Navam Poya

Buddha’s concept of Sansaric journey

Rupa Banduwardane

Sakyamuni Siddhartha Gauthama out of compassion for suffering humanity determines to be Buddha one day and lead countless millions into Bliss. In his last life he fulfilled this ambition of his. He discovered the truth of life and told the others “Live the good life for the destruction of suffering.”

Much of our suffering according to him is our own fault and of our own making Each person should bear the burden of one’s evil actions and thereby try to work out his own salvation independent of an external force. He emphasized self discipline self culture and hard work. His teachings were essentially a spiritual discipline. He taught his doctrine in the form of a way of life to be followed by those who sought spiritual perfection. This supreme gift of Theravada doctrine was gifted to the island by Emperor Asoka and the advent of Arahat Mahinda, his son was the most momentous occurrence in the history in this Dharmadweepa. The cardinal problems of life identified by the Buddha over 2500 years ago was brought here.

Ethics – The unsatisfactory nature of life with its impermanence and inherent suffering in Samsara, the cycle of births and deaths formed the basis of his teaching. His teachings formed the most profound thoughts that evolved from a human mind guiding us in our journey through Samsara. We are caught up in this karmic cycle. It is the noble eightfold path advocated by the Great Master that should be followed for the realization of the goal of Nibbana the state of non-existence to be relieved of all suffering. His Samsaric journey comes to an end with death.

He will not be born again. Nibbana is achieved. The noble eightfold path was advocated by the Buddha for the liberation of living beings. Buddha is an emblem of peace and compassion and loving kindness radiating from him. So called Meththa is the love for humanity, the enthusiasm for the welfare of the fellow beings. It is said that anyone with a confused mind can find ample consolation by drawing his or her attention to the serene figure of Buddha full of Meththa. Another quality closely connected to this is the idea of tolerance the sympathetic understanding of others point of view which attitude, promotes peace and Harmony. In Buddhist ethics a high place is assigned to the individual. The Buddha throughout his teachings, stressed the importance of the individual and self effort.

His view was that each person should bear the burden of his own actions. The teachings of the Buddha is for guidance and direction to seek spiritual liberation. He always emphasized that his attainment of the truth of life (enlightenment) was by his own effort and endeavour – a unique achievement in the realization of the supreme gift. Similarly the deliverance from suffering should be sorted out by each one for himself. Each living being is his own creator.

There is no other creator in the world beyond our own action. This leads to another important aspect in Buddhism – the law of Kamma. The primary meaning of Kamma is volition (Chetana) action prompted by will. As the Buddha says “Volition of monks, I declare is Kamma.” The law of Kamma and the doctrine of re-birth are very important factors in Buddhism. Subject to re-birth are all human beings, animals and heavenly beings. Those who embrace Buddha Dhamma will have to accept that this is a natural law of existence and guard their actions accordingly.

Eternal change

Buddha saw life in reality – The impermanency of life. Not only life, everything in the globe. Even the globe in it’s entirety is subject to this rule. Sabbe Sankara Anicca – All component things are transient.

This is the revolutionary message that Buddha has proclaimed to the world – that everything is changing in the human universe in the heavens too.

Everything transfers from one mode to another. The best example is the human being from the day that one sees the light of the world, to the day that he breathes his last the life is one of transition, till he faces death. This is well illustrated by the world renowned writer Shakespeare too.

This transition is realized only when one experiences it in the evening of his or her life. The complete cycle of birth, death – rebirth process in itself is the greatest example. Life in itself is a process of begun by birth, intermingled with joy and sorrow pain, grief, despair, old age, decease and death which is again followed by rebirth somewhere in the universe according to our actions as mentioned earlier.

This is the truth of suffering for which the Buddha has shown us the path of liberation. This is clearly given in his doctrine – the Dhamma – the most practical teaching that leads the follower to final deliverance.

The term ‘Dhamma’ throughout stands for the moral and philosophical teachings of the Buddha. It is meant to “come and see” - (Eahi Passiko) and not come and believe a religion purely, to practise.

The Buddha says “I proclaim to you the Dhamma – My teaching – in the parable of the raft, not for you to keep it in your possession, but use it as an instrument to cross the river of suffering.”

Therefore the interested, faithful and the devoted should utilize the region – the Dhamma to get rid of their worldly suffering.

The Dhamma guides the followers through proper and noble living. May Dhamma last forever - the greatest gift to the world.

Footprints of the Buddha

Premasara Epasinghe

The Thathagatha Siddhartha Gautama Buddha uttered thus in Mahaparinibbana Sutta: There are four places Ananda, a pious person should visit and look with feeling of reverence. What are the four places – the birthplace of Prince Siddhartha Gautama – Lumbini, the place of his attainment of Buddhahood – Buddhagaya, where he set the rolling, the unexcelled wheel of Dhamma (Dhammachakkapavattana Sutta), Isipatana Migadaya and where the Blessed One passed away – Kusinara.

Lumbini

Buddhagaya

According to Achariya, Abbatadamma Sutta, of Majjhima Nikaya, when Prince Siddhartha future Gautama Buddha was born, it was stated that many miraculous things happened on that particular day of Vesak Full M

oon Poya Day.

The women normally give birth, seated or lying down. Bodhisatva’s, the future Buddha’s beloved mother, Queen Mahamaya, gave birth to Siddhartha standing up. When the Bodisatva came forth from mother Mahamaya womb, first, Gods received him. Then, human-beings. He did not touch the earth. God’s sang “Rejoice Queen, a great son of great power, has been born to you.”

Where is this Buddha’s birthplace?

Lumbini – it is situated at the foothills of the snow clad, beautiful, picturesque Himalaya mountain, the modern Nepal.

It is a beautiful garden full of green shady sal trees, a breathtaking site.

Queen Mahamaya, on her way to her parent’s (this is the normal Indo-Aryan practice, the would be mothers normally go to her mother for the confinement) village, stopped and rested in this beautiful garden and here, she got the ‘labour pains’ and delivered Prince Siddhartha, in Lumbini on the Vesak Full Moon Day in 623 BCE.

Lumbini, where Prince Siddhartha Gautama Buddha was born is a ‘Piece of Heaven on Earth’ stated the famous Chinese traveller Hiuen Tsiang.

The things to be seen at Lumbini are the Asoka Pillar, the sacred pool - ‘Pokkharani’ supposed to be where Mahamaya took a bath before the delivery of the Boddhisatva are presently the Buddhist temple, showing the architectural elegance of Buddhist shrines in Nepal.

Buddha Gaya

Buddha Gaya is situated about 10 km south of the famous city of Gaya. It is about 105 km from Patna, in the state of Bihar, India. The Temple of Gaya has a tower of 55 metres or 180 feet. It is one of the most holiest place of worship as Prince Siddhartha attained Supreme Buddhahood under the shady, pleasant, cool Bodhi tree in 588 BCE on the Full Moon Day of Vesak.

The ‘Ariyapariyasana Sutta’ of ‘Majjhima Nikaya’ in Sutta 26, the Buddha described the serene, peaceful environment and described “delightful grove with clear flowing river with pleasant, smooth banks.”

On Vesak Full Moon Poya Day, in the month of Vesak (May) the Compassionate One attained Imperturbability, calm, Bliss of Nibbana, and became a Samma Sambudda – an Awakened One at Buddhagaya.

The most sacred object is the Bodhi Tree. Under the shade of this tree, Siddhartha Gautama attained the Supreme Enlightenment. Like the Compassionate One – Gautama Buddha, the Bodhi tree is also serene, majestic and cool.

This Bo-tree is considered as the oldest and the most venerated tree in the world.

Inside the Maha Bodhi Temple there is the serene Maha Bodhi statue of Buddha, which adorns the main shrine of Buddhagaya.

Outside the Maha Bodhi Temple, you can see Ratanacanakamana Chetiya (the jewel promenade shrine) where the Blessed One mindfully walked for physical exercises. Then, there is Mahanama’s shrine, built by a Sri Lankan Bhikku Mahanama in 588 CE, Muchalinda lake and Spire shrine, a smaller version of Mahabodhi temple built in the 11th Century in the name of Tara and Avalokitesvara.

Tracing history an inscription revealed that first Sri Lankan visitor to Mahabodhi was a monk named Bodhirakshita.

A Sri Lankan literary work Rasavahini states that in about 100 BCE, a Buddhist Monk named Chullatissa and a tour party visited Buddhagaya.

We, Buddhists in Sri Lanka are very grateful to Anagarika Dharmapala. His timely intervention helped Buddhists all over the world an opportunity to respect and venerate Buddhagaya.

Anagarika Dharmapala, the great son of Sri Lanka, roared Sinhalayini, negitiv – Buddhagayawa beraganivu - (Oh, Sinhalese awaken save Buddhagaya). Due to this clarion call, today, we Buddhists have the opportunity of visiting Buddhagaya.

Saranath, Isipatana and Migadaya

Saranath is the place, where the Buddha set in the motion the wheel of the Dhamma, which brings real peace, happiness and the Bliss of Nibbana.

Kusinara

The famous Saranath statue depicts the Dhammaccacamudra (the posture of the setting of the wheel of Dhamma). It was at Saranath Isipatana, Migadaya, The Buddha delivered His first sermon on the Full Moon Day of Esala (July), two months after attaining Enlightenment, to the Panchavassiye Bhikkus – the five Ascetics.

What does Saranath mean? It means the sanctuary for deer and in Pali this place is called Migadaya.

It is situated 12 kilometres from the city of Varanasi (Baranas).

Sravasti, Jetavanaramaya and Ananda Bodhi

Two other important sites are Jetavanaramaya – Gandha Kuti (Perfumed chamber, where The Buddha resided) and Ananda Bodhi. The remains of Jetavana and Sravasti were locally known as Sahet – Mahet. Leading lay Dayaka, a multi-millionare banker (situ) Sudatta, popularly known as Anathapindika purchased the princely Pleasure Garden of Prince Jeta, and build a massive structure with all facilities – Blessed One’s perfumed chamber, dinning and meeting halls, bathing places, wells and ponds etc.

The Buddha resided in the rich city of Sravasti many years and Jetavanaramaya became the centre of Buddhist activity. In close proximity was the Purvaramaya constructed by Visakha, the Chief Daikawa, the kind hearted attractive pleasant lady.

In Savatthi, Jetavanaramaya, another important place of worship is the Ananda Bodhi tree.

Many devotees visit Jetavanaramaya to meet the Buddha. At times, when the Blessed One was not in, the devotees return home disappointed. After a discussion with Buddha, the Venerable Ananda Thera, planted a Bo-Sapling of the Jayasrimaha Bodhi for the devotees to pay their respect and reverence. As this Bo-tree was planted by Venerable Ananda Thera, the Bo-tree was named as Ananda Bodhiya – a great place of veneration. Some of the devotees make vows at the foot of Ananda Bo-tree.

Kusinara

According to Maha Parinibbana Sutta, the Blessed One addressed his Personal Assistant – Ven Ananda Thera (Dharmabandigarike) Treasurer of Dhamma thus:

Quote: “Let us cross the Hirannavat river and go to Mallas Sala Grove, in the vicinity of Kusinara.”

The Blessed One, realized that the end was fast approaching. The Gautama Buddha, told Ven Ananda to prepare a bed between the twin sala trees. The Buddha said that He is tired and went to rest.

Venerable Ananda Thera, who was so close to the Buddha, as the Attendant Monk, who was not an Arahat started weeping.

The Buddha stated from His death bed, Don’t cry, don’t grieve. All things are impermanent. Everything born, contains its own cessation. I am 80 years old now. I am now like a worn out cart. The Buddha advised Ananda Thera, Make effort. In a short time you will attain the Bliss of Nibbana.

Then The Buddha addressed the monks, Handa Dani Bhikkave Amantayami vo Vaya Dhamma Sankhara Appamedena Sampidetha - Now, O’ monks, I declare to you – all conditioned things are of a nature to decay, strive on with diligence. With these words, The Buddha passed away on the Vesak Full Moon Poya Day of Vesak 543 BCE.

Mahaparinibbana Stupa is constructed on the place the Blessed One passed away in Kusinara.

Lumbini

A royal funeral was accorded to the Blessed One. The funeral arrangements were made under the direction of Venerable Anuruddha, a cousin and a disciple of The Buddha.

The relics of the Buddha were distributed among the representatives of the 8 kingdoms of ancient India, namely Magadha, Vaishali, Kapilavastu, Allakappa, Ramagama, Vethadipa, Pava, and Kusinara.

Today these relics are enshrined in stupas across Asia and millions of devotees worship them.

At the time of the Buddha era, Kushinagar was the capital of the Mallas.

Venerable Ananda appealed to Buddha, prior to His passing away that he should chosen a big city of India like Kapilavastu, Vesali, Rajagaha etc rather than a small township like Kusinara for His passing away.

Buddha stated that in ancient times it was a prosperous city and in number of His previous births too, he breathed his last at Kusinara.

In the vicinity of Kusinara you find Parinibbana stupa and Maha Parinibbana Temple.

The two places that most people visit in Kusinara are the site of Mahaparinibbana and the place known as Makutabandana, where the cremation of the Blessed One took place.

Mulhewa Royal Temple sheltered the Relics for 20 years:

Protection of Sacred Relics

H A W Hewawasam

Mulhewa Royal Temple of Kothmale, should be deeply commemorated by the Buddhists of Sri Lanka. It was the temple where the sacred Tooth Relic had been safely and secretly protected.

Temple of Sacred Tooth Relics

Thus Mulhewa Raja Maha Viharaya was reputed to be called as the temple of the Tooth Relic. This temple is in the Central Province and belongs to the Nawalapitiya Electorate. It is in the short proximity to the village of Sangilipalama.

Elderly Buddhist families of the area trace the history and the importance of the temple. They are highly educated and support their description referring to Dalada Siritha and Datuwanshaya.

Whenever we speak of Tooth Relic or any historical disasters which had erupted the unity of the country-our freedom-soverignity it was the Mahasangha of our country who had taken a great lead, the struggles of 1815-1818 and 1848 historical episodes were the periods of crisis where Maha Sangha led their missions, led the people and opened the eyes of the people.

During the latter part of the Polonnaruwa period a South Indian aggression under Kalinga Maga took place. He massacred and destroyed Buddhist temples and irrigational infrastructures.

Though Dr Paranavithana dressed this as a descendent of the dynasty of Emperor Sri Vijaya it was the deadlist period for the culture, religion an economy of the country. Since the sacred Tooth was brought to Ceylon, the people had their faith upon the one who takes care of the tooth Relic. Daladawa became the insignia of power.

Rising to the occasion the Mahasangha drew up their agenda for the protection of the Tooth Relic. They had taken the Tooth Relic to Kothmale Mallewa Temple.

From Polonnaruwa to Kothmale was no easy task. Going through the heavy jungle-admist of wild animals crossing rivers-mounting hills was indeed a tiresome strenuous task.

But these obstacles more courageous for them. They reached Kothmale had the Tooth Relic deposited-burried over 20 years Chulawansha and Datuwansha give more details.

Vijayabahu the third who ascended to the thrown (in 1232-1236) making his Kingdom at Dabadeniya sought protection for the sacred tooth at Mullewa Raja Maha Viharaya Mullewa use to be a rural village which has to be reached with great difficulty. However Sri Dalada Relic had to be kept at this temple until the end of the Maga period. King of Dabadeniya Parakrama Bhahu the II crushed the power of Maga and established his Kingdom in the city of Jaffna according Dr Paranavithana.

It was King Vijayabahu III who had taken the Tooth Relic to Dabadeniya. When one travels or meet people interesting episodes about the story of Tooth Relic comes to light.

There is a village called Vijayaba Kanda. This was known as the place where the King on his way to Mullewa Temple spent the night. The name Mullewa has another story. People say a Hapu tree was blossomed with flowers and the smell overflowed the area. Since then this place used to be called Mullewa.

The king plugged flowers to be offered to the sacred Tooth Relic. This place was known to be Muldeniya.

“Niyam Gum Doda” is the first place from where the Dalada Journey started from Mullewa Royal Temple.

Abatalawa village is in close proximity to Mullewa.

‘Rathgama’ is a another village where the king spent a night on his way back to Dabadeniya.

Rambodagama is another village on their journey to Dabadeniya. Folktales state there shot up a ‘Golden sprout’ at this place and thus it was known as Rambodagama.

Athalagala is another temple where Tooth Relic deposited over twenty years for protection. There is a stone inscription. But it has gone so deleated that writings cannot be collected.

One who visits Mullewa Raja Maha Viharaya should not fail to look into more details about Athalagala where the Tooth Relic was deposited underground but carried out usual offerings every day.

This temple has in possession a Copper Bowl given by the palace of Senkadagala. There is the temple one can see Buddhist books such as Visudhimagga and the Jathaka Potha.” This temple possesses all the secret elements a Buddhist Temple should have. There are many other archealogied artefacts, connected with the offerings of the Tooth Relic can be seen.

Buddhist public who want to have their research and detailed information about Tooth Relic should not fail to make a visit to Mullewa Raja Maha Viharaya in Kothmale.