Lodiya were impressive creations aimed at leading good lives emphasising moral values.

Another popular item shown to celebrate the joy of the event was the puppet shows (Rookada netum) depicting various Jathaka stories.

The villagers also breathe life into stage drama like Vessanthara, Kaalagola, Kusa Guththila and more performing the most simple way they could draw large crowds in various places of the city.

They were well aware of traditional stories that rooted Buddhist history. Vesak seemed incomplete without Vesak lanterns, the joy of the children.

They wait till the day their dreams are fulfilled. Nothing in the world amused them, more than spending their time making Vesak lanterns of multitude of shapes.

Today this is done on a large scale, the participants being encouraged having competitions. The entire Vesak festival looked like an exhibition of religious significance, devotion and national pride.

Wesak 2009 Special : Buddhism An exposition of reality

Buddhism An exposition of reality

J C BOANGE

Dailynews

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It would be of benefit to us to dwell on this thrice blessed day on the nature of the Buddha’s teaching and understand what the enlightened one was seeking to mankind in general. For this we have to start at the outset with his first sermon, the Dhammacakkapavattana which was delivered to five ascetics at the Deer Park at Saranath.

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The Buddha commenced by stating that, the extremes of indulgence in sense pleasures and self- mortification should be avoided as futile, and instead the middle path, described as the Noble Eight-fold Path, should be followed which leads to peace, deep knowledge, complete awakening and Nibbana. Thereafter, the Buddha set out the four noble truths Dukkha, Samudaya (arising), Nirodhaya (cessation) and Magga (the path).

The Buddha statue in Mihintale. Picture by Lakshan Maduranga

The Buddha went on to describe, what he characterised as ‘Dukkha’. Though it has been translated as ‘ unsatisfactoriness’, ‘ Conflict’, ‘ suffering’ and more, it is not possible to get an accurate understanding of this truth, by these translations.

In this circumstance, the description given by the Buddha has to be considered to get an understanding of Dukkha. Explaining further, the Buddha says Jati or birth is Dukkha, Jara (ageing) is Dukkha, and so is Vyadhi (sickness), Marana (death) and also being joined to what is not dear and being separated from what is dear is Dukkha.

Furthermore, not to obtain what one deserves is Dukkha. In brief the five aggregates of changing (constituting Mind and Body) are Dukkha. Now, this truth has to be understood as reality, as set out above, in terms of personal experience and not by the mere knowledge of it or by reasoning.

For instance, taking an obvious situation like Jara or Ageing would not be a reference to be forever young and attractive, enjoying the pleasures of youth and vigour.

But, can it be so? Yet, the process of ageing, which is a fact of impermanence, is a natural characteristic of existence and thus the inevitable has to be accepted, whether one likes it or not.

At the same time, if not for the process of Ageing, the helpless baby would not mature into youth. In like manner, the other situations should be seriously, assiduously and clearly contemplated upon, by those who wish to penetrate the truth of Dukkha, which would enable one to get into the path of ultimate liberation and be free of Sansara.

The manner of arising (samudaya ) is set out as craving (tanha) which leads to continuation in existence, which is connected with enjoyment and passion, greatly enjoying this and that as follows.

kama tanha (craving for sense pleasures, that is of pleasant sights, smells, tastes, sounds, bodily feelings and thoughts), Bhava tanha (craving for continuation in existence, whether in human heavenly or any other sphere, which could be considered more pleasant or attractive), Vibbhava tanha (Craving for termination of existence, in other words existencewould continue, so long as there is some sort of craving and clinging and merely by wishing for it or adopting a view about it, would not result in cessation.

Thereafter, the manner of cessation (nirodaya) of Dukkha is set out, as the complete fading away and cessation, without remainder of that craving. Thus, it is only remainder less Extinction of craving, that would ensure the cessation of Dukkha.

The second and third truths, that is arising and ceasing of dukkha, also illustrates the process of dependant arising or Pattichcha Samapadda, which could be set out as follows.

“When this exists that comes to be; with the arising of this, that arises.

When this does not exist, that does not come to be, with the cessation of this, that ceases”, (as set out in the Bahudhatuka sutta, Majjhima Nikaya, Translated by Bhikkhu Bodhi).

This is a teaching which emanates solely from the Buddha, and is central to Buddha Dhamma, and explains the entire process of the world, without self or soul.

The path which has to be followed to get out of this situation known as dukkha is set out as the Noble Eightfold Path and in the Four Noble Truths. Expounded in the first sermon, that is Samma Ditthi (right view), Samma Sankappa (right thought), Samma Vaca (right speech), Samma Kammanta (right action), Samma Ajivo (right livelihood), Samma Vayamo (right effort), Samma Satti (mindfulness) and Samma Samadhi (right concentration).

These truths are more fully explained in the Saccavibhanga sutta in the Majjhima Nikaya, which was delivered by Arhath Sariputta, and also approved by the enlightened one.

Then the Buddha went on to state. “Only after O monks, my knowledge and insight (Nanadassana) was perfectly well cleansed by the working out the four noble truths, in terms of three-fold generations [ Tiparivattam dvasdaskaram, that is knowing from outside about the truth itself, endeavoring to personalize it in one’s own life and the achievement of that aspiration in one’s own life].”

Thus the Four Noble Truths have to be viewed from three aspects as, the Knowledge of the Truth, the affirmative action concerning the Truth, and the realisation that the necessary action has been accomplished.

Therefore, the Noble Truth of dukkha has to be understood, the Noble Truth of arising has to be abandoned, the Noble Truth of cessation has to be realised.

And the Noble Eightfold Path has to be developed, which would result in panna (wisdom) and vimuktha (liberation).

Thus, the Buddha’s teaching is in essence as exposition of the realities of existence, the practice and the full understanding of which, would result in disenchantment (nibidda) and dispassion (Viraga) towards continued existence.

Fraught with much danger and peril, leading to a liberation from the Samsaric round of Births and deaths which is Nibbana!

Bhikku Anandajothi’s safeguard recitals have also been used in the preparation of this article.

Wesak 2009 special : Enlightenment

Enlightenment(Buddhathwaya)

“There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata - producing vision, producing knowledge - leads to calm, to direct knowledge, to self-awakening, to Unbinding.

“And what is the middle way realized by the Tathagata that - producing vision, producing knowledge - leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that - producing vision, producing knowledge - leads to calm, to direct knowledge, to self-awakening, to Unbinding.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress’... ‘This noble truth of stress is to be comprehended’... ‘This noble truth of stress has been comprehended.’

“And, monks, as long as this - my three-round, twelve-permutation knowledge and vision concerning these four noble truths as they have come to be was - not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, and Brahmas, with its contemplatives and priests, its royalty and commonfolk.

But as soon as this - my three-round, twelve-permutation knowledge and vision concerning these four noble truths as they have come to be - was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras and Brahmas, with its contemplatives and priests, its royalty and common folk. Knowledge and vision arose in me:

‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

Translated from Pali by Thanissaro Bhikkhu Dhammacakkappavattana Sutta

Dailynews

Wesak 2009 Special : WHAT VESAK MEANS TO BUDDHISTS

WHAT VESAK MEANS TO BUDDHISTS Dailymirror

By Gamini Jayasinghe At the instigation of the late foreign minister, Lakshman Kadirgarmar, Vesak Full Moon Poya Day has been declared as an international religious day. This was done because it is the most important day for Buddhists due to a number of incidents which took place on this day. Themangula The last birth of the Bodhisattva took place on the Vesak Full Moon Poya day two thousand five hundred and twenty two years ago. He was born as the son of King Suddhodhana of the kingdom of Kapilwasthu and Queen Maha Maya. The queen was on her way to her parental palace in Devdaha and while she was resting at Lumbini Park under a Sal tree with a mass of followers, Prince Siddartha was born. It is said that immediately after his birth the Prince had walked on seven lotus flowers which emerged before him. The queen had proceeded back to Kapilawattupura together with the new born child. King Suddhodhana’s teacher, saint Asitha of Kaladewala who visited the palace on the same day asserted that the blessed prince was to be the saviour of the universe and the teacher of every one in all the three worlds. He said that the Bodhisattva was to attain Buddha hood enabling him to direct the universe to the path of emancipation. First Salutation by the father The saint who had developed his meditation skills envisaged that he was due to die before the enlightenment of the Bodhisattva, worshipped the new born Prince. The king who watched the behaviour of his teacher realized that his son was superior to the saint and himself worshipped the Bodhisattva. The prince was brought up in the royal palace in the lap of luxury leaving no room for him to realize the vanity of worldly life. The king was anxious to see his son becoming the universal king as envisaged by learned Brahmins at the naming ceremony. Consequently, his endeavour was to prevent the Bodhisattva from leaving the worldly life to attain Buddhahood in keeping with the worlds of saint Kondanna who said that the Prince was sure to attain the Buddhahood. Renunciation In spite of all precautionary measures taken by the king the Prince Siddartha came into direct contact with the stark realities of life -- “Satara Pera Nimithi”: a sick man, a decrepit old man, a corpse and a monk. After this exposure, Prince Siddartha became determined to become an ascetic. He left the palace leaving all the luxuries including the crown, princess Yasodhara and the newly born son, prince Rahula Enlightenment As a seeker of total emancipation he struggled for seven years and ultimately with all his efforts he finally realized the “Truth” and attained Buddhahood on a Full Moon Poya Day --Vesak Day He served the universe for more than half a century as the Exalted One, the Omniscient One and the Holiest of the Holy. He served all the three worlds; the world of gods, the world of men and the lower regions or the world of demons. All the inhabitants of these worlds are liable to passions. Parinibbana The Exalted One led the universe to the eternal bliss with the highest knowledge realized by Him on His own without any guidance from any one. He gained this insight as a human being and he never posed Himself as a supernatural power. He did not want His followers to believe in the existence of an almighty creator -- God. He showed that man can save himself. According to the Enlightened One man himself can achieve ultimate salvation and happiness what is wanted is “Right Understanding.” So as a human being He served the universe and attained Parinibbana at Upavattana Sal Park in Kusinara on a Vesak Full Moon Poya Day. Due to these three incidents; the birth of Prince Siddhartha, His Enlightenment and His Parinibbana, Vesak Full Mon Poya Day is of special significance for Buddhists in Sri Lanka and those living in many other countries in the world. Niyatha Vivaranaya – Positive explanation of assurance of Becoming Buddha “Niyatha Vivaranaya”-- the positive explanation of assurance of becoming Buddha was given to Gauthama Bodhisattva for the first time by Deepankara Buddha on a Vesak Full Moon Poya Day. In that birth, Bodhisattva was born as ascetic Sumedha. Yama Maha Pelahara It was on the Vesak Full Moon Poya Day exactly one year after the Enlightenment that Sakyamuni Gauthama Buddha performed the “Yama Maha Pelahara”-- twin or double miracle-- in order to dispel the arrogance of His relatives. Buddha’s Third Visit to Sri Lanka Apart from the above incidents, Vesak Full Moon Poya Day is of special significance to Sri Lankans because of the Enlightened One’s third visit to the country. In the eighth year after Enlightenment, Gauthama Buddha visited Sri Lanka at the invitation of Naga King Maniakkhika of Kelaniya. Naga King Maniakkhika made this invitation when the Enlightened One visited Sri Lanka for the second occasion to quell a dispute between two groups of Nagas led by Chulodara and Mahodara. King Maniakkhika who had gone to Nagadeepa to support his nephew, Mohodara had embraced Buddhism after listening to the Dhamma preached by Buddha and had invited the Buddha to visit his kingdom, Kelaniya. In response to this invitation Buddha had visited Kelaniya. Invitation by God Sumana Saman to Sri Pada This took place on a Vesak Full Moon Poya day. God Sumana Saman who brought Kiripalu tree from Seveth Nuwara Devram Vehera to provide shelter to the Buddha during his second visit to Sri Lanka had accompanied Him to Lanka during His third visit. On his invitation Buddha proceeded to Samanthakuta where He placed His foot print which remains in full sanctity and being worshipped by us with faith and devotion. Buddha set His foot on various other places including Dighavapiya and Anuradhapura during this visit. In Selalilhini Sandesaya a mention is made of King Maniakkhika offering a seat made of gems to the Buddha. Origin of the Sinhala Community Further more Vesak Full Moon Poya day is regarded as the day of the origin of the Sinhala race. According to chronicles the eldest son of King SinhaBahu, the then ruler of Latarata in India and Sinhaseewalee had come to Lanka on a Vesak Full Moon Poya day. Prince Vijaya and his followers, seven hundred in number had disembarked at Thammanna. A coincidence is that Vijaya had set foot on Lanka land on the very day on which the Enlightened One attained Parinibbana. King Devanampiyatissa was anointed for the second occasion on a Vesak Full Moon Poya day. Although he had been anointed as the king of Lanka earlier after embracing Buddhism, Emperor Dharmasoka anointed him and installed him again as the King of Lanka. According to chronicle Mahavamsa, King Dutugemunu initiated the construction work of Ruvanveli Mahaseya on a Vesak Full Moon Poya day. Ruvanveli Mahaseya is one of the “Solosmasthana” sixteen most important places of worship. Vesak celebrations Vesak festival in Lanka has a long history. It is believed that Vesak had been celebrated from the time of King Devanampiyatissa during whose time Buddhism was established in Sri Lanka. Arahant Mahinda Maha Thera introduced Buddhism to Sri Lanka on Poson Full Moon Poya Day during the reign of King Devanampiyatissa who began celebrating Vesak. This is good reason to presume that it was the beginning of Vesak celebrations in Lanka. According to the Mahavamsa, celebrations had begun during the reign of King Dutugemunu who is said to have conducted twenty-four religious festivals annually. There is a mention in chronicles that King Wasabha also had twenty-four religious festivals annually, Vesak being the most important one. Presumably all the kings who succeeded him had continued to provide royal patronage in the conduct of the Vesak festival. Amisa Puja and Pratipatti Puja Vesak day observations take two forms – Amisa Puja and Pratipatti Puja. Amisa Puja includes alms of food and other offerings to Buddha and His followers -- the Maha Sangha and lay devotees -- Upasaka Upasika. This is done byway of Dansal -- public places for the distribution of alms. Food donations are made also to paupers, travellers, and animals. In addition to food other items such as medicinal drugs, clothes and money are included in Dana. Illumination is another form of celebrating Vesak. Vesak lamps are lit in almost every house in addition to special illuminations in the places of worship. Erection of pandals in important public places is another form of celebrating Vesak. It is also customary to send Vesak greetings to friends, relatives and well wishers. All these are undoubtedly meritorious acts bringing up Buddhalambana Preethiya -- the pleasure connected with the Buddha but it should be mentioned that it is Prathipatti Puja including Seela and Bhavana-- meditation, which leads all beings to total emancipation -- the Four Noble Truths and the Eight Fold Path enunciated by the Buddha- the Enlightened One, the Exalted One and the Eminent One who pointed out that purification of mind is the way to Nibbana -- Mano Pubban Gama Dhamma -- mind is the forerunner.

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

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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.

**********Lakbima News !