Medin Poya

Importance of Medin Poya Day

Premasara Epasinghe

The significance of Medin Poya Day is mainly due to the fact that it was on this day, after the Buddha's Enlightenment, seven years after He left the Royal Palace, that He visited his father's kingdom – Kimbulwathpura.

It was a moving story.

The greatest revolution in mankind was the social religious, and Cultural Revolution that took place with the introduction of Buddhism – a religion and philosophy founded in C 528 B.C in India by Siddhartha Gautama Buddha.

Buddhism is based on Four Noble Truths – Existence is suffering, the cause of suffering is desire, the end of suffering comes with the achievement of the Bliss of Nirvana. It could be attained through the Eight Fold path – Right Views, Right Resolve, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.Good actions are rewarded and evils ones bear agony and suffering either in this life or throughout the cycle of death and re-birth. The Bliss of Nibbana – Deathlessness, breaks the cycle.A deep in depth study of all comparative religions shows, that Buddhism is a Revolutionery, Religion (no conflict, no blood-shed) that moulded your life with kindness and compassion.Today, there are more than six billion buddhists and it's a worldwide religion. Its main divisions are Theravada – or Hinayana in South East Asia, Lamaism or Tibetan Buddhism in Tibet, and Zen in Japan.

On this Medin Poya Day, many significant events relating to the life and times of Buddha took place. Therefore, on this Medin Full Moon Poya Day, Buddhists pay homage to the Noble Triple Gem. They are engaged on many religious ceremonies, activities, such as Dana (Alms Givings) Seela (Observing Eight Precepts and some Ten Precepts) and Bhavana (Meditation). The temples are the “Epic Centres of Buddhism”.Many devotees, sacrifice the Medin Poya Day to attend on religious ceremonies. The temples are filled to the capacity.Buddhist philosophy or way of life, never advocated a racial or caste distinctions among men, and the emphasis on this Poya Daya, the importance of universal brotherhood”. They help eachother. There is no discrimination. The theme is loving kindness. Buddha was undoubtedly, mankind most supreme communicator. The Enlightened One believed in the Discovery of Truth.

This Poya Day is important in the Buddhist calendar as the day, Prince Siddhartha Gautama, after leaving the Royal Palace, visited the city of Kimbulwathpura for the first time as the “Samma Sambuddha” - the Fully Enlightened One. King Suddodhana, father of Prince Siddhartha, sent Minister Kaludai, to conduct his beloved son, Buddha, to the city of Kapilavastu, from Veluwana Monastery in Rajagaha, after nine courtiers, each with a retinue of thousand men, dispatched on successive occasions on the same mission, had attained Arahantship on having listened to Buddha, Dhamma, joined the Bhikkhu Order. Their mission to bring the Blessed One to Kimbulwathpura was unsuccessful.

It was at this juncture, Minister Kaludai, was sent by King Suddhodana. He was successful, and as a Buddhist monk, requested Buddha to visit Kimbulwathpura Kingdom to see His old father, Princess Yasodhara, son Rahula, relations, friends and the people of the kingdom of Kimbulwathpura.

The rainy season ended. Flowers bloomed. Environment was serene and fantastic. The Blessed One, accepted His father's invitation, transmitted to Him, through Kaludai.

With nearly 20,000 monks, Buddha started His long journey, - a distance of sixty “yodunas”. The Blessed One, reached Kimbulwath City, after three months. Elaborate arrangements were made by King Suddhodhana, his kith and kin, the Ministers to accord “Red Carpet” welcome to the Englightened One. Near Nigrodha Park, a Aramaya or Temple – Nigrodharamaya was constructed with all facilities for the Blessed One and the Bhikkus.

When Buddha arrived at the City of Kimbulwath, the “Blue Blooded”, haughwty kinsmen of Sakya Clan, the Royalty sent their juniors, lower rank officials to welcome the Enlightened One. During the Buddha Era, caste system was the order of the day. Buddha, vehemently opposed the caste system.

For Buddha all are equal.

Najacca Vasalo Hoti
Najacca Hoti Brahmano
Kammana Vasalo Hoti
Kammana Hoti Brahmano

By Birth is not one an outcaste;
By birth is not one a Brahamin;
By Deed is one an outcaste;
By Deed is one a Brahamin.

When Buddha asked “Sathyakama”, a young boy, about his father, he told Buddha, and the audience, that he was an “illegitimate child”. The haughty audience including the Brahamins showed resentment and an angry reaction. Buddha paid a glowing tribute to Sathyakama. “Best of all Brahamins”, This great child has the Noblest Heritage of Truth”. The Enlightened One never advocated a racial distinction. But the Royalty the Sakya clan never wanted to worship outsiders.The haughty kinsmen of the Sakya clan, were not prepared to honour and worship the Buddha, and the monks.With His Divine Eye, Buddha realized what the Sakyans contemplated. To dispel this arrogance, and haughtiness, and their proud attitude, the Blessed One, sprang up to the sky, performed the Twin Miracle, known as “Yamamahapelahara” when the real occasions arose only, Buddha performed this miracle.Yamamahapelahara – Twin Miracle

The Blessed One, through His miraculous power, cause a stream of fire to issue from one part of the body, stream of water from the other part of the body, together from the eyes and nostrils. This was a result of His accomplishment of Thejokasina and Apokasina.

Seen this Twin Miracle, King Suddhodhana worshipped the Buddha for the third time. Then all the other arrogant sakyans worshipped the Buddha. Then the Blessed One, delivered a sermon, based on Vessantara Jatakaya – in the Book of Jataka Tales. This miracle took place on Medin Poya Day.As no one invited Him for alms at the palace, Buddha went round from House to House, begging for alms. Seen this, King Suddhodhana, was very upset and told his son - “Dear son, you belong to Royalty.

Don't disgrace me. Don't disgrace our Sakya clan in this manner going on begging for food, in the street.”

“O Great King, it is true that you belonged to “Sakya or Royal Lineage” I belong to “Buddha Clan” and Lineage” It is customary for Buddhas to go begging for alms.”The Blessed One called on the great epitome of womanhood, his beloved wife, Princess Yasodhara, in her chamber, with her father-in-law King Suddhodhana. She worshipped, her beloved husband. Then, the Buddha delivered a sermon based on Vessantara Jataka Tale from the Great Pansiyapanas Jataka Potha and later she consented to enter the Order of Nuns under Maha Prajapathi Gotami.

On the third day of Buddha's visit on Medin Poya Day, three significant events were to take place in the city of Kimbulwathpura. They were the consecration of Prince Nanda, cousin of Siddhartha Gautama Buddha. Palace Warming Ceremony of Nanda's, and His wedding. Festive mood was the order of the day. Prince Nanda, followed the Buddha with Buddha's alms bowl to the temple. This was the day, he was to marry the beautiful damsel Kalyani. Nanda entered the Buddhist Order without marrying Kalyani. Later, Nanda attained the Bliss of Nibbana.In the meantime, Yasodhara, requested her seven year old sweet son, Rahula, to ask from his reputed, illustrious father, about the Treasure and wealth. He can offer him (Rahula). The little Prince Rahula, too went to the Temple, where Buddha was residing. He too was ordained, without the permission of grandfather King Suddhodhana and mother Yasodhara.

This incident really shattered King Suddhodhana and was a Double Blow for the king. He requested Buddha, never to ordain any child or person without the permission and approval of their parents. Buddha realized his mistake. He informed the Bhikkhus, never to ordain anyone, without the prior permission from the parents.

What the Buddha taught

Layananda Alles

Approximately 2600 years ago The Buddha made a significant discovery. Ascetic Siddhartha relentlessly continued his investigation in a highly systematic manner, not unlike a scientist, to culminate in enlightenment as eloquently described in “Ariyapariyesana Sutta” (Noble Quest). Through various discourses the Buddha, as well as his key disciples captured what they experienced and described how they gained the respective experiences.

We the mere mortals can profit from these prescriptions with very good results. The purpose of this writing is to critically examine this discovery and how we can gain from it today.

From the early days when prince Siddhartha observed the inevitable phases of life, he was aware that irrespective of wealth, the comforts and the pleasures these phases are the inheritance of all those who are born. Everyone must reach old age, succumb to ill health, many unexpected events and ultimate death which in fact could come to us anytime with no assurance of a timeline.

Ultimately irrespective of who loves you and whom you love, everyone must leave the material world at the time of death. This seeming dissatisfaction coupled with lack of permanence greatly troubled him. To expect the unexpected must be the norm and the only certainty is uncertainty. His target therefore was to find a way to get away from these factors, which appear to be inevitable and intrinsic to life.

Through education Prince Siddhartha was knowledgeable about the current wisdom prevailing in India at the time. Both people of the Brahmin and Ascetic (Shramana) classes through Vedic teachings had some understanding related to karmic forces as well as re-incarnation. Renunciation was the norm for the ascetic class. As an ascetic when Prince Siddhartha launched on his journey of discovery his intention was to search for the “life’s-reality”.

As any good scientist, the early days of ascetic life was spent searching for the current knowledge base and experiencing what was then known. He went to many of the renowned teachers of his time who professed to have reached the ultimate state of “Nirvana” or the eternal bliss. Ascetic Siddhartha learnt from these great teachers and under their tutelage directly experienced the ‘ultimate bliss’ as defined by these great teachers.

Through mind development he experienced the altered states of existence where it is said that one may experience pure bliss. He confirmed that through the enhanced and the focused mental energies it was indeed possible to alter the behavior of both the physical and the mental states and the behavior patterns.

He found out that training the mind by gaining the altered states of existence was very useful in developing the mental capacity as well as clarity. Yet these states were temporary in nature; in that once he returned from these altered states he found that the life reality was once again conditioned and characterized by dissatisfaction coupled with lack of permanence where the unexpected is the norm and the only certainty is uncertainty.

In other word the “Nirvana” or the eternal bliss as defined by these teachers was in itself characterized by impermanency. He then discarded this approach and searched for other avenues. He already knew from experience that ultimate in luxury was no help in this search. As such he decided to explore the other extreme, which is ultimate deprivation, which was very much the prescription of the ascetic class of wanderers. At the time there were ascetics who practiced ultimate deprivation with the expectation of finding the eternal “Truth”. As we all know after many years of experimenting with various extreme living conditions he found out that he was no closer to finding the life reality than when he started this journey.

He nursed himself into good health and then contemplated a different approach. With the mental capacity he has developed through the years of experimentation, he started to observe the internal workings of the ‘Mind’ or the consciousness. He grounded himself in reality, first by calming his mind and by attempting to eliminate any remaining defilements. There he began to carefully be aware of the various phenomena that were driving the consciousness. This is where he began to discover still remnant defilements, described in legends as the Mara and his three daughters. That is where he fought the final battle to eradicate and eliminate these final hindrances. It was through this battle that he discovered the cause and effect relationship that resulted in rebirth keeping us all tied to Samsara.

He discovered the reality, which is characterized by impermanence, un-satisfactoriness and non-Self. Through excellent analysis he then discovered the path to Nibbana, the path to eliminate rebirth and the resulting phases of life. He discovered that there is no need to search for eternal and permanent bliss; recognition of the ultimate truths of impermanence, un-satisfactoriness and non-Self thus eliminating rebirth itself was the bliss. This realization is totally within all of us and there is no need for a search for it. The path Sila, Samadhi and Paggna is the way towards the realization.

So from a very practical point of view, which we could apply on a daily basis, what was his discovery? He discovered the following:

* One must be completely grounded in reality
* One must develop total mindfulness and awareness
* One must internalize the experimental search
* One must observe the inner workings of the mind and learn to distinguish the defilements and the unskillful activities that results in non-advantagous karmic forces
* Having recognized and labeled the defilements, one must take positive steps to eliminate the defilements
* Through cultivation of Sila, Samadhi and Paggna, one could realize the eternal bliss

It should be remembered that both skillful and non-skilful actions result in kammic forces that give rise to rebirth, hence general un-satisfactoriness. At least the former strengthens the capacity to realize impermanence, un-satisfactoriness and non-Self.

We all know that meditation is a key component of mind development. For many of us this conjures up the image of sitting still in a corner or going to a retreat once so often. While this helps to cultivate such habits as intense focus, what really helps in this phase of discovery is total and absolute mindfulness. That mindfulness has to be cultivated while completely grounded in reality. Only under these conditions would one begin to come in contact with the defilements that hold us back.

This means that even when we are indulged in the simplest of everyday tasks we must cultivate awareness. For example, when we eat which we do a few times a day, we would like to enjoy the food. Some of us only like vegetable; the others would like fish, meat with vegetables and so on. In order to enjoy, we often go in search of specific vegetables that we like or meats or fish that we prefer. Then we spend the time preparing it with the spices, herbs and sauces that we like.

In the process of eating, irrespective of what we have chosen and how we have prepared, at the most rudimentary level of perception, we can only perceive hardness or softness in food, salty, sour or sweet substances. Our taste buds are only designed to recognize saltiness, sourness, bitterness, sweetness, heat and cold. All preparations only have these elemental perceived items.

Yet in our minds we have given names to our preparations each of which have a different combination of these elemental items. Depending on the combination then we develop a liking or a disliking to these combinations.

To be continued

Meditation for daily life :

Practising the teachings

Dr Padmaka Silva

We mentioned that according to what Lord Buddha had preached if we practised at least five meditations we would get an opportunity to get rid of Raga, Dosa and Moha present in our minds. According to the Dhamma preached by the Blessed One it is possible for us to have the confidence of achieving successful results if we practise at least these five meditations.

Those five meditations are Asubha Bhavana, Ahare Patikkula Sanna, Sabba Loke Anabhirata Sanna, Sabba Sankharesu Anicca Sanna and Marana Sati.

Meditation leads to inner serenity

According to what Buddha preached if we practise these five meditations it is possible to find the path to Nibbana. It may not be possible for us to practise all these at once. But if we practise little by little there is a possibility of our getting an opportunity. Even if we fail to attain the complete path to Nibbana it may be possible at least to enter the path to Nibbana.

Initially we should try at least to enter the path to Nibbana. If one enters the path to Nibbana he will complete that path someday. Therefore first our endeavor should be not completing the path to Nibbana but to enter it. If one succeeds in entering the path to Nibbana he will definitely complete it. Therefore we must decide on as to how we are going to enter the path to Nibbana. That is why we thought of describing in detail Suttas that deal with it. The chances of entering the path to Nibbana are more if we place confidence in such sermons and act as indicated in those Suttas. Therefore we thought of explaining one of those meditations today.

“Asubha Bhavana” is a meditation which all of us like. We thought of briefly explaining the manner in which it is practised. Blessed One has preached various ways of practicing Asubha Bhavana. He has explained how it can be done in different ways. I thought of explaining a meditation that can be practised easily. Although I said easily it is not so easy. But it can be practised little by little.

Please remember it may appear to be simple. You may wonder whether it would be sufficient. Don’t let such ideas to come up. We should have confidence in the understanding of the Blessed One. We must have the confidence that whatever has been preached by the Blessed one would happen as preached by him. If we have such a confidence the problem “Will this suffice?’ does not crop up. Why? We have the confidence that this meditation will be sufficient. One who has that confidence practises it. Therefore we will describe briefly how Asubha Bhavana has to be practised as indicated in the Satipatthana sermon. Then you can practise accordingly.

All of us may have read the Maha Satipatthana Sutta. The ways of meditating have been described in various ways. We will tell you briefly how it is described in the Satipatthana sermon. I have described earlier how one should sit to meditate. Most people generally start in a hurry. They come and sit. Immediately after sitting they keep on contemplating on the meditation. Meditation cannot be carried out systematically when done that way.

Therefore whatever meditation we practise we should be calm at the beginning itself. We must think of maintaining the body as well as the mind in an relaxed state. Without getting into a hurry we should commence meditating after becoming mindful. Then we can get accustomed to the meditation. Whatever meditation we practise we should get used to that. If we do not do so it becomes impossible to achieve successful results from that meditation. Most people abandon meditation after sometime because they do not get accustomed to the meditation.

What should an individual wishing to drive a vehicle do? He must get used to the way it has to be driven. What is done for getting practice in driving? He has to do what the driver is doing. But can it be done in a hurry? Can’t. One who learns to drive has to do the same thing as is being done by the driver. But there is a difference between the two. One who learns must be aware that he is getting trained. Otherwise what happens? He meets with accidents. If he is aware that he is practicing he will not cause accidents. He practises well without getting into a hurry.

We must practise a meditation in the same manner. After getting accustomed to it we can do it well. Therefore as explained earlier sit in an appropriate posture and keep the body erect. Then be mindful of the place where you are seated. Keep in mind where you are. Then close your eyes and without getting into a hurry form the idea “I must practise this meditation”. Be mindful of the body. Then think as follows and contemplate on the meditation.

“This body enveloped by a skin above the sole and below the hair on the head contains things resembling impurities. This body contains hair on the head, hair on the rest of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, gall bladder, spleen, lungs, intestines, colon, stomach, faces, brain, bile, phlegm, pus, blood, sweat, fat, tears, lymph, saliva, snot, synovial fluid and urine”.

Think of the thirty two components of the body in this manner. When contemplating on them do not do it fast. Also do not do it too slowly. Contemplate at a moderate speed. When contemplating you may get reminded of pictures you have seen earlier. Don’t get excited. Let that come to mind. But don’t keep on thinking of it. Maintain the mindfulness only on the body.

We are well aware of some parts of our body. Hair (on the head) is obvious. The mind should be directed to an obvious place. Body hair is spread all over. It is difficult to direct the mind on one place. So direct the mind on the body. When thinking of intestines direct the mind on the abdomen. Blood is spread all over the body. Then focus the mind on the body.

In respect of prominent parts focus the mind on such parts. Such as hair on the head. When thinking of hair (on the head) focus the mind on the head. When thinking of nails focus on them. In respect of teeth focus the mind on the place where teeth are. In that manner focus the mind on places where prominent parts are found and on the entire body in respect of other parts.

In that manner practise the meditation object little by little. Contemplate those thirty two parts several times. At the start till you get used, do it two or three times in respect of the thirty two parts. It is done in this manner only till you get used. After contemplating the parts of the body in this manner think “This body which is said to be mine is made up of thirty two parts like this. All these are impure. The bodies said to belong to others are also like this. Those bodies also contain only impure things. The body said to belong to me and the bodies said to belong to others are full of impurities like this. The body said to belong to me is something which has been formed from food and which perishes when food is not provided. The bodies said to belong to others also have been formed from food and perish when food is not provided. The body said to be mine and the bodies said to belong to others, all have been formed from food and perish when there is no food”.

This body thought to belong to me is impermanent, impermanent, impermanent. This body which is impermanent, sorrowful and changing for the worse is not “I”, “not mine” and “not my soul”.

The body thought of as belonging to others are all impermanent, impermanent, impermanent. All these bodies which are impermanent, sorrowful and change for the worse are not “I”, “not mine” and “not my soul”.

(Compiled with instructions given by Ven Nawalapitiye Ariyawansa Thera)

[email protected]

History of the tallest Samadhi Buddha statue

It was 1970, the time Delicia Jayawardene was working at a Duty Free Shop at Katunayake Airport. A frequent passenger who passed this Duty Free Shop was Ven. Mapalagagama Vipulasara Thera, a Sculptor Priest and Chief Incumbent of the Ratmalana Pirivena. The respected monk never fails to stop at these shops during his frequent sojourns abroad.

It so happened that one day he stopped at the Duty Shop, Jayawardene was in charge and while talking to her the Buddhist monk inquired as to what her husband was doing. She explained and said that her husband heads a factory at Wattala, with Foundry facilities and producing Brass Silver plated presentation items and producing stainless steel cutlery.

Samadhi Buddha statue

“This is the person I have to meet,” said the Ven. Thera. He gave Jayawardene his telephone number and requested that both husband and wife meet him at his Privena once he returns to the country in 10 days, after fixing an appointment.

Serious discussions took place. It was a Buddha Statue that has to be Brass casted, 15’ high. The concrete moulds are being done at the Privena premises. In all there were 58 pieces. An Indian sculptor had undertaken the job with an advance from the Colombo Municipal Council, but had left it undone halfway. Ven Vipulaasara Thera had to continue the rest.

Jayawardene was surprised as his factory can never accommodate such a huge casting. Further it was a wax casting process, which Jayawardene had absolutely no knowledge. A reply came, when this was told: “You are going to do this for me. There is no turning back. If you have no knowledge, you are intelligent enough to read books and study the process. If you have room in your present factory, I give you additional money to extend your workshop.”

This discussion went on till midnight. It ended with Ven Thera requesting: “You are Catholic, so you are not going to turn down this request.”

The next morning, at his workshop, Jayawardene placed this matter before his nephew who managed his workshop. The important bass's who handle the foundry and the sheet metal section. As the majority of the workforce was Buddhists, some of them warned that producing such a sacred Figure in the workshop will not do good for the workshop and it would bring bad omen.

Then it struck Jayawardene that large companies such as Walkers and Browns had refused to undertake this casting due to bad omen. This was a challenge for Jayawardene. He never believed bad omens. Yet he was reluctant to meet the Priest. A couple of days later the Ven. Priest was travelling abroad and met Jayawardene at the Duty Free Shop.

Long discussions took place and the priest stressed the point that the job must be undertaken by Jayawardene. He visited the factory and met the workforce, spoke to them too and convinced everyone the value of doing this job, which will bring a pride of place to the workshop. Before leaving Jayawardene's home, the priest requested the Jayawardene couple to visit him at the Pirivena three days later to collect the advance payment.

By this time Jayawardene had studied about was casting.

Work on the statute progressed satisfactorily. Mid April 1972, the Priest arranged The Colombo Municipality to have their crane and a tractor sent to Wattala factory to transport the statue. Having transported the statue to Vihara Maha Devi Park and placed on the concrete pedestal, the complete area was covered.

The workers worked day and night to have it completed. The Head section was welded to the main body. Finally it was highly polished and gold powder sprayed to the entire statue, giving it three coats of gold paint. Finally the brass cast statue of Samadhi Buddha 15’ high was made ready for the opening on May 15, 1972, honouring the Republic Day of Sri Lanka.

For the grand opening came the government dignitaries: William Gopallawa, Sirimavo Bandaranayake, Felix Dias Bandaranayake, Maithripla Senanayake and Vincent Perera. At the ceremony Jayawardene presented Brass Cast Samadhi Buddha Statue of 6’ high to all those dignitaries present. Quite a number of Buddhist Monks too participated.

A concrete plaque giving details of the casting and the event is placed on the concrete pedestal in which it says that the concrete moulds were by Ven Mapalagama Vipulasara Thera and metal cast at Metalrich Factory of Aloy Jayawardene.

Jayewardene couple became close associates of the priest.

A correspondent