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| Wednesday, 17 November 2004 |
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by Aryadasa Ratnasinghe "Yassa mule nisinnova sabbari vijayam aka, (Seated under whose base the Teacher (Buddha) overcame all foes, attaining omniscience, that very Bodhi tree do I venerate. This great tree of Enlightenment, the Lord of the world reverenced, I too shall salute you. May there be homage to you, O Great Bodhi). The Bodhi Vandana Gatha afore-mentioned is recited by every Buddhist when they pay homage to the Bodhi tree (Ficus religiosa), by offering flowers, lighting lamps, fumigating with incense etc., with great faith and devotion. The Bodhi trees found in temples are symbolic of the Jayasiri Maha Bodhi Tree at Buddhagaya (Bodhi Gaya) in India, under which the Buddha attained Enlightenment 2,592 years ago. The bo-leaves differ from other leaves by their long tails at the end of each leaf. Its reticulate venetian is unicostate. In this type of venetian, there is a strong mid-rib or costa, giving off lateral veins which proceed towards the margin or apex of the leaf like plumes in a feather. These are connected by smaller veins which pass in all directions forming a network. All Bodhi trees found in temples have their origin from the parent tree at Anuradhapura, brought to the island by Theri Sanghamitta (sister of Arhant Maha Mahinda Thera), during the reign of king Devanampiyatissa (307-267 BC). Since then, it has stood the test of time, notwithstanding the vicissitudes of nature and foreign invasions that were disastrous to Buddhism. According to history, it is said to be the oldest tree in the world, other than its parent tree in India. It was Ven. Ananda Maha Thera who was responsible for planting the first Bodhi tree for purpose of veneration by Buddhists. It came to be known as the Ananda Bodhi Tree, and it still stands at the entrance to the Jetavanaramaya in old Savatti (now Saheth-Maheth) in India. It was planted from a seed obtained from the original tree at Buddhagaya, by the devout wealthy millionaire Anatapindika, who offered the Jetavanaramaya to the Buddha. It was meant to be worshipped by devotees, in the absence of the Buddha, when he was out of the monastery. The seed was procured by Ven. Moggallana, one of the two chief disciples of the Buddha. Eight bo-saplings that grew from the parent tree at Anuradhapura were taken and planted in 8 different places in the island, viz: (i) at Dambakola Patuna (now Sambilitturai in the North), (ii) at the brahmin village Tivakka, (iii) Thuparamaya in Anuradhapura, (iv) Issarasamanaramaya alias Isurumuniya. (v) Patamakacetiya, (vi) Mihintale, (vii) Kataragama and (viii) at Chandanagama in the South. Later, 32 saplings were planted throughout the island, viz: Malvessa vihara, Tantrimalaya, Kottiar in the East, Polonnaruwa, Rusigama in Matale, Magama in Rohana, Wilwala, Mahiyanganaya, Wilgam vihara near Seruvila, Mutiyanganaya in Badulla, Happoru Vihara in Buttala, Situlpauva, Vanavasa Vihara in Tangalle, Paragoda, Meddegama, Ganegama, Pusulpitiya in Kotmale, Beligala Vihara, Bellanvila Vihara, Vattarama, Reseruva, Giriba Vihara, Yapahuwa etc., which still stand receiving the benefactions of the devout Buddhists. The Kalingabodhi Jataka (No. 479), mentions of a very significant event, pertaining to the history of Bodhi pooja, which was in much vogue at the time. People who could not pay homage to the Buddha in person, were very disappointed when they were unable to meet the Buddha, to hear discourses and listen to advice. When Buddha became aware of it, he told Maha Thera Ananda, that three things can be worshipped in lieu of Buddha's absence. They are objects appertaining to the body (saririka dhatu), those appertaining to objects personally used by the Buddha (paribhogika dhatu) and objects of reverence reminiscent of the Buddha (uddesika dhatu). The first Bodhi pooja was performed by the Buddha himself, after attaining Enlightenment, in recompense for the services rendered to save from heat, sun and rain, when he sat under the 'aswatta' tree to attain Buddhahood. For one week he spent gazing at the Bodhi tree. This is known as 'animisalocana pooja'. For the Buddhist, the Bodhi tree is symbolic of enlightenment and they
have great faith about the miraculous powers of Bodhi-pooja. In times of
distress, calamity, sickness, voodoo and malignant planetary influences,
Buddhists go to the temples and offer 'poojas' to the Bodhi tree with
trust and confidence. The new Maha Nayaka of the Sri Lanka Amarapura Maha Nikaya by S.J. Sumanasekera Banda.
Ven. Davuldena Gnanissara, the Maha Nayaka of the Udarata Amarapura Samagri Maha Sangha Sabha has been elected as the Supreme Prelate of the Sri Lanka Amarapura Maha Nikaya after the passing away of the most Venerable Madihe Pannasiha Maha Nayaka Thera. From my green days I have had highest regards for the Maha Nayakas of the calibre of Ven. Pelene Sri Vajiranana, Ven. Vidurupola Piyatissa, Ven. Balangoda Ananda Maitreya, Ven. Rerukane Chandavimala and Ven. Madihe Pannasiha for their contribution to the spiritual development of the nation. In the absence of such dedicated and learned monks at present it would indeed be a hard task to achieve any measure of success in veering away the Buddhist population from the present drag towards the quagmire of moral decline. In times of such national disaster Buddhist monks have always come forward and played a pivotal role in taking corrective measures for the benefit of the society. Besides attending to daily religious duties they gather as a community to pay due obeisance to elders, discuss and decide what needs to be done for their own failings and what has to be done for the welfare of the society upon which they depend for their sustenance. They choose their leaders for their unblemished character, comportment, learning and ability to provide wise counsel. They follow a code of discipline with rules and regulations which have withstood the test of time and remained intact except for a few minor changes for over two thousand five hundred years. From this perspective a collective decision of a community of monks has to be beneficial to the community and the laity. The post of Uttaritara Maha Nayaka or the Supreme Prelate therefore carries a heavy burden of responsibility which requires a high level of transparency in every action. The purpose of this article is to provide some background information about the new Maha Nayaka Thera who, I feel is a worthy successor to the Venerable Madihe Mahanayake Thera. The place of birth of the Thera is the village known as Davuldena in Uva Paranagama electorate of Badulla district. His father, Aloka Mudiyanselage Kavurala and mother, Gajanayaka Mudiyanselage Kirimenike were devout Buddhists. He was educated at Medawela School before entering the Order at the age of twelve as a pupil of Ven. Uma Ela Piyaratna, Sangha Nayaka of Udukinda and Ven. Uma Ela Pannananda who was later appointed as the Maha Nayaka of the Udarata Amarapura Samagri Sangha Sabha. These two teachers who ordained him were the chief incumbents of Tapodhanarama Purana Viharaya of Sapugolla, a historical village on the ancient route from Badulla to Kandy. After learning and practice of the basics of homeless life he was enrolled as a student of the Vidyodaya Pirivena in Colombo where he completed his studies as a brilliant scholar winning the coveted "Syama Raja Thyaga" an award presented by the king of Siam (Thailand). Thereafter he passed the three higher examinations conducted by the Society of Oriental Languages for Sinhala, Pali and Sanskrit carrying many a prize for excellence in studies. Olcott College in Colombo enabled the Thera to attain proficiency in English. Notwithstanding the inborn competency for the study of other languages he had a penchant for Sanskrit poetry. Constant practice in poetic compositions in elegant Sanskrit brought him fame as a leading Sanskrit scholar and poet with due recognition even among Sanskrit scholars abroad. I had the fortune of being a close acquaint of the Thera not only because I was his countryman but because of my father's acquaintance with him and relationship with his early teachers. This relationship naturally led me to seek the guidance and advice of the present Maha Nayaka Thera on many occasions. Common literary interests steered us to some joint efforts such as editing the Sinhala historical work Rajaratnakaraya. His poetical creations, Dharmacinta, Yatidutam, Vairagyncinta, Yasodharacaritam, Maranganavijayam and Svanastavakavyam couched in elegant classical Sanskrit inspired me so much that after reading some of them in manuscript form I requested him to provide at least a sketchy translation in Sinhala of these works for the benefit of many readers although that involved taxing too much of his valuable time and energy. He accepted my request in silence though quite conscious of other multifarious responsibilities which kept him busy as a Nayaka priest, lecturer at higher educational institutions, serving on editorial boards of Tripitaka publications and a delegate to a number of international religious conferences. He has travelled widely in U.S.A, Europe, Russia, Asia and Australia conveying the messages of peace and deliverance through adherence to the Buddhist way of life. In recognition of his efforts in this direction he was awarded the Gold Medal for Peace at the Asian Buddhist Peace Conference held in Mongolia. In 1985 Ven. Gnanissara's book Dharmacinta won the Presidential Award. Three years later the Vidyodaya Pirivena bestowed on him the honour "Sanskruta Cakravarti" for his poetical composition "Yatidutam". The Oriental Languages Society of Sri Lanka conferred on him the appellation "Grantha Visarada" for the poem "Vairagyacinta". His poetic achievements are too numerous to be enumerated. Suffice it to say that the work Ven. Vidurupola Piyatissa Maha Thera did for the promotion of the study of Pali in Sri Lanka is being done by this Maha Thera for the study of Sanskrit at present. The new Maha Nayaka Thera emulated the leading elders who were his predecessors. He has composed many Sanskrit slokas in sincere appreciation of the services rendered by these Theras in their various capacities. It should be mentioned here that the most Venerable Madihe Pannasiha Nayaka Thera was one of these elders who received much praise in a poem dedicated to him by the present Maha Nayaka Thera. The new Maha Nayaka Thera's appointment to the esteemed post of supreme prelate of Amarapura sects confirms the confidence of the community of Amarapura Nikaya monks on his suitability and integrity and his capacity to lead the Sri Lanka Amarapura Maha Nikaya. The foremost need of the day is to ensure peace and order in our
society including the Sangha. Always a silent worker and a messenger of
peace the new Maha Nayaka Thera will be able to lead the Amarapura Nikaya
for the benefit of its members and the laity in general in an exemplary
way. Yadanathiri: Myanmar's oldest Pagoda by Rohan L. Jayetilleke
Shwedagon Pagoda is regarded as the oldest in Myanmar enshrining a part of the hair relics given to the two sea-faring brothers Tapassu and Bhalluka in the 6th century, when they met the Buddha at Rajayatana tree in Buddha Gaya in the seventh week after the Enlightenment. The hair relics were given to them on their request for a memento to worship on return to their country. The two brothers are believed to be Myanmaris. It is also accepted in Myanmar that relics of four Buddhas are enshrined in this pagoda. Over the years the original structure has been encased by many structures and it has taken the present shape and form with gold minerals and gold roofs. The oldest pagodas of Myanmar still retaining its original shape and style are the three pagodas at Sre Kestra, an old Pyu city that prospered from 1st to the 9th century AD, near the modern town of Pyay about 180 miles to the north of capital Yangon. The three pagodas are the Baw Baw Gyi, the Phayamar and the Phayagyi, all cylindrical in shape and entirely unadorned. The Phayagyi is believed to be the oldest of the three pagodas retaining the original shape. These are the survivors of the nine pagodas built by the founding king Duttabaung of Pyay dynasty. Though officially known as Phayagyi. Its name is Yadanathiri Maha Pagoda. It is located beside the Pyay - Mandalay high way which runs through the Pagoda complex. According to the legends of Myanmar, King Duttabaung in 739 AD, built nine pagodas in which relics of the Buddha were enshrined. At the time it was called Ithinagra and was also referred to as Maha Zedi (the Great Pagoda) because of its massive size. The village folk coined their own name and called it 'Hsei Hsei Pagoda (Slow, Slow Pagoda) as it was built over many years. The Chief Queen of Duttabaung, Sandy Devi, daily venerated the pagoda and took great interest in it. In a huge monastery built near the pagoda the queen's bhikkhu teacher Ashin Thawbita resided with thousand bhikkhu pupils. All the succeeding kings maintained the cylindrical shape of the pagoda. Even today its shape has not changed. During the British period the pagoda was taken care of and maintained by the Buddhist devotees. Presently the pagoda complex is under the management of the Board of Pagoda Trustee, under the supervision and guidance of the Maha Sangha Nayaka Committee of the township. The Department of Archaeology and Ministry of Culture have included the pagoda in the list of protected ancient monuments. It is a rendezvous for scholars, archaeologists and researchers into the Buddhist heritage of Myanmar. A recent survey has given the following statistics of the ancient
Phayagyi pagoda as: height of finial of the pagoda 28 ft 3 inches.
Diameter of the finial 6 ft 2 inches; Height from the second terrace to
the top 139 ft; Circumference of the second terrace 512 ft 9 inches;
Circumference of base 307 ft 9 inches. The Fire Sermon by Kingsley Heendeniya The Buddha delivered the Fire Sermon in the early years of his ministry when people flocked in large numbers to be his disciples. It is said that the audience included even matted-hair ascetics and that at the end, a thousand bhikkhus became arhants. The Sutta thus promises liberation from understanding and penetrating its meaning alone. It is rarely that the Buddha used metaphor. He enriched the teaching with simple similes because as he says, some wise people understand the meaning of his words through them. He also took serious note of prevailing wrong view among Brahmins and sought to protect his flock from their rituals and practices. Fire worship was common at the time probably influenced by the Persian prophet Zarathustra. He used the metaphor of fire to parody the practice. Bhikkhus, all is burning. And what is the all that is burning? The eye is burning, visible forms, eye-consciousness, eye-contact is burning. Similarly, ear, nose, tongue, body and mind-contact are burning. Feelings arising from them as condition, whether pleasant, painful, neither-painful-nor-pleasant are burning. Burning with what? They are burning with the fire of lust, the fire of hate and the fire of delusion. They are burning with birth, aging and death; with sorrow, lamentation, pain, grief and despair. Seeing thus, bhikkhus, the wise noble disciple becomes dispassionate towards the eye, visible forms, eye-consciousness, and eye-contact. He becomes dispassionate towards feelings, whether pleasant, painful or neither-painful-nor-pleasant. Similarly, there is dispassion to ear, nose, tongue, body and mind-contact and to the feelings arising from them as condition. Becoming dispassionate, his lust fades away. With the fading of lust his heart is liberated. When the heart is liberated there is the knowledge: It is liberated. He understands: birth is exhausted, the holy life has been lived out, what has to be done is done; there is no more of this to come. [Abridged]. This sutta is a good example of the indirect method of the Dhamma. To arrive at dispassion, one has to develop, cultivate and maintain in being mindfulness and awareness of things immediately present in reflexive consciousness [satisampajanna]. That is, one has to see things objectively and directly without duality from the intervention of a subject that experiences things. In order to experience things as they actually are, to have bare knowledge of the seen, heard, sensed and cognized without producing affect or feeling therefrom, it is necessary that there is here no person to feel. When this perception is achieved, there is arising of dispassion to the seen, heard, sensed and the cognized [upekkha, viraga]. What remains is the vestige of I-am or asmi mana. It is the penultimate stage to Nibbana. The Buddha here uses the indirect method of overcoming sakkayaditthi or the notion of the self through progressive reduction of lust [yatodhi]. The other indirect way is from perception of impermanence or aniccata. There are no other ways to be rid of mana or conceit. It is impossible to perceive the self by direct reflexive experience. The Fire Sermon is based on the structural principle of paticcasamuppada or dependent arising. To see dependent arising is to see the Dhamma. This sutta describes a ready way to arrive at that basic insight. The Buddha spoke frequently and concisely about contact [phassa] because it is an imposing fetter for progress to liberation. In the puthujjana, contact is always with self. How can contacts contact the groundless one? asks the Buddha. To understand contact it is essential to understand the six internal and six external bases [salayatana], which comes from clear understanding of namarupa [name and form]. This is why the Dhamma is sandittiko, akaliko [evident, without time] and opanaiyko or onward leading. The principal determination [sankhara] of avijja or nescience is sakkayaditthi. So long as the delusion of the self exerts its pervasive affect upon feelings, to register feelings arising from contact as belonging to me, and there remain the underlying tendencies [anusaya] of lobha, dosa and moha to reinforce the self, there is no freedom and escape from the tyranny of contact. This is the central teaching of the Fire Sermon. |
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The
shape and style of stupas of Sri Lanka are classified as gatakara (pot
shaped), sasyakara (heap of paddy), bubbulakara (bubble shaped) and so on.
However, the Myanmar Pagodas (stupas) are of a unique shape and form not
found in any other Buddhist country.
