Making the reader alive to the teachings of the Buddha
The journal covers a whole range of doctrinal subjects while brief ly tracing the his tory of the association.
The journal of the Government Services Buddhist Association of the 2561 Buddhist era corresponding to the 2017 common era has been published, edited by Neville Piyadigama, a former secretary and ambassador, marking the International Vesak Celebrations. The issue also commemorates two former editors H.P. Jayawardena, and Rajah Kuruppu. The former was the Head Master of Royal Junior School and was associated with the publication of the Vesak Sirisara from its inception in 1935, and being its editor, 2017 marks his 100th birth anniversary. Mr. Kuruppu passed away on April 10 2017, at the age of 82, after serving the Buddhist world and was also the assistant editor of the English section of the Vesak Sirisara, serving as editor from 1992.
The journal covers a whole range of doctrinal subjects while briefly tracing the history of the association. President Maithripala Sirisena in his message commends the historic role of the association in taking the doctrine through print media to the readers for the spiritual emancipation of beings. A beautiful painting of the Kandyan period adorns the cover of the journal and Deepal Jayawardene writes a brief of how Buddhist paintings have developed over the centuries, becoming a harmonious whole. Neville Piyadigama writes glowing tributes to the former editors Jayawardena and Rajah Kuruppu. He touches on the services rendered by Mr. Jayewardena in editing the Journal for 35 years who due to advancing age handed it over to the GSBA in 1992, and the services rendered by Rajah Kuruppu in propagating the doctrine in all spheres and editing the journal.
The substance of the present annual is all encompassing. The first is an essay by the eminent Buddhist exponent Bhikkhu Bodhi titled ‘Refuge in the Buddha’ written to the Buddhist Publications Society Newsletter in spring 1992. The essay is relevant to all who take the first precept, ‘Buddham Saranam Gachchami’ and imbibe the doctrine; it addresses the people who enter the Buddhist path. The necessity to realise the destination they aspire, the understanding of the Dhamma, and how to acquire that knowledge is detailed by Venerable Bhikkhu Bodhi; he says that Buddha should be revered as a self-enlightened one Samma Sambuddha, and not as any incarnation of god. The disciple should follow the teachings, without considering them as being similar to ‘good thoughts within ourselves’, equal to any ‘universal principle of enlightenment’. The doctrine of the Buddha is unique as professed in ‘The Four Noble Truths’. As a second Buddha will not appear when the doctrine of Gauthama Buddha exists already, the disciple should have confidence and trust in him or in other words ‘Shraddha’. Then only will all defilements vanish and the path be clear for the destination the ‘nirvana’.
This article is appropriate as the first one for all readers. In the second article by Siri Vajirarama Nanasiha Thera, he discusses the relevance of the doctrine to eliminate the social evils engulfing the world, and humans. Disparities in society, climatic change due to the greenhouse effect, developmental problems, diseases, and the attempts by the world body to meet these challenges. The Thera also opens eyes of the world to the increase of the percentage of persons having no religion, and says the result is the spiritual vacuum created, making welfare of humankind difficult. He indirectly invites Buddhist communities to spread the word of the Buddha, following the call of the Buddha, ‘Open are the doors to deathless; let those who have ears repose trust’, and that no two of his disciples should go the same way’. It is very perceptive that the Thera points out the deficiencies in the spread of the Buddha word, in that the doctrine is not accessible to those who speak even the UN languages, except English. Conversions continue in other religions he says, but not in Buddhism.
This of course, is the discipline inculcated in Buddhists that there should not be forced conversions. He gives examples from Theravada Buddhist countries in South-East Asia. While conceding that Buddhism has never taken to militancy, social media and world languages should be learnt by Buddhist monks and laymen to share the message of the Buddha through compassion to humanity. The article commends the first step taken by the Buddhist world by making Vesak an internationally recognised holiday. The need of the doctrine to the world is emphasised firmly by Venenerable Nanasiha Thera, in his article ‘Quenching the thirst-indisputable responsibility of the Buddhist world.’ The poem by Chandra Wickramasinghe questions where humanism is dissipated and calls for the wisdom of the Buddha. The article by Asoka Mahinda Jayasinha quoting the Mahaparinibbana Sutta discusses the path leading to the noble eight-fold path through ‘Sila Samadhi and Panna’. He stresses the need to study suttas and for at least a few to enter the path, and practice the dhamma, meditate to curb evil, as said in gatha ‘Sabba papassa akaranam, kusalassa upasampada, sachittapariyodapanam, etam Buddhanusasnam’. It in a nutshell leads one to sothapanna. Professor N.A.D.S. Amaratunga Dsc, in his contribution traces the history of science in ancient civilizations, and concedes that science has been able to solve many human problems. However, he believes that it has also led the humans towards greed with the advent of new innovations. The atheists have taken for granted that science will ultimately resolve human problems. He questions ‘why are we here’ and says the answer is more important, than questioning the origin of the universe and humans. The doctrine analyses the nature of life of beings, in ‘Anithya, Dukkha, and Anathma’ teaching, and shows the path to spiritual emancipation, while science only concentrates on worldly advancement. The poem by Dr. Erika Dias, ‘An Arahant to be at a football match’ depicts the advanced mind of an Arahant, that does not get disturbed or distracted by worldly enjoyment around. Mr. W.A.S. Perera analyses how the Thathagatha resolves the doubts in the mind of Malunkyaputta Thera with the contents of Malunkyaputta sutta, regarding the nature of the world, whether it is eternal and whether the Thathagatha himself is beyond death. Buddha compares the Thera’s questioning, to a person who is pierced with an arrow, asking the surgeon trying to take the arrow away and heal him, to first tell him who sent the arrow and antecedents. He declares that the world by nature is ‘suffering’ and none is beyond this truth; Malunyaputta understands the reality. The essay also deals with the Buddha’s declaration that he has revealed only a handful of vast knowledge searched and found by him; taking some Simsapa leaves to his hand, he compares it to the vast amount of Simsapa leaves in the grove, as the knowledge not revealed.
H.J. Wijayadasa, former secretary to the President discusses that the doctrine of the Buddha is the remedy for the present turmoil engulfing the world today, in his essay, ‘Buddhism as a catalyst of world peace’. He writes that the history of humanity is the history of war. The quest for power driven by desire is the cause of these wars as seen by two world wars and other world conflicts. He even quotes great epics which portray inner turmoil in humans. The solution lies in the Buddhist doctrine, as also stated by Sri Jawaharlal Nehru, and accepted by the world today. He emphasises the necessity to change the values of humans as spelt by the UNESCO Constitution. The Buddhist teachings of four Brahma viharas and the five precepts is the basis for this inner change. Then man can strive to build at least a semblance of peace in the world as called for by thinkers like Schumacher. This is a very thought-provoking essay for the world which has accepted Buddhism as an international doctrine. Writing a poem Claudia Weeraperuma emotionally looks at life through a baby huddled in the hands of a beggar in Marseille. She depicts the state of uncertainty of life ( adhuvam jivitam), propounded by the Buddha, when she sees the agony of this child. The next is an essay by Dr. Wickrema Weerasooria, based on a treatise titled, ‘Buddhist Ecclesiastical Law’ 2011 February. It outlines the role of the kings of Sri Lanka in protecting the doctrine of the Buddha. He refers to the works of Venerable Dr. Walpola Rahula. Dr. E.W. Adikaram, Dr. H.W. Thambiah, Professor M.B.Ariyapala, Professor K.M.de Silva and F.A. Hayley. This is a very well researched essay on the prominent place of Buddhism in the country, with other religions like Hinduism searching for peace. There was no friction between the sangha and the rulers in history and it was the State religion. It was utilised for the unity of the nation domestically, and for the emancipation of the people, spiritually.
Dr. Nirmala Chandrahasan’s essay on ‘Buddhist Heritage of Tamil Nadu and links with Sri Lanka is a very timely contribution when Sri Lanka is on the path to national reconciliation and also mending fences with Tamil Nadu. She traces the introduction of Buddhism in South India to the early Sangam period, corresponding to the arrival of Arahant Mahinda to Lanka, quoting pandit Hisselle Dharmaratana Maha Thera’s book, ‘Buddhism in South India’ However, Buddhism would have penetrated to this region from the Buddha’s period. She refers to authorities Dr. Shu Hikosaka, and seventh century Buddhist monk Hsuan Tsang and talks of the doctrine in the region in the Pandyan, Pallava and Chola periods. In the seventh century and 14th century, Centres of Buddhism were Kanchipuram, Kaveripattanam, Uraiyur, and Nagapattinam. The contributions of South Indian monks like Venerable Dharmapala, Rector of Nalanda University and Venerable Anuruddha author of Abhidhammaththasangaha are mentioned while Venerable Buddhaghsha the great author of Aththakathas was a resident of Kanchipuram for some time. There are differences of opinion whether he was from this region. They were all closely associated with Maha Vihara. There were interactions between monks of South India and Sri Lanka. North and East Sri Lanka were Buddhist in this early period, and Tamil epics, Manimekalai, Silappadhihkaram, and Jeevaka Chintamani refer to them. There were Buddhist temples like Velgam Vihara, also known as Vikkirama Calamekan Perumpalli, and Natanar Kovil in the east. According to Professor Paranavitana this was an ancient Buddhist shrine of Tamil people. There is inscriptional evidence of even Chola King Raja Raja Chola and Rajendra Chola giving donations to temples in Sri Lanka. The North was Buddhist during these periods and therefore Hinduism and Buddhism co-existed peacefully, like at present. This article needs closer study by readers as it gives a message that ‘we are one’ Shirleen Markalanda Jayawardena’s poem on Patachara, describes how the Buddha gave her solace and she gained enlightenment. Late Mr. Rajah Kuruppu’s essay on ‘Buddhist attitude to death’ deals with the process of birth, decay and death of humans, and how these phenomena should be utilised to accrue kusala, through dana sila bhavana, to attain the ultimate understanding of truth and nibbana. It is a deep study of the doctrine as always by Mr. Raja Kuruppu. The article by Susunga Weeraperuma, on ‘Joys of writing’ draws the readers attention to writings on the doctrine as it gives mental satisfaction.
The last essay is by editor Neville Piyadigama on Buddhism in Japan. It is an historical expose of how the doctrine was established in Japan, during Nara period, Heian period and Kamakura periods starting from 710 A.C. to 1533 A.C. He writes on the impact of Zen Buddhism in Japan and also the socio-cultural influence of Buddhism on Japan’s advancement. It is a well-researched essay for students on Buddhist Japan. The journal ends with the two poems, ‘Punna’s Resolve, by Kamal Premadasa and ‘Craving’ By Kamala Suriyaraarachchi. Both are well presented emotive poems with an eye on “emancipation” which humans yearn for.
The journal has been very carefully organised to make the reader alive to the teachings of the blessed one, to seek eternal spiritual enlightenment by entering the path.
It is a learning process that Vesak Sirisara offers. It has been printed well by ANCL Printing Department. The journal could be obtained by contacting the Editor Mr. Neville Piyadigama, on email n_piyadigama@yahoo.com or telephone 011-2512667.