Today is Adhi - Poson Pasalosvaka Poya

Senchi, forest retreat of king Vessantara

Vessantara Jathaka is a pre-birth tale of the Buddha. Though rich in the religious emotive aspect, it has no historical authenticity. That is why the writer dares to call the village of Senchi, a re-created village.

Senchi? Does it ring a bell? Yes. It is in the vicinity of the great Stupa of Sanchi built by king Asoka. But the world seems to have completely forgotten its existence even though Sung - Yun, a Chinese monk - traveller deals exhaustively with it. The writer herself on a visit to Sanchi heard a travel-guide explain or exclaim over the location of Sanchi Stupa.

Padma Edirisinghe

Sung-Yen while on his travels in India saw not only the leafy hut in which lived Prince Vessantara and Madridevi but the very tree around which the two children ran to save themselves from the clutches of a brahmin. This tree, he writes still exists and on the ground that was covered with blood of the tortured children runs a sweet spring of water.

Re-created villages are usually a by-product of tourism and say, secondly a showcase of one’s past. Certain North European countries, rich enough to undertake massive projects of this nature are said to own large villages to display the medieval way of living on their terrain.

Along our own Kandy-Colombo road at a turn off from the Kaju village of Pasyala an adventurous businessman once experimented with such a pre-modern village, the Korale Mahaththaya travelling about in his bullock cart fondling his moustache and all that.

This village that once attracted foreign and local tourists in droves, according to hearsay too has joined the grave of history. But can one believe that such tourist gimmicks existed in the 6th C, just past the Snowy Mountain trail between China and India?

Vessantara Jathaka is a pre-birth tale of the Buddha. Though rich in the religious emotive aspect, it has no historical authenticity.

That is why the writer dares to call the village of Senchi, a re-created village. Senchi? Does it ring a bell? Yes. It is in the vicinity of the great Stupa of Sanchi built by king Asoka.

But the world seems to have completely forgotten its existence even though Sung - Yun, a Chinese monk - traveller deals exhaustively with it.

The writer herself on a visit to Sanchi heard a travel-guide explain or exclaim over the location of Sanchi Stupa.

The area has no connection at all to the Buddha’s life, it was told and king Asoka usually built his religious edifices in places sanctified by the Thathagatha’s presence or connected to His life in someway.

In fact in a booklet published under the aegis of Archaeological Survey of India by Debala Mitra one comes across these lines, “Sanchi was not hallowed by any incident in the Buddha’s life nor was it the focus of any event in Buddhist monarchism”.

The author quotes Lankan sources to establish some connection in that king Asoka’s wife (some say a junior wife) and mother of Mahinda Thera lived at Vidisa and when he became a monk she built the monastery of Vedisagiri for him. (Note the connection between the sounds of Vedisagiri and Vessantara.)

This particular booklet goes on to say that even Huen Tsang who detailed all Buddhist monuments in India does not give any details about Sanchi.

Sung-Yun who gives an exhaustive account of Senchi, the forest retreat of king Vessantara in this area seems to be forgotten or overlooked.

Who is Sung-Yun? He was a 6th C traveller sent by the queen of the Wei country (in China) to India in search of Buddhist books. He returns years later having achieved his mission and bringing back 170 volumes, “all standard works belonging to the Great Vehicle”.

Fa-Hien had set the precedent and many were the Chinese monks who followed him, frenzied with piety to visit the land of the Buddha. They always took the Snowy Mountain trail.

This is Sung-Yun’s trail up to the village of Vessantara., our theme. Loyong>40 days travel> Chih Ling (barren Ridge)> Rat bird cave (where rats and birds cohabit!)> 23 days travel> Tonkuwon (eastern Turkish country?)> Shan - Shen> Tso-Moh) Han-Mo> Khoten.

Sung Yun writes that the king of Khoten was earlier no follower of the Buddha’s Law till a miracle occurred that transpires the fact that all other areas or kingdoms passed through were Buddhist kingdoms though by this time an obvious veering towards Mahayana Buddhism seems evident as gauged by the incredible miracles mentioned.

Then Shih-kupo>Kie Pan to> Puh Loi’s Mount> Great Snowy mountains> Lala. Ye-The> po-sse (Persia?)> She Mi (Cashmere)> Ouchang (Oudhyana)

Oudhyana is definitely a Buddhist state and many places are revered here due to the Buddha’s connection which include the place where the Buddha dried his robes where He converted a dragon king, etc.

Sung Yun writes that marks of the creases of His robes are sill visible on a rock! Then he writes that king Asoka raised a pagoda on the crest of a hill for the purpose of enclosing sacred relics, obtained during the Buddha’s life when he was performing many a generous feat (dana paramitha).

Now we come to the actual Vessantara village. Sung-yun, the Cinese bhikku writes, “To the SW of the royal city, 500 li is the Senchi Hill or the Hill of the prince Sudatta. Who definitely is our king Vessantara.

Among the warm grottoes of this mountain is the rock - cave of Prince Sudatta above which king Asoka had raised a great monumental tower.

He goes on, “One li NE of the tower is the place where the son and daughter of the prince persisted in circumambulating a tree in order to escape a Brahman who had begged them from their father as slaves.

On this the Brahman beat them with rods till the blood flowed down and moistened the earth. This tree still exists and the ground stained with blood now produces a sweet fountain of water.”

A footnote to this section (the writer came across in the translation by Samuel Beal) reads, “This is Prince Sudatta or the Bountiful price.

The whole of the history alluded to the text may be found in Spence Hardy’s Manual of Buddhism under the Wessantara Jathaka. This king gave to the king of Kalinga a white elephant that had the power to compel rain> his father Sanda was forced to banish the prince with his wife Madri Devi and his two children where the events alluded in this text occurred”.

The Jathaka tales are usually reckoned as fabricated literature by scholars.

So we are here left with the option (if we are to go by Sung Yen’s travel account) that a king called Vessantara or Sudatta actually lived in this area and all these strange events that adorn our pandals and temple murals and sung in funeral houses to ward off evil spirits and sooth crying relatives actually happened in the vicinity of the famous Sanchi Stupa.

The other option is that this was Indian Buddhist imagination at its optimum that created such a village that presented re-enactments of a very emotional and fascinating Indian tale... Another option is that Sung Yen confused it all but why?

Even the present writer but the topic is worth some research. Perhaps one valid exploration (that fervent Buddhist would like) could be that the Vessantara Jathaka was one that preceded Prince Siddhartha’s birth by less than a century or so, and the aligned terrain had gone on surviving.

The glittering history of Mihintale

Rupa Banduwardena

MIHINTALE: The year 247 BC marks the introduction of Buddhism to Sri Lanka. Arhant Mahinda led the Buddhist mission to Sri Lanka during the reign of King Devanampiyatissa.

It is said that Buddhism spread rapidly influencing the lives of the people creating a civilization unheard before leaving behind a number of legacies. Arhant Mahinda resided in the caves the mountain east of Anuradhapura, the capital of the first generation of kings and it came to be known as Mihintale, resting among the misty hills is undoubtedly the most important and remarkable historic place in the island.

It occupies a unique place in the religious history of the island. The glittering history of Mihintale begins there.

The King Devanampiyatissa the ruling king engaged in hunting was chasing a deer when Arhant Mahinda addressed him by the name and in the course of the conversation with the astonished king, he tested the king’s capacity to understand the truth of Buddhism and preached to him the ‘Chullahaththipadopama Sutta.’

The King accepted Buddhism followed by the people at large, for the benefit of the mankind. The king donated the Mahameghawanna gardens to Arhant Mahinda where Mahavihara, the centre of Buddhism (Theravada doctrine) was later constructed.

What we call Mihintale today was known as Missakapabbata or Chetiyapabhata. It was here that the king was converted to Buddhism. This well-renowned place was marked by Ambatale dagaba which is said to have been constructed by king Mahanaga.

A flight of 1840 steps lead to the summit of the hill. Mihintale had gradually developed into a vihara of great significance. There had been many caves occupied by the monks, the most sacred being the Mihindu Guhawa, named after Arhant Mahinda where he is said to have lived.

Mihintale was also identified as ‘chetiyagiri’ consisting of three peaks with dagabas in each peak, the most famous being the Kantaka Chetiya. The king Devanampiyatissa is said to have built a monastery for the monks to mark his conversion. There had been a hospital at the foot of the mountain with a stone canoe where patients had been treated with medicinal oil.

A number of ponds (pokuna) the most renowned being the Nagapokuna and Kaludiyapokuna provided water as well as scenic beauty to the place. There is documentary evidence of all these places in Mahavamsa well supported by archaeological ruins.

Besides the spiritual message the archaeological remains are a glowing tribute to the cultural development prevalent at the time. Various kings had renovated and maintained the sacred place at different times. The fact that the kings revered respected and gave all encouragement and support to the religion contributed in no small measure to the spread of Buddhism.

The greatest philosophy embodied in Buddhism conveyed through the message of Ven. Thera Mahinda thus guided the kings and the people. It was at Mihintale that the greatest single and the most glorious event in Sri Lanka’s history took place.

The karuna and maitriya that the Buddhism emphasises has much to do with life today than any other period. Let us protect this supreme doctrine to usher peace. Today Mihintale where this true doctrine organised in Sri Lanka has become the most visited sacred place during the month of Poson. Sri Lankans - Do visit this sacred place of bliss.

The Buddha’s First sermon - Setting in motion the Wheel of the Dhamma

Ron Wijewantha

First Sermon: The Buddha wished to share his discovery with his five erstwhile companions. Knowing that they were living quite a distant away in the ‘Deer Park’ at Isipathana in the vicinity of the sacred city of Baranas (present day Benares), he proceeded with measured steps on this long journey.

The time spent on the journey gave him the opportunity to formulate His Discovery into what later will be remembered as “The Four Noble Truths”. Crafting such a sermon would have indeed been a formidable task.

For, not only did it have to be both deep and comprehensive, but it needed also to be understandable by laypersons. Hence, he appreciated that it was a task which could be undertaken only by a fully-enlightened person.

When the Buddha arrived at the Deer Park in Isipathana, and was approaching the huts where the “Pasvaga-mahanun” or five-ascetics were residing, one of them recognized him in the distance, and informed the others.

They decided that they should refrain from greeting a person whom they considered as having given up the ‘austere practice’ of striving for Enlightenment. But as he came closer, they were so impressed by His radiant bearing that they stood up at once and greeted Him with great respect. After the Buddha had washed His hands and feet with the offered jug of water, and sat down on a stool, they also offered him a bowl of cool water to quench his thirst.

They now sat in a circle around him. The Buddha looked at them with kindness and a benign smile and said, “Brothers, I have found the Way, and I will show it to you.”

The five ascetics would not believe him.

The Buddha now turned to their leader Kondanna, looked him squarely in the eye and asked, “Friend, you have known me for a long time, even longer than the rest of you. During this entire period, have you heard me ever speak an untruth?” Kondanna admitted that he had not. The ascetics now nodded their assent.

The Buddha then said, “Please listen carefully, my friends, I have found the Way to Enlightenment and Liberation from samsara, and I shall show it to you.

You will be the first to hear it as a reward for being my companions in the ascetic life during most of the time I spent in striving to find the truth.

The Dhamma that I intend teaching you is not the result of mere thinking, contemplation and reflection. It is the result of direct experience which comes only to a mind living in the moment.”

It was now nearing twilight, and the Buddha accompanied by the five-ascetics proceeded deeper into the Deer Park until they came upon a glade.

The ascetics now placed a folded robe on the grassy plain and invited the Buddha to sit there on facing east, while they in turn sat in a semi-circle facing Him.

The park was awash with moon-light, for it was the full-moon day in the month of Poson. Kondanna then spoke for all of them. “Friend Gotama, please teach us the Way to escape from Samsara”. There was a hush; even the crickets and night insects as well as night-owls and nocturnal animals seem to have become aware that this was a momentous occasion.

It is also said that tree-residing devas in the vicinity, as well as heavenly devas in their tens of thousands had descended to listen to the Buddha.

The Dhammacakkappavattana Sutta

The Buddha began serenely. His voice was filled with such spiritual authenticity and authority that the five friends joined their palms and cast their eyes on Him. Ancient commentaries say that as soon as the Buddha spoke, mother-earth responding to these words from its favourite son tremble and raised his seat to form a rostrum (elevated platform).

“Brothers”, said the Buddha, “There are two extremes which a person on the path of meditation should avoid.

One is to plunge oneself into sensual pleasures, and the other is to practise austerities which deprive the body and mind of its needs. Both of these extremes invariably lead to failure.

The Path I have discovered is the Middle-Way, which avoids both extremes and has the capability to lead one to understanding and liberation. I call it the “Noble Eightfold Path”.

It is a path of right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. It was by following this Path that I realized understanding, enlightenment, liberation and peace.

(The above portion of the Buddha’s first sermon, because of its importance, is repeated below using his very own words... “Monks, these two extremes ought not to be cultivated by the recluse, by one gone forth from the house-hold life. (What are the two?)

There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of the ordinary people, unworthy, and unprofitable: and there is addiction to self-mortification, which is painful, unworthy and unprofitable.

Avoiding these extremes the Tathagatha (The Perfect One) has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight to Enlightenment, to Nibbana...)

Now, continuing, the Buddha said: “Brothers, why do I call this path the Right Path? I call it so, because it does not avoid or deny dukkha (suffering), but allows for a direct confrontation with dukkha as the means to overcome it. The Noble Eightfold Path is the path of living in awareness and in the moment. Mindfulness is the foundation.

By practising mindfulness, concentration can be developed which then enables you to attain Supreme Understanding.

Thanks to right concentration, one could realize right awareness, right thoughts, right speech, right action, right livelihood, and right effort.

The Understanding which develops there-from, can liberate you from the shackles of suffering and give you true peace and joy.

“Friends, there are Four Truths: The existence of suffering or un-satisfactoriness or dukkha, the cause of dukkha, the cessation of dukkha and the Path which leads to the cessation of dukkha.

The First Truth is the existence of dukkha. Birth, old age, sickness, and death are dukkha. Sadness, anger, jealosy, worry, fear and despair are dukkha.

Separation from loved ones is dukkha. On the other hand, association with those whom you dislike too is dukkha. Desire and in fat attachment and clinging to the five aggregates (pannchakkhandha) are also a source of dukkha.

“Friends, the Second Truth explains the cause of dukkha. Because of ignorance, people cannot see the truth about life, and they become caught in the flame of desire, anger, jealousy, grief, worry, fear and despair. We now come to the Third Truth, which is the cessation of dukkha. It is the understanding of the truth of life. This understanding brings about the cessation of every grief and sorrow and gives rise to peace and joy.

“Friends, the Fourth Truth is the “Path”, which leads to the cessation of dukkha. It is the Noble Eightfold Path, which I have at the commencement of this talk explained to you. This Noble Eighfold Path is nourished by living mindfully. Mindfulness leads to concentration and concentration in turn leads to understanding which liberates you from every pain and sorrow and even more importantly leads to permanent peace and joy.

“Once I had discovered the Four Noble Truths, I proceeded to see them quite clearly as they really are, by further examining them from three aspects in respect of each of the Truths.

First by realizing with wisdom that such knowledge is indeed the Truth (sacca-nana), second by realizing with wisdom that a certain function pertaining to each of these four Truth can be realized (kicca-nana) and thirdly the realization and knowledge that the function pertaining to each of the Four Noble Truths has been performed (kata-nana).

When my knowledge of seeing things as they really are, was quite clear in respect of the three aspects, in twelve ways,* concerning the Four Noble Truths, then I claimed to have realized the matchless, supreme Enlightenment.” (The twelve ways or modes are obtained by applying the three aspects to each of the Four Noble Truths).

Friends, have no fears or doubts, for I shall guide you along this same path of realization, during the next few weeks. The Buddha was now nearing the tail end of this sermon, and Kondanna suddenly felt a great light shining within his heart and mind.

He could taste the liberation sought for so long. (In the suttas this incident in described in the following words; ‘.... There arose in the Ven Kondanna the dustless, stainless, Truth-seeing Eye (Dhamma-cakkhu) and he saw that ‘whatever is subject to origination, all that is subject to cessation)’. His face beamed with joy and the Buddha exclaimed “Kondanna has seen the Truth”.

Henceforth Kondanna would be known as “Anna-Kondanna” - meaning Kondanna who has realized. For, he had indeed attained to the Noble Ariya Path and was now a Sotapanna.

All five ascetics now joined their respective palms together and kneeling at the Buddha’s feet, asked to be received as his disciples. He motioned them, as a token of acceptance, to rise and return to their places again. “Bhikkhus” He said, “Fully-Enlightened Ones are known as the Buddha. You may henceforth call me by that name”.

The Buddha taught them about the impermanence and non-self nature of all things. He taught them to look at the five aggregates as five constantly flowing rivers which contained nothing that could be called separate or permanent entities. The five aggregates, he said, were the body (rupa), while feelings, perceptions, mental formations, and consciousness together comprised the mind (nama).

By meditating on the five aggregates within themselves, and understanding conditionality, they came to see the intimate and wondrous inter-connection between themselves and all in the universe. Now, thanks to their diligence, they all realized Liberation.

The first to attain to the Ariya Path had been Kondanna, followed two months later by Vappa and Bhaddiya. Shortly thereafter, Mahanama and Assaji also attained to Sotapanna. Pleased at their attainments, the Buddha told them, “Now we have a real community which we will call our Sangha. It will be a community of those who live in harmony and awareness.”

This concludes our recapitulation of the world-shaking proclamation of the Dhamma, also popularly known as the “Turning of the Wheel of the Dhamma’.

Adhi-Poson thoughts

About a month ago
The Vesak Full-Moon shone aglow
Dana, Sila, Bhavana pervaded our thoughts
To be good - the young and the old were taught,
The lay-devotees in temples, so serene and calm
Outside were pandals and dansalas to keep others warm,
Didn’t we try to be good, to do good?
Yes, at least to treat the needy with a morsel of food,
Now on this Adhi-Posan Full-Moon day
Let us try to practise, what we learnt with gay,
Therefore - let’s resolve...
To cast aside a wine - glass of Greed
And drink a full glass of Generosity,
To fling away a pinch of Anger
And breathe in a handful of kindness,
To brush a side an inch of our Ignorance
And build up a yard of wisdom
Let us think for a while...
And realise our own defects
Stop peeping into other minds
Instead peep deep into our own minds,
Above all - do please learn to apologise
Admit your faults and compromise,
Paving the way to live cheerfully and peacefully
Bringing unity and Harmony to all of us gradually

Amara Samaratunga