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| Monday, 11 August 2003 |
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Nikini Full Moon Poya Day : 2,547 years ago today.... by Walter Wijenayaka It was the most significant event that commenced and lasted for seven months, 2,547 years ago today (11.08.2003) three months since the passing away of Sakyamuni Siddhartha Gauthama Buddha, the first ever the Maha Sanghayana (the great council) in Rajagaha, the Kingdom of the King Ajasatta. It is much suitable to reveal the immediate cause that paved the path to conduct this Maha Sanghayana. Once immoral Bhikku 'Subadda' in name who entered the order of Bhikku Sasana in his old age, while all the followers of the Buddha were grieving, weeping and lamenting, when hardly a week's expiration since the passing away of the great teacher rejoiced over it uttering "grieve not, brothers, weep not, we are now delivered of that great ascetic. He constantly worried us, saying "This is suitable. This is not suitable, now we are free to do what ever we like."
All these induced the Ven. Maha Kassapa Thera, the third chief disciple of the Buddha to hold the Council of Leading Arahans with the consultation of other Maha Theras in order to protect and fortify the Buddha Sasana. The King Ajasatta who was informed of the intention of the Maha Sangha made all the necessary arrangements including 500 seats prepared for the Maha Sangha to assemble for the purpose at the entrance to the Sattapanni cave in Rajagaha. On that remarkable Nikini Full Moon Poya Day all the selected distinguished Arahants including Ven. Ananda Thera, the Dhamma Bhandagarika who came last at the exact time, occupied all the seats and conducted the Maha Sangayana. The Maha Thera Ven. Kassapa presided this council. Ven. Maha Theras Upali and Ananda rehearsed Vinaya and Dhamma respectively. The Dhamma or Doctrine preached by the Buddha has noted as Vinaya, Sutta and Abhidhamma Pitakas and all the three Pitakas (baskets) are termed as Thripitaka. The Vinaya Pitaka is composed of five books namely: 1. Parajika Pali (Major Offences) - Vibhanga 2. Pacittiya Pali (Minor Offences) - Vibhanga 3. Mahavagga Pali (Great Section) - Khandhaka 4. Chulavagga Pali (Smaller Section) - Khandhaka 5. Parivara Pali (Epitome of Vinaya) - Khandhaka Sutta Pitaka is composed of 5 Nikayas namely: 1. Diga Nikaya (Collection of long discourses) 2. Majjima Nikaya (Collection of middle length discourses) 3. Samyutta Nikaya (Collection of kindred Sayings) 4. Anguttara Nikaya (Collection of discourses arranged in accordance with number) 5. Khuddaka Nikaya (Smaller collection - The fifth is dub-divided into fifteen books. They are: 1. Khuddaka Patha (Shorter texts) 2. Dhammapada (Way of truth) 3. Udana (Paeans of joy) 4. Iti Vuttaka ("Thus said" - Discourses) 5. Sutta Nipata (Collection of discourses) 6. Vimana Vatthu (Stories of celestial Mansons) 7. Peta Vattu (Stories of Pethas) 8. Thera Gatha (Psalms of the bretheren) 9. Theri Gatha (Pslams of the sisters) 10. Jathaka (Birth stories) 11. Niddesa (Expositions) 12. Patisambhidha (Analytical knowledge) 13. Apadana (Lives of Arahants) 14. Buddhavamsa (The history of the Buddha) 15. Cariya Pitaka (Modes of conduct) In every Sutta, the introductory words "Evam me sutam" - Thus have I heard - were rehearsed by the Ven. Ananda Maha Thera. Abhidhamma was rehearsed by every Arahant who was present at the Council. It consists of 7 (seven) books. 1. Dhamma Sanganie (Classification of Dhamma) 2. Vibhanga (The book or divisions) 3. Kathavatthu (Points of controversy) 4. Puggala Panatti (Description of individuals) 5. Dhatukatha (Discussion with reference to elements) 6. Yamaka (The book of the Pairs) 7. Patthana (The book of relations) All these were maintained and brought down orally by the Arahants for
nearly one and half centuries and committed to writing by the Sinhala
Buddhist monks in the temple of Aloka Viharaya in Matale in Sinhala
characters during the reign of King Valagamba for the benefit of the
mankind. Buddhist tenets for industrial harmony by Nemsiri Mutukumara Last month, July 26 to be precise, I had a visitor from Vidagama, near Bandaragama, Mrs. Heather Williams Mundy who steadfastly believes that industrially and economically developed Western world apply Buddhist ethics to the very spirit of the letter while the Asian countries, barring Japan seems to be ignoring the most efficacious moral teachings with scant respect. Heather, descending from British stock of planters who came to Sri Lanka during the early days of the British rule is a great great grand daughter of James Taylor who brought the first tea plant to the country. A product of Good Shepherd Convent in Nuwara Eliya and Kotahena in Colombo and Ealing in England is married to Cyril Mundy, a British from Dover whom she met during her studies there. Heather now follows the Buddhist way of life after reading many books on Buddha Dhamma written by both Western scholars and Sri lankan Bikkhus. Her first book she says, was "Buddhism" written by the British Buddhist leader and scholar Christmas Humphreys. From that worthy excise, there was no return. Cyril, on the other hand is a total vegetarian and a teetotaller, prefers and spends a completely satisfied simple way of life. Heather says, the secret of success of the Western economies lay on the foundation of their application of several discourses which deal with the material and moral progress of society. Without exception, all industrialists, business entrepreneurs keep their work-forces absolutely satisfied with the perks they are offered, the holiday plans they enjoy every year, the dividends paid to them, the benefits the workers families enjoy, provident funds, grativities, housing, medical facilities both for the worker and the spouse including maternity benefits and a whole host of material benefits. When she rattled off the list of provisions the employer gives his employees as a genuine duty, my mind went back to the Sigalovada Sutta. The Sakyuamuni Buddha was residing at the Bamboo Grove, the sanctuary where black squirrels were fed, near Rajagaha. The Buddha took His alms-bowl and entered Rajagaha on Pindapata (alms-round). He saw, Singalaka, a son of a householder who had come out from the city quite early in the morning in wet clothes and wet hair worshipping with palms together the different directions - vis-a-vis, the East, the South, the West, the North, the Nadir and the Zenith. The Buddha - the Most Compassionate the Maha-Karunika asked Sigala, the young man, why he was worshipping with palms together, the various directions, in wet clothes and with wet hair. Sigala told the Buddha that he was only abiding by the last words of his father from his death bed. The Buddha, the Greatest Path finder to Deathlessness, showed in no unmistakable words, the Ariyan way of worshipping the six directions. Though a North Indian, a Bihari youth Sigala, the Buddha showed the world, for once and for all times that the avoidance of fourteen (14) evils will be conducive for the peace, happiness and welfare of society. The first four defilements which the disciplined and the noble abstain from are destruction of life, taking stealthily what is not given by the owner; sensual misconduct which is looked down upon by the respectable people; and those engaged in uttering falsehood who are never believed by serious society. The Buddha advised Sigala that the noble and the disciplined will never be partial will never entertain anger, will never chose right as wrong or vice versa and always be fearless. Such people will never be led astray and commit evil deeds. Explaining further, the Buddha told young Sigala, "Whosoever commits an evil act out of partiality, anger, fear or ignorance, his fame and following will fade away - just like the moon in the waning half of the month; whosoever does not commit evil out of partiality anger fear or ignorance, his fame and followers will grow day by day even as the moon in the waxing half of the month" (Digha Nikaya - Pg 435). The advise to Sigala, known quite popularly as the Sigalovada Sutta - a Sutta in the Digha Nikaya - Long Discourses of the Buddha) shows in crystal clear terms the causes of dissipation of wealth. * Indulgence in intoxicants that cause inebriety and negligence, actual loss of wealth in this very life, liability to illness and disease, loss of good name and reputation, indecent exposure of body, impairment of intelligence. What the Buddha showed the world 2,550 years ago at the Bamboo Grove Vihara, is witnessed today on the TV screen for the utter contempt by society. Those in the cold climes indulge in wines and liquor to keep themselves fit. That too, in most cases at dinner time. In the tropical countries, the consumption of liquor has become a regular, morning to evening practice. The Buddha showed the way to prosperity of a person in glorious terms. In Buddha's dispensation, there is absolutely no place for lotus-eaters - those persons indulge in habitual idleness. Sigala also learned of the difference between the helpful and the false friend. The world for the first time came to know the duties of the parents towards their children and the children towards their parents. The Buddha never advocated Homes for the Aged which are today glorified in a new nomenclature as Senior Citizen's Homes. Today even the Vice Chancellors of Universities - the highest seats of learning are not free from being held hostage by the undergraduates, teachers being kept locked in their Staff-rooms by the students. According to Buddha's words pupils should minister to teachers by rising from the seat to greet and salute the teacher, by attending and waiting upon the teacher, by obeying the words of the teacher, by offering personal service to the teacher and by learning and receiving the teacher's instructions with respectful attention. In turn teachers too instruct the pupils well in what should be instructed, trains the pupils in all the arts and sciences, entrust the pupils to his friends and associates and provide for protection in every quarter. Buddha's advice has no room for indoctrinating pupils on wrong ideologies, hartals strikes and demonstrations. Wives and husbands, for the first time came to know of their duties towards each other for the welfare of the family, for their mutual happiness and for greater social harmony. Since our subject started with Heather Mundy's belief of the economically developed western societies strict adherence to the teachings of the Buddha, a greater emphasis should be laid on the subject of employer-employee relationship enunciated by the Buddha as shown in Sigalovada Sutta. In these modern, sophisticated and Internet age of commerce and trade, industry and agriculture, no specialist, nor expert, no scholar, nor pandit has ever pronounced a word that would be conducive to stronger relationship between the master and the servant or the employer and the employee. Conspicuous in its complete absence, is any reference to greater industrial harmony by any authority who suppose to guide the entrepreneurs. The Buddha - the All Knowing - Lokavidu - said in his utmost wisdom in five ways, the master must minister to his servants and employees. They must be assigned the work in accordance with their ability and physical strength. The work place should provide the worker with wholesome food and beverages; the worker should be paid a sufficient remuneration not only for his upkeep and maintenance, he or she, if living without looking after parents or married and runs a family, a remuneration that would keep the entire family happy and contended. Not only the worker who should be looked after in sickness, the wife and children should also be provided medical facilities. The canteen inside the workplace was not a modern day appearance nor was it an invention of the western society. The worker should be granted leave at times which would enable the employee to go on pilgrimage, on recreational tours, visiting the kith and kin. In such a climate the worker, his family, the parents and children too naturally show their attachment to their family member's workplace and his employer. It is also envisaged that the employer is duty-bound to provide suitable employment in the establishment for the workers' children after the retirement of the worker. In the good old days, during the time of the Sinhala Buddhist kings, the tenets of the Sigalovada Sutta were strictly observed and practised. The Venerable Professor Dhammavihari very eloquently described the canteens provided in four Vahalkadas of the Ruvanweliseya with all kinds of goodies - sweet and other household needs to enable the workers to take home for their loved ones. These principles, King Dutugemunu put into force were continued by his brother Prince Saddhatissa who succeeded him as King of Lanka. Succeeding rulers continued these principles meticulously with the result the country witnessed perfect industrial peace and progress. So much so, the patronage the rulers gave these principles penetrated into all strata of the people and a new behavoural pattern was woven in the social fabric of the country. People began to share their resources with the neighbour - sramadana or voluntary service became the order of the day. Friendship and camaraderie swept across the land in a manner unprecedented. Workers and employees began cultivating the new tenets to minister to their masters and employees. In their homes, they rose in the morning before the master to the work place they turned up before the authorities; they went to sleep after the master and left the work place after the owner had gone. The workers took only what was given them as their due share. Never did they clamour for extras. The workers performed their duties to the satisfaction of the owners, authorities and managers, thus enjoying their goodwill and earning a good reputation as diligent, honest and dutiful. These activities earned a good name for themselves and to the establishment as well as a model enterprise. Today the Nikini Pasalosvaka Poya Day gives a fine opportunity for the
employer and the employee to ponder for a moment to the wholesome
principles governing a model society (which we had in the past) and
re-create that social order once again for the greater glory, peace and
prosperity of all beings. The Buddhist management for a successful career in life by Danister I. Fernando Buddhism is a way of life. It does not confine itself only to its lofty philosophy by which one could realize its ultimate goal, the eternal liberation from suffering, but, it also emphasizes ample consideration for social, economic, and even political welfare of all beings. Many a sermon delivered by Sakyamuni the Buddha comprises a plethora of relevant matter in the field of politics, which have been promulgated since such topics taken in their correct perspective provide peace and happiness to the world in general. Certain sermons and 'Jataka' stories (stories involving His past births) contain Buddha's advice and instructions even to royalty in the establishment of a peaceful and contented human society, which have been of immense practical value, producing pragmatically, boundless good results. Buddha was a marvellous repository of loving kindness (Metta) and compassion (Karuna) towards all beings. To him happiness was not possible without leading a pure life, based on moral and spiritual principles. He firmly believed that such a life was possible only under favourable economic conditions and then only could one aspire to a higher and nobler end. With this end in view the Buddha emphasized the value of economic stability by saying; "Attanam ce piyam janna - rakkheyya nam surakkhitam", (Dhammapada - Attavagga - 157) Meaning: 'If one holds oneself dear, One should protect oneself well.' We shall now turn to an interesting story, from 'Dhamma - padattha katha,' in this regard. Rajagaha, (modern Rajgir) had been a large, busy town in India, at the time of the Buddha. A certain dreadful and virulent type of epidemic disease continued spreading in the town causing heavy damage and unprecedented mortality. The Setthi (millionaire) of Rajagaha and his wife too, in spite of all precautions contracted the dreadfull disease and were destined to die. Finally, the Setthi called his only son, who happened to be safe even then, and advised him to flee as soon as possible to avert disaster, and to see to his own safety. Yet the millionaire father, did not forget to secretly enlighten the son of his hidden treasure. (A Setthi of that time had been one possed at least eighty crores of wealth - a crore is equal to 10 million). The son took the father's advice at that critical moment and fled to a very distant place and lived there for twelve long years oblivious of the happenings at Rajagaha. After the lapse of the twelve years, the son, a young man then, thought of going back to Rajagaha, as the only way to try his luck to organise a successful future for himself. He did go! When he came to Rajagaha he noticed that nobody there could recognize him and that he had become a total stranger in his native place. Without any delay, he investigated and traced the treasure trove (nidhanaya) and to his great delight found that it was safe, unseen and untouched. He immediately realized the danger of trying to own it, then and there. Instead He made a firm resolve to act wisely and tactfully. The wise young man commenced putting his plan into operation. He disguised himself as a very poor man, wearing simple clothing and walked about in search of a small job to keep him self living. He did get a job! He had to get up early in the morning, daily, and walk down a particular street putting up those workers who have to go for work by shouting in a loud voice. People began calling him 'Kumbhaghoshaka' - 'Kumbha the shouter'. By this means the 'Ghoshaka' earned a scanty living and a dingy apartment to live in. Rajagaha was the capital city of the kingdom of Maghadha, where the King lived. The King was believed to be mysteriously possessed of a gift or an ability to know the identity and the particulars of a man by listening to his voice. So, when the King heard Ghoshaka's voice, the King began to doubt as to whether he was not a very rich man. Promptly the King summoned the woman who supplied flowers to the palace (mal-amma) and her daughter and commissioned them to investigate everything about the 'Ghoshaka'. The women had no alternative but to take over the job which was a compulsory royal calling. They started on a course of action of a very clandestine nature. The two women disguised themselves in the poorest of attire, as two vagrants and with counterfeited innocence approached 'Ghoshaka'. They told him their sad plight in extremely alluring tone. They beseeched him with words saying that they had no fixed abode and appealed to him to allow them shelter temporarily. He was deeply moved by their lot and willingly granted their request. The mother and daughter took shelter with Ghoshaka. A few days later, the daughter seemed to be sad and crying. When he asked for the reason she said that she needed some money for an urgent matter. Ghoshaka was again moved by her pretended suffering, and fetched her a gold coin taking great care not to disclose or divulge anything about the treasure, or to arouse any suspicion in its regard. In this manner the two cunning women managed to get a few more coins, eventually, through their ploy. But, alas! when Ghoshaka returned from work that day, the two women were found to have gone! What an agony for him! The two women, mother and daughter, left that place and went straight to the palace to give the King a comprehensive report of their mysterious findings. The great King Bimbisara was exceedingly happy over the turn of events and thanked the women profusely and amply rewarded them for their clever surveillance. He then sent for Kumbhaghoshaka who immediately responded. When he saw the two women in their normal attire and with the King he knew well that he had been properly disclosed and decided to act accordingly. He admitted the truth of his identity and also the existence of the treasure-trove, he had inherited from his dead father. The King was so delighted that he readily accepted his identity and vouched for his protection thereafter. The entire treasure was transported to the palace, The young man was placed on the rank of a 'Setthi' and also the King's daughter was given in marriage to him. The very next day King Bimbisara went to Veluvanarama at Rajagaha and saw the Buddha. The King told the Buddha the whole story in regard to Kumbhaghoshaka and that he had the good fortune to accept him as son-in-law. The Buddha praised the king for his thoughtful and clever course of action on this issue and disseminated a very useful sermon introducing "The Buddhist management for a successful career in life". viz: "Utthanavato satimato Sucikammassa nisammakarino Sannatassa ca dhammajivino Appamattassa yaso'bhivaddhati" (Dhammapada, Appamada Vagga, 24) This Pali stanza enumerates seven qualities in man, if developed, can lead him to a successful career in life. They are: 1. 'Utthanavato' - Never-failing courage; courage kept up high without giving into idleness or laziness; steadfast continuance in spite of difficulties, obstacles or hazards. 2. 'Satimato' - Mindfulness; to be always alert; the ability to distinguish between good and bad. 3. 'Sucikamma; - Purity in deed; to engage in right actions. 4. 'Nisammakari' - Considerate; to investigate and examine correctly with careful forethought. 5. 'Sannata' - Self-controlled; to be disciplined in word and deed. 6. 'Dhammajivi' - Right living; not to engage in trades which are improper. 7. 'Appamatta' - Heedfulness; diligence. Buddha has recommended this course of action as "The Buddhist management for a successful career in life" - for the greatest glory of man! English medium Dhamma and Pali classes by Rohan L. Jayatilleke The Young Men's Buddhist Association (Colombo) for the past six decades or more conducts an examination both locally and internationally in the English medium. Prior to the switch over to Sinhala as the medium of instructions both in government and organizations managed English schools Buddhism and Pali were taught in the English medium from standard six onwards and students offered these subjects at the Senior Schools' Certificate Examination and the Higher Schools' Certificate Examination (University Entrance) and these students were well conversant with Buddhism and Pali both in the Sinhala and English media. These students sat the Colombo YMBA English medium examinations, viz., junior, senior, higher and diploma. Today, system of teaching these two subjects is essentially necessary for the study of Dhamma. Teaching Dhamma in the English medium has ceased to be in the syllabi of schools. As regards Pali, there were optional subjects such as Latin, Sanskrit and French too (Latin being the only subject language-wise taught in missionary schools in addition to English and Sinhala). With the expunging of teaching of Pali either in the Sinhala or English media in government schools, a comprehensive study of Buddhism, Pali being the only language in which the Theravada Tipitaka is, has created insurmountable constraints in the study of Buddhism. Late Bhikkhu Nanamoli (Lay life Osbert Moore) (1905-1960) a graduate of the Exter College, Oxford, England, having come to Sri Lanka got himself ordained at the Island Hermitage in 1948, and among his various works the monumental is the first time English translation of the 'Visuddhimagga' Path of Purification in to English (the seventh century Pali work of Indian scholar Buddhaghosha, who wrote this work at Mahavihara, Anuradhapura), (Nanamoli's The Life of the Buddha' faithfully constructing the life of the Buddha translating the Sutta and Vinaya Pitaka discourses from Pali into English, in his introduction to his work says "Pali (whose literature is very large) is a language reserved entirely to one subject, namely Buddha's teaching. With that it is unlike Buddhist Sanskrit, (Mahayana interpretations) or Church Latin, a fact that lends it a peculiar clarity of its own without counterpart in Europe. It is one of the Indo-European group and is closely allied to Sanskrit, though of a different flavour. The style in the Suttas (Discourses) has an economic simplicity, coupled with a richness of idioms, that makes it a very polished vehicle hard to do justice to in translation". Bhikkhu Nanamoli, 'The Life of the Buddha', Buddhist Publication Society, Sangharaja Mawatha, Lake Round, Kandy (First edition 1972) followed by four reprints". YMBA, Colombo, in conducting English medium examination, in Dhamma, Abhidhamma and Pali, makes an inestimable contribution to keep the study of Buddhism alive in the English medium, now it being only an historical fact. The Colombo YMBA syllabi for examinations on Theravada Buddha Dhamma (English Medium) in order to broaden the scope of study and also to encourage, local Sunday Dhamma schools too to present children for these annual examinations, held on the last Sunday of August each year, has revised the syllabi as from August 2004 examinations. The new syllabus for Junior Parts 1 and 2 is operative from 2004, Senior parts 1 and 2 from 2005 and the diploma from 2006. The examinations are at three levels (1) Junior (a) Part 1 (b) Part 2; (2) Senior (a) Part 1 and Part 2; (3) Diploma. Any candidate may take Junior Parts 1 and 2 separately in two years or together in one year. Those successful in both parts may take Senior Parts 1 and 2 separately in two years or together in one year. Those successful at the Senior levels are eligible to sit for the Diploma examination. Those candidates over the age of 25 years may be exempted from junior Part 1 and may sit for junior Part 2 direct. A candidate could sit these examinations privately or through a normal governmental school, privately run international school. Presently in Sri Lanka less than six Dhamma schools present students to these examinations. In order that Dhamma schools could commence the conduct of English medium examinations to present students for the August 2004 examination, the Junior Part 1, (the basic grade) the syllabus is given below: Junior Part 1 (One and half hour paper: Dhamma Section: Important events in the life of the Buddha from Birth to Enlightenment; the 24 great qualities of The Buddha, The Dhamma and The Sangha; The history, reasons and results of the first three Theravada Buddhist Councils (Sangayana); Introduction to the Tipitaka. The names of books of the Sutta Pitaka, their main divisions, and names of Commentaries (Attakathas) etc., Different types of 'Dana' and 'Sila', ten wholesome (Kusala) and unwholesome (Akusala) deeds (kamma); Ten meritorious deeds (Dasa Punyakriya); Maha Mangala Sutta and Karaniya Metta Sutta, by memory with the meaning of each verse; An introduction to the Dhammapada - Dhammapada with the meaning of each verse ; An introduction to the Dhammpada - Dhammpada stanzas 1,2,3,4,5,13,14,16,21 and 37; (stanzas to be memorized with their meanings.) Abhidhamma : One hour paper : History of Abhidhamma, Names of books of the Abhidhamma Pitaka and their commentaries ; Differences of the contents of Sutta and Abhidhamma Pitaka. ; Differences between Paramasacca and Sammutisacca (Ultimate and Conventional truths) ; Four absolute (Paramatthas) realities ; Classification of the citta into 89 or 121 types. Pali : Agga Maha Panditha Polwatte Buddhadatta Maha Thera's, new Pali course Part 1, Sections 1,2,3,4,5,6,7,8,9,10,11 to 17 (basic of Pali). In order to broaden the spectrum of presentation of students by Vihara based Dhamma Schools, in the District Secretarial Divisions in the Central Province, on a proposal of the Governor of the Central Province Hon. Monty Gopallawa and under the aegis of the Basnayake Nilame of Sri Natha Devale of Kandy Mr. R.M. Navaratne (Regional Manager of People's Bank, Kandy), the Sinhala Buddha Sanskruta Sabhawa, is conducting a session from 9.00 a.m. to 12.00 noon every Saturday at the Assembly Hall of Sri Natha Devale, Kandy (Dharmaraja College Primary Old Building) to train in service teachers of Dhamma schools, for a period of three months to qualify them to commence English medium classes for Colombo YMBA Junior Part one Examination of August 2004. These trainee teachers too will be sitting the examination. The teachers are drawn from District Secretarial Divisions and the present batch is drawn from Hewaheta and Galagedra Divisions. There are a few more vacancies, and those residing in and around Kandy may write in Sinhala to : Mr. Sisira Karunaratne, No: 304, Sinhala Buddha Sanskruta Sabhawa, D.S. Senanayake Veediya, Kandy. The training classes are free of any charge. This Sabha too monthly conducts a full day training session for Dhamma school teachers under the total patronage of the Governor of the Central Province, who provides tea, lunch and a tea party at the conclusion of the sessions to all participants at his expense. Already nine monthly such training have been held. It is projected to conduct a training session in Nuwara Eliya too this month. The Dhamma Schools' English Medium training course is being conducted by a retired senior government service officials and a freelance writer on Buddhism and Buddhist heritage for over five and half decades. Those who wish to obtain the syllabus may contact : Mr. U.B. Herath, Superintendent of Examinations, Colombo YMBA, No, 70, D.S. Senanayake Mawatha, Borella, Colombo. This is a good opportunity for retired English teachers and government or mercantile sector in service or retired officials, with a good knowledge of English to serve their village children of Dhamma schools, which will be for their welfare in this life and lives after. The Bodhisattva concept "If a person can become enlightened after leading a family life, as prince Siddhartha himself did, he would certainly be a more useful man than a sanctimonious ascetic living in the jungle. And it is this kind of pure social life that the Bodhisatva ideal recommends. The ancient emphasis on inward life is given a new application. The godly and efficient layman so envisaged is exemplified in the figure of Vimalakirti, described in the Vimalakirtinirdesa. This wealthy householder who was residing at the Vaisali, lived "only for the sake of the necessary means of saving creatures; abundantly rich, ever careful of the poor, pure in self-discipline, obedient to all precepts, removing all anger by the practice of diligence, removing all distractions of mind by intent meditation, removing all ignorance by fullness of wisdom; though he was but a simple layman, yet observing the pure monastic discipline; though living at home, yet never desirous of anything; though possessing a wife and children, always exercising pure virtues, though surrounded by his family, holding aloof from worldly pleasures, though using the jewelled ornaments of the world, yet adorned with spiritual splendour, though eating and drinking, yet enjoying the flavour of the rapture of meditation; though coming in contact with heresy, yet never letting his true faith be impaired, though having a profound knowledge of worldly learning, yet ever finding pleasure in the things of the spirit as taught by the Buddha, though profiting by all professions, yet far above being absorbed by them; benefitting all beings, going wherever he so pleases; ever teaching the young and ignorant, when entering the hall of learning; manifesting to all the error of passion when in the hours of debauchery; persuading all to seek the higher things when at the shop of the wine dealer; preaching the law when among wealthy people; teaching patience, removing ignorance when among Brahmins, teaching justice to the great ministers, teaching loyalty and filial piety to the princes, teaching honesty to ladies, persuading the masses to cherish virtue." (An extract from "The Bodhisattva concept" by A. G. S. Kariyawasam) The four foundations of mindfulness From the Mahasakuludayi Sutta
Again, Udayin, Thus they abide contemplating So my disciples, many of them, U. Karunatilake A New Book : Buddhist Learning and Textual Practice in Eighteenth-Century Lankan Monastic Culture Author: Anne M. Blackburn Anne Blackburn explores the emergence of a predominant Buddhist monastic culture in eighteenth-century Sri Lanka, while asking larger questions about the place of monasticism and education in the creation of religious and national traditions. Her historical analysis of the Siyam Nikaya, a monastic order responsible for innovations in Buddhist learning, challenges the conventional view that a stable and monolithic Buddhism existed in South and Southeast Asia prior to the advent of British colonialism in the nineteenth century. The rise of the Siyam Nikaya and the social reorganization that accompanied it offer important evidence of dynamic local traditions. Blackburn supports this view with fresh readings of Buddhist texts and their links to social life beyond the monastery. Comparing eighteenth-century Sri Lankan Buddhist monastic education to medieval Christian and other contexts, the author examines such issues as bilingual commentarial practice, the relationship between clerical and "popular" religious cultures, the place of preaching in the constitution of "textual communities," and the importance of public displays of learning to social prestige. Blackburn draws upon indigenous historical narratives, which she reads as rhetorical texts important to monastic politics and to the naturalization of particular attitudes toward kingship and monasticism. Moreover, she questions both conventional views on "traditional" Theravadin Buddhism and the "Buddhist modernism" / "Protestant Buddhism" said to characterize nineteenth-century Sri Lanka. This book provides not only a pioneering critique of post-Orientalist scholarship on South Asia, but also a resolution to the historiographic impasse created by post-Orientalist readings of South Asian history. Anne M. Blackburn is Assistant Professor and Director of Graduate Studies in the Department of Religious Studies at the University of South Carolina. She has traveled and conducted research in Sri Lanka since 1986. Endorsements: "Anne Blackburn offers a powerful new way of thinking about Buddhist monasticism in general, one that takes seriously the role of academic study in the moral economy of Buddhist monks. This strategy has broad implications for all students of the Buddhist world. Blackburn also makes an important contribution to the field by showing the richness of Sinhala Buddhist literature in one time and place and teaching us how to read a variety of genres rhetorically: we not only learn about the contents of these works but also see how they were embedded in an elaborate educational milieu. Her work will prove to be exemplary and will educate the imagination of scholars investigating other areas of Buddhist history."-Charles Hallisey, Harvard University "This book brings forth a new and important voice in the ongoing debates about Theravada Buddhism, and it will also interest scholars outside this field. Anne Blackburn challenges, for example, many of the facile presuppositions of scholars working in colonialist and neocolonialist studies, and so makes an important contribution to the debates concerning Orientalism. Her nuanced literary critical examination of texts will make this book valuable to scholars in the field of the comparative study of religion who are just now beginning to utilize these methods to gain a greater understanding of religious texts of this kind as literary artifacts."-Jos, Ignacio Cabez›n, Iliff School of Theology Table of Contents: Author's Note viii Acknowledgments ix Abbreviations xi Chapter One: "Destroying the Thick Darkness of Wrong Beliefs" 3 Chapter Two: Contextualizing Monasticism 23 Chapter Three: Marks of Distinction 41 Chapter Four: "They Were Scholars and Contemplatives"' 76 Chapter Five: "He Benefited the World and the Sasana" 107 Chapter Six: Readers, Preachers, and Listeners 139 Chapter Seven: "Let Us Serve Wisdom" 197 Appendix A: Contents of the Monastic Handbook Attributed to Saranamkara 205 Apperndix B: Level Four Subject Area and Texts 209 Appendix C: Siyam Nikaya Temple Manuscript Collections 213 Appendix D: List of Manuscripts Brought from Siam in 1756 217 Glossary 219 References 223 Index 235 Series: Buddhism: A Princeton University Press Series Stephen F. Teiser, Series Editor Subject Areas: Asian and Asian American Studies; Asian and Asian American Studies; Mind, Body, Spirit; Religion. Guide to humanity Buddha the Guide to Humanity.
His teachings are not confined He is human's ultimate creation
But to be accepted after
His teachings are based on wisdom, He is the giver of path of Hence let us all practice - Ven. Bhikkhu Vinayarakkhita |
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