Unduvap Poya

Memorable journey of an arahant

Premasara Epasinghe

There is a great diversity in the range of the Buddhist ceremonies, festivals in Sri Lanka, Thailand, Nepal, Japan, China etc. This great religion and philosophy – Buddhism is today practised by about six billion people in the world. These festivals are inter-wovened to the cultures in their respective countries. They focuses on Buddha's significant events, teachings of the Buddhist communities and other beleifs. The Buddhist ceremonies can be grouped into Theravada, Mahayana traditions. They have their own rituals.

In Sri Lanka, Buddhists lay special emphasis on monthly Purapasalosvaka Poya Days as an important religious day. Each Poya is connected with a significant event connected with Siddhartha Gautama Buddha's life, His disciples, or with an important event in the history of Buddhism.

The most important event that took place on the Purapasalosvaka Poya Day was the arrival of Arahant Bhikkhuni, Sangamitta to Sri Lanka, and the establishment of Bhikkhuni Sasanaya or Order of the Nuns in the country.

Further, on this Unduvap Purapasalosvaka Poya Day, she brought with her a sapling of the Jayasrimaha Bodhi Tree from Buddhagaya, India, where Prince Siddhartha Gautama attained the Buddhahood or Enlightenment. It should be mentioned here, Arahat Mahinda, son and daughter Arahat Sangamitta of Emperor Asoka, worked with commitment and dedication, worked with undaunted courage to established Buddhism in Sri Lanka.

These events changed the entire course of the Sri Lankan history. With the advent of Buddhism and the planting of Jayasrimaha Bodhi, during Devanampiyatissa era Buddhism was deep rooted in Sri Lanka. A new society, economy, culture, civilization, arts and crafts began.

It should be mentioned here, no visit by any foreign delegation, envoys, diplomats has created such an impact on the lives of the Sri Lankan as the visit of Emperor Asoka's son and daughter. It was a social, cultural, spiritual, revolution of the highest order.

The arrival of Sanghamitta with the Bodhi Tree, commenced a “Bodhi Culture”, which helped Sri Lankans to mould their character and helped them to be compassionate, kind-hearted men and women, who followed the five precepts to the letter at that time.

On this important Unduvap Purapasalosvaka Poya Day, it will be appropriate to trace the beginning of the Bhikkhuni Sasanaya, Order of the nuns, which was established by Mahaprajapati Gotami – foster mother of Siddhartha Gautama Buddha. During the Buddha Era Maha Prajapati Gotami was elevated to the rank of the foremost nun. Buddha elevated two others, Khema and Uppalavanna as the two chief disciple nuns. Ten other senior nuns were Patachara (Highest Psychic Powers), Dhammadinna (Preacher of the Highest Order), Rupananda (Meditative Powers), Sona (Great Effort), Sakula (Divine Powder), Kundalakesi (Psychic Powers), Kapilani (Past Births), Kisagotami (Observer of difficult precepts), Sigalaka Matha (Posser of Great Faith). In Sri Lankan Buddhist history, we do not come across such renowned Bhikkhunis, except the famous Sanghamitta. It was Arahat Bhikkhuni Sangamitta that lit the torch of Buddhist revival.

The name of Sangamitta and Unduvap Poya were inseparable. Queen Anula, the consort of the sub king named Mahanaga with 500 of her attendant ladies, having listened to Arahat Mahinda's sermons were keen to enter the order. This could be done only by a Buddha or by the members of the Bhikkhuni Order. Hence, Arahat Mahinda suggested to King Devanampiyatissa that his sister Sangamitta was a Nun, and invite her Sri Lanka to establish the Bhikkhuni Order.

Buddhism makes no distinction of sex, caste, colour and creed. They can reach the highest attainments, provided they follow the five precepts, noble eightfold path.

Sangamitta not only gave ordination to Princess Anula and members of the Royalty, but also to all irrespective of their standing in the society. Womenfolks from all walks of life, society joined the order of the nuns. Sangamitta helped them to tred on the path to peace, purity and sanctity. She raised the women kind from lower to higher levels of life.

Buddhism is not only a religion, a philosophy, but a way of life. It is a religion of wisdom, where knowledge and intelligence predominates. The Greatness of Buddhism is that Buddhist Missionaries, disciples, Bhikkhus or Bhikkhunis, never preach the Dhamma or Doctrine to win converts, but to Enlighten.

The listeners and if the devotees believe in the sublime doctrine to follow it, even in Sangamitta's mission, she never converted anyone by force.

This Unduvap Poya is significant for another reason. It's the last Purapasalosvaka Poya Day in the 2011 calendar year. So, it will be the best time for you to recollect or go down memory lane and see whether you lived a truly a religions life, following the noble Buddhist principles.

Every Buddhist should observe five precepts in order to elevate himself morally and spiritually. Morality is the first step in the path towards eternal bliss. Without this base, there can be no human progress and spiritual advancement. After establishing the moral foundation, one can proceed to develop his or her mind and wisdom. This will help he or she to progress towards higher levels of mental development. This was what Arahat Mahinda who established Buddhism on Poson Purapasalosvaka Poya Day and Sangamitta who introduced the order of the nuns on Unduvap Poya Day did in propagating Buddha Dhamma. Today, Sri Lanka is the leading country which follow Theravada Buddhism.

While wishing you all a very happy and prosperous 2013, I bless you!

Sabbitiyo Vivajjantu
(May all misfortunes be warded off)

Sabbarogo Vinassatu
(May all ailments cease)

Mate Bhavattvan Tarayo
(May no calamities befall on us)

Sukhi Dighayuko Bhava
(May you live long in peace)

Firewall for Buddhism

Priyanka Kurugala

Mahabodhi Society's General Secretary Ven Dodangoda Rewatha Thera has recently launched two books: 'Anagaarika Dharmapala Thumaage Buddhagayaa Naduwa' and 'Koriyanu Budusamaye Ithihasaya'. The learned monk has also authored publications on Buddhism in Japan, China, India, Afghanistan, Vietnam and Thailand.

Ven Dodangoda Rewatha Thera

Q: You have dealt with different subjects despite the hectic schedule your position demands. How do you think it is important to a student of Buddhism?

A: Anagarika Dharmapala's whole life was dedicated to Buddhism. His mission was very practical and it offers an excellent model to the future generation. However he is now shrinking from our memory. So conspirators find it easy to manipulate Sri Lankan culture and heritage.

Q: The publications are free of charge.

A: Thanks to kind sponsorship of Lesly and Swarna Gunawardana in Kelaniya, we could make this freely available.

Q: You have written the books in Sinhala, though you live among those who do not use Sinhala.

A: Sinhala is an interesting Aryan language to deliver Buddhism. It is heritage of a rich culture. My predecessor in Mahabodhi Society had even made arrangements to conduct a diploma course in Sinhala language. Before my appointment, I was teaching Sinhala in Benarsindu University.

But, unfortunately, no one teaches Sinhala there now. Anyone with an MA in Sinhala is eligible to teach Sinhala there.

Q: What are the upcoming activities of the Indian Mahabodhi Society?

A: One programme focuses on promoting good health habits among children. Around 1500 teachers are recruited among educated young girls. There is a variety in them: Hindu, Jain and Muslims. They are paid about Rs 2000 per mensem.

Q: What is your comment on malpractices against Buddhism?

A: It is getting worse in fact. I think the Buddhist leaders must take the initiative to bring this calamity to an end. You know, Afghanistan was a Buddhist country earlier. But now the Buddhists have to pay five gold coins to offer a pooja to the sacred relics in the country.

Why did this happen? Because of unsuccessful and uneducated management.

In Korea, some rude Buddhist monks works with hidden agenda. They collected money and engaged in selling liquor. This brings shame upon religion.

So the Buddhist leaders must first punish them.

In India, Buddhism is largely affected. If not for Anagarika Dharmapala, India is sans Buddhism now.

Q: What solutions could be implemented?

A: Buddhist leaders need to come forward. The country needs a strong renaissance.

End of the world the Buddhist perspective

Dr. Keerthi Jayasekera

Extreme solar eruptions could disrupt communications, power grids and other technology on Earth by 2012. These eruptions are expected to increase in frequency and intensity towards the next solar maximum cycle which peaks in 2012, up from the current minimum of its 11 year active cycle.

Warning

"Whether it is terrestrial catastrophes of extreme space-weather incidents, the results can be devastating to modern societies that depend in a myriad of ways on advanced technological system," warned Daniel Baker, Director, Laboratory for Atmospheric and Space Physics, Colorado U.university in Boulder.

A planet collides with Earth

Such conditions can produce solar storm electromagnetic fields that induce extreme currents in electric wires, disrupting power lines, causing wide-spread blackouts and affecting communication cables that support the Internet. It also produces solar energy particles and the dislocation of the Earth's radiation belts, which can damage satellites used for commercial communications, global positioning and weather forecasting. "Obviously the Sun is Earth's life blood," said Richard Fisher, Director of the Heliophysics Division at NASA headquarters in Washington.

Besides emitting a continuous stream of plasma called the Solar Wind, the sun periodically release billions of tons of matter called the Coronal Mass Ejections. These immense clouds of material, when directed towards Earth, can cause large magnetic storms in the magnetosphere and upper atmosphere. Such space weather can affect the performance and reliability of space-born and ground-based technological systems reported a National Academy release.

What Buddha taught

The scientific data thus available to us, does not speak well for the inhabitants of Planet Earth. But this is the reality that mankind is faced with. All what Lord Buddha taught in his 45 years long ministry was for man to train his mind to view reality as it is. In this context a journey back in space and time to the era of the Buddha 2600 years ago is needed to see what the Buddha said about the universe. This exercise would be both interesting and pertinent in order to make up our minds to face this reality. The relevant information and answers are all to be found in Buddhist Cosmology.

Man is not alone

According to Buddhist cosmic perspective man is not alone in the universe. The human world, Earth is not the centre of the universe. Earth is also not the only place for beings to live. According to Buddhism, there are a large number of other beings living in the universe. Buddhism recognizes the vastness of space and the immensity of Time. Both Time and Space is relative. There are millions and millions of worlds in the universe. In the Anguttara Nikaya it is said: 'As far as these suns and moons revolve, shedding their light in space, so far it extends the thousandfold world systems. In it are thousands of suns and thousands of moons, thousands of earths, and thousands of heavenly worlds. There is said to be thousandfold minor world systems, Thus Buddhism recognizes world systems. According to Buddhism, all conditioned things are impermanent. Therefore millions of world systems are not everlasting. There are 'Samvatta' (rolling on or forward evolution), and 'Vivatta (rolling back, or devolution). They are in the process of evolution and devolution. There are no beginnings or endings in a world as they are constantly changing.

Appearance of other suns

Time is not the same everywhere. In one Buddhist discourse, it is mentioned that 50 earthly years is equal to one day in a certain heaven and 1600 earthly years is equal to one day in yet another heaven. Hence the Buddhists use Kappa (aeons) to describe a very long period of time. It is reported in a Sutta that the Ven. Ananda was listening to a discussion between the Buddha and two Brahmin friends, Vasettha and Bharadvaja at the mansion donated by Visaka in Savatti. He did not interrupt the discussion because he wanted the two Brahmins to get their problems resolved. In the evening when the Buddha was alone, Ananda approached him and questioned: "Sir, you explained to Vasettha and Bharadvaja how the evolution of the world and human society could have taken place gradually after a period of dissolution. But, Sir, you did not explain how the world would dissolve. May the Fortunate One explain it for the benefit of the community?"

The Buddha said: "Ananda, there will be a time when there will be no rainfall for years and all form of life, seeds and products and herbs will be burnt up and completely destroyed. Then after a long period of time the second sun appears. When the second sun appears the rivulets and small lakes will dry up. With the appearance of the third sun the great rivers like Ganga, Yamuna, Achirawati, Sarabhu and Mahiwill dry up.

When the forth sun appears the great lakes which are the sources of the great rivers-lakes like Anotatta, Sihapapatna, Rathakara, Kannamunda, Kunala, Chaddanta and Mandakini will dry up completely.

After another long period of time a fifth sun will appear when the waters of the oceans to the depth of miles will evaporate and the oceans will recede. In the end, whatever water there would be in oceans would be like what one can see in the hoof prints of cows after the rains. This then would be followed by the appearance of a sixth sun. With it, this great Earth and the great Mount Sinaru will start emitting smoke. Finally, Ananda with the appearance of the seventh sun the great Earth as well as Mount Sinaru will burn up and not even the ashes will be visible. This Ananda, is the manner in which this world will gradually die. Remember, it happens during an incalculable period of time and the period it takes to re-evolve is similarly in calculable".

"Dust thou art...."

The closest that one could get to visualize what earth would look like when the 6th sun appears as said by the Buddha would be to look at photographs of Hiroshima and Nagasaki in Japan after the atom bomb was dropped over them during the second world war-all what was there, plants, animals, buildings reduced to ash! It reminds one of the Biblical saying: 'Dust thou art, to dust thou shall return'. The victims of these atomic explosions are still suffering with the after effects of the injuries and illnesses sustained at that time.

The signs

Already, the effects of global warning due to environmental pollution caused by man, has caused weather patterns to change. Polar ice caps have begun to melt. What levels in the oceans are on the rise. Tsunamis can occur again. Volcanic eruptions, excessive rain, widespread floods and accompanying health hazards and relatively new diseases like AIDS and viral infections are on the increase. Malfunctioning nuclear reactors in Bhopal, India and Chernobyl in Russia have had its devastating effects on the surrounding populations. What would be the consequences of a nuclear explosion in a nuclear bomb storage area if it were to happen accidentally? The affected area on Earth will look as if the 6th sun has appeared and has had its effects!

In 2012, if solar eruptions would cause a large mass of solar matter to break off and form a solar mass with properties of the sun and were to get in to an orbit and begin to go around planet Earth, then it would have the effects of the first sun as told by the Buddha. Buddhism recognizes the reality of the external world. The Buddha has clearly pointed out in a Sutta that the first beginning of this world is not observable.

The way to possess the great treasure

Ven Nawalapitiye Ariyawansa Thera

The Buddha's Dhamma is a great and marvelous thing. This Dhamma is so marvelous that even the dead can be helped to enjoy comfort. There is no any other opportunity out of the Buddha's Dhamma to help the dead.

According to the Supreme Buddha, if some alms is offered and transfer the accrued merit to the dead, the dead will have the ability to make their lives happy.

Try to understand the miraculous nature of this Dhamma. We should think not of the benefit that can be gained by a dead person from this Dhamma, but of the benefit that can be obtained during the period he is living in this world. Actually after the death, the help that we can take from the Dhamma is limited and very small.

Before death

Not the dead but the living can obtain the abundant and complete benefit from this Dhamma.

Although we want to help our dead friends and relatives soon, ability to do so is limited and small. So, we must think of helping them when they are living or before they die.

They may be our parents, our relatives, our close friends, spouse or our own kids. We must help them while they are living among us. If we sympathize with someone, if we are kind to someone, if we really love someone we must help them before they die.

To educate them how to make up their mind to be born in a heavenly world after this life is the most important assistance for them. To be born in a heavenly world after this life, firstly, he must be a person who could live with a comfortable and healthy mind.

It is the Buddha's Dhamma that helps us make this life easy and comfortable. If someone could explain the Buddha's Dhamma, to make others pleased with the Noble Triple Gem, he would be a person who could generate a lot of comfort.

If he is really pleased with the Noble Triple Gem, he will be a person who rejoices here in this world. One who rejoices here in this world will be born in heaven after this life with an unlimited comfort as a very fortunate person.

Noble principles

If we love someone, kind to someone or compassionate towards someone, we must help them to generate a comfortable life and to please with the Noble Triple Gem by educating them on Saddhamma.

So as the followers of the Blessed One, educate others on Buddha's Dhamma and Sangha and work so as to please them on the Noble Triple Gems.

Translated by M A Samarasinghe

Buddhist monks and politics

Rajah Kuruppu

A Private Members' motion has been tabled in Parliament by Wijedasa Rajapaksa, MP, to preclude members of the clergy from seeking nomination for election to Parliament or Local Government bodies. This motion would be applicable to the clergy of all religions, but at present it is mostly Buddhist Monks who sit in Parliament and other Local Bodies. There have been much debate in the print and electronic media both in support and in opposition of the motion.

Much can be said for Buddhist Monks to keep away from political activities altogether. They have renounced the material life for spiritual advancement, where virtuous conduct and purification of the mind are of cardinal importance. In active politics it is a difficult task to subscribe to Right Speech, one virtue under the noble eight fold path. To please party supporters one would have to deviate from the refraining of falsehood. In a political debate one may have to speak against one's conscience for party solidarity and to please one's political masters. In the heat of political debate thoughts of ill will could arise when dealing with political opponents.

True objective

Monks who have renounced household life are expected to lead lives in accordance with the Dhamma and at all times have as their objective, the realization of Nibbana. The release from Samsara, the cycle of births and deaths, for all time. This is no easy task as they have to attain perfect moral conduct and develop the mind with bhavana or meditation as well as Sati or mindfulness of all activities - physical, verbal and mental.

In this connection, the advice given by the Buddha to his son Ven Rahula as recorded in the Ambalatthikarahulovada Sutta of the Majjhima Nikaya is relevant. "Therefore, Rahula, you should train yourself; 'I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection. That is how you should train yourself."

It is this kind of practice that would lead them to see things not as they appear but in their true reality (Yatha Butha Nana Dassana) as Anicca, Dukkha and Anatta or impermanence, unsatisfactoriness and the absence of a permanent, unchanging self or soul. This task is formidable but not impossible. If unsuccessful in this life the development would be helpful in the next life for further progress. In this context it is best that the Sangha refrain completely from active politics which would be a hindrance to their spiritual advancement.

When Monks engage in active politics, the respect that devotees have for Monks would be adversely affected. Sometimes reference is made to them in derogatory terms, that is contrary to the respect and regard in which they are usually held. They would also be tempted to indulge in available perks such as housing and transport.

Victimized conditions

Once there was a physical attack in Parliament on Monks who were Parliamentarians by some lay MPs. Whether it is possible in such circumstances for the victim Monks to maintain their balance of mind - Upekkha - without malice towards the attackers is doubtful. Moreover, leading a life of politics it would be difficult for monks to maintain the noble qualities of Brahma-vihara, the art of noble living - Metta, the wish for the success and happiness for all living beings; Karuna or compassion; Mudita or joy in the happiness of others; leading to Upekkha or balance of mind.

On the other hand, Monks could play a valuable role in the political life of the country and the people, without themselves being involved in active politics. They should provide advice and guidance in the light of the Dhamma to the political leaders of the country. This was the role leading Monks and the Buddha himself performed in ancient times. Often the Rulers of the day sought the advice of the

Sangha, which was of substantial value because of their non-partisan nature, and their knowledge and understanding of the Dhamma. The rulers often heeded their advice. Even today leaders of varied political parties often pay their respects to the Mahanayakas in Kandy. On such occasions advice is given but to what extent they are accepted leave alone acting on such advice is doubtful.

Legislation to forbid Buddhist Monks from taking to active politics is perhaps not a satisfactory answer to the question. Violation of fundamental human rights could be adduced against such actions leading to further controversy and internecine conflict. A better approach would be for the community of Monks, the Maha Sangha, to condemn the participation of Monks in politics, and the people at large to refrain from supporting them. In the past Monks were not involved in political activity. However, gradually they came to actively support different political parties. Later they became active members of parties and eventually sought election to Parliament and Local Government bodies.

Moral standards

Rather than engaging in active politics, the Sangha has a much more important role to perform today to reverse the rapidly deteriorating moral standards of the people. Murder, rape, violence, corruption, child abuse and the breakdown of law and order have become the order of the day. Opposition political leaders parade themselves as paragons of virtue when in opposition but when they acquire political authority they become even worse than their predecessors. This no doubt proves that power does corrupt.

Thus, without engaging in partisan politics the Sangha should advise and guide the rulers in accordance with the Dhamma. In their religious life and sermons they should urge the laity to desist from evil and lead wholesome lives. Moral uplift of the youth is one of the crucial areas for action by the Monks. The conduct of Monks should be morally and spiritually exemplary and be an inspiration for laymen to live wholesome lives. By doing so the Monks would be performing a valuable religious duty.