Buddhist Spectrum

Gift of Dhamma excels all other gifts

Premasara EPASINGHE

There is a famous saying 'Gift of Dhamma surpasses all gifts'. When former Directress of Education Dr Kamala Peiris, 'Mother of Sri Lanka's Primary Education', a highly respected educationist, the gracious lady, a regular reader of Thursday's 'Buddhist Spectrum' in the 'Daily News', gifted me a small booklet, 'Why Worry?' in appreciation of my Buddhist articles.

I was on cloud nine. This booklet was written by erudite scholar monk K Sri Dhammananda. Dr Peiris authored two valuable books titled 'Tiny sapling sturdy tree' and 'Weaving our future together'. Presenting me the valuable book 'Why Worry?', she wrote these lines, “Dear Premasara, may your writings be enriched by the contents of this small book.”

Gift of Dhamma excels all other gifts. Although Dr Peiris states in a 'small book', I consider it as big as an elephant.

Dear madam, your kind thought and gesture motivated me to write this piece which reminded me of a very valuable stanza uttered by Buddha, which is woven round the king of Devas – Sakka, about Dhamma the greatest gift that anyone can possess.

The questions raised by the God's were, what are the best gifts, flavours, and the pleasures one can possess?

The Buddha replied:

Sabbadanam Dhammadanam Jinati
Sabbarasam Dhammarasam Jinati
Sabba Rajim Dhammaraji Jinati
Tanhakkayo Sabbadukkam Jinati
(Dhammapada – Chapter 24 – Tanhe Vagga – Craving – stanza 354)
The gift of the Dhamma excels all other gifts,
The flavour of Dhamma excels all other flavours,
The pleasure in Dhamma excels all other pleasures,
Extinction of craving conquers all pain.

You may have heard of this valuable stanza several times. Sometimes, you may be not aware of the details, when, where, to whom, Buddha uttered the above stanza or verse.

To begin with, the Enlightened One, while residing at the Jetavana monastery, recited this verse with reference to above four questions raised by king of Devas – Sakka.

Once at a meeting of Devas – Gods, in the abode of Tavatimsa heaven, four questions were raised. They were arguing about the four questions. Then, Sakka and Gods approached Buddha to obtain an answer.

From that day onwards, Buddha kindly instructed all monks to share merit of all their good deeds with all beings. This practice is followed to date. Presently, all beings from 31 bhumis, share merit whenever a good deed is done.

Free of emotions

Miran Perera

Buddhism has always been concerned with feelings emotion, sensations and cognition. The Buddha points both to cognitive and emotional causes of suffering. The emotional cause is desire and its negative opposite aversion. The cognitive cause is ignorance of the way things truly occur, or of three marks of existence; that all things are unsatisfactory impermanent and without essential self.

The noble eightfold path is from this psychological viewpoint an attempt to change patterns of thought and behaviour. It is for this reason that the first element of the path is right understanding (Samma-ditthi) which is how ones mind views the world. Once the brahmin Janussoni approached Lord Buddha and addressed him thus; I maintain Master Gotama and hold the view that there is no mortal who does not fear death, who is not afraid of death.

Within a lengthy answer Lord Buddha said among other things; (Brahmin there is a person who has no doubts and perplexity about the good Dhamma, a person who is free from lust for sensual pleasures, free from desire and affection for them, free from thirsting and fevering after them, free from craving for sensual pleasures and there are persons who are free from lust for the body, and there are persons who have not done anything evil, cruel or wicked but done what is good and wholesome. These persons have gained certainty in the Dhamma and they do not fear death and are not afraid of death.

Spiritual ills

Hence the Buddha Dhamma could mutate the fear of death into one of happiness, for those who properly follow it. Throughout the history of Buddhism the Buddha has been described as a doctor treating spiritual ills; The path of practice He taught has likewise served as therapy for suffering hearts and minds. This understanding of the Buddha and his teachings dates back to the earliest texts, but its meaning for contemporary practitioners has become more relevant than ever. Buddhist meditation is often touted as a form of healing and many psychotherapists now recommend that their patients try meditation as part of their treatment. But the Buddha understood, and experience has shown that meditation on its own can't provide a total therapy, but practising the true Dhamma, Buddhism mutates to happiness, all adversity.

The Buddha states in the Rohitassa Sutta; only in thus fathom long human body with its perceptions and thoughts do I proclaim Loka Dukka, the origin of Loka Dukka, the cessation of Loka Dukka and the path leading to the cessation of Loka Dukka. Loka Dukka, here means the world of physical and mental suffering. The above taken in the context of the following statements of the Buddha; Mind the forerunner of all Dhamma and is the highest. All own the sovereignty of the mind.

Language barriers

It reiterates the fact that the Buddha Dhamma is not only applicable to Buddhists, but to all humans who own the sovereignty of their mind irrespective of religious bias, status, wealth, caste, creed or language barriers. From the Buddhist view thoughts influence emotions which in turn affect behaviour and brain functions. Most rational thinkers today believe that the scientific view is disempowering because by emphasizing external factors there seemed little the individual could do to influence his emotions and thoughts. They find the Buddhist view more acceptable because it seemed that we could do something to help ourselves.

Buddhists and scientists differ on what is considered a destructive emotion. For example scientists say that sadness disgust and fear are negative emotions in the sense that they are unpleasant to experience. However, from a Buddhist view point two types of sadness disgust and fear are discussed. One is based on distortion, interferes with liberation and is to be abandoned. Another type of sadness helps us. When the prospect of having one rebirth after another in Samsara makes us sad and even fills us with disgust and fear.

External expression

They are positive because they prompt us to generate the determination to be free from cyclic existence and attain liberation. Such sadness disgust and fear are positive because they are based on wisdom and stimulate us to practise and gain realization of Buddhism. Therapy is aimed more at changing the external expression of the emotions than the internal experience of them. Buddhism on the other hand believes that destructive emotions themselves are obstacles and need to be eliminated to have happiness. Over and over again the Buddha uses the images of heat and fire to indicate the states of dissatisfaction and suffering induced by passion greed hatred and delusion in all their multifarious forms. Similarly He uses the images of shade and coolness to indicate the state of pure transcendence. Since Nibbana is the ultimate goal of Buddhist practice it is arguable that it should be regarded as the most significant of terms in the Pali canon. What is immediately clear is that the term Nibbana refers to the realms of heat and coolness to fire and its quenching.

Once the Buddha said; Bhikkhus! All is burning and what Bhikkhus is that all that is burning? The eye, the forms, the eye consciousness, the eye contact, all burns. With what? Burning with fire of passion, fire of hatred, fire of delusion. Burning with birth, aging, death, sorrow, lamentation, pain, grief, despair. The Buddha says; seeing thus Bhikkhus the wise noble disciple experiences disenchantment. Experiencing disenchantment they become dispassionate.

To be continued

Timeless journey

Richard Basnayake

The Most Ven. Mahanayake Thera of the Malwatta Chapter, Thibbatuwawe Sri Siddhartha Sumangala Thera was 68 years old on May 30. He was born in a beautiful village, Thibbatuwawe, in “Kohonsiya Pattuwa”, to the South of Matale district.

Most Ven. Mahanayake Thera of the Malwatta Chapter, Thibbatuwawe Sri Siddhartha Sumangala Thera

Bandaranayake Wasala Mudali Tikiri Bandara Nilame of Thibbatuwawe Walauwa was his father. His loving mother was Karalliyadda Idama Walauwe Loku Kumarihamy. He had two elder sisters and the little “Malli” was named Thibbatuwawe Walauwe Loku Bandara, though he was small in stature.

Loku Bandara was a nice little boy that his maternal grandfather “Loku Aththa” loved him so much and wanted his grandson to be educated at Werapitiya village near Teldeniya where his grandparents lived. He had his primary education at Werapitiya Kanishta Vidyalaya - a primary school. He came to Thibbatuwawe only during the school vacation. Here too, he enjoyed the village life with his friends as an ordinary lad. The parents loved him very much as he was the only boy in the family and the two sisters were very much attached to the cute little “Malli” of their family.

Ordination:

After his primary education he was ordained as a “Samanera Bhikku” - a Novice Monk on 10th June 1957 at the age of 13 years under the preceptorship and tutelage of the Most Ven. Purijjala Sri Siddhartha Saranankara Mahanayake Thera and the Most Ven. Thibbatuwawe Sri Siddhartha Medankara Nayake Thera of Ridee Viharaya, Kurunegala.

Pirivena Education:

He entered Sri Sangaraja Pirivena, Kandy after his ordination and studied the fundamentals of Dhamma, Pali, Sanskrit, Sinhala, traditional religious customs and manners of the Malwatta Chapter under the able guidance and tetulage of the Most Ven. Amunugama Rajaguru Vipassi Mahanayake Thera of the Malwatta Chapter, the Most Ven. Wimalakeerthi Sumana Panditha, Sirimalwatte Anandhabidhana Mahanayake Thera, Rajakeeya Panditha Ven. Pahamune Dharmakeerthi Sri Saranankara Anunayake Thera, Rajakeeya Panditha Ven. Rambukwelle Sri Sumangalabhidana Thera, “Lekakadhikari” - General Secretary – Karaka Sanga Sabha and Ven. Panditha Ratninde Sri Anomadhassi Thera. With all distinctions he completed his higher education in this Pirivena.

Higher ordination

In 1964, at the age of 20 years, he received his higher ordination, named “Wahalanaga” under the preceptership of the Most Ven. Amunugama Rajaguru Vippassi Mahanayake Thera at the “Seemamalakaya” of Malwatta Maha Viharaya.

After the higher ordination, he was entrusted with the “Thewawa” ceremony of Sri Dalada Maligawa, which is one of the most difficult and sacred ceremonies, both Malwatta and Asgiriya Chapter Bhikkus have to perform every year. He was appointed to perform these highly religious rituals in 1965, 1979, 1981 and 1992 with the guidance of the Most Ven. Mahanayake Theras at that time. A special mention must be made about the profound knowledge and the education he had to perform these rituals as they were highly religious and sacred.

New Responsibilities:

He was appointed a “Karaka Sanga Sabhika”, to the highest body of administration of the Malwatta Chapter in 1968, when he was only 24 years old, by the Most Ven. Amunugama Rajaguru Vipassi Mahanayake Thera. On 10th May 1979 he was unanimously appointed as the “Upa Lekakadhikari” - Assistant General Secretary and in 1985 November 9 to the post of “Lekakadhikari” - General Secretary by the Most Ven. Wimalakeerthi Sri Sumana Panditha Anandhabidhana Mahanayake Thera of the Malwatta Chapter.

He performed his duties as the General Secretary, to the utmost satisfaction of the “Sanga Sabha”. In 1990, January 5 he was appointed the Senior Member of the “Karaka Sanga Sabha” by the Most Ven. Rambukwelle Dharmarakshitha Vipassiyabhidhana Mahanayake Thera.

Appointed as Anunayake Thera:

When, Ven. Rambukwelle Dharmarakkitha Ratanapala Sobhitabhidana Anunayake Thera passed away, Ven. Thibbatuwawe Sri Siddhartha Sumangala Thera was appointed as the Anunayake Thera one of the highest posts, on 13th May 1992.

Services rendered as the Chief Incumbent of Ridee Viharaya, Kurunegala

He was appointed as the Viharadhipathi of historic Ridee Viharaya in 1974 and also to some smaller temples around Ridee Viharaya,

He built a new “Dharma Salawa” - Sermon Hall with all modern facilities

Electricity to Ridee Viharaya and other smaller temples were provided with his guidance

“Kele Pansala” an ancient cave temple close to Ridee Viharaya was renovated and was made a meditation centre with all modern facilities.

In addition to his religious activities he took the initiative to build Rideegama town with modern facilities.

He built two-storied buildings in the middle of the town and one was made a Buddhist Centre and the other the Public Library named Sri Siddhartha Library.

He donated all the medical equipment necessary to Rideegama hospital and made it a model rural hospital.

A new “Wahalkada” - an entrance was erected at the Rideegama Devalaya with his guidance.

Appointment as the Mahanayake Thera

When the Most Ven. Rambukwelle Sri Dharmarakkitha Vipassibhidhana Mahanayake Thera of the Malwatta Chapter passed away on 7 June 2004, the Most. Ven. Thibbatuwawe Sri Siddhartha Sumangala Anunayake Thera was unanimously elected to this highest post of Mahanayake Thera of the Malwatte Chapter on 20th June 2004 by the “Karaka Sanga Sabha”. He was officially appointed the 26th Mahanayake Thera of the Malwatta Chapter and the Act of Appointment was presented on 16th August 2004, at the historic “Magul Maduwa” in Kandy by the then President Madam Chandrika Bandaranaike Kumaratunga.

Study on revered places

Atamasthana or Eight sacred places are a series of locations in Sri Lanka where the Buddha had visited during his three visits to the country. The sacred places are known as Jaya Sri Maha Bodhiya, Ruwanwelisaya, Thuparamaya, Lovamahapaya, Abhayagiri Dagaba, Jetavanarama, Mirisaveti Stupa and Lankarama. They are situated in Anuradhapura, the capital of the ancient Anuradhapura Kingdom.

The sacred city of Anuradhapura exerted a considerable influence on the development of architecture in the country during several centuries. The city is nominated as a UNESCO World Heritage Site in 1982, it lies 205 km north of the current capital Colombo in island's North Central Province, on the banks of the historic Malvathu Oya.

According to the Mahavansa the sacred city was found around 350 BC by Pandukabhaya, the first king of the Anuradhapura kingdom and sixth since the arrival of Vijaya. It eventually become the principal shrines of Buddhism including the branch planted of the sacred fig tree, Bodhi tree from Bodhgaya, under which Siddharta attained spiritual enlightenment and supreme wisdom. The sacred tree brought there in the third century BC during the second mission, led by Sangamitta, a Buddhist nun and daughter of Emperor Ashoka. The relics of Buddha have, moreover, shaped the religious topography of Anuradhapura, where the Thuparamaya was built by Devanampiya Tissa in the 3rd century BC to house the clavicle of Buddha, an important religious relic presented by Emperor Ashoka.

The city's apogee was reached under the reign of Dutthagamani who, in 161 BC, defeated the South Indian invader Elara re-establishing Buddhism in the place of Brahminism and endowed the site with extraordinary monuments including the Mirisaveti Stupa, Ruwanwelisaya, and the Brazen Palace. The city flourished for 1,300 years, then was abandoned after an invasion in 993.

Later hidden away in dense jungle for many years, the splendid site, with its palaces, monasteries and monuments, is now accessible once again.

Mahinda Relapanava is one scholar who recently authored a book on these eight sacred places. The significance of the work is that he focused on heading the sacred places, which is a difficult job.

‘Atamastanaye Anunayaka Thanantaraya’, which means ‘Deputy Incumbency of the Eight Sacred Places’ was recently launched as a Sarasavi publication.

Pictures by Saman Sri Wedage