Buddhist Spectrum

The Buddha's visits to Sri Lanka

Rupa BANDUWARDENA

Sakyamuni Siddhartha Gautama's search for the truth (Kim Kusala Gavesi) leading to enlightenment was the most significant event in human history He realised the truth of suffering and the path to happiness. He was determined to preach what He had realised.

His doctrine - the message of the Dhamma - was to the entire mankind. He gave Dhamma freely and equally to all. This universal, intellectual, the all wise, all compassionate world teacher appeared in this world for the good of all for the emancipation of all, from evil and sorrow.

It is very interesting to note that Sri Lanka had the good fortune of being blessed with the presence of Thathagatha the perfect one.

This was the most significant and the most unparalleled event in the history of the island as well as the Sasana. Buddha's visits are a landmark gift to Buddhist heritage which tells us about the unforgettable events of the Buddhist era - the time of the living Buddha.

First visit Mahiyangana

This is certainly a proud moment in the history of the island. The earliest available documentary sources Deepavamsa and Mahavamsa give an elaborate account of the sacred visits of the Sakyamuni Gautama Buddha.

This sacred event has preceded the introduction of Buddhism to Sri Lanka by venerable Thera Mahinda in 247 BC. In the Pre-Mahinda era the greatest blessing to the island was Buddha's first visit to Mahiyangana in the ninth month of his enlightenment.

Soon after, with the delivery of the first sermon and sending the disciples on the great mission Buddha Himself set out on the sasanic tour and Sri Lanka was the first place to attract his attention. It was on the first Poya in the Buddhist calendar (Duruthu) that this celebrated religious event adorned Sri Lanka.

Ancient chronicles reveal that the Buddha arrived in the Mahanagavana, the splendid park in Mahiyangana located in the vicinity of Mahaweli ganga.

Here the inhabitants who belonged to various tribes such as Yakka and Naga, who with their rough behaviour and poor intellect, though opposed the arrival of the Buddha, they did have the good fortune to be blessed with the teachings of the Buddha.

They were all miraculously won over helping them to be good worthy citizens.

The most precious event of great historical importance was the presence of God Mahasumana the Guardian God of Mount Samanala who attained the state of Sotapanne grasping the sermons of the Buddha.

According to Mahavamsa the earliest Buddhist Relic was the Hair Relic which had been offered to Deva Mahasumana when he begged Thathagatha to give something to worship on his first visit to the island.

Then he gave him a handful of hair from his head which Mahasumana placed on a golden casket and later enshrined in a stupa at Mahiyangana is considered the most sanctified spot, not only because it is the first chetiya built in Sri Lanka but also it is the first one built by a divine being on the sacred place where the Buddha made his first visit to the island.

Second visit Nagadeepa

This had been improved at various stages and ever since it has become the most sanctified place of worship by the devotees.

According to ancient chronicles the Buddha's second visit was to Nagadeepa - another sacred place of sanctity which display very interesting facts about the whole event.

The temple premises with its glittering Dagoba bear testimony to his blessings for the second time.

The Buddha with his wealth of Metta arrived in Nagadeepa to settle a dispute between Mahodara and Chulodara, uncle and nephew, who were at loggerheads over the ownership of a gem studded throne. Mahodara, a powerful king in Nagadeepa whose younger sister named Thirachchika married to a Naga King, had been offered the above throne which was later, inherited by her son Chulodara.

The raging King Mahodara was about to wage war when Thathagatha saw with his divine eye the disaster that would follow and he appeared in Nagadeepa immediately, which happened to be the month of Bak in the fifth year of his enlightenment.

A deity named Samiddhi Sumana who had made a banyan tree (Rajayathana Kiripalu Rukha) his abode in Jetawana accompanied Thathagatha holding the uprooted tree as an umbrella to him, who knew that it was a merit bestowing act to the deity.

On arrival seeing the Naga kings involved in fighting the Buddha with his psychic powers appeared above, in the sky performing miracles which made the Nagas breathtakingly astonished and happy.

Finally having listened to the sermons emphasizing the value of harmony and the ill- effects of hatred, they worshipped the Buddha with overflowing shraddah and within minutes the throne was offered to him in unison. Ancient chronicles mention how they adhered to Buddha, Dhamma and Sangha and became pious devotees, thereafter.

The Naga king Maniakkitha the ruler of Kelaniya who had become a follower of the Buddha during his first visit to Mahiyangana, while on his way to help Chulodara, Mahodara in the battle ground, moved by the love and compassion of the Buddha offered his grateful thanks for averting a great disaster by settling the dispute.

He further pleaded for a souvenir to venerate and worship and consequently the Buddha offered him the Kiripalu tree and the throne.

It is believed that he planted it on the exact spot where the Buddha had proclaimed the Dhamma after settling the dispute.

Yet another milestone in marking the event is, the stupa which is said to have been built by Chulodara and Mahodara.

Hence the entire temple at Nagadeepa stands to tell us about the second visit of the all wise all compassionate Master to this island.

History says that where Kiripaluruka was planted a chaitya was built enshrining the Minipalanga.

This above mention chaitya Nagadeepa Seya is supposed to be one of the 16 most sacred places to be worshipped in Sri Lanka.

This is a milestone in sasanic history and is of considerable historic value and immense cultural significance.

History records that it was developed and reconstructed by pious kings like Devanampiyatissa, Dutugemunu and converted into a fully accomplished sacred place.

According to the golden Sannasa Wallipuram, committed to writing during the reign of king Vasabha, it is the present Jaffna Peninsula that was identified as Nagadeepa.

Third Visit Kelaniya

The chronicles also reveal that this Northern area had been ruled by the Anuradhapura kings.

It is believed that the people in and around Nagadeepa became very pious devotees of Buddhism since the reign of King Devanampiyatissa.

As a result quite a number of temples had come up in this area.

Kings had renovated and maintained the sacred places at different times.

Nagadeepa the most favoured spot where Buddha has blessed with unity and peace has become the most revered blissful place among Buddhists.

May the relics enshrined in the Chetiya usher the area with unity for the peaceful co-existence of all beings.

Sakyamuni Gautama visited Sri Lanka thrice. The place blessed by Him on His third visit is Kelaniya. This is an event of great historical and religious importance attached to this sacred temple which lies majestically giving immense piety to devotees who turnout in thousands daily.

When king Maniakkitha met Thathagatha on his second visit to Sri Lanka at Nagadeepa he was very anxious that the great master visit his kingdom too. With universal love and compassion towards all beings he made note of it and arrived at Kelaniya in the eighth year of His enlightenment on a Vesak Full moon day.

Amazing visit Sri Pada

The temple with an amazing historical background stands as a monumental tribute to the sacred genius.

The ancient chronicles too reveal the above facts attributing it to the third visit of the Buddha.

The Gem studded jewel throne (given on a previous occasion) on which the Buddha sat preaching is said to have been enshrined in the Dagoba built in the shape of a paddy heap believed to be as old as the ancient era that the Buddha stepped in this Dharmadweepa.

Subsequently the Buddha arrived at Sri Pada at the invitation of Deity Saman and placed His footprint on the peak which is stated in the first chapter of the Mahavamsa as follows.

"Buddhist tradition connects it with the three visits of the Buddha to Ceylon, the Prince of devas, Mahasumana of the Sumanakuta Mountain..... craved of him, who should be worshipped, something to worship." Ever since Sri Pada has become the most venerated spot and a place of pilgrimage for Buddhist devotees.

You can well and truly say that each visit of the truly wonderful master occupies a unique place in the history of the island as one that brought about peace and harmony among the inhabitants.

May the peace and unity declared by Thathagatha 2598 years ago dawn once again in this paradise island.

Duties of parents

A Buddhist perspective

Dr. D P Atukorale

It is the duty of parents to see to the welfare of their children. In fact the dutiful and loving parents shoulder the responsibilities with pleasure. To lead the children on the right path, the parents should first set the example and lead ideal lives. It is almost impossible to expect worthy children from unworthy parents.

Apart from Karmic tendencies, the children inherit from previous births, they invariably inherit the defects and virtues of parents too. Responsible parents should take every precaution not to transmit undesirable tendencies to their progeny.

According to the Singalovada Sutta, there are five duties that should be performed by parents.

1. Dissuade Children from Evil

Home is the first school, and parents are the first teachers. Children usually take elementary lessons in good and evil from their parents. Careless parents directly or indirectly impart an elementary knowledge of lying, cheating, dishonesty, slandering, revenge, shamelessness and fearlessness for evil and immoral activities to their children during childhood days.

2. Persuade them to do good

Parents are the teachers at home; teachers are the parents at school. Both parents and teachers are responsible for the future well-being of the children, who become what they are made into. They are and they will be, what the adults are. They sit at the feet of the adults during their impressionable age. They imbibe what they impart. They follow in their footsteps. They are influenced by their thoughts, words and deeds. As such it is the duty of the parents to create the most congenial atmosphere both at home and in the school.

Simplicity, obedience, cooperation, unity, courage, self-sacrifice, honesty straight-forwardness, service, self-reliance, kindness, thrift, contentment, good manners, religious zeal, and other kindred virtues should be inculcated in their juvenile minds by degrees. Seeds so planted will eventually grow into fruit - laden trees.

3. Give the children a good education

A decent education is the best legacy that the parents can give their children. There is no more valuable treasure. It is the best blessing that parents could confer on their children.

Education should be imparted to them, preferably from youth in a religious atmosphere. This has far reaching effects on their lives.

4. See that they are married to suitable individuals

Marriage is a solemn act that pertains to the whole lifetimes; this union should be one that cannot be dissolved easily. Hence, marriage has to be viewed from every angle and in all its aspects to the satisfaction of all parties before the wedding.

According to Buddhist culture, duty supercedes rights. Let both parties be not adamant, but use their wise direction and come to an amicable settlement. Otherwise, there will be mutual cursing and other repercussions. More often than not the infection is transmitted to progeny as well.

5. Hand over to them at the proper time, their inheritance

Parents not only love and tend their children as long as they are still in their custody, but also make preparation for their future comfort and happiness. They hoard up treasures at personal discomfort and ungrudgingly give them as a legacy to their children.

The religion of compassion

Buddhism is the religion of compassion and the parents should never forget to present it to the children as such.

The parents should practise the four sublime states of the mind taught by the Buddha in raising their children. They are Metta (loving kindness) Karuna (compassion) Muditha (sympathetic joy) and Upekkha (even mindedness).

These four states well practiced will help parents remain calm throughout the difficult period of child rearing.

Perhaps the greatest challenge that parents have to face is the proper upbringing of a child.

This is another aspect which distinguishes us from animals. While an animal does care for the offspring with great devotion, a human parent has a greater responsibility which is the nurturing of the mind. Buddha has said that the greatest challenge a man faces is to tame the mind. The parents are responsible for the development of a child's mind.

Whether a person becomes a useful citizen or not depends mainly on the extent to which its mind has been developed.

When a child is yet a toddler, unable to express its needs, it is quite prone to indulge in tantrums and crying.

A parent who practices the first virtue of loving kindness can maintain within himself or herself to continue to love the child.

As the child becomes more mature as an adolescent, parents should practice Karuna (Compassion) towards him.

Adolescence is a very difficult time for children, and they are rebellious and great deal of their anger and frustration is directed at their parents and this is a natural part of growing up and children don't mean to hurt their parents wilfully.

Just before he becomes an adult a child will probably meet with success in examinations and other activities.

This is the time for parents to practice Muditha (sympathetic joy).

When a child has reached adulthood and has a career and a family of his own, his parents should practice the great virtue of equanimity (Upekkha) and parents should not interfere with the affairs of their children. If parents practice equanimity they will remain serene in their old age and thereby earn the respect of the younger generation.

A home where there is loving kindness compassion, sympathetic joy and equanimity will be a happy home.

ABHIDHAMMA IN A NUTSHELL - XX:

When eating pork!

Shamika Soysa

For a friend of mine the news that pork is available for a meal is just like hearing the most wonderful music in the world. He eats pork with an extreme greed and entertains not only the tongue but also the look of it and the smell of it as well.

Therefore in this scenario he entertains ear by hearing about pork, eyes by looking at it, nose by smelling it and finally tongue by eating it. Later he may recall that meal and entertain his mind as well.

The above scenario illustrates a situation where one receiving objects from sensual faculties. During past episodes, it was explained that when a sensual faculty receives an object Consciousness arises together with related Mental States. It is now time to understand the way in which these Chiththas arise.

It has been repeatedly emphasized that no two Chiththas arise at the same fraction of a moment. Similarly, though it seems my friend sees, smells and may eat pork at the same time those activities happens one after the other within an unnoticeable amount of time gap. Therefore there will be a set of Chiththas arise when he hears about pork which would be followed by more set of Chiththas when he smells, sees and eats.

A sequence of Chiththas arise when receiving an object from one of the sense faculties at a particular moment is known as a Chiththa Vithi or 'Thought Process'.

Types of thought processes

This particular area in Abhidhamma is one of the complexes of the doctrine. There are many types and categories of thought processes described in Abhidhamma. Describing them all here would make it difficult to understand. Therefore the commonest and simplest type of illustration would be done in this series.

Six types of sensual faculties were described during Chiththa Paramaththa. It was mentioned that these faculties are also known as Dwara or 'Doors' as they are the entry point of six types of objects. Based on this fact there are six types of Chiththa Vithis or thought processes:

1. The process connected with the eye-door

Chakkudhwarika Chiththa Vithi

2. The process connected with the ear-door,

Sothadhwarika Chiththa Vithi

3. The process connected with the nose-door,

Ghanadhwarika Chiththa Vithi

4. The process connected with the tongue-door,

Jiwhadhwarika Chiththa Vithi

5. The process connected with the body-door, and

Kayadhwarika Chiththa Vithi

6. The process connected with the mind-door.

Manodhwarika Chiththa Vithi

When my friend hears that pork is available for the meal the thought process arise is 'The thought process associated with ear-door' or Sothadwarika Chiththa Vithi. When he sees pork it would be 'The thought process associated with eye-door' or Chakkhudwarika Chiththa Vithi and so on.

Thought moments

One might get an impression that a thought process lasts for a long time and after one thought process it will take some more time for another thought process to arise. But the reality is in a fraction of a second there would be thousands of Consciousnesses and Thought Processes arise, last and decay.

For any Chiththa there is particular lasting duration and goes through three instances. Those are Uppadha (arising or genesis), Thithi (static and development) and Bhanga (cessation or dissolution). The time taken for each is equal and the total time taken for these three instances is very small fraction of a time. The lifetime of any Chiththa is such that and since it's very small it is called as a Chiththakkhana or a 'Thought Moment'. A thought process is a sequence of thought moments where one thought moment is followed by another.

An ordinary Chiththa Vithi consists of 17 Chiththas or in other words 17 thought moments. However, it should be mentioned that there are 75 types of Chiththa Vithis described in Abhidhamma consisting different number of Chiththas which arises in various circumstances. They are beyond the scope of this series. The next episode would illustrate the simplest of Chiththa Vithis for the benefit of every reader.

Reference:

'A Manual of Abhidhamma' by Narada Maha Thera,

Manasa pilibanda Bauddha Vigrahaya by Karagoda Uyangoda Maithree Murthi Himi

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Words of wisdom

Premasara Epasinghe

Yatha'pi rahado Sambhiro

Vippasanna anavilo

Evami Dhammani Sutvana

Vippasidanti Pandita

Pandita Vagga

Dhammapada Verse 82

Even as a fathomless lake,

A lake so clam and clear,

So dhamma having heard

Serene the wise became

The Treasury of Dhamma or Dhammapada consists of 26 chapters. It begins with Yamaka Vagga or 'Twin Verse' and the last chapter 'Brahmana Vagga' consists of 41 Verses. There are 423 verses in the Dhammapada.

The above verse is from chapter 6, Pandita Vagga or the Wise. It reveals that Buddha's Teaching makes the Wise tranquil like a Fathomless Lake still and clear as crystal.

The Blessed One, uttered above verse while residing at the Jetavanarama Temple.