IL POYA

Fostering the Sariputta tradition

Indeewara DE MEL

Arahant Sariputta is a famous name in Buddhist literature among a few others: Moggallana, his colleague and Ananda, the Buddha’s chief assistant. Sariputta’s story starts in a village of brahmins, being born to Sari in Upatissa village. The brahmin priests named him after his hometown Upatissa.

Although Sariputta later became a monk followed by his siblings, his mother could never know the Buddha’s teachings.

Bhikkhu Nanamoli describes a full length picture of Arahant Sariputta according to the Pali Canons.

Where the arahant converts his mother is named as ‘Last Debt Paid’. Excerpts:

During his journey the Venerable Sariputta spent one night wherever he stopped, and thus for one week he favored many people with a last sight of him. Reaching Nalaka village in the evening, he stopped near a banyan tree at the village gate. It happened that at the time a nephew of the elder, Uparevata by name, had gone outside the village and there he saw the Venerable Sariputta. He approached the elder, saluted him, and remained standing.

The Elder asked him: “Is your grand-aunt at home?”
“Yes, venerable sir,” he replied.

“Then go and announce our coming,” said the Elder. “And if she asks why I have come, tell her that I shall stay in the village for one day, and ask her to prepare my birth chamber and provide lodgings for five hundred bhikkhus.”

Uparevata went to his grand-aunt and said: “Grandaunt, my uncle has come.”

“Where is he now?” she asked.
“At the village gate.”
“Is he alone, or has someone else come with him?”
“He has come with five hundred bhikkhus.”

And when she asked him, “Why has he come?” he gave her the message the elder had entrusted to him. Then she thought: “Why does he ask me to provide lodgings for so many? After becoming a monk in his youth, does he want to be a layman again in his old age?” But she arranged the birth chamber for the Elder and lodgings for the bhikkhus, had torches lit and then sent for the Elder.

The Venerable Sariputta then, accompanied by the bhikkhus, went up to the terrace of the house and entered his birth chamber. After seating himself, he asked the bhikkhus to go to their quarters. They had hardly left, when a grave illness, dysentery, fell upon the Elder, and he felt severe pains. When one pail was brought in, another was carried out. The brahman lady thought: “The news of my son is not good,” and she stood leaning by the door of her own room.

And then it happened, the text tells us, that the Four Great Divine Kings asked themselves: “Where may he now be dwelling, the Marshal of the Law?” And they perceived that he was at Nalaka, in his birth chamber, lying on the bed of his Final Passing Away. “Let us go for a last sight of him,” they said.

When they reached the birth chamber, they saluted the Elder and remained standing.

“Who are you?” asked the Elder.
“We are the Great Divine Kings, venerable sir.”
“Why have you come?”
“We want to attend on you during your illness.”
“Let it be!” said the Venerable Sariputta. “There is an attendant here. You may go.”

When they had left, there came in the same manner Sakka the king of the gods, and after him, Maha Brahma, and all of them the elder dismissed in the same way.

The brahman lady, seeing the coming and going of these deities, asked herself: “Who could they have been, who came and paid homage to my son, and then left?” And she went to the door of the elder’s room and asked the Venerable Cunda for news about the Elder’s condition.

Cunda conveyed the inquiry to the Elder, telling him: “The Great Upasika (lay devotee) has come.”

The Venerable Sariputta asked her: “Why have you come at this unusual hour?”
“To see you, dear,” she replied. “Tell me, who were those who came first?”
“The Four Great Divine Kings, upasika.”
“Are you, then, greater than they?” she asked.

“They are like temple attendants,” said the Elder. “Ever since our Master took rebirth they have stood guard over him with swords in hand.”

“After they had left, who was it that came then, dear?”
“It was Sakka the king of the gods.”
“Are you then, greater than the king of gods, dear?”
“He is like a novice who carries a bhikkhu’s belongings,” answered Sariputta.

“When our Master returned from the heaven of the Thirty-three (Tavatimsa), Sakka took his bowl and robe and descended to earth together with him.”

“And when Sakka had gone, who was it that came after him, filling the room with his radiance?”
“Upasika, that was your own Lord and Master, the Great Brahma.”
“Then are you greater, my son, even than my Lord, the Great Brahma?”
“Yes, Upasika. On the day when our Master was born, it is said that four Great Brahmas received the Great Being in a golden net.”

Upon hearing this, the brahman lady thought: “If my son’s power is such as this, what must be the majestic power of my son’s Master and Lord?” And while she was thinking this, suddenly the fivefold rapture arose in her, suffusing her entire body.

The Elder thought: “Rapture and joy have arisen in my mother. Now is the time to preach the Dhamma to her.” And he said: “What was it you were thinking about, upasika?”

“I was thinking,” she replied, “if my son has such virtue, what must be the virtue of his Master?”

The Venerable Sariputta answered: “At the moment of my Master’s birth, at his Great Renunciation (of worldly life), on his attaining Enlightenment and at his first turning of the Dhamma Wheel — on all these occasions the ten thousand world-system quaked and shook. None is there who equals him in virtue, in concentration, in wisdom, in deliverance, and in the knowledge and vision of deliverance.” And he then explained to her in detail the words of homage: “Such indeed is that Blessed One...” (Iti pi so Bhagava...). And thus he gave her an exposition of the Dhamma, basing it on the virtues of the Buddha.

Last breath

(as continued in ‘The Life of Sariputta’)

When the Dhamma talk given by her beloved son had come to an end, the brahman lady was firmly established in the Fruition of stream-entry, and she said: “Oh, my dear Upatissa, why did you act like that? Why, during all these years, did you not bestow on me this ambrosia (the knowledge of the Deathless)?”

The Elder thought: “Now I have given my mother, the brahman lady Rupa-Sari, the nursing-fee for bringing me up. This should suffice.” and he dismissed her with the words: “You may go now, upasika.”

When she was gone, he asked: “What is the time now, Cunda?”
“Venerable sir, it is early dawn.”
And the Elder said: “Let the community of bhikkhus assemble.”

When the bhikkhus had assembled, he said to Cunda: “Lift me up to a sitting position, Cunda.” And Cunda did so.

Then the Elder spoke to the bhikkhus, saying: “For forty-four years I have lived and traveled with you, my brethren. If any deed or word of mine was unpleasant to you, forgive me, brethren.”

And they replied: “Venerable sir, not the least displeasure has ever come from you to us, who followed you inseparably like your shadow. But may you, venerable sir, grant forgiveness to us!”

After that the Elder gathered his large robe around him, covered his face and lay down on his right side. Then, just as the Master was to do at his Maha Parinibbana, he entered into the nine successive attainments of meditation, in forward and reverse order, and beginning again with the first absorption he led his meditation up to the fourth absorption. And at the moment after he had entered it, just as the crest of the rising sun appeared over the horizon, he utterly passed away into the Nibbana-element which is without any remnant of clinging.

And it was the full-moon day of the month Kattika, which by the solar calendar is between October and November.

The brahman lady in her room thought: “How is my son? he does not say anything.” She rose, and going into the Elder’s room she massaged his legs. Then, seeing that he had passed away, she fell at his feet, loudly lamenting; “O my dear son! Before this, we did not know of your virtue. Because of that, we did not gain the good fortune to have seated in this house, and to feed, many a hundred bhikkhus! We did not gain the good fortune to have built many monasteries!” And she lamented thus up to sunrise.

As soon as the sun was up, she sent for goldsmiths and had the treasure room opened and had the pots full of gold weighed on a large scale. Then she gave the gold to the goldsmiths with the order to prepare funeral ornaments. Columns and arches were erected, and in the center of the village the upasika had a pavilion of heart-wood built. In the middle of the pavilion a large, gabled structure was raised, surrounded by a parapet wall of golden arches and columns. Then they began the sacred ceremony, in which men and deities mingled.

After the great assembly of people had celebrated the sacred rites for a full week, they made a pyre with many kinds of fragrant woods. They placed the body of the Venerable Sariputta on the pyre and kindled the wood with bundles of Usira roots. Throughout the night of the cremation the concourse listened to sermons on the Dhamma. After that the flames of the pyre were extinguished by the Elder Anuruddha with scented water. The Elder Cunda gathered together the relics and placed them in a filter cloth.

Meditation: soothing balm to your mind

Premasara EPASINGHE

There are distractions all over the place. They can be sounds, visions, physical sensations, like pains, aches, happy and unhappy memories relating to incidents, events or people. Every second, you are distracted. Added to all this, there will also be stress. It is a kind of conflict which is caused by various factors that boil from outside the universe, and it may spring up from your own Minds. All human beings face this. This is the true nature of our “Monkey Mind.”

Picture by Janaka Wettasinghe

Away from Sri Lanka, in Edinburgh, Scotland, UK, I pen these few lines on this. In full moon poya day, Thursday 10th November 2011 to draw your kind attention on the Importance of Meditation. In the morning daily I start my day, reciting pirith - (Tunsutra, Dhammachakka, Dhajjagga, Bojjanga, Atavisi, Seevali and Jaya Piritha) and then devote at least 10-15 minutes in Meditation. My personal experience, I feel comfortable, relaxed. Well of course, at the beginning it seems to be a tough assignment. But, through practice I get used to it, and how it is very interesting and enjoyable. It builds confidence.

Meditation practice is like an exercise to your mind as well as your body. one of the most popular meditation practice is Breathing Meditation - Ana Panasati Bhavana. Breadth provides Oxygen, through which mind functions. Bring your mind to one point; breathing going. In and out of your nostrils. Our mind runs all over the place. For example, a calm sea, is somewhat like a calm mind. If the sea is rough, it is like a mind in turmoil. Japanese artist Hokusais work, “The Waves at the Kanagawa”, very clearly depicted a Rough Sea. Most of the time in your life your mind is also like a turmoiled rough sea.

To quieten the mind, Buddha techniques are Samatha Bhavana, which will give us some contemplation or thing to dwell on. An important vital factor in the Path of Buddha offered for the welfare of the Human Beings is Insight Meditation (Samatha - Vipassana). Samatha calms. Vipassana brings Insight. Healthwise too, Meditation is undoubtedly a soothing balm, to your mind and body.

To meditate and focus your mind and body, first find a place and time, which affords you Calm and Freedom, away from Disturbance to sustain attention. It is better to sit, use a posture that will keep your back straight without strain. Use an upright chair or sit on the ground in Lotus posture. If the chin is tilted slightly down will help you. Do not allow the head to loll forward, as this might encourage drowsiness sometimes. Place your hand on your lap, palms upward, one gently resting on the other, with the thumb - tips touching. Do not rush. Take your time and get the right balance. Keep eyelids closed or half closed. First follow the sensation of your ordinary breadth as it flows in through the Nostrils and fills the chest and abdomen - “Anapanasati” - Mindful of Breathing.

Through Meditation you get an opportunity to look inside yourself, learn how to cope with greed, hatred and ignorance. It helps to develop your spiritual development.

If you define the word Bhavana (Meditation) in depth, I presume, the closest English meaning is to Becoming. Take a Lotus. It is born in the Mud. When it comes out it is beautiful. We are born in a “Muddy Samsara.” If you develop your mind - meditate, like a beautiful Lotus, you blossom tree of mud, free of impure water.

The ultimate goal of Buddhist Meditation of Mud, free of Impure water. The ultimate goal of Buddhist meditation is the purification of mind. It will avoid greediness, or the cessation of craving, which is known in Buddhist Philosophy as Tanha Nirodha.

Briefly, if you analyse the two forms of Bhavana; Samatha - which makes mind calm and clear and Vipassana meditation, which is to see the truth inside.

As a novice it is better to start levels of concentration and serenity, and then tranquillity and calmness in mind. Settle your mind. Take breathing strike. Relax your mind. If you keep developing your concentration, on your breadth, you will feel fine.

Once you, practice the Anapanasati - then you can switch on to another meditation practice - Mettabhavana - wish compassion and Kindness.

You can perform this in five stages.

(1) Metta for yourself
(2) To a friend
(3) To a neutral person
(4) Some one you have antipathy
(5) To all living beings in the world

Even to be a successful sportsman - concentration is an important, ingredient. Take for example a game of cricket. Its a mind game. When I was serving as an interim committee member in SLC a few years back, I accompanied the Sri Lanka National Team to Australia and Zimbabwe. I delivered some lectures to our sporting Ambassadors - National cricketers on cricket physiology and mentioned about the value of meditation.

In fact, I took upto meditation after the Sri Lanka Batting Artist Sunil Wettimuny motivated me with his fine talks of regarding meditation when two of us returning home after commentating a Test match at Asgiriya Kandy.

He send me books on meditation to read. I consider him as my Guru and I am really indebted to him). In fact, some of my leading world cricketers too meditate to improve their concentration power. I am aware there are some outstanding SL cricketers, who meditate to improve their cricket of skills.

In the Theravada Buddhism, I have already mentioned about Mettabhavana. Loving kindness. Buddha in Sutta Nipata Pali Text mentioned “Just as a mother would protect her only child, at the risk of her life, cultivate a boundless heart, towards all beings. Let thoughts of Boundless Love pervade the whole world. (Sutta Nipata 149-150, if my memory serves right) Metta Meditation is an antidote, for Hatred and illwill. In fact in Theravada Buddhism - Metta is the first Brahmavihara or Divine Abiding. May all beings be free from hatred - suffering - and anxiety. May all beings be happy.

Even in Western countries, the people are now interested in Meditation. This I noticed when I travel in European countries. Even the foreign Buddhist Monks are engaged in Meditation sessions.

New challenges for Buddhism

International Buddhist Conference – 2012:

Ven Nivitigala Sumitta Thera

A multitude of programmes have been streamlined in every nook and corner of the Buddhist world in the wake of the 2600th anniversary of the Supreme Enlightenment of the Sakyamuni Buddha but there is a serious uncertainty vis-à-vis a proper channelization towards a careful introspection of all the schools of Buddhist thought i.e., Theravada, Mahayana and Wajrayana jelled with a veritable need of a well-coordinated mobilization of their future goals.

In the backdrop of this mindset we are of the view that there should be a timely intervention by the intellectuals to take up the rudder to navigate this voyage in the right direction. Hence, the Buddhasravaka Bhiksu University, Anuradhapura, Sri Lanka has decided to organize an International Buddhist Conference under the theme of “the Millennium Challenges for Buddhism” with a view to achieve this objective.

It is no exaggeration to say that the challenges encountered by the Man within a mere microcosmic level to a rather macrocosmic level in this ultra-modern era of scientific excellence, are far more complex and unprecedented.

Each and every human activity from space exploration right up to the struggle of the modus vivendi on daily basis should invariably be focused upon the security of Mankind, safety and longevity of the human civilization, but nevertheless, the feasibility of the same has been a distant reality from the very outset. Man has selected a self-destructive avenue when the apocalypse is looming large right in front of him at such a crucial juncture when Man’s intellectual capacity far excellence, should have been used for a humanitarian course.

Hence, the spiritual path or the noble avenue deserves a central focus in the backdrop of this modus operandi vis-à-vis the search of these complex issues.

Man’s leniency towards a spiritual path is a phenomenon which has undergone many changes time and again yet it has never ever been completely obliterated from human civilization and among these spiritual approaches of Mankind, Buddhism has carved a niche of its own, a place unparalleled to any other path of liberation throughout the past two and half millennium years. Buddhism has not only clearly diagnosed the veritable cause of the constant suffering that the Man encounters as an individual and as a community but also it has prescribed a crystal clear path of emancipation to vouchsafe his safe sailing in the life sojourn. Buddhism is a unique doctrine embodied with universal and everlasting values. The spiritual insight that Buddhism has conferred on Mankind should be preserved and propagated for greater benefits. This Noble Doctrine of the Sakyamuni Buddha has rendered a magnanimous and an invaluable service to the entire human race while propagating and functioning in the society as a means of a religion, a philosophy and as an art of living.

In the course of its journey while making inroads to the human society Buddhism has encountered both internal and external challenges within the context of numerous cultural dimensions. However, the crux of the matter is that Buddhism has been able to instill a strong message encapsulated with peace, harmony and wisdom right into the deepest fathom of human society throughout its history.

It is high time today, at this unique juncture of the 2600th anniversary of the Supreme Enlightenment of the Sakyamuni Buddha to reflect the progress report so far.

It will be immensely beneficial to the human race to properly diagnose the multifarious challenges that the Buddhism has faced both internally and externally right throughout its history of well over two and half millennium years. Some believe that there are certain negative elements too within the process of this mechanism. Prompt actions should be taken without delay to rectify those loopholes and introduce better and feasible resolutions to the issues that can be identified for the greater benefits of Mankind.

It should not be just a mere vivisection but a very careful investigation to identify the multifarious challenges that the Sri Lankan Buddhism has faced within its long history with all its ups and downs.

Accordingly a more efficient and a compatible approach should be adopted in addressing these vivid challenges in an effective manner. Still, we should not be complacent and confined to a limited framework but be innovative and updated in transmitting the message of the Buddha to the Man today who exists in the state of the art space era. A possible bird’s eye view leading to a careful frog’s eye view would be an ideal précis of this International Buddhist Conference 2012.

The prime objective is to cater to these numerous challenges of Buddhism and set up a forum for the many intellectuals who are genuinely zealous about their task in pursuit of a durable and reliable resolution. There would be no better juncture other than this 2600th anniversary of the Supreme Enlightenment of the Sakyamuni Buddha, for the global academia to unite and take a cohesive and collective effort to consolidate the Buddhist stance for the benefit of many multitudes to come.

(The writer is a lecturer in English at the Buddhasravaka Bhiksu University and Conference Secretary of International Buddhist Conference – 2012)

The founding father of the Mitirigala Nissarana Vanaya:

Life sketch of Asoka Weeraratna

It was 12 April 1961. This historic day marked the first entry into space of a human being, Yuri Gagarin, the Russian cosmonaut, in a rocket launched by the Soviet Union and celebrated by millions across the globe as a monumental day of scientific and technological achievement. In becoming the first human in space, Yuri Gagarin shattered boundaries of what was then thought scientifically possible by human spirit and endeavour and spawned new dreams and aspirations in space for the adventurous and ambitious.

Monks of the aranya

Coincidentally, this same day serves as a milestone in the life of a young Sinhalese, Asoka Weeraratna, who had by then achieved the remarkable feat of leading and establishing the first Sri Lankan Buddhist mission in Germany on a permanent footing, and negotiated the purchase of Dr. Paul Dahlke’s famed Das Buddhistische Haus in Berlin – Frohnau on behalf of the Trustees of the German Dharmaduta Society and converting it into Buddhist Vihara with resident monks, the first Theravada Buddhist Vihara in continental Europe. This day was a moment of reckoning in Asoka Weeraratna’s life, providing an impetus to the unfolding of a new chapter in his spiritual path, combined with a firm resolve and commitment to serve the s?sana and to realise the Buddha’s timeless wisdom.

The unfolding of a new chapter

As he listened to the news of Gagarin’s success, a thought precipitated in his mind, generating an urge to embark on a life long quest in search of and putting into practice the Buddha’s teachings with goals firmly set. Some years later, this earnest quest for liberation and the need to find a suitable teacher and a place for the practice became a catalyst for the establishment of Mitigirala Nissarana Vanaya, one of Sri Lanka’s foremost Buddhist monasteries in the strict forest tradition.

In 1961, Asoka Weeraratna recollects:

“At that moment, I was resident at the Berlin Vihara in Germany. At 11.00 am, I listened to the news report on Gagarin’s launch, marking a historic moment for humankind. The following thought occurred to me: ‘this overwhelming moment in history was possible due to one’s capacity to develop an intelligent and well thought out plan and strive towards its realisation with great dedication.

Similarly, if one were to emulate a well structured plan such as the noble eightfold path and continually strive towards its realisation, path and fruition consciousness is possible in this life itself!’”

Asoka Weeraratne

“As soon as this thought occurred to me, I paused. I lost my desire to listen to the news broadcast on Gagarin’s monumental achievement. I turned off the radio. I closed my fists and made a firm resolve. I made a clear determination. I thought: ‘as of today, I will not use these two hands to earn money or to strive towards material enrichment. To assist my elder brother, I will continue to work for another six months, during which time, I will also train someone to replace my role in the business. From then onwards, I will go forth on this spiritual journey.’”

Very often, Buddhist commentary in ancient chronicles and the Tripitaka recollects the unique and special qualities; and the wholesome nature of those with virtuous karma. Just as a shining moon emerges from the darkest of clouds, the virtuous qualities of those with well nourished wholesome deeds of the past bear fruit in the most unexpected circumstances. It is well known to us that Upatissa and Kolita, who later became Venerable S?riputta and Venerable Moggallana, the Buddha’s chief disciples also, as young men, decided to go forth in their journey towards liberation, realising the fruitless nature of worldly pursuits, whilst being in the audience of a small village play - the Giragga Samajja.

 It is a rare moment for such wisdom to generate in one’s mind, when the external world clamours in celebration, rejoicing at a moment of scientific advancement. The wholesome thought which permeated in Asoka Weeraratna’s mind in a moment of scientific upheaval and universal sentiment, became a day of resolve to commit to material renunciation, only to be replaced by an insatiable spiritual thirst.

An exemplary human spirit

 Asoka Weeraratna was born in Galle as the youngest son of Mr. and Mrs. P.J. Weeraratna, the owners of a reputed jewellery establishment at Wakwella Road, Minuwangoda, Galle on 12 December 1918. He was named Alfred by his parents who following the general trend in colonial Sri Lanka had named their youngest child after members of the British Royalty.

In his adult life he renounced the name Alfred and adopted the name Asoka – an apt name for the Buddhist Dharmaduta work he was to undertake later. It is no mere coincidence that such a wholesome son was born to two parents, who themselves displayed austerity and simplicity in a lifestyle steeped in Sinhala culture and rooted in Buddhism.

Keeping Buddhist principles and ideals at the forefront, he undertook his primary and secondary education initially at Sanghamitta Girls School, Galle and later at Mahinda College in Galle, two leading Buddhist schools in the Southern Province of Sri Lanka. His generous nature, altruism and total commitment to serve the Buddha s?sana in later life were shaped and fostered within a very closely knit and austere Buddhist family and school environment.

After his father’s demise in 1943, both he and his elder brother, Dharmasena became partners of their family jewellery business. In 1948, they re-located their business to Colombo. The business expanded rapidly after they diversified it to become importers and dealers in Swiss wrist watches. Asoka Weeraratna made a number of business trips to Europe in the 1950s and imported a range of well-known Swiss wrist watches. In the late fifties, P.J.Weeraratna & Sons became the largest importers of Swiss wrist watches to Sri Lanka and a leading business establishment in the country, having a sizeable staff of skilled workmen to engage in wrist watch service and repairs, and the making of traditional and exquisite jewellery.

Even though he undertook the development and expansion of the family business with great dedication, his main and deep seated interest lay in his work associated with the dissemination of the Buddha’s teachings and the strict cultivation of the spiritual life through meditation and abstinence. It could be said that his humble demeanor, simple lifestyle and unstinted commitment to spread the message of the Buddha in the West was fashioned in response to the Buddha’s earnest call for renunciation, to cultivate a life of austerity and a deep urge to serve the s?sana. The exemplary nature of this rare human spirit is gleaned from the total renunciation of his wealth at a relatively young age (53) and fame he accumulated due to the success of his entrepreneurial leadership and his vision and indefatigable labour and sacrifice to serve the Buddha s?sana.

Asoka Weeraratna worked with incredible foresight and energy to make his spiritual goals a reality. As a result, his life was crowned by three great achievements: the establishment of the German Dharmaduta Society; the founding of the Berlin Buddhist Vihara in Germany and the creation of the Mitirigala Nissarana Vanaya which houses one of Sri Lanka’s foremost and respected Aranyas which he built using largely his private wealth.

There is still more room for another Arahant in this world

On that historic day of 12 April 1961, a realisation penetrated deep within Asoka Weeraratna’s heart. Making a firm commitment, he reminded himself that one’s effort to transcend the cycle of birth and death is far more superior to the launch of an air shuttle into space. 

Extracted from the biography of Asoka Weeraratne