ksõ fhda¾la fn!oaO úydÍh jd¾Isl ioyï ;s i;ajk fj¿u Seventh Volume ksõ fhda¾la fn!oaO úydrh 214-22 iafmkai¾ wejksõ laùkaia úf,aÊ" ksõ fhda¾la 11427-1821 ÿrl:k: ^718& 468 - 4262 *elaia: ^718& 468 - 4262 fjí ,smskhka : www.newyorkbuddhist.org http://nybv.us B-fï,a ,smskhka : [email protected] [email protected] NEW YORK BUDDHIST VIHARA 214-22 SPENCER AVENUE QUEENS VILLAGE, NY 11427-1821 TEL: (718) 468 - 4262 FAX: (718) 468 - 4262 WEBS: www.newyorkbuddhist.org http://nybv.us E-MAILS: [email protected] The statements, ideas, concepts or opinions of the contributors to this journal are expressly not the responsibility of the editors. They are totally independent statements. fuu iÕrdfjys f,aLlhkaf.a m%ldY" woyia" ixl,am fyda bÈßm;a lrk úúO lreKqj,g ixialdrljrekaf.a lsisÿ n,mEula fyda j.lSula fkdue;s nj lreKdfjka i,lkak' EDITORS: Rev. Aregama Sirisumana Rev. Wekandawala Thusitha ixialdrljre we?.u isßiquk ysñ jEl|j, ;=is; ysñ PATRON: Ven. Kurunegoda Piyatissa Nayaka Maha Thero wkqYdil w;smQcH l=reKEf.dv msh;siai kdysñmdfKda CO-ORDINATION: Ven. Parambe Siriniwasa Ven. Akmeemana Nagitha Ven. Babarende Sumedha iïnkaêlrKh .re mdrfò isßksjdi ysñ .re wlaóuk kd.s; ysñ .re nU/kafoa iqfïO ysñ PRINTED BY: Speed Print Inc., 1361 Standard Avenue Elmont, New York, 11003 Phone :(516) 488 - 2756 / (516) 710 - 0699 Fax :-(516) 354 - 8598 Table of Contents fm< .eiau 01 ixialdrl igyk ^isxy,& I 02 Editor's Remarks (English) II 03 fjila Èk mKsúvh ^isxy,& w;smQcH l=reKEf.dv msh;siai kdysñ III 04 The Vesak Message (English) Ven. Kurunegoda Piyatissa Maha Thero IV 05 Nj.dó me;=ï bgqfõo@ w;smQcH l=reKEf.dv msh;siai kdysñ 01 06 The Excellent Technique of Meditation: Rediscovered by the Buddha 2600 Years Ago Bhikkhu T. Seelananda 04 07 l=reKEf.dv kdhl ysñ i÷ ^Wmydr .S;h& Wmd,s fiakdr;ak 11 08 uõmsh wjfndaOh yd j.lSï wdpd¾h ul=remafma Oïudkkao ysñ 12 09 Remembering the Buddha at Vesak in the Resplendent Isle Professor John Ross Carter 24 10 A bird’s-eye view of Japanese Mahayana Buddhism：in comparison with Theravada Buddhism Professor Dileep Chandralal 30 11 The Issue of Free-will in Buddhist Ethics Professor Chandima Wijebandara 37 12 l, jhi f.jqkd ^moH& tÉ' tÉ' lreKdr;ak 42 13 ñysÿ ysñ foiq nK ySkeámfka iS,r;k ysñ 43 14 oi Wmdil .=K tka' O¾umd, 46 15 fjila wreK ^moH& tÉ' mS' ;siai 52 16 wisrsu;a nqÿ f;u`.=, ^moH& iS;d úl%uiQßh 53 17 Appearance of a Buddha – a perennial need Professor, Dr. Tilak Kariyawasam 54 18 wmr È. ñys÷ ysñ fkdfyd;a i¾ tâúka wd¾fkda,aâ tia' ,S,dr;ak 62 ixialdrlixialdrl igykigyk ksõ fhda¾la fn!oaO úydrSh jd¾Isl ioyï ;s ld¾h nyq, Ôú;hlg fhduq ù we;s wm" fkdoekqj;aju ksoyia" ksjy,a is;=ú,sj,ska f;dr" hdka;%sl Ôú;hka njg m;aù we;' th yqÿ ñksidf.a mqoa.,sl l%shdj,sfhys jrola fkdj" ks;e;skau th isÿ ù we;af;a mj;sk iudc ixia:djkag wkql+, ùug orKq ,enQ W;aidyfha wñysß m%;sM,hla f,isks' tfyhska ,o ksfïIfhka hfula ish is;=ú,s h:d¾;jd§ ÈYdjlg fhduqlsÍug iq¿fjka fyda m%h;akhla orhs o th b;d w.hfldg hq;a;ls' tfyhska fuu —fjila mQcdZZ ;s fjila mQcd iÕrdfõ lghq;=j,§ j¾I lsysmhl mgka fkduiqrej nrmek orñka o" fkdfhla f,i wmj Èßu;a lrñka o" iydh olajk u¾úka f.dauia uy;aud" ,S,d f.dauia uy;añh we;=¿ tu mjqf,a ish¿ fokd fujr o —fjila mQcdZZ jd¾Isl i`.rdfõ uqøK odhl;ajh f.k tu lghq;= —iamSâ m%sskaÜZZ wdh;kh uÕska b;du;a w,xldrj;aj lr§ug oere W;aidyh isysm;a lrkqfha b;d lD;{;d mQ¾jlj mska foñks' —fjila mQcdZZ Tn w;g m;a lsÍfï § ta i|yd ,sms ,nd foñka iyfhda.h oelajQ ieug;a" ,sms mß.kl .; lrñka iydh jQ .S;dks uy;añhg;a" fidaÿ m;a lshjd ÿka lsUq,dmsáfha ioaOdkkao ysñmdKka jykafiag;a" ySkanqkafka fldKav[a[ ysñmdKka jykafiag;a" tÉ' mS' ;siai uy;audg;a iy kka whqßka iydh ÿka ieug;a ia;=;s mQ¾jlj mqKHdkqfudaokd lrk w;r ta ish¨ fokdf.a hym;a me;=uka tf,iskau bgqfõjdhs m%d¾:kd lruq' Tng wisßu;a fjila ux.,Hhla fõjdæ O¾udjfndaOh fõjdæ we?.u isßiquk ysñ jEl|j, ;=is; ysñ 2012 uehs 05 ksõ fhda¾la fn!oaO úydrh' I EDITOR'S REMARKS We proudly introduce annual Vesak Dhamma gift of the New York Buddhist Vihara "Vesak Puja 2012. With the invaluable guidance of the Incumbent, the most Venerable Kurunegoda Piyatissa Nayaka Thero of the New York Buddhist Vihara and your precious assistance we are able to present you this publication with many valuable Dhamma articles. Our sole intention and effort is to expand your Dhamma-knowledge through this annual Dhamma publication. All of us are engrossed in livelihood activities, constantly in a continuous routine. This is not the personal fault of an individual but due to the unavoidable pressures of the viable society. The moment should be appreciated if one could find the time to peruse and understand the Right Path. We are hopeful that This "Vesak Puja" may assist you towards that end. We are thankful to Mr. Mervin Gomez, Mrs. Leela Gomez, and the family members for their energetic support and bearing the printing expenses through the "Speed Print Inc." of this publication for a few years. We are indebted to Venerable Kimbulapitiye Saddhananda Thero, Venerable Heenbune Konndanya Thero, Mr. H.P. Tissa for proofreading and Ms. Geethani for Sinhala typing. We are also thankful to all those who supplied us with the articles herein and assisted us tirelessly in many ways. We wish all a pleasant Vesak and a successful life. May you be guided towards the Truth! Rev. Aregama Sirisumana Rev. Wekandawala Thusitha May 05, 2012 New York Buddhist Vihara II ksõ fhda¾la fn!oaO úydrdêm;s" w;smQcH l=reKEf.dv msh;siai kdhl udysñmdKka jykafiaf.a fjila Èk mKsúvh' nqÿjrhl=f.a my<ùu isÿjkafka b;du;a oS¾> ld,hl wejEfuks' nqÿnj m%d¾:kd lrk W;a;u .Kfha mskajf;l=g ta i|yd j¾I wiXLH l,am ,laI y;rlg jeä ld,hla oi mdrñ;djka" oi Wmmdrñ;djka iy oi mru;a: mdrñ;djkahhs lshk iu;sia mdrñ;djka msßhhq;=h' taid §¾> ld,hla ;=< mjd mqrk mdrñ;d n,fhka i¾j{;d{dkh ,nk mqrefId;a;uhl=f.a jqjo wdhqI ld,h ixidrh yd ii`od n,k úg b;d fláh' wfma f.!;u nqÿrcdKka jykafiaf.a Ôjk ld,h wjqreÿ wiQjlska ksudúh' ta tfia jkafka úfkah ckhkaf.a mska uo nj ksid úhhq;=h' wkka; iir mgka wm mqreÿ lrf.k tk ;Kayd" udk" ÈÜÀ wdÈ flf,iaj, mj;akd Yla;su;a Ndjh iy wm ?ialrf.k we;s wl=i,hka ksid;a wm jeks jQ i;a;ajhkaf.a O¾udjfndOh mudfldg we;' nqoafOd;amdo ld,h bm§u ÿ¾,N ldrKhla nj wms oksuq' tfyhska fï nqoafOda;amdo ld,h ;=< jQ wmf.a Wm; fld;rï jdikdj;a tllaoehs is;d n,kq uekú' tfukau" wm ,;a fï ÿ¾,N ñksi;anj wid¾:l tlla fkdlr.; hq;=h' fndfyda wkqjK wh u;ameka .ekSu jeks ksiaidr mqreÿj, .e,S mdmfhys meg,S ls%hd lr iifrys m%udoj Ôj;a jk yeá n,kak' fudk wjdikdjka; lulao@ fïid W;=ï O¾uhla újD;j mj;akd ld,hl bm§ ksire Ôú; f.ùu lK.dgq úhhq;= fohls' fjila oji uq¨f,dalhgu p;=rd¾h i;Hfha wdYS¾jdoh ,efnk oji f,i i,ldf.k ta i`oyd fu;a;d" lreKd" uqÈ;d iy WfmCLd hk i;r n%yau úyrKfhka hqla;j oeyeñ u.g meñK Od¾ñl Ôú; .; lsÍug wêIaGdk lr.;hq;= juq' mkais,ays msysgd is,aj;aj úiSfuka fn!oaO wfn!oaO ldg;a tu wdYS¾jdoh ,eìh yelsh' Tng;a f;irK n,fhka tu wdYS¾jdoh ,efíjdhhs m;ñ' th iir ÿla ksùug u.hs' iõ i; ksÿla fj;ajd! l=reKEf.dv msh;siai uydia:úr" ksõfhda¾la fn!oaO úydrh" 2556 ^2012& la jQ fjila ^uehs& ui 05 jk Èk' III The Vesak Message of the Chief Incumbent, Ven. Kurunegoda Piyatissa Nayaka Maha Thero of the New York Buddhist Vihara Birth of a Buddha is very rare. The person who intends to become a Buddha has to complete tree types of perfections (Dasa Paramita, Dasa Upa Paramita and Dasa Paramatta Paramita), thirty in all. This may take an innumerable number of eons in the Samsaric life. Achieving the Buddha-hood, after such a long period the lifespan of a Buddha is only a minute period of time in comparison. The Goutama Buddha's lifespan was only eighty years. This depends on the quality of humanity which exists at the time of a Buddha. We were not able to attain Nibbana earlier due to our lack of acquired merits during the cycle of lives (Samsara). We are aware that our birth as human beings during a time of a Buddha is also a very rare occurrence. We are very lucky to be born during this Goutama Buddha's dispensation period. Hence we should not let this time to be wasted fruitlessly. Many foolish people indulge in sinful activities such as alcoholism, drug abuse, and other misbehavior. What an unfortunate life! It is very regrettable to see such behavior during this period when Buddha-Dhamma is openly available. Considering that the blessings of the four noble truths which emanates on Vesak day we should determine to guide our lives in a path of loving kindness, compassion, sympathetic joy, and equanimity. This should guide us to live a compassionate and a peaceful life. By adhering to five precepts anyone can achieve this. May you inherit the blessings of the triple gems towards this goal. This is the way to alleviate the suffering in the cycle of lives. May all beings be well! Ven. Kurunegoda Piyatissa Nayaka Maha Thero, New York Buddhist Vihara May 05, 2012 IV Nj.dó me;=ï bgqfõo@ ksõ fhda¾la fn!oaO úydrdêm;s" w;smQcH l=reKEf.dv msh;siai kdhl udysñmdKka jykafia fn!oaOhka w;r fndfyda fokd nqÿùug" mfianqÿùug" ry;aùug" n%yau f,dalj, bmoSug" osjH f,dalj, bmoSug iy ñksia f,dalfhys bmso Tjqfkdjqka tlaj ys| mialï iqj ú£ug fukau fjk;a fkdfhla wdldr m%d¾:kd lr;s' fm%aujka;hka tfia m%d¾:kd lrf.k ishosú ydks lr.kakd wjia:djka .ek;a wikakg ,efí' fï m%d¾:kd Tjqka is;k mßÈ ta úÈhgu bIaG fõo fkdfõoehs is;d ne,Sug Tjqyq lsisúsgl;a fm nqÿ iufha tk mßÈ kej; bm§u m%lg ldrKhla neúka fn!oaOhkag mqk¾Njh .ek m%Yak lsÍula wkjYHh' ta urKska miq l¾udkqrEmj kej; f,dalfhys fldys fyda Wm;la we;s úu fmdÿfõ ljqre;a okakd lreKla jk neúks' tfiau th ikd: lsÍug oekg fkdfhla wdldr lreKq we;sjdg;a jvd m%lgj mj;akd neúks' fldáka lsh;fyd;a Bfha fmf¾od we;sjqK isoaêhla kej; isf;ys my< jkakdla fukau" urKfhka lrcldh yer hk l¾u fõ.h tys úmdlhg iqÿiq ;efkl m%;sikaêhla ,eîu my<ùulg iudk jQu fohlehs jgyd .; hq;+hs' m%d¾:kdfjka ,nk mqk¾Njhka .ek fldf;l+;a l:dka;r f:ar f:aÍ.d:d wgqjdj,;a" cd;l l:dj,;a" fjk;a m%lrK .%ka:j,;a oelsh yelsh' úfYaIfhka wiQ uyd Y%djlhka jykafia,df.a pß; l:dka;rj,ska wmg fï .ek b;d w.kd f;dr;+re imhd .; yelsh' wiQ uyd Y%djl msßi ta ta wjia:dj, lrk ,o Wiia m%d¾:kdjka fndfyduhlau id¾:l lrf.k we;af;a irKis,ays msysgd okamskalïlsßfuka miqjh' nqÿrcdKka jykafia zzbþCO;s NslaLfõ iS,jf;da fÉf;da mKsê úiqoaO;a;dZZ ^wx' ks' 5& hs is,aj;df.a m%d¾:kdj tys mj;akd msßisÿ nj ksid bIaAGjk nj jodrd ;sfí' tysu ÿis,aj;df.a m%d¾:kdj bIaG fkdjk njo jodrd ;sfí' thska meyeÈ,sj fmfkk lreKla jkafka mska lsÍfuys§ wm w;r we;sjk m%d¾:kdjka fndfyduhlau id¾:l jkafka mqoa.,hdf.a is,ays msysàfï Yla;sh u;u njh' Nj.dó mska ,ndfokafka;a ta wkqj nj meyeÈ,sh' iu:" úo¾Ykd folays Ñ;a;d,xldr Ñ;a; mßlaLdr jYfhka fh§ wNs{d wdÈfhys;a" iDoaêmdo úIhfhys;a n, 1 mj;ajkafka o tjeks l+i,l¾uhkah' ixidr rgdfjka ñ§ug YS,fhys msysgd is;;a" m%{dj;a jeäh hq;+ nj zziSf,a m;sÜGdh''''' Ñ;a;x m[a[x p NdjhxZZ hs jodrd ;sîfuka meyeÈ fndfyda fokd is;k mßÈ is;+ muKlska wfma woyia m%d¾:kd iy n,dfmdfrd;a;+ bgq lr .ekSfï fyd|u u. ;uka ksjerÈj isàu nj fuhska ukdj meyeÈ,sh' mska lsÍfï§ ,xldfõ mskaj;+kag mkais,a iudoka lrjk pdß;%hla we;;a" nqreuh" ;dhs,ka;h" ldïfndach jeks f:arjd§ rgj, oka j<\ wjika jQ miqj mkais,a iudoka lrùfï isß; fï ldrKh .ek jegySula ke;slï ksid lrkaklaoehs úuid ne,sh hq;+h' mskalula uy;aM, uydksixi lrùug O¾uh okakd W.;+ka W;aidyj;a úh hq;+h' kQ.;a iudcfhys fndfyda fokd is;k m;k mßÈ mskalr m%d¾:kd lsÍula wjYH ke;' mskaj, M, úmdl §u i|yd m%d¾:kdjla wjYH ke;' mdml¾uhla fldg wmdfhys WmÈkakg m%d¾:kd lsÍula ke;sju wmdhj, ÿla ú¢kakg jkakdla fukau" mska l< miqj m%d¾:kdjla ke;sju jqjo iq.;sfhys bmso mskaM, ú£u bfíu isÿfjhs' nqÿ nj m;k fndaê i;ajjreka iy wiQuy Y%djld§ka lrk m%d¾:kd tmßoafokau bIaG jkafka tn÷ mskaj;+ka lD;Hdêldrj nqÿjrekaf.ka újrK ,nd we;s neúks' Ôjudk nqÿjrfhl+f.a yuqfjys lrk ,o m%d¾:kdjla ms nqÿ nj m;k fndaêi;ajjreka újrK ,eîfuka miq lsis úfglj;a wmdhj, fkdWmÈ;s' tfy;a Wkajykafia,dg m%d¾:kd n,fhka wmdh i;ßka tlla jQ ;sßika wmdfhys bmso ;sßika.; i;=kag tajdhska ñoùfï wjia:dj i,id Èh yelsh' tfia fndaêi;a;ajjreka wêuqla;sl jYfhka ;sßika i;aj f,dalfhys WmÈkafka wl+i, fya;+fjka fkdj m%d¾:kd n,fhks' lreKdfõ n,fhka ta i;ajhkag iudkj Wmkak;a nqoaêfhka iy fjk;a .+Kj,ska fiiq i;+ka blaujd isàfï;a fya;+j thhs' tfia 2 fkdjk fiiq ish¨u mD:.ack i;ajhkaf.a urKska u;+ isÿjk kej; we;sùu nqÿjrfhl+g fyda ÈjH{dk ,dNsfhl+g ñi fjk;a flfkl+g ;SrKh fldg lsj fkdyelsh' ta wjidk fudfydf;a mD:.ack is;l we;sjk l+i,dl+i, ffp;islhkag wkqj m%;sikaêh isÿjk neúks' ishmK kid .kakd fndfyda fokd ;uka fj; mj;akd oeä wúoHdj;a" fl%daOh;a" rd.h;a ksid mj;akd ;;a;ajfhka ñ§ Bg jvd fyd| ;;a;ajhlg m;aùu i|yd lrk - lr.; hq;+ fohlehs is;d tfia lr .ks;a' tfy;a thska Tjqka n,dfmdfrd;a;+jk foh lsis f,ilskq;a isÿ fkdfõ' bIaG fkdfõ' ta Tjqkaf.a is;ai;ka uqMuKskau wúoHdkaOldrfhkq;a" ffjrfhkq;a" ;DIaKdfjkq;a msÍ we;s neúks' mj;akd fudayh;a" wd;auoafõIh;a ksid tjeks wh lsisfia;a hym;a m%;sikaêhla fkd,n;s' zf.daêlZ jeks W;+uka tjeks wjia:dj, ry;a nj ,ndf.k we;af;a mQ¾j lD;dêldrj;a jQ neúks' fiiaijqka wmd.; fj;shs o; hq;=' túg jkafka ;snqKdg;a jvd wjdikdjka; ÿlaj,g jeàula nj lsjhq;+h' jia;=j,g we,S .e nqÿ iufhys ;rï fyd| u. fmkaùula fï ms i;sh mqreÿ lr .ekSfuka fndfyda wjev isÿjk wl+i, is;a j ñksia Ôú;fhys fndfyda m%Yak we;s jkafka i;sh m%fhdackhg fkd.kakd neúks' i;sh we;s l,ays Ôú;fhys m%Yak wvq lr .ekSu;a" i;+áka Ôj;a ùu;a i,id .;yelsjdla fukau urKska u;+ jdikdj;a ;efkl mskaj;a Wm;la o ,o yels jkafkah' 3 The Excellent Technique of Meditation Rediscovered by the Buddha 2600 Years Ago By Bhikkhu T. Seelananda, (The Vice President and Vice Abbot of Bhavana Society Forest Monastery of West Virginia-USA) The Buddha of our era, Sākyamuni Gotama, attained supreme Buddha-hood on the Full Moon Day of Vesak in the month of May, in the year 588-BCE. He is the only historical Buddha. All those who visit the holy places in India can see the ruins of the historic sites pertaining to the life of the Buddha. His Enlightenment was not something granted by a heavenly maker, but a self-awakening. He was the Self- Awakened One (Samma Sambuddha). Buddhas are rare beings in the world, born only after eons and eons. Siddhartha Gotama was born as a prince full of skills developed throughout many lives in samsāra. He was born in the northeast of India on the Full Moon Day of Vesak (May). It so happened, that he was born, attained Enlightenment and passed away into parinibbāna (not to be born again) on the same day - the Full Moon Day of May. On that special day, during the first watch of the night, as he was sitting under the Bodhi Tree on the bank of river Neranjarā, and practicing mindfulness of breathing, he realized the changing nature of all existence in the whole universe. Practicing further, he realized that whatever is subject to change, when we grasp after it, will be unsatisfactory in the end and that this changing, unsatisfactory nature of existence is also without a permanent self. Thus, he realized the three characteristics of existence of all phenomena. This is called insight or Vipassanā in Pali, the language of the Buddha’s time. Vipassana Vipassanā means insight; that is, seeing through, penetration The Buddha’s teachings lead us to insight into impermanence, dissatisfaction and selflessness (anicca, dukkha, anatta). Passati here means see (in Pali). Vi+passati means see clearly, see through or see vividly, separately or specially. This is nothing but seeing the three characteristics of existence. The person who sees these three has a special eye - the ‘Dhamma eye’ (Dhamma cakkhu). The Buddha realized this first and then on the full moon day of July in the same year (588BCE), he taught this wonderful and marvelous technique of meditation to a group of 4 five ascetics. At the end of this maiden discourse, Ven. Kondañña experienced the same thing. That is, ‘whatever is in the nature of arising, it is in the nature of perishing’ (yam kinci samudaya dhammam sabbam tam nirodha dhammam). Today, Vipassanā is a very popular term in the North America and the West. Many instructors talk of vipassanā but many still really do not tackle the relationship between vipassanā and the belief in a soul or self. If one understands clearly the original teaching of the Buddha, there is no such thing to be grasped as a soul or self. Soul or self means a permanent entity, a substance. According to the Buddha, since everything is ever changing, there is nothing permanent; whether animate or inanimate, all things are insubstantial and dependent on conditions. The Buddha’s second discourse was entirely dedicated to the rejection of a permanent entity called soul or self as all the five ascetics were Brahmins who firmly believed there was a soul emanating from a creator. It is clear that belief in the idea of the soul requires belief in a creator and vise-versus. But these beliefs block one from seeing clearly the three characteristics of existence. Without these fundamental insights on the path to Enlightenment, a person will be unable to attain the first stage of the holy life, which is called Stream Winner or Stream Enterer. This is why we need vipassanā, the technique of meditation to see things as they are. The Buddha clearly said this in many discourses he elucidated throughout the 45 years of his ministry. In this manner, the teaching of the Buddha is unique. The Buddha realized this unique technique with his attainment of enlightenment 2,600 years ago, in 588BCE. This is why the year 2011 is very significant for all Buddhists in the world and this is why it is celebrated in grand scale in Buddhist countries all over the world from May 2011 through May 2012. In accordance with the teaching of the Buddha, there are two levels of meditation; concentration or serenity meditation ( Samatha bhāvanā), and insight meditation (Vipassanā bhāvanā). Of the two, Vipassanā can be called the heart of Buddhist meditation. This is popularly known as either "insight meditation" or "wisdom meditation" (paññā bhāvanā). Concentration or serenity meditation is practiced in almost all religions and nowadays, there are many meditation methods offered in the spiritual market place. The need is great since stress is everywhere in modern life, with the daily news full of endless reports of menace and chaos in the world. Meditation offers a remedy for our anxiety and confusion. Serenity and insight meditation both should be practiced for the reduction and elimination of stress. 5 The Buddha said that this is the correct, direct way to the elimination of all sorts of suffering including mental and physical discomfort, depression and distress. Addressing his monks, the Buddha once said, " O monks, this is the direct way for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the noble path, for the attainment of Enlightenment; namely, the four establishments of mindfulness." The four establishments of mindfulness are: 1. The establishment of mindfulness of body (the breath body and the corporeal body) 2. The establishment of mindfulness of feelings (all psycho-physical feelings/sensations) 3. The establishment of mindfulness of the mind (the function of mind and mental states) 4. The establishment of mindfulness of mental objects (elimination of the five hindrances - sensual desire, ill-will, sloth and torpor, restlessness and doubt-; the nature of the five aggregates; the twelve bases, the seven factors of enlightenment, and the Four Noble Truths). In fact, Vipassanā is the result of practicing these four establishments of mindfulness. With the view of teaching these four establishments of mindfulness, the Buddha delivered a special discourse named "The Great Discourse on the Establishment of Mindfulness" (Mahā Satipatthāna Sutta). The Key to Vipassana As the Buddha expounded clearly in this discourse and on many other occasions, mindfulness is the most significant thing, the key to this technique of vipassanā. Mindfulness means not recollecting, remembering , reciting or repeating something, like a mantra, but being aware of the present situation. We are attentive and, well-focused on the subject of meditation - mindfulness of our breathing. When one practices meditation, being mindful, it is initially necessary to practice concentration or serenity meditation for some time. One gives full attention to the breath and constantly observes the natural flow of the in -breath and out-breath (or the meditator can practice another form of meditation such as loving friendliness). Once concentration is developed and cultivated, the practitioner can switch to insight meditation. When insight meditation is practiced, it reveals the truth of the impermanent, unsatisfactory and selfless nature of all the psychophysical aspects of existence. A penetrative wisdom and solace is gained as the result of the constant practice of mindfulness. This points the way to the complete elimination of suffering (dukkha) and the realization of Enlightenment, Nibbāna, the ultimate bliss taught by the Buddha. 6 The requirements Vipassanā offers the peacefulness and solace modern humankind desperately needs. It is because of greed, hatred, and delusion that we suffer in our daily lives, and through the endless rounds of birth and death (samsāra). The Buddha very clearly and categorically stated that the defilements could be completely eliminated through penetrative wisdom, developed and cultivated by practicing insight. But it is not that easy. You cannot do it overnight. Unflagging effort, patience, strong determination and devotion, as well as clear understanding of the real teachings of the Buddha, particularly on mental development, are required. At the very beginning, a practitioner must come to understand the true nature of their psychophysical makeup. Three characteristics and Nibbāna In practicing Vipassanā, one clearly perceives the constant flux of our daily existence. When the practitioner realizes the nature of impermanence, he or she spontaneously realizes the nature of mind and matter (nāma-rupa). Moreover, the practitioner realizes that both mind and matter are uncontrollable, and will disappear in accordance with their insubstantiality. The ultimate goal in Buddhism, Nibbāna, can be realized only through the realization of these three characteristics of existence, namely impermanence, discomfort, and insubstantiality (anicca, dukkha, anatta). Precious Moment, Real Moment In order to practice meditation as taught by the Buddha, one has to understand the significance of being aware of the present moment. The Buddha realized that while we are either caught up in the past or pondering the future, we will never find comfort in the present moment. But it is 'the precious moment,’ the real moment, which we can experience right now. The Buddha's admonition to all of us is to dwell in the present moment so as to realize the real nature of all material and immaterial things. So, Buddhist meditation teaches us how to be in the present moment. The Buddha said, "Be mindful in the four postures of the body"; walking, standing, sitting and lying down. Things Change and Happiness Fades Away Many people strive to secure happiness, inner peace, tranquility, and harmony through wealth, power and social status. They seek ultimate happiness through family relationships, jobs, partners, friends, and sensual pleasures. So, they strive to change the external conditions of their physical, social and political environments in various ways. They 7 believe that when these conditions are changed in just the right way, they will become happy and peaceful. But they never pause to think that at no time will conditions ever stop changing. Even before the fulfillment of their dreams, things will change. The promise of ultimate happiness fades away like the morning mist at daybreak. Spending much time on unnecessary things, people today waste their precious energy. Things change, wealth fades, renown and reputation wither. We are confronted with aging, different types of diseases. We are incapacitated by stress and depression. The Buddha pointed to the source of our agitation and unease: "Mind is the forerunner of all mental and physical actions." (mano pubbangamā dhammā). So, if one wastes or diverts one's mental energy in unproductive, unwholesome ways, suffering is inevitable. But wholesome mental energy can be developed, nurtured and used well to serve others, while at the same time generating happiness and solace for ourselves. The Buddha developed his mental energy to a supreme level through which he attained enlightenment, the state of human perfection. The technique of developing one's mental energy is meditation. This is, in other words, being in the present moment. As long as we are not in the present moment, we are pondering either the future or the past. Both bring us nothing but unhappiness, stress, depression, discomfort, and weariness of body and mind. One night, a certain deity came to the Buddha (since the Buddha was the teacher of both deities and humans),. The deity illuminated the whole monastery with his effulgent beauty and asked this question in a verse: "Those who dwell deep in the forest, Peaceful, leading the holy life, Eating but a single meal a day; Why is their complexion so serene?" Then the Buddha replied, in a verse: "They do not sorrow over the past, Nor do they hanker for the future. They maintain themselves with what is present; Hence, their complexion is so serene. Through hankering for the future, Through sorrowing over the past, 8 Fools dry up and wither away, Like a green reed cut down" The Buddha's constant admonition to his disciples was to develop mindfulness in the present moment. This is the secret of happiness, and the avoidance of all sorts of discomfort, distress, stress or depression. As they practiced the teaching of the Buddha, being mindful in the present moment, they led a peaceful and happy life. They were like birds flying through the sky, leaving no furrows behind them or like drops of water on the lotus leaf. Mindfulness, certainly, brings forth miracles. Right mindfulness is at the heart of the teaching of the Buddha. Serenity and Insight in tandem (Samatha-Vipassanā yuganaddha) When it comes to serenity and insight meditation, we must understand these are not two different meditations but two levels of meditation. When practicing one, we can experience the other as well. Without practicing serenity one cannot practice and experience insight. Once, Ven. Ananda categorized four ways of practicing. They are: I. Insight preceded by serenity ( samatha pubbangamā vipassanā) II. Serenity preceded by insight ( vipassanā pubbangamā samatha) III. Serenity and insight in tandem ( samatha vipassanā yuganaddha) IV. Dhamma agitation ( Dhamma uddhacca: Seized by excitation about the Dhamma and, as a consequence, one develops serenity and abandons the fetters). As we see, for the completion of the practice one has to practice both serenity and insight. When practiced in tandem, there will be balance and growth in one’s practice. When we study and practice his technique of meditation, we come to understand the Buddha has taught us to practice both serenity and insight together. For instance, from the beginning to the end of the Satipatthāna Sutta, in which the Buddha designed this excellent technique, he teaches us first serenity and then insight. How to put it into practice First, one has to find a suitable place where there are few disturbances. We’ll never find a place completely free from disturbances in a world full of humankind’s noise and busy activity. Even though you may live in the deep woods there are airplanes today to disturb you overhead. Just strive to find a congenial, relatively quiet and secluded place and try to sit properly. If you can, sit cross-legged it is good but that is not a must, if your body won’t fold 9 that way. The most important thing is keeping the body erect. Then, closing your eyes visualize your whole body from the top of your head to the tips of your toes and relax the body. Relax your mind and keep a calm and quiet mind. Then, with this clear mind give your full attention to observing your breath. Watch it as it comes in and out, naturally and smoothly, calming your body and mind so you come to the state of serenity. Again and again practice this meditation for several days and weeks, developing your serenity. Do not cling to anything, any visual object, mental formations or any kind of pleasurable or painful sensations. Just observe them and let them all go. What is to be understood clearly is the nature of changing. So whenever you sit in meditation, strive to understand the changing nature of your breath and the changing nature of all other things in the world. If you can understand this changing nature of all phenomena, that is what is called ‘insight’. That is what is called impermanency. Whenever you experience impermanence you will experience the other two characteristics too, namely dissatisfaction and soullessness because these three are interdependent. The person who sees one sees the others as well. When one sees these three characteristics of existence through wisdom (insight) one turns away from suffering. This is the way to purity. The Buddha said, “All conditioned things are impermanent, when one sees this through wisdom one turns away from suffering - this is the way to purity.” Purity means not purity of this ever-decaying body but purity of mind, mental clarity. That is the dust-free state of mind. This leads to imperturbability and Nibbāna. This is the goal of all Buddhists. This excellent technique of meditation was rediscovered and properly taught by the Buddha 2,600 years ago for the benefit and happiness of all beings. Let us all strive to understand this technique and practice accordingly so that we all can one day realize the three characteristics of existence together with the Four Noble Truths and Dependent Origination and so attain Nibbāna. May we all attain the Supreme Bliss of Nibbana! 10 l=reKEf.dv kdhl ysñ i÷ ixidf¾ msh fm< k.skd lidj;ska f,dj nen¿ f,dl= yduqÿrejfka ksjka fodrg we;s udj; kqÿrehs msh;sia kd iñf|a """ ysre ie`.fjk fï iekaoEfõ uo k< myi i,d wr,sh ;=re msi u; oejfgkafka uy fu;a .=Khhs Tfí is;a isis,hs msh ;sia kd iñf|a """ njqka jvd fu;a isis, i,d f,da i; is; wdkkao l,d uqksj; rlsñka fu;a isis, i,d l=reKEf.dv .ï mshi ;= uyr.u mÈxÑ" Wmd,s fiakdr;ak Nød ùrfldaka wukaod Wodß fiakdr;ak wxckd Wuhx.ks fiakdr;ak ziór idrx.dZ ksji uyr.u' 11 uõmsh wjfndaOh yd j.lSï wdpd¾h ul=remafma Oïudkkao ysñ (B.A (hons) M. A, Ph.D" rajakeeya pandit) ^fcHIaG l:sldpd¾h" le,Ksh úYajúoHd,h" fcHIaG wdpd¾h" úfoHdoh msrsfjK" ud,s.dlkao& fï úYajh ;=< uõmsh moúh iqrlsk ldka;dj iy mqreIhd ;rï w;sYh ne?reï l¾;jHhla lrkq ,nk fjk;a flfkl= we;ehs is;sh fkd yelsh' fmros. iudch ;=< uj yd mshd nqÿjre yd foúhka ;rï Wiia fldg ie,lSfuka fuh uekúka meyeÈ,s fõ' fuhska ;yjqre jk m%Odk lreK kï Tjqka iodpdrfha yd ohdfõ m%;suQ¾; jk njhs' ;u /lshdj .Dy ld¾hh iajdñmqreIhd fyda Nd¾hdj fjkqfjka l fN!;sljd§kag wkqj orejl= ìyslsÍu jQl,S uõmshka úiska lrk ,o úiauhckl l%shdjla fkdj yqfola th Tjqka fofokd úiska lrk ,o ,sx.sl l%shdj,shl m%;sM,hls' nqÿoyu wkqj fuh iodpdr úfrdaë Wml,amkhls' orejka ìyslsÍu yd fmdaIKh uõmshka úiska w;sYh ne?reï f,i i,lk j.lSï iys; l%shdjla f,i nqÿoyu i,ld we;' —uyfKks uj R;=ùu" uõmsh fofokdf.a tlaùu" .JOínhl=f.a meñKSu hk lreKq ;=k ksid .enl msysàu fõ' bkamiq uj kj uila fyda oi uila uy;a ielfhka l=iska .eínr Wiq,hs' tfiau uy;a ielfhka kj uilska fyda oi uilska orejl= ìyslrhs' Wmka orejd ish f,hska fmdaIKh lrhs' wd¾h úkfhys fuu f,hg uõ lsß hehs lshkq ,efí'''˜2 orejl= ìys lsÍu hkq yqÿ ,sx.sl l%shdj,shl m%;sM,hla kï fuu ore .en ljr fyda wjia:djl úkdY lsÍfï yelshdj Tjqkg we;' tfy;a Tjqyq tfia fkd lr;s' ìysùug isák orejd rcl= o isgqjrhl= o hk nj fyda wJOhl= o ìysrl= o ys`.kakl= o ñkSurejl= o hk lsis;a fkd is;d fndai;a W;=ul= fia is;d wdorfhka l=i ord ujla orejl= f,djg ìys lrhs'3 tneúka .¾NskS ia;%sh jQl,S cd;s j¾. l=, 12 f.da;%jdoh blaujd hk wkNsNjkSh l¾;jHhlg odhl jk flfkls' wehg .re nqyquka ±laùfï § udkj j¾.hd iSud úfNaok rys;j odhl;ajh ±laùu ukqIH;ajhhs' j¾;udkh jkúg ffjoH úoHfõ ÈhqKqj ksid l=i ;=< isák orejd ±l .ekSug yd Tyqf.a fi!LH ;;ajh ±k.ekSug;a uõmsghkag yelshdj we;' tneúka ujf.a yd orejdf.a wdrCIdj úIfhys yels Wmßu ffjoH úoHd;aul ks.ukhg t<öfï yelshdj o Tjqkg we;' orejd ìys lsÍu i`oyd fmr mßÈ ujf.a ksjig hdula wo isÿ fkdjk w;r ta i`oyd m%iQ;sld.dr tu j.lSu ork ffjoHjre yd fyo fyÈfhda o fj;s' .¾Nkshl fyda ujl jYfhka ;u f.!rjhg fyda whs;sjdilug ydks isÿ jqjfyd;a Ôúhl= jYfhka l=i l=< isák orejdg ydkshla isÿjqjfyd;a ffk;sl jYfhka .; yels fndfyda l%shd ud¾. o .ekSfï yelshdj we;s nj ±k isáh hq;= h' f,dalfha fï ms orejd ìysjQ miqj fkl ÿla .eyeg ú`Èfuka uõmsfhda Tyq fmdaIKh lr;s' iod;ksl wdpdrúoHd;aul ft;sydisl hkd§ ljr wdldrhlska ne¨j o orejka ìyslsÍu yd fmdaIKh lsÍu iïnJO h:d¾:h fuh jk w;r uõmsh j.lSï .ek is;k uõmshka úiska is;a ord .; hq;= m flfrkqfha o orejl= ìys lsÍug isák uj ;Dma;su;a fi!LH iïmkak nj wdrCId l< hq;= njh' mqrdK isxy, ck ixialD;sh úuiQ l,ayso .¾NskS ujla wdrCId lsÍu i`oyd iudch úiska m%YxikSh /ljrKhla ,nd ÿka nj meye±,s fõ' wx.=,sud, msß; lshùfuka /ljrK ,nd §ug w;sf¾lj weh i;=áka ;eîu i`oyd ish¨ myiqlï iemhSug Tjqyq mqreÿ mqyqKQ ù isáhy' ieneúkau .eñhka ie,l+fha .¾NskS ujlg wdydr fõ,la §u ÿ¾,N .Kfha mqKHl¾uhla f,i h' mshd úiska o .¾NskS ìß`o úIfhys Wmßu myiqlï ie,iSu hq;=lu fukau j.lSu fõ' fmr rcjreka úiska i,ik ,o tlS /ljrKh zz.íNmßydrZZ hk kñka olajd we;'8 úúO wksis fnfy;a j¾. .ekSu u;aøjH Ndú;h jeks l%shdj,ska wdpdrYS,S meje;aug ydkslr .ekSfuka .¾NskS wjia:dfjys § ;sìh h;= /ljrKh isÿ fkdfõ' §>ksldh àldj fmkajd fok mßÈ wkdpdrYS,S ùfuka .eí fmryr uekúka isÿ fkdfõ' tfyhska WmÈk orejdg fndfyda wdndO we;sfõ'9 ldhslj fukau nqoaêuh jYfhka fi!LH iïmkak orejl= ìys lsÍfuys ld¾hNdrh Wfoid ujg fukau mshdg o mejfrkqfha nrm;, j.lSuls' iqcd; orejd fmrÈ. Ñka;khg wkqj .Dyhl jákdu iïm; f,i ie,flkqfha orejdh'10 lsisÿ kHdhsl fyda iodpdruh wjfndaOhlska f;drj jqjo foudmshkag fuu orejd /l n,d .ekSu ;u hq;=lu yd j.lSu fukau wdYdj o úh' ;u orejdf.a iqcd;Ndjh ms 14 Wm; yd iïnJOh'13 fm!reIFjfhka hq;= mqoa.,fhl= jYfhka iudc.; ùfï § ksoiqkla jYfhka újdyùu j.lsjhq;= jD;a;shlg fmkS isàu jeks wjia:dj, § ;reKhl= ufkdauh W;af;achkh fyj;a ;u wd;au úYajdih f.dvk`.d .kakd lreKq lsysmhla fõ' 1' mjq,a miqìu ^iqcdf;d& 2' ldhsl iqkaor;ajh ^wNsrEfmd oiaikSfhd mdidÈfld& 3' m%shukdm nj ^wyx fLdïys msfhd ukdfmd '''''''''& 4' W.;alu ^islaÅf;d wkjfhd& 5' .=Kj;a nj ^.=Kjd& fuu lreKq i`oyd cdkuh yd nqoaêuh n,mEug wu;rj l¾uuh Yla;sh o n,mdk nj ienEjla kuq;a fïjdfha uQ,sl moku yels Wmßufhka ilid §u uõmshkaf.a j.lSula fõ' wx.=;a;rksldfha zzmGu mF:kd iQ;%hZZ wkqj fcHIAG CI;%sh l=udrhd ;ud rdcHdNsfIalh i`oyd iqÿiafil= nj ;SrKh lrkqfha ;ud ;=< úoHudk jk hf:dala; lreKq wkqj h'14 l=vd orejl= ;=< msysgk hf:dala; .=Kdx.j, moku uõmsh fofokdf.a iqixfhda.h ksid Wreu jkakla nj úia;r l< hq;a;la fkdfõ' tfyhska fuh wUqieñ Ôú;hg t hym;a msfhl= yd ujl ùu mshdf.a yd ujf.a yeisÍï rgdj orejkaf.a l%shdldrlï úIfhys w;sYh m%n, n,mEula lrhs' nqÿka jykafia foudmshka mQ¾jdpd¾hka f,i y`ÿkajk ,oafoa15 Wmf;a isg orejd ujqmshkaf.ka ,nk Ôjk w;a±lSfï mj;sk mD:q, nj fya;=fjks' fï ksid mshd mshdf.a ld¾hNdrh;a uj ujlf.a ld¾hNdrh;a y`ÿkd .ekSu jeo.;a nj úfYaIfhka fkd lsj hq;a;ls' fï ksid msfhl= f,i my; ±lafjk lreKq flf¾ ie,ls,su;aj isàu jeo.;ah' mshd ks;ru i;=áka isàu;a ;ud Tjqkaf.a mshd ùu ksid n,j;a i;=gla N=la;s ú`Èk nj orejkag ye`.ùu;a msfhl= úiska l< hq;= ld¾hhls' tfiau uQ,Huh fukau wOHd;añl jYfhka orejka úIfhys lemlsÍï l< hq;=h' WKqiqï wdodrh wjHdcj m wdorh Nla;sh yd f.!rj lsÍu o hym;a msfhl=f.a W;=ï ,CIKhla fõ'16 uõmshkaf.a W;=ï pß; ,CIK iajdëk mjq,a Ôú;hlg t uj hkq orejka úIfhys m;s; jk lreKd Èh oyrdfõ W,am;hs' tneúka ujlf.a pß;fha W;a;=x. .=Kdx. ms 16 uj orejkaf.a ish¨ yeisÍï rgd flfrys .eUqre wjOdkhlska yd wjfndaOhlska úish hq;= w;r .uka u. ksjerÈ lsÍfuys o j.lSu ±ßh hq;= h' fmdaIKh yd YsCIKh j¾;udk ;r`.ldÍ yd úIu ixlS¾K iudcfha uj yd mshd hk fofokdg wJOhka fia l%shdlsÍug whs;shla ke;' tfia l 17 mfil,d ix.S; ixo¾YkdÈh miqmi yUd hñka Ôj;aùu mßydks fodrgqjla f,i olajd we;s fyhsks' wdpdr O¾u mqreÿ mqyqKq lsÍu nqÿka jykafia úiska is.d,l iQ;%fha § fmkajd fok ,o mßÈ uõmshka úiska orejka Wfoid bgq l 18 wOHdmkh f,dj orefjl=g oshyels W;=ïu ;Hd.h wOHdmkhhs' Ôú;hla id¾:l ùfï m%Odk iqÿiqlu jkafka flfkl= ;=< mj;sk ±kquhs' wOHdmkh u.ska flfrkqfha fuu ±kqu ,nd §uhs' orefjl= mdi,lg heùfuka muKla wOHdmkh iïnJO ish,a, iïmQ¾K jk nj is;k we;eï uõmsfhda orejka Wiia mdi,lg hjd ish,a, bgq jk ;=re n,d ys`È;s' fuh iïmQ¾Kfhkau jerÈ iys;h' úYaj .ïudkhla jk f,dalfha merKs {dkh fukau w¨;a ±kqu o fidhd .; hq;=h' tfiau úúO NdIdjka yodrd ;sîu o úfYaI iqÿiqluls' merKs Ndr;Sh wOHdmkh .ek i`oyka jk ;ekaj, wmg Ys,am Ydia;% hk jpk fol iu.dó ke;fyd;a tlgu fhfok mo yeáhg ±lsh yelsh' ieneúkau M,odhl wOHdmkhla fj; orejd fhduq l< hq;=h' M,odhl wOHdmkh hkq orejdf.a {dkh mq`M,a lrjk wdpdrYS,S mqrjeisfhl= lsÍug bjy,a jk yd jD;a;Sh iqÿiqlula ;sfnk wOHdmkhhs' kQ;kfha orejdg idys;H ix.S;dÈh muKla m%udKj;a fkdjk w;r kj;u ;dCIKsl ±kqu o Tyqg y`ÿkajd Èh hq;=fõ' ±kqu udkj iïnJO;d ikaksfõok hkd§ ish,a, f.dv kef.k wdOHdmk wdh;k fidhd .ekSu;a tn`ÿ ;eka fj; orejd fhduq lsÍu ±kqj;a uõmsfhda lr;s' uq,a jhfia ksis wOHdmkfhka iEfok moku orejd jákd mqrjeishk= njg m;a flfrk nj wuq;=fjka lsj hq;= fkdfõ' fuh uekúka isÿ fkd lrk uj yd mshd ms újdy Ôú;h .sys Ôú;hla f.jk flkl= kï újdy Ôú;hlg t<öu wjYHh hk ixl,amkdj fmrÈ. ixialD;sh ;=< w;aÿgq jvd;a m%dfhda.sl h:d¾:hls' újdyh wksjd¾h ixisoaêhla f,i ngysr iudcfhys fkd ie,fla' újdyh hkq ,sx.sl jqjukdjla nj is;k ngysr iudch ia;%S mqreIhka úiska f.dvk.d .kq ,nk ñ;%Fjh Bg m%udKj;a úl,amhla f,i olS' tfy;a nqÿoyfï újdyh ie,flkqfha wOHd;añl tluq;=jla f,ih' fn!oaO idys;Hfhys yuqjk kl=,ud;d kl=,ms;d fofokdf.a újdy Ôú;h fuhg lÈu ksoiqkhs'19 jrla nqÿrÿka yuqjg meñKs kl=,ms;d kï iajdñhd lshd isáfha ;u ìß`o ,dnd, jhfia § wdjdy lr.;a nj;a weh is;skaj;a m;soï ì`Èk ,o njla ;ud fkd is;k nj;a YdÍßl jYfhka th lsisfia;a fkdúh yels nj;a h' ìß`o o lshd isáfha ;u iajdñhd ms ujqmshka i;= jk nj;a uj yd mshd o; hq;=h' ,xldj jeks fmrÈ. rgj, orejka wd.u O¾uhg fhduq lrùu jeäysáhkag ie,lSu .relsÍu Tjqka w`Èk m<`Èk foa iqÿiq kqiqÿiq nj Tjqkaf.a ri{;dj yd l%shdldrlïj, iajNdjh y`ÿkd .ksñka tajdfha iSudj wjfndaO lrúh hq;af;a uõmshka úisks' WmfoaYkh orejkaf.a hq;=lï yd j.lSï ms 21 uõmshka jYfhka fmrg jvd j¾;udkfha § Tn nqoaêu;a úh hq;=h' ;u j.lSu .ek .eUqßka is;g .ekSu" i;=g yd id¾:l;ajh i`oyd w;HjYHh' iEu fudfyd;lu wdYdjka ye`.Sï l%shdldrlï úIfhys iunr udkisl;ajhlska lghq;= lsÍug mqreÿ jkak' wmydi lsÍu" nekSu" myrÈu orejkag .=K oyï lshd §fï u. f,i fndfyda wh úiska wkq.ukh lrkq ,nk u.ska bj;a ù orejka iu`. yels Wmßufhkau ióm ù l%shd lrkak' uj yd mshd hkq ;u Ôú;fha bJo%shka folla fuka wd;aóh f,i ±fkk mßÈ l%shd lrkak' jefvk orejd ;=< j¾Okh l< hq;= m%Odk foh úkh ke;fyd;a yeÈhdj (Discipline) nj wu;l fkdlrkak' igyka 1 iq;a;ksmd; 1' 7 f,dys;x fp;x NslaLfj wrshiai úkfh hosox ud;=:[a[x" uyd;KaydixLhiq;a; u' ks 1'4'8' ud;d kj jd oi jd udfi .íNx l=Éýkd mßyr;s uy;d ixifhk .reNdrx" – tu - 4 Wellman, Carl, Madical Law and Moral rights, Springer, 2005' iodpdrh msßfyk l,ayS ñksidf.a wdhqI flfuka msßfyk whqre §>ksldfha w.a.[a[ iQ;%fha fukau plalj;a;siSykdo iQ;%fha o úia;r fldg olajd we;' 6 §>ksldhÜGl:dfõ uydmodkiq;a;jKaKkd n,kak' 7 wÉPßhíN=;iq;a;" u ks 3' 3' 3' 8 wmodkÜGl:d" 1 163' 9 §>ksldhÜGl:d 2 34" uymodkiq;a;jKaKkd n,kak' 10 .Dyr;akdks nd,ld#" m%;HY;lh" 86 jk Yaf,dalh' 11 fidKoKaviq;a;" §>ksldh 1 4' 12 -tu- 13 mGuwdcdkShiq;a;" wx.=;a;rksldh p;=lalksmd;h' 14 wx.=;a;rksldh" 5 4 5' 15 wx.=;a;rksldh" 3 4 1' 22 16 m[apys fLd .ym;smq;a; Gfkys idñflk mÉýud Èid Nßhd mÉpqmÜGdfm;índ¦ iïudkkdh¦ wkjudkkdh wk;spßhdh biaißhfjdiai.af.k w,xldrkqmamodfkk" §>ksldh" is.d,liq;a; n,kak' 17 wx.=;a;rksldhàld" iqukj.a." mq;a;iq;a; n,kak' 18 ud;d Y;%E# ms;d ffjÍ fhk ndf,d k mdÀ;#" ysf;dmfoaYh" 39 Yaf,dalh' 19 mGuiuÔù iq;a; wx.=;a;rksldh 4 1 5' 20 -tu- 21 ud;d ñ;a;x ifl >fr ñ;a;iq;a; ixhq;a;ksldh foj;d ixhq;a;h n,kak' 22 wx.=;a;rksldh tallksmd; úidLdjF:q n,kak' 23 §>ksldh 3' 8 n,kak' 24 fh!jkx Okiïm;a;s - m%N=Fjuúfjls;d tffllumHk¾:dh - lsuq h;% p;=Iaghï ysf;damfoaYh 11 Yaf,dalh' 25 l=,jxix iKaGfmiaidó;s ud;dms;+kx ika;lx fL;a;jF:qysr[a[iqjKaKdÈx wúkdfiFjd rlaLkaf;dms l=,jxix iKaGfm;s kdu' ud;dms;frd wOïñljxif;d ydfrFjd Oïñljxfi Gfmkaf;dms" l=,jxfik wd.;dks i,dlN;a;d§ks wkqmÉýJÈ;ajd mj;af;kaf;dms l=,jxix iKaGfm;s kdu' §>ksldhÜGl:d is.d,liq;a;jKaKkd n,kak' 26 ׸uÍu¶tU uM´pU yHpHuIpT¢H “A¡U Aº¦HaU AuMT´pH”pI u¢KwH¦I¢U aT¢H¶pI, T¥H Tp¥U A−fT¡t rH¡®hU t £xpI, i;smÜGdkiq;a;jKaKkd §>ksldhÜGl:d n,kak' zzk ys s Oïfuda a wOïfuda a p WfNda a iuúmdlsfs kd wOïfuda a ksrs hx fka;a s s Oïfuda a mdfm;s s iq.q a.a ;sxs ZZ ^O¾uh wO¾uh hk fofok iuúmdl we;af;a fkdfjhs' wO¾uh ksrh lrd muqKqjhs' O¾uh iq.;shg muqKqjhs' & Oññl f:ar.d:d 23 Remembering the Buddha at Vesak in the Resplendent Isle Professor John Ross Carter (Professor of the Study of the Great Religions of the World, Professor of Philosophy and Religion, Director of Chapel House, Colgate University) Sri Lanka is like a glistening multifaceted gem with an appearance changing with each turn of the fingers positioning it with different angles in alternating rays of light. It is very difficult to hold this gem still in order to offer absolute interpretations based on static observations – obviously through the centuries, this “gem” has not stood still. And in any given moment, one cannot see all the sides. The first point to share about this complex and variegated social complex is that it is old and it is multifaceted. There are in Sri Lanka today Buddhists, Hindus, Muslims, Christians, secularists and persons of just about every political persuasion. Also, especially within the past 50 years, there has continued to be tremendous change: politically, economically, socially, and culturally – and the change continues at quite a pace today. There is so very much for one to learn about and from Sri Lanka, whether one is a natural scientist, a social scientist (or social theorist) or a person working in the humanities. This beautiful island, relatively new nation in its recent development, is the home of an ancient culture. Known as Laṅkā, the island appears in the Rāmāyana as the site where Rāvaṇa was king. Very early it was called Laṅkādvīpa (or in an old Elu form, Lakdiv), “Island of Lanka.” Also, very early, it was known as Siṅhaladvīpa, “Island of the Sinhalas,” the people known also today as the Sinhalese. And this culture has been and continues to be complex, platted with strands evolving from relationships with kingdoms of South India, with waves of Muslim settlers, with colonial powers: the Portuguese, the Dutch, and the British. The culture has, to a considerable extent, taken its form from the development of the Buddhist tradition among the Sinhalas. Today, Sinhala Buddhists comprise 24 approximately 70% of the population of Sri Lanka. This converging of “Sinhalas” and “Buddhists” in this cumulative cultural complex began quite early. Very old accounts in Sri Lanka, the Dīpavaṃsa (“The Island Tradition,” ca. 4th century A.D.), the Samantapāsādikā (“That which is Completely Serene,” a commentary on the Vinayapiṭaka, 5th century), and the Mahāvaṃsa (“The Great Tradition,” 6th century), all mention that the Buddha visited the island. In the Mahāvaṃsa, for example, we find an account of the Buddha, in previous lives, offering homage to previous Buddhas and receiving from them a prediction of his future enlightenment, having perfected the perfections of virtue and having attained that enlightenment. Nine months after his enlightenment, the story continues, the Buddha paid his first visit to Sri Lanka (Laṅkādipa) because, as the text reads, Sri Lanka (Laṅkā) was known by the Buddha as a place where the teachings and practice would shine (sāsanujjotanaṭṭhāna). Scholarly interpretations of such passages in these records lead us to understand the likelihood that they are drawing upon still older strands or sources, but that one would be hard pressed to establish historical accuracy of, or incontrovertible historical evidence for, the accounts of the Buddha’s visit. One would be ill advised, however, to write all of this off as merely an act of legend-making and hence to be put aside. The Buddha never really visited Sri Lanka, one might inadequately argue. However, in a much more profound sense, he did – and continues so to do. This has not just happened – there has been a continuing sequence of faithfulness of men and women who have gone forth from home into the monastic order launched by the Buddha. For many centuries there were both monks (bhikkhus) and nuns (bhikkhunīs) who responded to the oldest formulaic invitation to enter the monastic order: “come monk” (P: ehi bhikkhu) and “come nun” (P: ehi bhikkhunī). But in time the order of nuns ceased. However, the spirit of renunciation among women in Sri Lanka is still vibrant and can be seen both in the disciplined lives of many women and in what is called “ten-precept mother” (S: dasasīlmātā), “mother” being a term of respect. There continue to be serious and sincere attempts today to re-establish the lineage of nuns in Sri Lanka. The lineage of the monks has, however, continued through the centuries, and these “sons of the 25 Buddha” (S: budungē putrayā väti bhikṣunvahansē) have been the custodians of the literary heritage and the strand around which has been platted the rites, rituals, and other religious practices now found in Sri Lanka. These monks provide the continuity of the Buddhist tradition in Sri Lanka, being committed to maintaining the teachings, continuing the practice, all in hopes of penetrating Salvific Truth for the purpose of which there are teachings and for which the practice has been established. This order of monks, the Saṅgha (bhikkhusaṅgha), present in Sri Lanka from ancient times and active through history in missionary outreach to Southeast Asia, is now comprised of three main sects: the Siyam-nikāya (dating from 1753 and tracing its lineage from Siam/ Thailand), which has two major divisions (Malwatta and Asgiriya), the Ramañña-nikāya (ca. 1863, tracing its lineage from Myanmar/Burma) and the Amarapura-nikāya (1800, also stemming from Myanmar). The Saṅgha has served, metaphorically, as a vessel into which the Buddha poured the teachings that would enable men and women to enter the path leading to Nirvāṇa (P: Nibbāna). His teachings and the way leading to a life lived well are present today in Sri Lanka. The Buddha is remembered today in Sri Lanka. In the upcountry city of Kandy, Sri Lanka, there is an annual procession (perahära) featuring the Buddha’s tooth relic enshrined at the “Temple of the Tooth,” (S: Dalada Maligawa). Leading this procession, upcountry dancers, in a rhythmic Sinhala sing-song chant, repeat the story of the coming of the Buddha to Sri Lanka, beginning with his coming before the Buddha Dīpaṅkara as recorded in the Mahāvaṃsa and elsewhere. The Buddha is being remembered in Sri Lanka. A distinguished Sri Lankan scholar arrives in a frigid Upstate New York village to give some lectures at a college and sees the bright outdoor Christmas decorations. With a smile and a sparkle in his eyes he comments that this reminds him of Vesak (S: Vesāka) decorations in Sri Lanka. Vesak is the name of the month roughly corresponding with April/May and the full moon day of this month is the day Buddhist men and women in Sri Lanka celebrate the Buddha’s birth, his enlightenment, and his attainment of final, complete Nirvāṇa. Vesak is a wonderfully delightful time, and this year Theravāda Buddhists in Sri Lanka, in the United States and elsewhere are celebrating the 2,600th anniversary of these 26 remarkable converging events in the life of the Buddha. The fulcrum moment, it would seem, would be the enlightenment itself, the moment when a committed seeker awoke to the pre-existent Salvific Truth of all that can be known or experienced. When this person “awoke” he became “Buddha,” the “Awakened One.” The Buddha, the Awakened One, is being remembered today in Sri Lanka. An American visits Sri Lanka recently taking advantage of spending time with old friends, recalling warm memories of years gone by and engaging in discussions about fast-paced changes occurring in the country. The day before returning home he was in the home of two lay women (P: upasikās) and in the silence before bidding farewell he extended his right arm to have one of the women wrap around his wrist a white thread, a thread of blessing/protection (S: pirit nūl) while she chanted a passage from the Pali scriptures. The teachings of the Buddha and the customary practices developed within the cumulative tradition are being remembered today in Sri Lanka. Upon paying a visit to a temple (S: pansala), or on any ceremonial occasion observing an auspicious moment, or early in the morning over the radio one hears, in the ancient Pali language: Buddhaṃ saraṇaṃ gacchāmi (“I go to the Buddha as refuge.”) Dhammaṃ saraṇaṃ gacchāmi (“I go to Dhamma as refuge.”) Saṅghaṃ saraṇaṃ gacchāmi (“I go to the Sangha as refuge.”) -- repeated three times, with the second beginning with “For a second time I go . . . .” and the third, “For a third time I go . . . .” These “three gems (S: teruvan)” are three affirmations that coalesce into one fundamental orientation which is at the very foundation of the Buddhist tradition around the world, and, of course, in Sri Lanka. Because men and women in Sri Lanka have continued through the centuries to find wherein these three gems are indeed “refuges” (P:, S: saraṇa), one can say, today, there are Buddhists living in Sri Lanka today. Most religious traditions around the world either inspire men and women to great accomplishments or persons can attempt to use those traditions and embedded institutions 27 for their own, usually always, mundane purposes. There is evidence that some people have interpreted their Buddhist heritage divisively, to separate one group from another, to isolate one historical strand from those of others, to trumpet, as it were, their own distinctiveness. But this tradition has also been a tradition that has enabled persons to manifest that which is most noble in human behavior. We can see this when pausing to consider the three refuges. Two levels are at work. One is a more mundane, ordinary, though entirely admirable, level. The other level is not ordinary, does not fall within the frames of common human behavior; indeed it transcends the worlds, as the texts put it. On the ordinary level, a person commits himself or herself to an attempt to incorporate the virtues of the Buddha into their lives. That person would seek to study the teachings of the Buddha, to remember them, to put them into practice and to seek to realize them fully. So also would one seek to live as the great persons of old (P: sāvakasaṅgha), who indeed penetrated those teachings and whose lives, consequently, serve as paradigms for proper living. These religious orientations have led Buddhists in Sri Lanka to live magnificent lives of sagacity and compassion. But there is another level involved. It is that level in which one seeks refuge in that to which a young prince in India awoke to become the “Awakened One,” to that about which the teachings teach, and to that which was penetrated by leading disciples of old – Dhamma, “Salvific Truth.” So a process is at work here, one in which a person begins to follow a path leading to enhanced virtues and understanding that can be tested and found to be worthy of one’s commitment. This does not represent a philosophy based on conventional opinions but on an awareness of Salvific Truth that abides, that is not fundamentally apart from persons, that provides a context for a way of life that ultimately transcends the worlds, that is to say, transcends all one knows, all one has been, all one can initiate, and finally all one can conceptualize. This might seem irrational or too abstract, but when considered carefully it provides a testimony that this world exists in a moral order and one begins to live meaningfully by living morally with discipline and that in so living one can ultimately transcend all dislocation, all awryness, all suffering. By setting aside the centrality of the self, by placing one’s heart in the teachings and through disciplined insight-wisdom one discovers the Salvific Truth that supports life at 28 its most noble which is available to men and women in Sri Lanka. So, in the midst of celebrations of Vesak there is the profound recognition that Salvific Truth has broken into the sphere of human awareness and that one man long ago had the disciplined patience to awake to its pre-existent reality and the compassion to teach it with clarity and insight. Bright lights cheerfully to eliminate darkness will be hung almost everywhere. Hanging paper lanterns will abound with sophisticated delicacy requiring no more than tissue paper, thin wooden strips, and flour-water paste -- a celebratory artistic creation prepared and presented by even the poorest among us. Celebrated, too, is the testimony that the Awakened One, at his birth, entered into human history and, in his final attainment of Nirvāṇa, transcended the limits of human history. We celebrate the celebration of Vesak. And we note, with something like a sense of quiet admiration, that men and women have been celebrating the events commemorated in Vesak for 2,600 years. The Buddha has indeed come to Sri Lanka. (Abbreviations: P: Pali, S: Sinhala.) A wrong action may not bring its reaction at once, even as fresh milk turns not sour at once. Like a smoldering fire concealed under ashes it consumes the wrongdoer (in time) Dhammapada 71 29 A bird’s-eye view of Japanese Mahayana Buddhism： in comparison with Theravada Buddhism Professor Dileep Chandralal (Ph.D in Linguistics, Professor of Language and Communication at Okinawa University, Japan.) 1. Introduction After the Lord Buddha’s passing away, the message of the Buddha spread not only throughout India but also across neighboring countries. One main stream of this spread flowed to Sri Lanka, Myanmar (Burma), Thailand, Cambodia and other South-east Asian countries. The Buddhism transmitted to these countries, later known as Southern Buddhism, followed the tenets and rituals of early Buddhist teachings developed in India. Another trajectory extended through Central Asia to China, Korea and Japan and the teachings embraced by them evolved and changed to suit the physical and mental environments of the region and were called Northern Buddhism. Buddhism is considered to be first brought to China about one thousand years after the death of the Lord Buddha. It came to Japan in 6th century first from China and then from Korea. Loosing sight of the fact that Gotama Buddha was the original founder of Buddhism, Buddhist scholars followed new philosophical pursuits and established new schools, without following the true practice expounded by him, and instead admiring the powers of imaginary Buddhas. They called their Buddhism Mahayana (Great Vehicle), and looked down on the orthodox lineage of Buddhism, contemptuously labeling it Hinayana (Lesser Vehicle). According to the teachings of Mahayana Buddhism, people aspiring to enter Nirvana after death simply attempt to escape from daily life and society rather than living with it. This essay attempts to draw a brief sketch of the evolution of Buddhism in Japan in a way that will show how it deviated gradually from the original Buddhism, acquiring the shape of so-called Great Vehicle. The informed opinion emerging through the discussion is that Japanese Buddhist thinkers had to conceptualize a broad, popular path for the common mass to achieve human liberation without departing from the mundane society and earthly desires. 2. How Buddhism transformed In Japan Buddhism became the spiritual basis of the nation. Prince Shotoku officially recognized and utilized the Lotus sutra and other Mahayana teachings for protecting and unifying the country. The year 2010 witnessed the 1,300th anniversary of the relocation of 30 the ancient capital to Nara, then known as Heijokyo, where Todaiji, Eastern Great Temple, is located. Todaiji’s Great Buddha Hall (Daibutsuden) houses the world's largest bronze statue of Buddha known in Japanese as Daibutsu (Great Buddha). The Nara period (701- 784) is very important in the Japanese history because it was the first time the nation came under the rule of law. Around that time, however, Japan suffered from a series of disasters, including drought, famine, epidemics and a major earthquake. Since people had to steal from one another to survive, there was a marked increase in crimes. Not only commoners but also some members of the emperor’s family and some high-ranking officials died from deceases. The nation suffered a great setback while the capital became desolate. Emperor Shomu (701- 756) decided to shift his administration’s governing philosophy from Confucianism to Bud- dhism because Confucianism states that natural disasters occur to punish poor rulers. The emperor turned especially to the teachings of the Kegon School, which was one of the six Buddhist schools in Nara, to serve as the basis of government. After experiencing a chain of troubles such as natural disasters and crimes, Emperor Shomu issued an edict in 741 to promote the construction of provincial temples throughout the nation to save the souls of both dead and living people. Todai-ji (then known as Kinshosen-ji) was appointed as the provincial temple of Yamato Province and the head of all the provincial temples. Whereas the temples outside the capital had Shakyamuni Buddha as the principal image, Todaiji, the capital’s temple, should have Birushana or Rushan (Vairochana) Buddha built as the principal image because it was the main object of veneration of Kegon School,. Thus the emperor decided that the image of the so-called Great Buddha should embody Vairochana (Great Sun Buddha) to secure the protection and well-being of the nation. The ritual and ceremony of consecrating the new Buddha statue was held in 752. The ritual of drawing pupils in the Buddha’s eyes to give the statue life was administered by an Indian priest. A silk cord was tied to the brush and held by the emperor, empress and other participants so that they could share the joy of the event, the meritorious deed, Punyakarma. Under the system of government known as Taiho Ritsuryo in the Nara Period, which was modeled after the legal system of the Tang dynasty of China, Buddhism was heavily regulated by the state through the Sōgō, Office of Priestly Affairs). During this time, Tōdai-ji temple served as the central administrative temple for the provincial temples as well as for all the Buddhist schools in Japan at the time. Japanese Buddhism during this time maintained the lineage of the Vinaya, and all officially licensed monks had to take their ordination under the Vinaya at Tōdai-ji. During this period, the place of Buddhism in the 31 nation and its practices and rituals can be viewed as somewhat similar to the ways followed in South and Southeast Asian countries. Later, Buddhism transformed from a state religion to a sect-based religion. Various new schools and sects rose in succession. During the Heian period (794-1185) the Tendai sect, the Shingo sect and Jodo (Pure Land) sect were established. The Jodo sect advocated that one can easily go to the Pure Land after death by reciting the name of Amida (Amitabha) Buddha in a practice called ‘Nembutsu’ in Japanese. During the Kamakura period (1185-1333) Jodo and Zen sects became very popular among the Japanese people, and Japanese Buddhism not only deviated from the Indian ways of thinking but also went beyond the framework of Chinese Buddhism. According to the original teachings of The Lord Buddha, known as Theravada doctrine, the only way we can end suffering is to extinguish the burning flame of desire. To achieve this end, we are taught to indentify ourselves with the state of nothingness. However, the followers of Mahayana Buddhism believe that the Buddha, towards the end of his life, preached the Lotus Sutra in which he discouraged people from taking this tiresome path and suggested that they could enter the eternal happy world without extinguishing desires. According to this teaching, one would be reborn in a heavenly paradise which is in the eastern or western part of the universe, after one’s death, or may turn the world one inhabits into an eternally peaceful land within the present life itself. In Japan, they seem to believe that although Shakyamuni Buddha realized and described the basic truth of life, later another Buddha appeared in this world to reveal the ultimate truth of life whose name was Nichiren. Nichiren was born to a fisherman’s family in Japan in 1222 and learned and mastered all the basic teachings of Buddhism in Kyoto and Nara, the two traditional centers of Buddhism in Japan. Nichiren is believed by them as one of the Bodhisattvas who manifested on this earth to propagate the ultimate reality of life. Nichi signifies the sun and Ren means lotus. Thus Nichiren is often paired with the Lotus sutra. 3. Salvation through faith According to the Lotus sutra, people can attain enlightenment by believing in the teachings of the sutra. It is Nichiren who developed this doctrine further to help people attain Buddhahood easily. He taught that if one believes beyond doubt that the essence of the Lotus sutra exists within oneself, it brings the supreme bliss. This state equals the attainment of Buddhahood. First we should understand the difference between the fundamentals of the Lotus sutra and its later developments. While the Lotus sutra states that belief is a means to 32 attain enlightenment, Nichiren Buddhism emphasizes that belief is in itself enlightenment. Nichiren became Buddha by understanding the ultimate reality of life and revealing it in the form of a formula called Nam-myoho-renge-kyo which includes the essence of the Lotus sutra. According to the teachings of Nichiren Buddha, we can attain Buddhahood by chanting daimoku (prayer) or the invocation of Nam-myoho-renge-kyo. This kind of enlightenment is completely different from the teachings of Theravada Buddhism which expound the balance between faith and wisdom as well as that of wisdom and practice. Theravada Buddhism tells us that just to chant ‘I believe’, to convince oneself to believe or to accept without seeing clearly will not bring real understanding or spiritual enlightenment. Theravada Buddhism’s emphasis is on knowing, understanding and resolving doubt, not on blind faith or belief. Only a person who sees things clearly, not a person who believes beyond doubt, understands the Truth, the Four Noble Truths, namely suffering, the arising of suffering, the cessation of suffering and the path to the cessation of suffering. In contrast, Mahayana Buddhism advocates that chanting or strong faith in the Lotus sutra can be in itself enlightenment. Let us look at the formula Nam-myoho-renge-kyo that expresses the essence of the Lotus sutra and the ultimate truth of life. Namu or nam which derives from Sanskrit Namas (Pali Namo) means devotion, or the perfect fusion with the eternal truth. They believe that by fusing one’s own life with the ultimate truth one can draw infinite energy and penetrating wisdom. The ultimate truth is expressed as myoho-renge-kyo which comes from the Chinese translation of the Lotus sutra (Sanskrit: Saddharmapundarika-sutra). Although myoho literally means the Mystic Law, it denotes the unchanging, eternal truth of changeable phenomena. Renge means lotus flower; the significance of it is twofold. By blooming and seeding itself at the same time, the lotus can signify the simultaneous occurrence of Cause and Effect. The lotus, on the other hand, which grows through the mud and rises up from the defilements, symbolizes the path to the purity from all mundane impurities. Finally, kyo means sutra or the teaching of a Buddha. The Lotus sutra proposes that there are three yanas or paths leading to the enlightenment: Shravaka (men of Learning), Pratyekabuddha (men of Realization), and Bodhisattva (men of Aspiring, to-be-Buddha). The three vehicles of Learning, Realization and Bodhisattva set forth in earlier sutras were superseded by the single vehicle of Buddha-hood later. As most Mahayana followers believe, Shakyamuni Buddha encouraged his disciples to become Bodhisattvas and to postpone their entry into nirvana so that they could help others. Shakyamuni Buddha clearly pronounced that the sole purpose of his 33 presence in this world is to help all people to realize their innate Buddha nature and attain Buddhahood. Thus the all three vehicles should be oriented towards the supreme vehicle of Buddhahood. The function of the vehicle of Bodhisattva is the closest to the supreme vehicle in which one is compelled to feel sympathy and act in compassion toward unhappy people. The Lotus sutra also states that the supreme wisdom is beyond the reach of reason and analysis. Mahayana Buddhist thinkers maintain that Theravada (or Hinayana, as they call it) Buddhism puts too much emphasis on reason and analysis. They tend to see the knowledge through analysis including doubting, resolving doubts and reasoning as a limitation of Theravada Buddhism and that this level of wisdom is possessed by Shravaka (men of Learning), and Pratyekabuddha (men of Realization). The supreme wisdom cannot be attained through analytic reasoning but only through faith. With faith one can gain infinite energy, open the inner palace of life and understand the universal truth. The result is the state of Bodhisattva or Buddha. Mahayana Buddhism, however, does not advocate blind faith or blind obedience, they argue. Believing is the acceptance of a truth, not obeying a person. The object of faith is the universal law or the Mystic Law. Buddhism rejects faith in an individual being. Man’s place being supreme, there is no higher being, divine or prophetic, that can pass judgment over his/her destiny. Theravada Buddhism maintains that every man has within himself the potentiality of becoming a Buddha, if he endeavors towards that purpose. Mahayana Buddhism goes beyond and says that by bringing forth this inherent Buddha nature, all people can become Buddhas without discarding their present identities. That is, by chanting daimoku with faith or fusing our lives with the supreme wisdom embodied in nam-myoho-renge-kyo we all can attain Buddha-hood. Although the early Mahayana sutras accepted that the practices leading to enlightenment should extend over a period of countless kalpas (aeons), Nichiren Buddhism reformed this time-consuming process into a simple prayer with a short formula in which you submerge single-minded faith and attain Buddhahood within this lifetime. 4. The concept of Bodhisattva The concept of Bodhisattva has a prominent place in the Mahayana Buddhism. Originally, the term Bodhisattva referred to a person who is aspiring to become Buddha, as mentioned before. Later it acquired the meaning that a person who can attain Buddhahood may delay it and act as a universal savior for the world. This latter concept was promoted by Mahayana thinkers, differentiating it from the Theravada concept of Arahat. Though the Arahat is also an enlightened one, this status is considered by Mahayana adherents as 34 inferior, criticizing it as a selfishly attained enlightenment. According to Mahayana tradition, one can attain enlightenment or delay it while remaining in the mundane life and enjoying secular pleasures. The Bodhisattva in Mahayana traditions is an embodiment of compassion, benevolence and readiness to serve others rather than attempting solitarily to attain individual salvation. There is a special kind of Bodhisattvas who use their special skills to bring happiness to society. They are followers of provisional Buddhas. The concept of a provisional Buddha does not appear in the Theravada Buddhist teaching. Mahayana Buddhism asserts that the Buddha has many aspects and forms in which to appear according to the age and the place. There are cases in which the Buddha appears in some of these aspects or forms, not fully. In such a case he is called a provisional Buddha. The followers of a provisional Buddha are non-earthly Boshisattvas with special skills. The non-earthly Boshisattvas try to help people by inspiring them with wisdom, courage and other virtues. They are not entrusted with the mission of teaching and propagating what the Buddha taught, but may use their special skills for the benevolence of society. For example, Bodhisattva Monju (Manjushri) represents wisdom, Miroku (Maithreya) saves the world of the future, Kannon (Avalokiteshvara) signifies compassion, Fugen (Samanthabhadra) brings power of knowledge, Yakujo (Bhaishajyaraja) embodies the purifying power of sun and power of medicine. Manjushri is shown by scholars as the oldest and most significant Bodhisattva in Mahayana literature. He is first referred to in early Mahayana texts such as the Prajnaparamita sutra and along with this association has come to be the embodiment of prajna (ultimate wisdom). Ironically, a nuclear power plant constructed in 1994 and located in Fukui Prefecture has been named after Manjushri, (Monju the Japanese Buddhist deity of Wisdom). Another nuclear test reactor located in Fukui Prefecture, though currently shut down and awaiting decommissioning, has been named after another Bodhisattva, Fugen. 5. Concluding remarks I have briefly described here the development of Japanese Buddhism and some of its basic tenets. This is no place for a comprehensive description of Japanese Buddhism including the differences of its various sects and Japanese religious attitudes in general. We have seen that Japanese Buddhism developed by incorporating many Indian and Chinese concepts and adapting them to suit Japanese needs and tastes. This reflects a remarkable tendency of Japanese culture, namely the eagerness to adopt foreign things and to blend them with native styles happily. 35 To understand the Japanese Buddhism in a wider context, it might be useful to turn to the theory of Wallace (1956). Anthony Wallace proposed to see Japanese religion as consisting of a tri-polar structure. The three poles are: native religion, universalistic religion and nativistic religion. The native religion, as inherited from ancient times, follows the rituals and beliefs of multiple deities such as the gods of local mountains and rice fields, the gods of water and fire and souls of ancestors. A universalistic religion applies its principles universally, without being restricted to local boundaries. In Japan, Buddhism and Confucianism that have come from abroad represent this type of religion. The Japanese nativistic religion, mainly represented by Shinto, is based on indigenous beliefs and inextricably involved with ethnic and nationalistic thoughts. Japanese Buddhism is an admixture of these tri-polar system as well as Indian thoughts, including Hinduism, Tibetan thoughts and Chinese thoughts. Kannon Bodhisattva, for example, is often paired with Amaterasu, the supreme Shinto Sun Goddess. Kannon’s feminine forms in Japan seem to be highly compatible with Japanese religious sensibilities. It is not rare to see many giant Kannon statues erected in many provinces to pray for world peace and to honor war veterans. Finally, taking rather a sympathetic view, one can imagine how Japanese Buddhist thinkers gallantly tackled the task of propagating Buddhism in Japan with the strong conviction that for Buddhism to take hold in this country, it should be encapsulated in an earthly and worldly framework. As Buddhism has evolved, it has focused on more what people can do to help each other. Buddhism has been a beneficent force in Japan throughout the history. Moreover, in a country often affected by natural disasters such as large-scale earth-quakes and tsunamis when the destruction and suffering brought by them is inexplicable and unanswerable, it is only natural that the experiences of endless devastation become faith-provoking rather than thought-provoking. Bibliography: Kirimura, Yasuji. Fundamentals of Buddhism, Nichiren Shoshu International Center, Tokyo,1984. Mason, R.H.P. & J.G. Caiger. A History of Japan, Charles E. Tuttle Company, Tokyo, 1972. Wallace, Anthony. “Revitalization Movements”, American Anthropologist 58: 264-281. Walpola, Rahula. What the Buddha taught, Gordon Fraser, London, 1978. http://www.onmarkproductions.com/html/bodhisattva.shtml 36 The Issue of Free-will in Buddhist Ethics Professor Chandima Wijebandara (Former Dean of the Faculty of Arts, and present Acting Vice-Chancellor of University of Sri Jayawardhanapura) B.A. (Hon) and Ph.D. (Lancaster) Philosophical definition of the concept of free-will given in the dictionaries describes it as ‘the doctrine that the conduct of human beings expresses personal choice and is not simply determined by physical or divine forces’1 Cultural definition given is that the free-will is “the ability to choose, think and act voluntarily.’2 George Boeree, however, has observed “The concept of free-will has undergone some hard times lately. The obvious success of science, and the materialistic, deterministic, reductionistic assumptions that usually accompany it, have made freewill seem old fashioned, associated more with scholastic theologians than modern men and women.”3 We have noted a similar tendency among a few Buddhist writers too. Nevertheless, as Boeree has rightly opined, we consider free-will as a concept impossible to ignore, much less dispose of. This paper, therefore, proposes to examine the place of free-will in the Buddhist teachings. In order to justify the labelling of human activities as morally good or bad and make the doers liable to face consequences of such action we have to accept that beings are responsible for their actions. Responsibility can be attributed only to a person who acts with free-will. In other words, we have to be sure that one has chosen to act in a particular way when one had other alternatives open to choose from. Therefore, as a matter of fact, the concept of free-will is an important ingredient in any system of ethics. 1 Random House Dictionary 2 The New Dictionary of Cultural Literacy 3 His article “Free-Will” published in internet. 37 Theistic religions, however, try to teach ethics without the concept of freewill. Observed Dr. Hastings Rashdale : “…after all a doctrine of Free-will which involves a denial of God’s omniscience cannot claim any superiority over such a theistic determinism …”4) “When the theory of determinism is held in connection with a philosophy which finds the ultimate ground and source of all beings in a rational will, it is impossible to escape the inference that the will of God ultimately causes everything in the Universe which has a beginning – including therefore souls and their acts, good and bad alike.” 5 This kind of arguments can pave way for deontological systems of ethics. Makkhali Gosala, though he was not a theist, held an evolutionary determinism and denied that people have any free-will. He claimed that “all beings are devoid of free-will, devoid of any personal will, power, effort, strength or endeavour”.6 On this deterministic fatalistic ground he rejected all ethical value statements as meaningless. On the contrary, the teachings of Mahavira, in spite of the emphasis on essential and compulsory nature of karmic retributions, espoused free-will and moral responsibility. The Buddha rejected the teaching of Makkhali Gosala calling it a ‘men-trap’ but praised Mahavira for his teachings of free-will and kamma. (kammavadi, kiriyavadi, viriyavadi) The term used in the Buddhist suttas to present the concept of free-will is Attakara (self action)7. A Brahmin informed the Buddha that he did not believe either in attakara (volitional self action) or in parakara (externally directed compulsion). Then the Buddha asked him how could he make such a claim having visited the Buddha on his own will and go back on his own. The Buddha explained to him that beings, by nature, are endowed with attakara (free-will), arabbha dhatu (element of initiative) nikkama dhatu (element of carrying-on) parakkama dhatu (element of endeavour) thama dhatu 4 The Theory of Good and Evil, Oxford 1907, Vol.II. pp 343-344 5 Ibid. 339 6 D.I.53 7 A.III.337 38 (element of effort) thiti dhatu (element of perseverance) upakkama dhatu (element of skill)8 of free-will.9 Prof. Malalasekara, an emminent Buddhist writer, disagrees. Claiming that the problem was never raised before the Buddha, he emphatically states that there can be no such thing as a free-will outside the causal sequence which constitutes the world process.10 He is right in stating that the concept of free-will could be found outside the causal sequence. Within the causal sequence there is provision for free-will as we will show later in this paper Prof. Walpola Rahula Thero, in his famous work "What the Buddha Taught "observes: “The question of free-will has occupied an important place in Western thought and philosophy. But according to Conditioned Genesis, this question does not and cannot arise in Buddhist philosophy. …Not only is the so-called free-will is not free, but even the very idea of free-will is not free from conditions.” This, of course, is an attempt to analyse a concept of ethics in terms of metaphysics. He himself, however, agrees that there is a conditioned and relative free-will.11 A.B.Keith has argued that Buddhist theory of causality is a chain that may lead to causal determinism and would not allow for a concept of free-will.12 Keith has argued that the Buddhist concept of causality implies a strict determinism. Determinism is the belief that individual’s destiny is fixed and that he or she must act accordingly; not against it.13 People cannot, in that case, choose and act in any other way. If it were the philosophy behind the teaching of dependent origination, the Buddha 8 A.III.337f 9 Karunarathne, W.S. – “Concept of freedom and responsibility in Theravada Buddhism” published in University of Ceylon Review Vol. XVII. Nos 3 & 4 See also Jayatilleke, Ethics in Buddhist Perspective p.11 10 Malalasekara, G.P. – “The Status of the Individual in Theravada Buddhist Philosophy” in The Status of the Individual in East and West Ed. Charles A. Moore p.73 11 Rahula, Walpola – What the Buddha Taught p.54 12 Keith, A.B. – Buddhist Philosophy in India and Ceylon p.116 13 Dhammika, S.- A Guide to Buddhism A to Z. p.74 39 would not have criticised evolutionary determinism (Niyatisangati bhavaparinamavada) of Makkhali Gosala. On the contrary, he not only rejected it but also disagreed even with the Pubbekatahetuvada (Karmic determinism) of Mahavira in spite of the appreciation of his Kammavada and kiriyavada. Keith’s view, therefore, is a result of a wrong reading and amounts to a misrepresentation of the Buddhist theory of Dependent Origination. Buddhist formula of Dependent Origination has two aspects; i.e., with the grain (anuloma) and against the grain (patiloma). Anuloma way describes how a problem arises being conditioned by a chain of factors. Patiloma formula shows how an individual, by initiating a reversal process, would break this chain. As Dr. Malalasekara would have liked, this possible reversing provides for the concept of free will to be espoused within the frame of causal sequence, not outside. On the other hand Prof. Ven. Rahula Thero has argued that absolute freedom is not available in the context of dependent arising. Free-will needs to be explained as a term in ethics; not as a metaphysical concept. If we analyse free-will as non-existent on the ground that it is dependently arisen, all other moral concepts are also to be negated on the same ground. Buddhist system of ethics, then, will be reduced to a nonsensical waste of words. Freedom to choose between alternative actions does not need unrelated absolute independence in ontological or metaphysical sense. Some others have argued that the Buddhist theory of kamma is deterministic and therefore does not allow for free-will. The Buddha has made it clear that there is no such deterministic possibility in the Buddhist concept of kamma. The Buddhist teaching of Kamma is a theory that evaluates the qualitative efficacy of volitional action. The choice is ours to behave karmically effective wholesome way or unwholesome way. As a matter of fact, the Buddhist concept of kamma necessarily implies the possibility of free-will. The Buddhist practice of noble life has the aim of going out of the realm in which the kamma is operative. Human beings, according to Buddhism, are not slaves of 40 kamma but the masters of it. That is why the Buddha could talk about a way of extinguishing kamma (kamma nirodha gamini patipada). Without a concept of free-will a system of ethics like that of Buddhism will be meaningless. Buddhism first establishes the ground in which an individual is held responsible for his acts and only then starts evaluation of the moral quality of his actions, using the terms like kusala (wholesome) - akusala (unwholesome)and punna (merit) - papa (demerit). Observes Prof. Jayetilleke: “The Buddha argues that if everything was determined, then, there would be no free-will and no moral or spiritual life would be possible and we would be mere slaves of the past. On the other hand, if everything was indetermined (adhiccasamuppanna) or fortuitous, then again, the moral and spiritual life would not be possible, for the cultivation of moral and spiritual values would not result in moral and spiritual growth. According to the Buddha, it is because the world is so constituted that everything is not strictly determined or completely indetermined that the religious life is possible”14 Rejecting all types of determinisms and total indeterminism, the Buddha maintains that people act according to their will (cetana) and therefore responsible for what they do. Thus it is clear that Buddhist ethics begin with the affirmation that there is attakara (free-will) and purisakara (individual action) and then proceed to morally evaluate conscious actions of people. 14 Buddhism and Science Ed. Keertisinghe p.13; also Jayatilleke, Ethics in Buddhist Perspective p.11 41 l, jhi f.jqkd l, jhi f.jq kd ysi kslg flia bÿ kd lfÜ o;a ye¿ kd fuf,dj bu <`. <`.u fmfk kd weia fmkqu ÿn, hs lK nd.hg ìysß hs Èjg ri fkdoefk hs .| iqj| folu tljdf. hs fï f,dj /¢h hq ;= ke; óg jeäfhka u ;= i|yï u.g k ;= fjñka hdhq;= .uk hdhq ;= Èú u. ,nk u ;= iliñ kshu oek ; ;= b÷rkag n,. ;= lrñ wK njqkg fkdù k ;= iq;uh Kekska hq ;= is; Èk Èk jefvhs u ;= jefvk is; biau ;= lrñ jvñka njqka n,. ;= i;=ka fj; f;Èh ; me;=rE l=¿Kq fu;a is ; ;sf,da.=re ysñ fj ; ;ndf.k is; lemlrñ . ; tÉ' tÉ' lreKdr;ak 22-6 John Miller St, East Ryde, N.S.W. 2112, Australia. 42 ñys÷ ysñ foiq nK ySkeámfka iS,r;k ysñ ñys÷ ysñhka jevu l< wjêfha Y%S ,xldfõ jdih l< ck;dj nqÿ oyu .ek oeKqula we;af;da fkdjQy' Tjqkag nqÿ oyu lshd § O¾u×dkh ,nd §u ñys÷ udysñhkaf.a O¾u¥; fiajdfõ m%Odk wx.hla úh' Wkajykafia jevu fldg uq,a Èkj, O¾u foaYkd i|yd f;dard.;a iq;% yd tajdys wvx.= m%Odk lreKq úuid ne,Su fuu ,smsfhys wruqKhs' ñyska;f,a§ m fmdfidka fmdfyda osk rd;%sfha oS foúhkag foaYkd lrk ,oafoa zziuÑ;a; 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ksldfha LCOlj¾.fha tk f.dauh msKaäl iQ;%fhka oyï foiQy' rEmdÈ mxpiaLCOh Ydiaj; jYfhka .ekau iqÿiqoehs NsCIqjla wik m%Yakhlg ms i;ajk Èk Ou_foaYkd lrkq ,nkafka Oïuplalmamj;a;k iQ;%fhks' nqÿrcdKka jykafiaf.a ux., Ou_ foaYkdj neúka th b;d m%lgh' nrKei bis mk;fhaÈ miaj.;jqika we;=¿ fldgf.k foaYkdlrk ,o tu iQ;%fhys w;ayeßh hq;= wka; fol" p;=rdhH_ i;Hh" ;smßjÜgh yd oajdoidldrh uQ,sl jYfhka wka;¾.; fjhs' i;HdjfndaOh ms 45 oi Wmdil .=K mrf,da iem;a" tka' O¾umd, uy;dg Wmydr msKsi m f;rejka yd iu. ióm in|;d we;s mqoa.,hd fyj;a f;rejka Wmdikh lrkakd wdY%h lrkakd Wmdil kñka nqÿ oyfuys yeoskafõ' ta Wmdilfhl= ;=< ;sìhhq;= .=K oyhla ñ 46 fya;=jk lreKq mylska hqla; ùuhs' ta mi kï( ieoeye;af;l= ùu is,aj;a nj ñ:Hd ux., jia;= úYajdi fkdlsrSu yd lu_h úYajdi lsrsu nqoaOdoS olaIsKd¾y W;=uka w;ayer ndysr Ydikj, tnÿ wh fidhd hdu Tjqkg i;aldr jkaokdudk lsrsu hk lreKq mihs' Wmdil fyda Wmdisld nj w;am;alr .; yelafla by; i|yka ,laIK ;snqkfyd;a muKla nj meyeos,sh' oi Wmdil .=K wjYH jkafka ta Wmdil;ajh msrsisÿj os.gu mj;ajdf.k hkq msKsih' tnÿ .=K we;af;dau Wmdil Wmdisldfjda fj;s" Tjqyqu iiqka nr oerSfï fldgialrefjda fj;s' Wmdil Wmdisldjka ;u ;uka ;=< by; i|yka iqÿiqlï weoao keoaoehs fidaosis lr n,d jrola wef;d;a th ksjro lr.ekSug fjr oersh hq;=h' nqoaO ld,fhaoS Wka jykafia fj; nK weiSug meñKs kdkdúO mqoa.,hka nK wid m%idohg meñK ;u ;uka fuf;la fkdoek isg foa oek.;a wdldrh ksoiqka u.ska fmkajñka osúysñfldg f;rejka irK .sh Wmdilhka f,i i,lk f,ig nqÿrcdKka jykafiag okajd isá whqre ;%smsgld.; fkdfhla iq;%djidkfhaoS fufia oelafõ' —N.j;a f.!;uhka jykai" b;d hym;s" b;d hym;s" Tn jykafia kka whqfrka Ou_h foaYkd lf zzNj;s ixf>; iuiqfLd - ÿCÇ Oïudëm;sfldms p ixúNd.S h:d:dud - ckjlaldNs jVav fld iïud osgsGs mqfrlaLdfrd - wk[a[;a:q fld ;:d iqrlafLd ldhlïudos - iu.a.dNsrf;d ms p wl=fyd p pfr plafla - nqoaOdos irKx .f;d ofi f;a mdml .=K - kd.fifkk Ndis;dZZ 1' NslaIq ix>hd jykafia,d iu. iudk iem ÿla we;s j jdih lsrSu 2' nqoaO foaYS; O¾uh u m%Odk;ajfhys,d i,lñka osú f.ùu 3' ;ud yrs yïnlr .;a foa Yla;s m%udKfhaka wkqkag;a fnod yod oS je 47 i|yd NslaIqkag isõmi imhdoSudosfhka wdOdr Wmldr lsßu 5' wik olsk hï hï foa ux., lreKq hehs we;s lr.kakd ñ:Hd úYajdi neyer lr iuHlaoDIaáh we;s lr.ekSu 6' nqÿrÿka yeroud fjk;a Ydia;Djrfhl= fj; fkdhdu 7' lh" jpk fol ukdj yslaujd .ekSu 8' ;uka yd tlg cSj;a jk .sys meúos yeufokd iu. iu.sfhka neos isàu 9' B¾IHd l=yl lï ÿr,Su 10' f;rejkau irK hk nj fï oi Wmdil .=K f;areï .ekSu t;rï wmyiq fkdfõ' tfy;a tu .=K oyh .ek idudkH yeoskaùula lsrSu m%fhdackj;a fõ' th tu lreKq .ek hym;a wjfndaOhla ,nd.ekSug ufydmldÍ jk neúks' fl;rï hym;a fohla jqj o th wkq.ukh lsrSfïos kqjK fmroers kqjqjfyd;a tys bIag úmdl iïmq¾K jYfhka ,nd.; fkdyel' uy nrla Wiq,d isák lKq i;rla yd iudk jq iiqka nr Wiq,k isõmsrsi kï NslaI" NslaIqKS" Wmdil" Wmdisld hk fldgia y;rhs' .sys meúos jYfhka folg fnfok fï msrsi wfkHdakH jYfhka iïnkaO ù fkdisáh fyd;a iiqk f.k hd fkdyel' tneúka fï fomsrsi wjia:djdoSka fkdù ÿl iem foflaoS iudk is;e;shka úhhq;=uh' iudk iemÿla we;a;d fyd| ñ;=frl= nj is.df,dajdo iq;%fha oS nqÿrÿka jodrd ;sfí' Wjiq Wjeishka isõmifhka ix>hdg;a" ix>hd iir ÿla ksjd.ekSug fya;= jq nK oyï j,ska Wjiq Wjeishkag;a Wmldr flf¾ kï fï iudk iem ÿla we;snjg uq,sl fya;=j úhyelh' wm nqÿrÿka mjd nqoaO;ajfhka miq ;u wdpd¾hjrhd f,i ;uka wjfndaO l, oyuu m%Odk;ajfhys,d ;nd .;af;a kï Wjiq Wjeishka ms 48 fyda if;l=g wdydr msvla oSfïoS" mekam;la oSfïos" ÿ.sfhl=g ksjykla" froslvla" iq,q uqo,la oSfïos ;u is; ;=< Wmokd l=i, fÉ;kd ixLHdj wixfLhHh' taid W;=ï l%shdj f,dajeis we;eï cd;sl .eyeKq msrsñkag úys¿h' mqÿu Wmojkafkls' Wmf;a isg urKh f;la ;u wjYH;d ;udgu muKla lr.; yels jkfia Wmokd i;ajfhla muKla fkdj ;=re,shla mjd ke;' yeufokdgu yeufoagu ndysr jYfhka wdOdr" odk" mrs;Hd." oSukd" Wmldr wjYHu fõ' fï nj f;areï.;a lsisfjla fnodfkdoS j iiqk msrsfyk ld,j,oS th /l.ekSu i|yd W;aiqlùu isõjk Wmdil .=Khhs' iiqk hkq mhH_m;s ^;%smsgl Ou_h& m%;sm;a;s ^odk" Ys," Ndjkd" Oq;dx." iudodkdoshhs& m%;sfõO ^u. M, ,eîu& hk ;=khs" fuys m iuHlaoDIaáh we;slr .ekSu hkq ñ:HdoDIaáh w;ayerSuhs' ta i|yd m%{dj wksjdhH_ ldrKh fõ' tu NdjOu_h .ek fmr meje;s ñ:Hd woyia kùk úoHd{hskaf.a kqjKeig mska isÿjkag wNdjhg f.dia iuHlaoDIaáh ,eî we;' fuysoS iuHlaoDIaáh lshkafka wd.u yd o¾Ykh ms ijeks .=Kh nqÿrÿka yeroud wka wd.ñl Ydia;DDjrfhl= fkdms 49 lS¾;s wfmalaId lrkakdjq foajo;a; mdlaIslhka n÷ whg kï th l ldhjdla lu_ ukdj /l.ekSu i;ajk .=Khhs' ñka woyia jkafka is,aj;a ùuhs' zzldhjdpdkx ifudOdkx iS,xZZ hhs lshkq ,nkafka tneúks' Wmf;aÈ mgka jqj;a uy¿ úh olajdu iS,h hym;a fohls' zziS,x hdj crd idOQZZ hs jodf,a tneúks' ;jo is,aj;alu ksid kqjKo kqjK ksid is,aj;aluo msrsisÿ fõ' nenf wgjeks jq iu.sjdih fl;rï w.So hkq wuq;=fjka lsjhq;= ke;" nqÿka ;u Y%djlhskag ks;ru ÿka wjjdohla kï iu.sj úiSuhs' zziqLd ix>iai idu.a.sZZ ^ix>hdf.a iu.sh iemodhlh& hs jodf,a tneúks' jdo" fNao ksid ljqre ljqre;a kefi;s' jÜgl cd;lfha jgq/< jeoaodg wiq ù úkdYùu fuks' nqÿrcdKka jykafia ;uka uqK.eiSu i|yd ÿrneyer isg meñKs NslaIqka yd ms,sior l:d lsrsfïÈ" lsuo uyfKks ÿl iem flfiao@ iu.s iïmkakj i;=áka jdo újdo fkdù lsrs yd osh tlajqjdfia l,a.; lf kj jekak BIHdj yd l=yllï w;ayerSuhs' wkqkaf. iïm; fkdbjik .;sh BI_Hdjhs' ;ud ;=< ke;s .=K we;s fia" we;s w.=K ke;s fiao f,dalhdg fmkaùu l=yl fyj;a fldfydka ms 50 ksid mdrdcsld njgo m;a fõ' tneúka oeyeñ Wjiqjka BIH_d l=yllï wdÈh ;u osúrgdj ls,sá lrk lreKq nj f;areï .;hq;=h' fldfydka lï ksid NslaIqjlg isÿ jq weneoaoshla ms oijk Wmdil .=Khkï kshudldrfhka f;rejka irKhduh' kshudldrfhka f;rejka irKhdu hkq nqÿrÿka" foúhka iys; il,f,dalhdf.a u jkaokdjg b;du iqÿiaidh" fï Wkajykafia jod< ikaosáGsl jq wdld,sl jq Ou_ r;akhhs" fï ksjkau.g nei.;a nqoaO Y%djl ix>r;akhhs" o f;rejka ug tlu msysghs hehs o buy;a ieoeyeis;ska ;sirK irKhduh' ta tfia jqj;a fun÷ f,!lsl irKhdu wia:srh' fjkia úh yelsh' wp, Y%oaOdfjka m%:ujrg f,daflda;a;r irKd.ukh isÿjkafka fidajdkau. kqjK ,nd.;a wjia:dfõoSh' fufia fï oY Wmdil .=K ;udflfrys j.dlr .ekSfuka Wjiq Wjeisfhda ;u hym;;a wkqkaf.a hym;;a isoaOlr .ekSu ioyd ùH_h lr;ajdæ iínx iqKd;q s s fidaf;a aka iínx miai;a s s pCLqkd"q k p ÈÜGx iq;xq ëfrda a iínx WÊCê;=ury;= s's' ^lkska ish,a, wihs" weiska ish,a, olshs" m%{djka;hd ;ud ÿgq" weiQ ish,a, yrkg fyda .kakg ksis fkd fjhs& uydlÉpdhk f:ar.d:d 51 fjila wreK nqÿf.ys ieu w;ska úysfok /ia ijfka ñysfrys t;S foikd nqÿ .=K mjfka fjfyfrys fld; oejá msßisÿ ks,a .=jfka .sysf.ys .=jkaúÿ,sh ieu ;ek weiqfka ;sila meh /hla mqka i| nei hkakd fjila ;Uqre ieu Èhlu mqnq Èkakd mila ñhqre oï ri f,dj úis frkakd fjila wisß uq¿ Èh;u me;s frkakd iuka u,a iqj| uqiq mßirh mqrd .suka y,a whqre ieu i; uqok kqrd ksjka uq,a iqmsßisÿ is;a f.duqj ird uqÿka u,a l 52 wisrsu;a nqÿ f;u`.=, id,jfka u,a iqj¢ka msfmoa § foaj nUqka le< ch .S .hoa § mqri| /ia jeà ñysl; nn,oa § my< Wfka l=ufrla i| mdhoa § miauy ne¨ï ne¨fõ WmÈkak fm r mshrcq Wfka iqoafOdaok uy ù r udhd l=iska f,dj ìys Wk msfkka n r i;a mshquka u;ska md ;enQ fmdä l=u r foiqfõ ;=ka f,djg w. nj mshqï u ; is;=fõ ikikak u;= Èk ish¿ i ; yeßfha rc iem; ioyg iod is ; jeäfha l=ure ;mig l,lsÍ is ; ihjirla mqrd ÿl § ;u .; g mqr,d fmreï is| flf,iqka is;= f,i g nqÿ nj ,nkakg f.k úßh is; g Èkqfõ ;=ka f,dju isß fnda fijk h g i;shla mqrd fnda iñ÷g .=Kh f; ud mrod ur fik`. foiqfõ oyï w ud i; fj; ieug fu;a lreKd .=Kh fhd ud ;s,jg ;s,l kdhl uEKshks w ud bm§ nqÿj msßksúfha tlu È fka f;u`.=, isÿ Wfka fjif`.a rela fij fka fooyia yhish tlla imsreK W;=ï È fka isyslr j¢uq wms iïnqÿ mshdK fka iagegka whs,kaâ ys iS;d úl%uiQßh 53 Appearance of a Buddha – a perennial need Professor, Dr. Tilak Kariyawasam (Ph.D., Buddhist Philosophy, United Kingdom. Dean of Graduate School of Buddhist Studies, International Buddhist College, Thailand. Professor of International Buddhist College, Thailand.) The Buddha was the ideal historical figure that has ever born in this human world and his appearance among the mankind can be considered as a long felt need on account of social, cultural, religious and philosophical milieu. It is really a wonder and also a cosmic secret to produce such an incomparable ingenious figure in the world. It is because of the wonderful appearance of the Buddha in this world that some scholars are of the opinion that the Buddha is not a human personality but a culmination of the evolution of the intelligence of the human race that has been personified as the Buddha. But they had to keep silence, and that particular view has been considered as wrong, when the places such as birth, enlightenment and passing away which are related to the biography of the Buddha have been discovered and excavated in the recent past The Sixth Century B.C., was a remarkable time period in the history of India. During that period there was a tremendous interest in the way that it was never before, among the intelligentsia in search of the reality of the life. It is because of that reason we find several groups of ascetics who dedicated their entire life for discovering the truth following different ascetic practices and finally claimed that they have accomplished their mission. As a result there arose many different religious and philosophical view points among the religious groups with regard to the reality of the world. It was really a net of views intermingled together appeared during this particular period of time in India. According to the Brahmajāla Sutta of Dighanikāya, various thinkers presented their theories numbering sixty two which reveal their views on account of the nature of the world. That is why it was very necessary for a great thinker like the Buddha to be appeared in the world to guide the people in right direction with the right view. 54 Social need Another key factor which necessitates the emergence of the Buddha is the Social unrest arisen through different ill-wills and miseries prevailing in the society. All these social ill-will and miseries are not produced spontaneously and they are mainly due to the psychological reasons. It is the nature of the world that people are not satisfied with what they have and eager to gratify their senses with sensory pleasures (ūno loko atitto tańhādāso)1. This natural psychological requirement of the people leads them to create conflicts and unrest in the society. When these calamities of the society come to the highest level, there arises a natural demand within the society itself to have a quite efficient agent who can rebuild the equilibrium in the society. The Buddha was born in such a society where social unjust and unrest came to the maximum level. Brahmins who handle the religion in ancient India highlighted the cast system giving it to the religious seal. Under the cast system a class of people considered to be deprived of all the privileges in respect of religion, education, economy and politics and so on. This situation really created the most of the social miseries that prevailed during that period. On the other hand, the unequal distribution of the economy which was due to this social gradation led to the society into various social illnesses and immoral behaviors such as poverty, robbery, gambling ect., It was the Buddha who directed his teachings to convince the people about their present situation and to point out all the wrong belief which brought them to all the miseries. The Buddha presented different arguments against the cast system to prove its invalidity. Brahmanic social stratification on birth of a person was declared as irrational and unjustifiable by the Buddha on different grounds. Criticizing this conventional pattern of belief the Buddha introduced the real and virtuous way to categorize a person into superiority or inferiority and said “By birth one will not become slave or a Brahmana, but becomes a slave or a Brahmana according to his action (Kamma)2.” (Na jaccā vasalo hoti, na jaccā hoti brāhmano, Kammunā vasalo hoti, kammunā hoti brāhmano). Further explained in the Vāsettha Sutta3 even a King becomes a King because of the action 1.M.II. 68 2 .Sn. 23 3 .Sn.119 55 (Kamma), a person becomes a farmer, a thief or a merchant because of the action. This concept of Kamma (Action) becomes a major driving force of human life and will place him into various grades in this life and after death also it drives him to be born in a lower state or a higher state. This position of Kamma has been explained in Culla Kammavibhańga sutta “ Kammam satte Vibhajati yadidam hīnappanitatāya”.(Kamma divides people into lowness and excellence)4. What is important here is to mention that the Buddha has introduced the ethical value into the human action. Wealth is a major factor for causing unrest in the society. As explained earlier, people are psychologically tended to gather wealth as much as possible as they are not satisfied with the sensory pleasures. This situation does not allow having equal opportunity for every one in the economic resources. The inevitable result of this unequal distribution of the wealth is the prevailing the poverty. When the poor have no sufficient income for their survival, they start to earn it by hook or by crook. That is the reason for increasing all sort of unethical activities such as killing, stealing, sexual misconduct, lying, slandering, harsh words, nonsensical words etc. This is nicely explained by the Buddha in the Cakkavatti- sīhanāda-sutta in the Dighanikāya (Adhanānam dhane ananuppādiyamane dāliddiyam vepullamagamāsi)5. When the people engage in this type of misconduct, they really not only ruin others but also ruin themselves. They of course make the society a danger place for others to live. The Buddha advised for the people to live as pious people leaving all the misconducts and engage in the right course of action. He introduced ten types of wholesome activities known as Dasa kusala kammapatha which should be practiced to get rid of all the immoral activities. In many places the Buddha encouraged the people to earn wealth in the righteous and lawful means (dhammikā dhammaladdā).6 The Buddha has realized that though material perfection is necessary to lead a comfortable life, without the spiritual perfection man can not achieve the highest happiness through eradication of suffering. Therefore the Buddha while praising the earning wealth in righteous means, has introduced way of earning of spiritual wealth known as Faith (Saddhā Dhana), Morality (Sila Dhana), 4 .M.III.203 5 .D.II.65 6 .A.II.69, S.IV.332. 56 Shame (Hiri Dhana), Fear for the sin (Ottappa), Religious knowledge (Suta), Generosity (Cāga), Wisdom (Paññā Dhana)7. There have been many movements in the name of religion that encouraged the people to violate fundamental ethical principles known as five precepts. They promoted killing, stealing, sexual misconduct etc., and rejected the path of morality. Sandaka Sutta condemned the four kinds of such religions saying they are not come under the term of religion (Abramacariya vāsa). Those are Non-actionists (Akiriyavādi), Determinists (adiccasamuppannavādi), Nihilists (Ucchedavādi) and seven atomists (Satta Dhātu Vādi)8.These view holders were also powerful teachers who had a lot of followers. Therefore no one was able to talk against them. But the Buddha openly criticized them and said they are like fishermen who set the net to catch fish. The criticism of the Buddha against such theorists, who cause the damage to the well-being of the society was intended to make the people understand the danger involved in those theories and to prevent the people from following them. Cultural Need Culture is the pattern of the behavior of the people in the society. Most of the behavioral patterns of the people represent their culture. The aim of the refined culture is to bring the people into the highest level of the ethical excellence. According to both Buddhist and non Buddhist literal sources, it is evident that at the time of the Buddha the Indian society does not show such an ethical excellence due to the prevailing social irregularities introduced by the Brahmana religion. The religious endorsement on the cast system and the position of women led to various kinds of social unrest which can not be existed in a society that represents the refine culture. The religious recognition for assassination of innocent animals in order to please the gods also points to the fact that Brahmana religion did not show its adherents the path that leads to the development of the refined culture. 7 .A.IV.07 8. M.I.513-524 57 The Buddha has realized this uncultured and unethical behavior of the society and has taken necessary steps to build up a new society where culture and morals play the prominent role in the behavior of the people. The Buddha understood clearly that to have a refined culture in the society, the first requirement is the existence of peace and happiness among the members of the society. It is no doubt that when a society is duty bounded and the rights of each individual are secured, the inevitable result is none other than the prevalence of peace, unity and the happiness of the members. In this regard the Buddha has paid his attention to both his main assemblies namely ordained and lay which comprise the whole Buddhist society with equal emphasis. When we pay our attention to the discourse of Sigāla, it is quite evident that the Buddha has given his advice to Sigāla with the intention of building up a solid lay society where each and every individual can enjoy his rights and fulfill reciprocal duties for the smooth functioning of the society. The social structure proposed by the Buddha can be seen in the advice to Sigāla. There, the Buddha has taken the concept of family as the basic unit of the society. The entire society becomes one united net of families. The special characteristic of this social structure is that when the family relations are properly protected by way of fulfilling the mutual duties not only rights of the individuals are secured but also entire society becomes protected. In the Sigālovāda sutta the Buddha has brought forward six types of family relations through which the whole society is interconnected. The family relations are shown as follows: 1. parents and children 2. husband and wife 3. teachers and pupils 4. employers and employees 5. friends and companions 6. clergies and lay devotees Each relation shown above is reciprocally duty bounded. Each relation has to fulfill certain duties and responsibilities for the well being of the entire society. There is no question about a refined culture in such a society. 58 While the Buddha has taken the concept of family as the basic social unit to build solid foundation for the well being of the society he did not forget the individual members of the society to remind them of their responsibilities for their own personal physical and spiritual well being. In many discourses the Buddha criticized the different types of ill behaviors of the people. In the Parābhava Sutta the Buddha pointed out the different factors which are conducive to the personal and social downfall. And on the other hand the Buddha made use of Mańgala Sutta to present the various factors conducive to the development of both physical and spiritual aspects. When we examine the cords of discipline pertaining to both monks and the nuns, we can come across the way how the Buddha concerned about the cultural behavior of the members of both the Orders, the seventy five rules of Sékhiyā are themselves enough to show how the Buddha pay his attention on the refined cultural manners of the Bhikkhus and Bhikkhunis. These rules on the other hand show the uncultured manners practiced by the members of the lay society at that time. The Buddha had to lay down these rules and regulations for the monks and nuns as they could not forget their uncultured behaviors practiced by them before they entered into the Buddhist Orders. The Sékhiyā rules are mainly related to the cultural manners pertaining to day to day activities of a person such as dressing, walking, eating, drinking and talking and so on. All these facts refer to the involvement of the Buddha in order to bring out the prime motive of the culture into focus. Religious need Investigation into the contemporary position of religion existed in India at the time of the Buddha reveals that the religious extremism led the people into the downfall of spirituality. According to the Dhammacakkappavattana Sutta there were mutually exclusive two extremes of religion9 which of one led to the extreme form of sensory gratification while the other to the extreme form of self torture. They were known as self indulgence (kāmasukhallikānuyoga and self mortification (attakilamathānuyoga). It seems that with this religious extremism people were thoroughly misguided in the religious field as the two 9 .S.V.421 59 extremes equally tend to the deterioration of the spirituality. Therefore it was the religious need of the society to have some one who is capable of bringing forth the accurate religious path which can raise the people to the highest aim of religious life. This religious need is correctly expressed in one of the statements in Anguttara-nikāya as follows: There arises a person for the benefit of many people, for the welfare of many people for the happiness of many people including devas; that is the well awakened the Buddha. (ékapuggalo loke uppajjamāno uppajjati bahujanahitāya buhujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānam yadidam Sammā Sambuddho)10 The Buddha presented a new religion which avoids both the religious extremes. It is the middle path (majjhimā paţipadā) leading to the cessation of suffering. It is called middle path as it rejects sensory gratification which leads to the accumulation defilements that obstructs the liberation and also it denies self mortification as it does not conducive to the spiritual perfection. The striking feature of this middle path presented by the Buddha is that it can be practiced easily by any one without resorting to excessively luxurious life and also to self torture. This path is well planed and well defined by the Buddha so as to it produces the required end. It is really perfection of three aspect of the human life namely, ethical perfection (sǐla), mental perfection (Samādhi) and the spiritual perfection (paññā) which can be achieved through the practice of eight constituents which together constitute the noble eight fold path. Philosophical Need The field of philosophy in the contemporary society in India was also faced the destiny as same as religious field. The Brahmajāla-Sutta of Dighanikāya reveals us the way how philosophical field was intermingled with the different view points presented by different thinkers. As earlier pointed out there were sixty two theories which tried to explain the nature of the man and the universe. What is interesting there was that each thinker seems to have claimed that the theory presented by him rightly explains the true nature of the man 10 A.I.22 60 and the universe. For the Buddha it was a net of views which drags the people into the illusion over the reality. The Buddha has analyzed all the views and categorized them into two groups which represent diametrically opposed extremist view points namely eternalism (sassatavāda) and nihilism (ucchedavāda) which advocate respectively that every thing exists for ever and every thing does not exist at all. When these two theories are taken together they can not assert any thing as they mutually deny each other. The Buddha has realized the illusory nature of these views and rejecting them presented his own doctrine known as Paţiccasamuppāda which avoids the extremist view points.11 Really all the views presented by earlier thinkers were going against the causally conditioned nature of the things. Eternalism as well as nihilism totally rejects the causality which is the real nature of the world according to the Buddha. The Buddha argued against both extreme views saying that if one really sees the emergence of the thing one can not get the notion of eternality and if one really sees the destruction of the things one can not get the nihilistic view point. The theory of depending origination (paţiccasamuppāda) is not a dogmatic view point or metaphysical theory which can not be verified by experience. But, the Paţiccasamuppāda which explains the causally conditioned nature of the thing is a doctrine which can be realized by following the proper method (paccattam veditabbo). Therefore, it was the philosophical need that demands a truth finder for the people who were misled by the wrong views. It was the Buddha who discovered the truth and declared it to the world. Abbreviations: D ------Digha Nikāya } M. ------Majjhima Nikāya } S ------Samyutta Nikāya } Pali Text Society Edition A ------Anguttara Nikāya } Sn.------Suttanipāta } 11 S.II.17 61 wmr È. ñys÷ ysñ fkdfyd;a i¾ tâúka wd¾fkda,aâ tia' ,S,dr;ak ksõ fhda¾la ksõ fhda¾lays fmd;a m%ldYlhskaf.a ix.uh úiska zzInterpreter of Buddhist to The West'' fyj;a fmrÈ.g nqÿ oyu y÷kajd ÿka ;eke;a;d jYfhka f.!rjfhka kï lrk i¾ tâúka wd¾fkda,aâ ;=udf.a ft;sydisl fufyjr .ek iEu fn!oaOhl= úisssskau oek .; hq;=h' oykj jk ishjfia § tx.,ka;fha W.;=ka w;r nqÿ oyu ms 1879 jif¾§ t;=ud ,shQ "The light of Asia" —wdishdfõ wdf,dalh˜ keu;s ldjHh fkdis;+ úrE wdkafoda,khla hqfrdamd rgj, we;s lf fuu ldjHfha wka;¾.;h jQfha nqÿ oyuh' "The light of Asia or The Great Renunciation" hkqfjka fmd;g wkqud;Dldjla o fhdoñka t;=ud nqoaO pß;h o" nqÿ oyu o" nqÿka oji isoaëkao fuu wk.s lD;shg we;=<;a fldg we;' mxp YS,h" p;=rdhH_ i;Hh" cd;l l:d lsysmhla yd lsidf.da;ñ mqj; o fuhg tl;= ù we;' fï ish,a, b;d Wiia f,i rÑ; .S;hla jYfhka mdGlhdg bÈßm;a fldg we;' fuu lD;sfha id¾:l;ajh yd ckm%sh;ajh fldmuK o h;a" 1883 jir wjika jk úg fuu fmd; 30 jrlg jvd kej; uqøKh lrkakg isÿ úh' fu;rï jdr .Kkla tf;la kej; uqøKh jq tlu fmd; fuh úh' j¾;udkh yd ii|kúg jqj o fuh jd¾;djla úh yelsh' 1970 jir jkúg 60 jrlg jvd tx.,ka;fha§ o 80 jrlg jvd weußldfõ o kej; uqøKh úh' fuh tf;la fuf;la ´kEu uqøs; fmd;la ixirKh ù we;s msgm;a ixLHdjh' ta w;r ;ju;a f,dalfha m%Odk fmd;a fj<÷ka " The light of Asia " fmd; ms oi ,CI .Kkla msgm;a ksl=;a ù we;s fuu fmd; thg;a jvd úYd, ixLHdjla ckhd f,dalh mqrd lshjd ;sîu miq ld,Skj nqÿ oyu f,djmqrd me;sr ùu myiq lrùh' fmrÈ.g ñys÷ ysñhka fuka wmrÈ.g nqÿ oyu f.khdfï uq,au ld¾hfha ksr; jQfha 62 tâúka wd¾fkda,aâ W;=udh' w;s mQckSh fn!oaO isoaOia:dkhla jQ nqoaO.hd mqoìu ysJÿ uydrdc jrfhl=f.a whs;sh hgf;a mej;s w;r th fn!oaOhkag Wreu lr§u i|yd wk.dßl O¾umd,;=ud uy;a W;aidyhla .;a nj wms oksuq' tu ft;sydisl mQckSh ia:dkh fn!oaOhka i;=úh hq;= nj" úfYaIfhka Y%S ,xldfõ fn!oaOhkag Wreu úh hq;=njg uq¨kau woyia m%ldY lf oUÈj nqoaO iam¾Ys; ia:dkj, fYdapkSh ;;ajh uq,ajrg f,dalhg fy "….the spot is dear and divine and precious beyond other places on earth, to all the four hundred Buddhists in China, Japan, Mongolia, Assam, Cambodia, Burma, Arakan, Nepal, Tibet and Ceylon……." "If you walked in that spot which all these scatters of millions our races love so well you would observe with shame and grief……" "….ancients statues plastered to walls of an irrigation well…. stone carved with Buddha's image used as weight in the levers of drawing water…. I have seen three foot high statue in excellent of preservation, buried under rubbish… and the Ashokan pillars, the most ancient relics – indeed the most antique memorials of all India, which graced the temple pavement, and now used of the Mahantha's kitchen…" ''''''''Ökh" cmdkh" fudkaf.da,shdj" weiEï" ldïfndach" nqreuh" wrlka" fkamd,h" áfnÜ iy ,xldj hk rgj, ñ,shk 6 la muK jQ fn!oaOhskaf.a ñysmsg b;d jkaokSh iy f.!rjkSh ia:dkh jQ '''''' '''''''fu;rï cd;Ska .Kklf.a f.!rjhg md;%jQ tu ia:dkh j¾;udkfha m;aù we;s ;;ajh ÿgqfjd;a Tn ,cAcdjg m;afjkq we;'' fYdalfhka je 63 ''''''merKs ms ''''''b;d wk¾> ;;ajfhka iq/l=Kq wä ;=kla Wi nqÿkaf.a w.kd ms '''''l tmuKla fkdj tx.,ka;hg meñK tys nqÿ oyu jHdma; lsÍug lghq;= fhdok f,ig O¾umd,;=udg werhqï lf fhdaOa fldÑ ukqiaqiafiaiqaiq mrmdKdks s ysxi;s s"s" wiauda f,dalda mrïNd p WNhd Oxif;a a kfrda'a' fhda a p fu;af;a aka É;af;a aka iínmdKdkqlïm;q s"s" nyqxq fida a mij;s s mq[aq[a[x f;k ;dÈiflda a kfrda a ^fuf,dj ñksiqka w;frys hï lsisfjla mrmK kihso" ta ñksia f;u fuf,dúka o mrf,dúka o hk fof,dúka msßfyhs' ;jo hfula fu;a is;ska hq;=j ish¨ i;=ka flfrys wkqlïmd flf¾ o tfyhska tn÷ ;eke;a;d úiska fndfyda mska /ia flfrhs'& jdrK f:ar.d:d 64 Program of the Vihara - 2012 New York Buddhist Vihara ksõfhdarAla fn!oaO úydrh January 01 New Year's Day – Offering of the Buddha puja and chanting 3.30 P.M. w¨;a wjqreÿ W;aijh" iji 3'30 g u,a myka mQcdj January 07 Durutu Full Moon day Observance 9.00 A.M. to 5.00 P.M. ÿre;= fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd February 04 Sri Lankans Independence Day Celebration 3.30 P.M. ksoyia osk W;aijh iji 3'30 g February 12 Navam Full Moon day Observance 9.00 A.M. to 5.00 P.M. kjï fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd March 11 Madin Full Moon day Observance 9.00 A.M. to 5.00 P.M. ueoska fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd April One day Meditation program 9.00 A.M. to 4.00 P.M (to be Announced). tla osk Ndjkd jevuq¨j Wfoa 9'00 isg iji 4'00 olajd ^oskh miqj oekqï fokq ,efí& April 08 Bak Full Moon day Observance 9.00 A.M. to 5.00 P.M. nla fmdfydh" iS, Ndjkd jevigyk Wfoa 9'00 isg iji 5'00 olajd April 14 New Year Celebration 3.30 P.M. isxy, w¨;a wjqreÿ W;aijh iji 3'30 g u,a myka mQcdj May Vesak celebration at the UN (to be Announced) tlai;a cd;Skaf.a ixúOdkfha fjila W;aijh ^oskh miqj oekqï fokq ,efí& May 05 Vesak celebration - New York Buddhist Vihara 9.00 A.M. to 5.00 P.M. fjila mqr mif New York Buddhist Vihara, 214-22 Spencer Avenue, Queens Village, NY 11427 Telephone & Fax: (718) 468-4262 Webs: http://newyorkbuddhist.org Emails: [email protected] http://nybv.us [email protected] ~~iín odkx Oïu odkx ðkd;s~~ ^ish¨u mskalï miqfldg O¾u odkuh mskalu uq,ska isáhs'& fjila mQcd i;ajk fj¿u i|yd uqøK wkq.%yh''' u¾úka f.dauia uy;aud" ish wdorKSh fouõmshka jQ ihsuka f.dauia uy;audg iy tu uy;añhg mska wkqfudaoka lrñka o ,S,d f.dauia uy;añh" ish wdorKSh mshdKka jQ úlag¾ ys÷rka.,f.a uy;audg iy uEKshka jQ frdi,ska fiakdr;ak uy;añhg mska wkqfudaoka lrkq msKsi;a ls%iafgdam¾ uy;aud ish wdorKSh mshdKka jQ fcda¾Ê msh¾ia uy;aud isysm;a lrñka o iy Ôj;ajk ish¨ fokdg ksÿla ksfrda.s iqjh m%d¾:kd lrñka fujr fjila mQcd iÕrdj i|yd fkduiqre odhl;ajh or;s' The seventh "Vesak Puja" has been sponsored by the following: Mr. Marvin Gomes to share merits with his beloved parents, late Mr. and Mrs. Saiman Gomes. Mrs. Leela Gomes to share merits with her parents the late Mr. Victor Hindurangalage and Mrs. Rosalin senarathne. Mr. Christopher to share merits with his beloved farther, the late Mr. George Pius and to wish good health and well being to all.