Ven. Davuldena Gnanissara - The new Maha Nayaka of Amarapura by S. J. Sumanasekera Banda

I was very happy to hear that Ven. Davuldena Gnanissara, the Maha Nayaka of the Udarata Amarapura Samagri Maha Sangha Sabha had been elected as the Supreme Prelate of the Sri Lanka Amarapura Maha Nikaya after the passing away of the most revered Madille Parillasilla Maha Nikaya Thera. From my green days I have had the highest regard for the Maha Nayakas of the calibre of Rev. Pelene Sri Vajiragnana, Rev. Vidurupola Piyatissa, Rev. Balangoda Ananda Maitreya, Rev. Rerukane Chandavimala and Rev. Madihe Pannasiha for their contribution to the spiritual development of the nation. In the absence of such dedicated and learned monks at present it would indeed be a hard task to achieve any measure of success in veering away the Buddhist population from the present drag towards the quagmire of moral decline.

In times of such national disaster Buddhist monks have always come forward and played a pivotal role in taking corrective measures for the benefit of the society. Besides attending to daily religious duties they gather as a community to pay due obeisance to elders, discuss and decide what needs to be done for their own failings and what has to be done for the welfare of the society upon which they depend for their sustenance. They choose their leaders for their unblemished character, comportment, learning and ability to provide wise counsel. They follow a code of discipline with rules and regulations which have withstood the test of time and remained intact except for a few minor changes for over two thousand five hundred years. From this perspective a collective decision of a community of monks has to be beneficial to the community and the laity. The post of Uttaritara Maha Nayaka or the Supreme Prelate therefore carries a heavy burden of responsibility which requires a high level of transparency in every action. The purpose of this article is to provide some background information about the new Maha Nayaka Thera who, I feel is a worthy successor to the revered Madihe Mahanayake Thera.

The place of birth of the thera is the village known as Davuldena in Uva Paranagama of Badulla district. His father, Aloka Mudiyanselage Kavurala and mother, Gajanayaka Mudiyanselage Kirimenike were devout Buddhists. He was educated at Medawela school before entering the order at the age of twelve as a pupil of Rev. Uma Ela Piyaratana, Sangha Nayaka of Udukinda and Rev. Uma Ela Pannananda who was later appointed as the Maha Nayaka of the Udarata Amarapura Samagri Sangha Sabha. These two teachers who ordained him were the chief incumbents of Tapodhanarama Purana Viharaya of Sapugolla, a historical village on the ancient route from Badulla to Kandy. After learning and practice of the basics of homeless life he was enrolled as a student of the Vidyodaya Pirivena in Colombo where he completed his studies as a brilliant scholar winning the coveted "Syama Raja Thyaga," an award presented by the king of Siam (Thailand). Thereafter he passed the three higher examinations conducted by the Society of Oriental Languages for Sinhala, Pali and Sanskrit carrying many a prize for excellence in studies. The Olcott College in Colombo enabled the Thera to attain proficiency in English. Notwithstanding the inborn competency for the study of other languages he had a penchant for Sanskrit poetry. Constant practice in poetic compositions in elegant Sanskrit brought him fame as a leading Sanskrit scholar and poet with due recognition even among Sanskrit scholars abroad.

I had the fortune of being a close acquaintance of the thera not only because I was his countryman but because of my father’s acquaintance with him and relationship with his early teachers. This relationship naturally led me to seek the guidance and advice of the present Maha Nayaka Thera on many occasions. Common literary interests steered us to some joint efforts such as editing the Sinhala historical work Rajaratnakaraya. His poetical creations, Dharmacinta, Yatidutam, Vairagyacinta, Yasodharacaritam, Maranga-navijayam and Svanastavakavyam couched in elegant classical Sanskrit inspired me so much that after reading some of them in manuscript form I requested him to provide at least a sketchy translation in Sinhala of these works for the benefit of many readers although that involved taxing too much of his valuable time and energy. He accepted my request in silence though quite conscious of other multifarious responsibilities which kept him busy as a Nayaka priest, lecturer at higher educational institutions, serving on editorial boards of Tripitaka publications and as delegate to a number of international religious conferences. He has travelled widely in USA, Europe, Russia, Asia and Australia conveying the messages of peace and deliverance through adherence to the Buddhist way of life. In recognition of his efforts in this direction he was awarded the gold medal for peace at the Asian Buddhist Peace conference held in Mongolia.

In 1985 Rev. Gnanissara’s book Dharmacinta won the Presidential Award. Three years later the Vidyodaya Pirivena bestowed on him the honour "Sanskruta Cakravarti" for his poetical composition "Yatidutam". The Oriental Languages Society of Sri Lanka conferred on him the appellation "Grantha Visarada" for the poem "Vairagyacinta". His poetic achievements are too numerous to be enumerated. Suffice to say that the work Rev. Vidurupola Piyatissa Maha Thera did for the promotion of the study of Pali in Sri Lanka is being done by this Maha Thera for the study of Sanskrit at present.

The new Maha Nayaka Thera emulated the leading elders who were his predecessors. He has composed many Sanskrit slokas in sincere appreciation of the services rendered by these theras in their various capacities. It should be mentioned here that the most venerable Madihe Pannasiha Nayaka Thera was one of these elders who received much praise in a poem dedicated to him by the present Maha Nayaka Thera.

The new Maha Nayaka Thera’s appointment to the esteemed post of supreme prelate of the Amarapura sect confirms the confidence of the community of Aniarapura Nikaya monks on him. The foremost need of the day is to ensure peace and order in our society including the Sangha. Always a silent worker and a messenger of peace I think the new Maha Nayaka Thera would be able to lead the Amarapura Nikaya for the benefit of its members and the laity in general in an exemplary way.

Ven. Dhammaloka wants full powers for JHU monks

The rift in the JHU between a section of the clergy and the laymen took another turn yesterday when party General Secretary Ven. Uduwe Dhammaloka Thera wrote to party leader Ven Ellawala Medhananda, requesting him to strip the lay council of all its powers.

Claiming that the internal conflict of the party was the work of the Sihala Urumaya elements in the party, Ven. Dhammaloka Thera said the Supreme Sangha Council of the party should be the sole decision-making body of the party.

Referring to media statements issued by former party secretary Champaka Ranawaka, Ven. Dhammaloka Thera said he had no right to represent the party and urged the party leader to take steps to appoint Ven Kotapola Amarakithi Thera as the new secretary.

‘God helps those who help themselves’

When we sent our proposals to the LTTE they were rejected outright. When we sent a second set of amended proposals that too was rejected outright. Did we declare war? Why didn’t our leaders reject the ISGA proposals of the LTTE outright? Did they think that the LTTE would declare war? Perhaps they are right because the LTTE has grown in strength. We, on the other hand, have made ourselves vulnerable to attack. Our weakness is an invitation to attack. We have forgotten the saying "If you want peace, prepare for war". We have forgotten yet another wise saying, "God helps those who help themselves". To think that Prabhakaran will ever agree to a democratic set-up is a dream. He cannot afford to do so because he is a wanted man. He can never surface. Abraham Lioncoln once asked, "Can a nation exist which is half-slave and half-free?"

The question, we have to ask ourselves is, whether a nation can exist which is half-fascist and half-democratic. Prabhakaran understands only the language of the gun. The only people who have understood this is Karuna’s men. The others wait to be killed.

Bhikku C. Mahinda.

JHU causes damage to bhikkus: PNM

The convener of the National Patriotic Movement, Ven. Elle Gunawansa Thera, has accused the Jathika Hela Urumaya of damaging the image of the bhikku community.

Ven. Gunawansa thera said the JHU monks should bear the responsibility of causing damage to the bhikku community.

"When the JHU first started, I announced that it would end up in chaos, and this has now been proved," the thera said.

He also accused the JHU of using Buddhist flags, the great Bo Tree and Buddhist terminology in their political campaigns.

Christianity hijacked: Yes, Mr. President

My dear Podi Akka,

Ayubowan, Vanakkam, Assalamu Alaikkum and best wishes for a week of two religious festivals, Deepavali and Ramazan which come in the afterglow or aftermath of what the outspoken London Daily Mirror describes as the US election disaster. This letter comes to you today with a copy of the London Daily Mirror front page headlining the question as to how and why more than 59 million Americans could be so dumb.

The Guardian and the Independent newspapers of Britain also had similar front pages headlined 'War more years', with photographs of Guantanamo Bay and Abu Ghraib and other Bushfires. Behind the headlines and news we could reflect on the story behind the story of the George W. Bush re-election and one of its most disturbing, if not dangerous or disastrous dimensions.

In the 2000 elections, President George W. Bush got the Presidency and the world's most powerful post through a virtual appointment by a Conservative Supreme Court and a highly disputed vote count in Florida, which was run by his brother Jed Bush. President Bush however lost the popular vote in 2000 by more than half a million while last Tuesday's election produced a stunning reversal to give Mr. Bush a majority of more than 3.7 million votes.

From where did President Bush get more than four million extra votes? According to top CNN news analysts and others most of those extra millions of votes for President Bush came from members of white evangelical churches. Bush strategists, supporters and religious leaders are reported to have gone from church to church, state to state urging members who did not vote in 2000 to go out and vote last Tuesday. So they obediently did so in huge numbers. The crusading battlecry for a huge Bush vote was based on moral values. The Bush crusaders told church members that the President was basing his campaign on solid Biblical foundations and therefore they would be doing God's will in voting for Mr. Bush.

They proclaimed that Mr. Bush was taking a strong and unwavering stand in opposition to abortion, same-sex marriage, stem cell research and other matters of morality. Very true, well and good.

Just before the US election one of the world's most respected medical journals, the Lancet, revealed that some 100,000 Iraqi civilians, mainly women and children had been massacred after the Bush administration launched the war on Iraq in March last year. In the time of the Lord Jesus, King Herod is known to have massacred about 500 children in Bethlehem and that wicked king is still condemned for his brutality. But when the self-righteous Bush administration massacres 100,000 innocent Iraqis including women and children, it apparently does not come within the purview of moral values as seen by the white evangelical churches.

Yours truly would remember what the Lord Jesus said about the Pharisees and religious leaders of His time - "O you hypocrites, how you strain at a gnat but swallow a camel", or in other words, straining at an ant while swallowing an elephant.

Are we seeing today the abomination of the desolation, a monster on the altar and the market or market values as a religion?

Are we seeing the gospel of the poor Jesus of Nazareth being hijacked and recreated as a Prosperity Gospel or American Capitalist Christianity? Even at this very moment, thousands of innocent people in the Iraqi city of Fallujah are being hammered by 500-pound bombs while more than ten thousand American forces launch a blistering offensive on the city. Does this not come within the purview of moral values or are those crusading churches again straining at an ant while swallowing an elephant?

We need to also reflect on the horrible realities of the global economic agenda unleashed by the new American-led empire. It began in the 1980's through an axis of evil spearheaded by Ronald Reagan, Margaret Thatcher and the Transnational Corporations. The rich world comprising only about 15% of the world's population controlled up to 80% of the world's wealth and resources, but it wanted more and more. Thus began the crusade in subtle and sophisticated terms, such as globalisation and the market economy.

This globalised, capitalist market economic policy or corporate globalisation has unleashed powerful forces to grab the remaining Third World resources - especially oil and natural gas. Most of the Third World knows that the on going wars in Iraq and Afghanistan and the overall global war against terrorism are more a matter of gaining control of oil and natural gas resources in the guise of trying to capture Osama bin Laden's ghost.

The corporate globalisation of the US-led market empire has produced a horror where 15% of the world's population wants to grab and control as much as 95% of the world's resources, leaving hundreds of millions of people to starve and die. Does this not come within the purview of moral values and is this horror or hell hole of disparities supposed to be part of God's will for the world?

"O you hypocrites, how you strain at an ant but swallow an elephant".

Let us reflect on just one more of many similar areas, namely the environment. The Burning Bush trying to project himself as God Almighty is firing against the Kyoto Treaty on the control of carbon dioxide emissions and refusing to sign or abide by it.

Reports show that the US, though having only 5% of the world's population, is responsible for some 30% of the emissions causing global warming and all its disastrous consequences, including the drowning of many countries like the Maldives. Does that not come within the purview of moral values and is it God's will for millions of people to be destroyed to satisfy the selfishness and greed of a privileged few?

Recently, the Daily Mirror ran a story on a conversation between President Bush and God. The argument rages till the new demi-god of the new empire wins and God leaves the scene saying, "Yes Mr. President". God help us!

Yours sincerely,

Koththamalli

(http://www.dailymirror.lk/2004/11/10/opinion/3.asp )

Critical studies on the Early History of Buddhism - Reviewed by Mahendra Siriwardene

In 'Critical Studies on the Early History of Buddhism in Sri Lanka', the Venerable Professor Dhammavihari Thera, has as always, appealed in this collection of essays for reason in the settlement of divisive tendencies that come up again and again in our body politic. He compares the peace and amity that prevailed in our fair land from the time of the outright defeat of Elara by the redoubtable Sinhala warrior king Dutugemunu, with the present day acrimonious debates on question of rights of one community against those of the other.

In the acrimonious context that has continued to this present day, prospects of peace continues to recede from our confines with each passing day at a time when peace has become the imperative of the hour.

It is the learned monk's contention that the war Dutugemunu fought against Elara was not at all similar to what Emperor Asoka waged against the Kalingas. While the latter was a war of attrition, the Dutugemunu-Elara was more to consolidate the territorial integrity of the land coupled with the need to preserve the newly inherited Buddhism as the state/national religion of our land. The ancient kings have had to protect the Buddha-Dhamma in the land from the onslaughts of the invading aliens. The Venerable professor has in words of unmistakable fervour pointed out that the momentous event of that time was not one with the menacing scope of destruction but one of orderly transition from a usurper to the legitimate heirs of the land. That it caused the destruction of many a soldier and warrior was more in the line of duty than as a means to cause outrage.

At this point of time the necessity arises to put aright the question of the cowardice of King Kavantissa, the father of prince Dutugemunu. It had been said again and again that the prince had sent women's clothing to his regal father to portray this very cowardice.

The historical context aborts this error when the Venerable Monk, Dhammavihari culling from authentic historical sources, points out that King Kavantissa had built fortifications all along the route from his kingdom in the South toward Anuradhapura, anticipating the dire threat that he foresaw from these destructive hordes. The Venerable Thera points out that these actions, far from being the acts of a coward lays bare the military strategy that the King had lain to act upon at a time opportune.

Another amazing discovery of the Thera's historical research totally demolishes the hitherto held erroneous belief that King Dutugemunu, as he marched to battle in this war of liberation carried relics of the Buddha in a killer weapon, namely a spear. Point by point, he has clearly indicated where the blunder has occurred and in whose hands. There is absolutely no need to fret and fume. Nobody's vanity need be hurt. One has to face facts with academic soundness.

As far back as 14th and 15th centuries, Sri Lankans knew Dutugemunu as a gentleman with religious conviction, born of cultured royal parents, no matter what creative writers of today, with the freedom of the wild ass, venture to say about him and his parents. He indeed carried the relics in the royal sceptre which they referred as jaya kontaya and jayamaha kontaya.

The Venerable Professor happens to mention as follows: -" Religious considerations, instead of being oil over troubled waters as they really ought to be, have been used as highly inflammable stuff. In recent years as the conflict flared up into a raging battle, rescue teams who arrived on the scene from outside, mostly theoreticians like historians, political scientists and social analysts have acted less as fire-fighters than as flame- throwers well stocked with incendiaries. This sort of unscrupulous exploitation of world situations, we believe, is nothing peculiar to the Sri Lankan scene. It is being witnessed even as we attempt this study today. Sad to say they are internationally linked with political, religious and ethnic leanings.

"In situations like these, we need powerful, impartial and level headed leaders, both from within the states involved and outside, whose sincerity and honesty has to be unquestionably above board.

Their world vision has to be much higher than that of the Allies or of the Axis of World War Two. They must firmly demand that social justice and human rights must gain priority over petty, disproportionate ethnic or religious demands.

The total concept of humanity is a much larger and a more worthy cause to serve. Other forms of thinking and approaches contrary to this, daily call upon the people of this land to pay wages which they could realistically ill afford to pay."

Incendiaries apart the monograph " Critical studies on the early history of Buddhism in Sri Lanka" comes up with many a passage that provokes thought expressly for the diffusing of the difficult situation that Sri Lanka is faced with today, as it was centuries before. It also affords the reader into the insights into the times when Sri Lanka served as powerful though peaceful catalyst of the Dhamma to the then known world such as Afghanistan, Iran Iraq and Western Turkestan. The book is cheap in price and well worth having as a handbook to be read again and again to pour calm over vexed nerves. The publishers of the book is Buddhist Cultural Centre, Nedimala, Dehiwala and available also at many other well known outlets such as the Buddhist Book Shop at the Narada Centre on the Sarana Road .

The greatest gift of all

A liver for a life: Kumudini Hettiarachchi meets the courageous Sri Lankan who donated half his liver to save a man whom he had looked up to as his godfather.

A split-second decision of a young man changed the lives of two forever, binding them for a lifetime. For, now they share a liver. One of them, who himself as a doctor has served thousands of people has got a fresh lease of life, while the other has made the greatest sacrifice a human being can make while alive.

Meet Ishantha Stephen, the person who gave half his liver to his family doctor whom he treats as his "godfather" ever since his own father, Col. H.R. Stephen, died in the same bomb blast that killed Major General Denzil Kobbekaduwa in 1992 in the north.

"I am O Positive Ammi, I will give my liver, I said that Thursday in July," recalls Ishantha, 26. "I did what I had to do and wanted to do," he adds, blushing. He is embarrassed by the media's interest in him and takes a while to unwind.

"I remember the day well because I was at the auction when the call came. It was my mother. She sounded distraught. She had visited doctor uncle's clinic in Kandy, my hometown, and heard that he was very ill. He had liver cancer and needed an urgent transplant." Ishantha works as a Marketing Executive in the rubber division of Forbes and Walker in Colombo.

Not only family physician but also close family friend, Dr. Sarathchandra Kapuwatte is the father figure Ishantha and his younger brother looked up to growing up fatherless since 1992. "He gave us much moral support soon after my father's death, when wild rumours were floating around. I was only 15 and my brother just eight. It was a tumultuous time for us. His whole family stood by us. He had also treated my father for diabetes so there was a close bond."

Early this year, 64-year-old Dr. Kapuwatte was diagnosed with life-threatening liver cancer. In July his condition was deteriorating rapidly. When Sriya, Ishantha's mother went to his clinic that July day for a pressure check, the staff at his clinic told her about the search for a liver and she immediately offered hers. But her blood group was A Positive and not compatible.

Dr. Kapuwatte required half the liver of a person with O Positive blood and Sriya called her son in Colombo asking him to find a donor quickly, not realizing that he himself had the compatible blood group. Ishantha, a regular blood donor, carries the donor card with him.

"Mata bayayi, oya podi," was his mother's reaction when he offered his liver but he consoled her saying, "If I have to die, I will, when my time is up. It is better for me to do something good. Let me grab this chance to save uncle."

She was convinced that no evil would befall him from such a good deed and set about the delicate task of breaking the news to his Malli who is pursuing flying lessons in America and also his fiancée, Niluka Pathirana. Wedding bells were to ring for Ishantha and Niluka in December.

From then things happened quickly. Ishantha met Prof. Arjuna Aluwihare who was Dr. Kapuwatte's surgeon in Kandy, and was told in detail about the transplant. He then underwent initial tests in Sri Lanka.

Being an old Trinitian, he was planning to watch the Bradby the following weekend when the call came that he had to fly to Singapore immediately. Dr. Kapuwatte was already there. The transplantation was to take place at Gleneagles Hospital, a leading private hospital in the region that has a 'Living Donor Liver Transplant Programme'. It was also the first in Singapore to carry out a transplant involving a living non-related donor late last year.

August 4 saw him taking the flight, along with his mother, to face a set of rigorous procedures over in Singapore. Not only had Ishantha to undergo a battery of tests there but also meet a psychiatrist and face an Ethics Committee, which literally "interrogated" him on why he wished to donate half his liver though not even distantly related to Dr. Kapuwatte. "Are you getting any property? Are you getting money? Are you being threatened or under duress?" the committee from the Singaporean health ministry asked him. "Normally, they question you for about one and a half-hours but I got away in 15 minutes," he laughs.

'Operation liver transplant' was set for August 18. As Ishantha worshipped his mother and told Dr. Kapuwatte, "Athule hamba wemu", in Singapore, his fiancée was praying for him in Kandy. He was wheeled in to the theatre at 6.30 in the morning and opened up at 8 a.m. Dr. Kapuwatte was taken in around the same time and the simultaneous operations conducted side by side were underway. Ishantha was back in the ICU after eight hours sans 750 grams (50%) of his liver and Dr. Kapuwatte nearly 11 hours later with the diseased liver out and a brand new half-a-liver in.

Being heavily sedated and hazy, for about four days after the transplant, he didn't feel anything. Thereafter? He prefers to stay mum but the shadow that passes over his face tells all about the excruciating pain. No words are necessary. His only comment is that the cut on his stomach is known as the "Mercedes cut" as it is in the shape of the famous car brand's emblem.

Three days after the operation a surprise awaited him -- his beloved fiancée who had so willingly agreed to put off their wedding for June 2005, was by his side. His mother had arranged for her to come too. "I am so proud of him," Niluka told The Sunday Times on the phone from Kandy yesterday.

Now back at work, Ishantha is gradually returning to his routine. "I don't swim yet, but I do everything else like driving the car," he says. For him there is nothing amazing in a young and healthy person donating part of his liver. He feels it is what any human being should do for another if he can.

"I went in knowing the dangers. That there could be massive haemorrhage or my liver could get infected and I could die. Now my liver has grown back," says Ishantha simply. "I felt I had to do it and it is worth it."

“I'm happy to be alive”
"Ishantha did a noble deed. He is like a Bodhisattva," says liver recipient Dr. Sarathchandra Kapuwatte. "I don't think any liver transplants, either live or from cadavers, have been attempted in Sri Lanka," Dr. Kapuwatte told The Sunday Times when contacted on the phone in Singapore on Thursday.

He was undergoing a check-up there and was due to fly back to Sri Lanka on Friday night. "I am happy to be alive," added Dr. Kapuwatte. Six simple words that mean so much. What greater sacrifice can one make than sharing a liver to give life to another.

Diplomatic row with Canada over disrobing of monks deepens

The controversy over the disrobing of three monks at the Canadian High Commission in Colombo has taken a new diplomatic turn with the Canadian government seeking clarification on the Sri Lanka government's position.

Ottawa has summoned Sri Lanka's High Commissioner in Ottawa to the Foreign Office seeking clarification on a statement made by Cabinet spokesman Mangala Samaraweera that the Foreign Ministry in Colombo had lodged its protest to the Canadian mission over the disrobing of three monks.

Last Sunday the Canadian High Commissioner in Colombo, Valerie Raymond, obtained an appointment with Foreign Minister Lakshman Kadirgamar to explain her government’s position on the incident which forced the closure of the mission temporarily a fortnight ago.

The Sunday Times learns that the Foreign Minister had advised her to seek the guidance of the Foreign Office in Colombo when faced with such delicate issues rather than to have gone direct to the local police for instructions as she had done.

The Canadian mission opened for business this week after a week long closure following the anthrax scare created after the Mission’s visa officers found powder in the passports of two student monks. They had sprinkled the powder to prevent the passport being attacked by insects.

The local monk who accompanied the two Bangladeshi student monks had offered to sniff or taste the powder. All three monks were forced to disrobe, and have a shower. They were also given the choice of taking a swim in the Mission’s swimming pool.

Meanwhile the Jathika Sangha Sammelanaya, a JHU backed Bhikku movement, said it would stage a protest in front of the mission shortly.

Jathika Hela Urumaya denies party in crisis

Jathika Hela Urumaya (JHU) yesterday denied speculations that JHU is listed as a party in crisis at the Election Commissioner's office.

JHU Secretary, Champaka Ranawaka in a press communiqué said that Assistant Election Commissioner H.W.Siriwardhana had flatly denied such action and requested the public to overlook such media reports as malicious moves to degrade JHU.

Web based news service Lanka Truth reported that the Election Commissioner's office has decided to add JHU to the list of parties in dispute while adding that the party would not be able to contest snap election in the future.

The news report alleged that the Election Commissioner has taken this decision following the dispute within that party over the control of the party and there being two secretaries of that party and added that several factions of the JHU have begun to diverge on their own way with the dispute being out of control.

Meanwhile Mr. Ranawaka accused that this report is fictitious 'with no glimpse of truth' adding that the story was planted by a leading party in the government to discredit the JHU. (DTH)

Teaching Buddhism in English

Teaching Buddhism in the English Language has commenced at the Gatambe Rajapavanarastha Sri Amarawansa Daham school.

This was disclosed at the school parent-teacher annual general meeting held on October 31, at the Dr. Labuduwe Siridham Memorial Hall of the Temple.

Already, teaching Buddhism in English has commenced in classes 5, 6, 7 and 8 and would be extended to other classes rapidly said Dr. J.H. Jayamaha of the Peradeniya University, who is in charge.

Government briefs Buddhist prelates on Thailand talks. [TamilNet, November 05, 2002 12:47 GMT]

The Constitutional Affairs Minister Monday briefed the Mahanayake Theras of Malwatte and Asgiriya Chapters the outcome of the second round of peace talks held between the United National Front government and the Liberation Tigers of Tamil Eelam in Thailand last week.

Professor Peiris who led the government peace delegation at Thailand talks Monday evening called on the Mahanayake Thera of the Asgiriya Chapter Venerable Buddharakita and told him that the LTTE is now prepared to accept a political solution within the framework of the united country. The Minister told the prelate that the peace talk facilitated by the Norwegian government between the Sri Lankan government and the LTTE is now being taken forward in the correct path.

The donor countries have expressed confidence that both parties to the conflict, the Liberation Tigers and the Government of Sri Lanka are sincere in their attempt to find a permanent peace, Minister Peiris told the prelates who rushed to Kandy, central capital of the country on Minister's return to Colombo Sunday night from Thailand, sources said.

The Mahanayake Thera of Asgiriya Chapter expressed his appreciation for the flexibility shown by the delegations of the government and the LTTE at the Thailand peace talks arriving at decisions on important matters such as the proposal for formation of Joint Task Force and other committees to diffuse tension and finding a political solution to the conflict, sources said.

The monk and the mind by C.R.

A Buddhist monk who had placed talcum powder in his passport to ward off silver-fish should have had the presence of mind to dust it off outside before presetting the passport at the Visa Counter of the Canadian High Commission. His thoughtless act had caused panic and closure of the High Commission thereby inconveniencing other Visa applicants too.

In this context, one may note that the Dhammapada begins with an emphasis on having a clear mind: "All states have mind as their fore-runner; to them mind is supreme and of mind are they made. Therefore, if one, with defiled mind, speaks or acts, on account of that does suffering follow one as the wheel follows the foot of this wagon-bearer".

The fault, dear monk, is not in the High Commission but in yourself that you had to be disrobed albeit temporarily.

Plea to all Hindus and Muslims of Sri Lanka by Lyndon Whitney

You may find it strange that a British Catholic with family connections on the island should be requesting your help. Read on and you will see my logic.

With regard to the JHU’s private members Bill regarding "forcible religious conversions" I can assure you that we as Catholics in line with your beliefs do not coerce anyone into our religions.

I have been told by the JHU’s theory that Catholicism was brought in by the Portuguese and originated in the Middle East and is therefore, a non-indigenous religion. True! However, if my knowledge is correct, isn’t Islam also similar to Christianity in that it is also an offshoot of Judaism, also originated in the Middle East so is not native to Sri Lanka. But there again isn’t Hinduism non native as it traces its roots to India so again is not a native religion?

Unfortunately, someone in the JHU seems to have overlooked the fact that Buddhism likewise is not native to Sri Lanka as it also originated in India.

This Bill infringes the Constitution and would impact into so many aspects of everyday life. How would Catholic Government Armed Forces personnel regard their duties and roles, if they were perceived as being second class citizens? Would this increase their motivation to fight for the Government or lessen it. The answer should be blatantly obvious even for the JHU policy makers.

I as a school teacher would feel threatened that my actions could be construed as liable to cause pupils in my care to convert. Will doctors have to ask the religion of any patient before feeling confident enough to treat them without the fear of "Big Brother from the JHU" peering over their shoulder! Seriously this act, if passed, will make everyday life unbearable and will hardly promote a tolerant society.

Oh, and regarding my initial plea to Hindus and Muslims? Bullies do not fight all their victims at once. If this Bill goes through successfully, then the JHU will turn their attention to both of you in turn and will not be satisfied until the saffron cloak is wrapped around each church, kovil and mosque alike. All minority religions should stick together and oppose this proposed Bill.

JHU to hold meeting to settle differences with laity by Damitha Hemachandra

In a bid to save the party from splitting into different factions the Jatika Hela Urumaya (JHU), the Supreme Sanga Council of the organisation will meet the central committee for a discussion on how the restructuring of the party and division of powers should take place..

Despite former JHU General Secretary, Ven. Uduwe Dhammaloka Thera deciding to act independently in parliament isolating the laity of the Sihala Urumaya (SU), JHU leader Ven. Ellawala Medhananda Thera said that the party would be acting according to the initial agreement within the JHU and SU.

" The initial understanding was to grant most of the party's decision taking powers to the Bikkhus while the laity was to assist them and advise them on political matters," he said.

However Ven. Thera said that there would be no removal of any Sihala Urumaya member from the top posts of the party and the party is open to bikkhus as well as laity.

Meanwhile confirming the rumours of changes to the party structure, JHU parliamentary group leader, Ven. Aturaliye Ratana Thera said that the Supreme Sanga Council is trying to prevent a break within the party.

" Although Ven. Dammaloka is free to act independently, the party had taken a policy decision to solve the matters within the party itself," he said adding that the party at the moment could decide the future of the UPFA's maiden budget.

Ven. Ratana Thera said that the JHU is yet to decide their voting stance on the budget adding that their last decision would not be swayed by the government's present stand on the prevention of forceful conversion to religions bill.

Meanwhile party sources predicted that there would be change in the present stand of the Ven. Dammaloka Thera during the late night meeting yesterday with the party offering to restructure its the present party line.

Uththareethara Mahanayaka of Amarapura Nikaya appointed by Pujitha Kuruwita

Most Ven. Dauldena Gnanissara Mahanayaka Thera was appointed Uththareethara Mahanayaka (Supreme Patriarch) of the Amarapura Maha Nikaya at a ceremony held at the BMICH yesterday. Dr. Brahmanawatte Seevali nayaka thera introduced the prelate to the audience.

As President Chandrika Kumaratunga who was scheduled to present the act of appointment to the Gnanissara Mahanayaka Thera, could not arrive in time Ven. Kotugoda Dhammawasa Anunayaka Thera invited Gnanissara Thera to address the people gathered even before the act of appointment was presented. The Thera apologised for the delay in the arrival of the President.

Most Ven. Gnanissara Mahanayaka Thera in his anusasana stated that he believed that it was important to change one's self before attempted to work for the nation.

"I follow the principles of the late Most Ven. Madihe Pannaseeha Thera who saw that the importance of the development of one's self before developing the nation," the Mahanayaka thera said. The Mahanayaka Thera urged the Ministries concerned to work collectively to prevent the defamation of Buddha's image.

"I believe that Buddha Sasana Ministry, the Foreign Ministry and other line Ministries should act collectively curbing the defamation of the Buddha's image that was been carried out in a massive scale. Those people destroy the image of their own religion by resorting to these types of practices," the Thera added.

President Kumaratunga who arrived during Mahanayaka Thera's speech spoke after presenting the act of appointment to the Thera.

Congratulating the Mahanayaka Thera on his appointment the President said that such prelates were the need of the hour. "I admire the activities carried out by the Mahanayaka Thera to propagate Theravada Dhamma through out the world. Most Ven. Davuldena Gnanissara Thera is one of whom we can be proud, as a nation," the President said.

President Kumaratunga said by implementing the recommendations of the Buddha Sasana Commission Report most of the problems faced by Buddhism could be resolved.

"I believe that by implementing the recommendations of the Buddha Sasana Commission Report most of the problems that are faced by Buddhism at present can be resolved. Through the Buddha Sasana Ministry my government has already taken steps towards implementing the recommendations of the Commission report," she pointed out.

Decision to bare all or not today - Dhammaloka thera stands firm by Shamindra Ferdinando

JHU heavyweight Ven. Uduwe Dhammaloka yesterday said that he would take a decision on his future course of action after meeting several associates on Tuesday night. The meeting is scheduled to take place at the Asapuwa.

Vowing not to quit his Parlaimentary seat over the ongoing dispute, the Ven. thera emphasised that he would not abandon his efforts to clear the party of undesirable elements.

"But I will not give up my seat. That is probably what my opponents want," the thera told The Island yesterday, expressing the belief they (MP monks) should not allow lay members to dictate terms. "This is my demand and I’ll stick by it."

Answering questions, he said, he wanted to resolve the crisis over the role of the lay members today (Wednesday). "Otherwise, I have no option but to bare what I planned to reveal two weeks ago."

Ven. Dhammaloka called a press briefing on October 20 but did not reveal what he promised to but pledged to go on the offensive unless his demand was met.

He is of the view that it was better to side with the UPFA or the UNF without allowing Sihala Urumaya elements to run the show.

The party faces a split as the clash intensifies with the main antagonists, Ven. Dhammaloka and Ven. Athureliya Rathana pulling in different directions.

Ven. Dhammaloka thera said that he reluctantly agreed to delay his action on the promise that an effort would be made to neutralise trouble makers. He said that he wanted to clear the party of all undesirable elements by November 4. Otherwise, he would make what political sources termed the delayed revelations on a certain section.

Ven. Dhammaloka thera, a key member of the Supreme Council, who himself was accused of misconduct by his opponents within the party, had raised several contentious issues with the relevant parties. Among the issues was the financial integrity of a key lay member of the JHU, the sources said.

According to sources, Ven. Ratana was among several others who had warned Ven. Dhammaloka that his actions would destroy what they build with great difficulty.They had also emphasised that it was not fair to get rid of Sihala Urumaya activists as they too laboured for their success. Ven. Ratana, the sources said, had personally pleaded with his colleague to re-consider his action as it would be detrimental to their efforts. But Ven. Dhammaloka thera had dismissed their arguments, stressing that whatever the outcome of his future course of action, he would not hesitate to go public unless the Sihala Urumaya activists fade away.

Ven. Dhammaloka said that he would not runaway. "That was exactly what my adversaries want. Then they would be able to fill my vacancy with a monk who would be agreeable to the Sihala Urumaya strategy."

"I would not do what my colleague Ven. Sumangala did. Sumangala who vehemently opposed the Sihala Urumaya’s hold on the party recently resigned his Parliamentary seat and also quit the party. They thought I would leave before Ven. Sumangala. They are wrong," he said.

Remembering L. H. Mettananda

Of course L. H. Mettananda is a fanatic. Anybody who dare talk of Buddhists’ rights in a Buddhist country is bound to be called a fanatic bent on disturbing the peace and rousing up religious feelings.

A general amiable amnesia about the inequities perpetrated on the Buddhists and Hindus during the past four hundred years will make us gentlemen of tolerance and broadness of outlook. The Patricians must not be disturbed in their afternoon siesta of complacency by a cacophony of clamouring for the restoration of Buddhists’ rights. For the sake of peace the old order must not give place to the new. For the sake of harmony no word of protest should be voiced lest a nation’s conscience, be awakened. Mettananda’s vitriolic voice should not mar the mysterious march of Christian domination in the Army, the Navy, the Police, the Civil Service and the general administration.

These unseemly outcries seem so inartistic. They jar on the refined delicate feelings of those with turned up noses sweating in tweed suits and kneeling at high altars. It is also disgustingly out of taste. It is so appallingly vulgar.

Mettananda cannot care less. A plague on all your sense of good taste. He cares tuppence for all your finer sensibilities and refinements. He is proud of his vulgarity. He is not ashamed of hurting those who choose to get hurt.

He opens cupboards and shows you skeletons. He parts Catholic curtains and shows you filing cabinets for petitions in modern offices working overtime to bring about acts of God under suspicious circumstances.

He has all the percentages worked out, the names in neat lists and all instances tabulated. Everything is nicely taped out. He has all the right quotations noted down.

His facts’ cannot be questioned. Verification makes the charges all the more virulent.

He is the lone crusader who does not sheath his sword. He is the boor who walks into the drawing room with muddy shoes. He is the fanatic who has made fanaticism fantastic.

He catches the rulers dealing in short weight to Buddhists. He rings the coins always whenever the Buddhists get change.

His voice is insistent, insolent and almost instinctive.

He cares not on whose corns he tramples. He is unconcerned whose conscience he pricks. He does not mind what you call him, what you think of him and who you think you are.

He has to be heard. That is all that matters.

But those that matter do not hear him much and those that hear him do not matter much. That is Mettananda’s tragedy.

But nobody ever doubts his sincerity, his honesty, his earnestness.

Here is a man who has no axes to grind. He is devoid of ambition. If he has nothing to lose, he has nothing to gain for himself either.

His honesty of purpose rises above our horizon like the rock of Sigiriya over the landscape it dominates. No one can question his sincerity.

Having no political ambitions himself he is eternally searching for the right man who will give unto the Buddhists that which is theirs by rights, reserving for Caesar what is his.

When Bandaranaike was in search of supporters to beat his drum Mettananda he moved in with gusto. He organized thousands of Bhikkus to walk from door to door reading choice extracts from the Buddhist Commission’s Report and denouncing the U.N.P. He carried on a whirlwind campaign throughout the country, reviving hopes in the breast of Buddhists and painting Bandaranaike as a new hero born to right wrongs suffered by Buddhists.

In 1956 when Bandaranaike won the General Election he thought Mettananda would get into the spirit of practical politics and be satisfied with the fun he had had plus an Ambassadorial job and not bother about his blessed Buddhists anymore.

But Mettananda is made of sterner stuff. He spurned efforts to placate him with cushy jobs and spoke out loud and bold once again about the unredressed grievances of the Buddhists. Bandaranaike turned round and called Mettananda a mad man. The man with a load of grievances was only amused. He lost hope and began another search.

Then who should come along but our friend Mr. Philip Gunawardane, his lips full of promises and his heart full of vengeance.

Mettananda adopted Philip as he had earlier taken over Bandaranaike and scoured the country with battle cries. But Philip by trying to make Mettananda a minor prophet in his hierarchy of the hustings could hardly make enough of an impression. Mettanandawords were sincere it was true. But the big question remained were Philip’s intentions honest ?

Mettananda was himself in for a rude shock when immediately after the March 1960 Election Philip without any reference to Mettananda issued a declaration that showed him in his true colours.

Mettananda perhaps was relieved that by the merest chance the horse he had wrongly backed had not won.

But there is no bitterness in this crusader out to build once again an El Dorado for Buddhists in this green and pleasant land. In the July 1960 General Election he once again backed Mrs. Bandaranaike in a quiet but more efficient manner.

He sits in his Nawala house a lone man surrounded by unfulfilled hopes, unsatisfied desires of the majority of this land. But there is iron in his spirit that refuses to waver, to give up the fight.

He is a hermit with a home, a big prophet with a small pension. His wants are few his tastes simple. His smile is benign and reminds me of a grey eminence of intrinsic worth. He waits patiently for the day of deliverance after a long, period of occupation of the country by those whom he considers aliens in their own land.

He does not give up the ghost.

Ever moving in mysterious diverse ways he guides a set of quiet people with determined chins and tight lips to whom he has become a god in flesh and blood.

In his person he combines the force, of more than half a dozen Buddhist Congresses and a hundred Y. M. B. As put together.

In the eyes of the country he is the one honest man we have yet left. He is a power ever to be reckoned with.

When after working as a teacher for over twenty five years at Ananda and Dharmaraja he became Principal of Ananda, one never thought that this Latin scholar would become such a crusader in the near future as we saw him organising carnivals, flattering the rich and begging for donations to build up a great school after it had almost been reduced to ashes. Then no word of criticism passed his lips.

He was the exemplary Guru who evidently had no political opinions. While he never crawled before the high and mighty he did not prod or probe either.

Once he retired from Ananda, all pent up feelings, unexpressed grievances and bottled up bitterness seem to have made him into quite another man, a kind of reincarnation in the same old body of a new personality alive with character, pulsating with vigour and unreckoning of pace and energy.

This pedagogue who became prophet is not without a peculiar sophistication. Mixed with his load of grievances there is also a burden ‘of suspicion. He walks warily, gingerly, carefully, always on the lookout for conspiracies, plots and mysteries.

If he has to walk on the carpet of a Catholic he will be careful not to trip over the woven flowers!

If a Catholic asks him the time, Mettananda is apt to think there is some catch in it!

He is disgruntled as a petition, as decided as, a magistrate and as suspicious as a wife.

Of course, Mettananda is a fanatic if revolt without reward, battle without booty and enthusiasm without fulfilment can be summed up in a cheap epithet.

Very new things are achieved by people without fanaticism. The great thing is to keep one’s humanity along with one’s fanaticism. And that Mettananda has achieved in great measure.

If Mettananda examines Buddhist grievances with his magnifying glass without relating them to forces of history his impatience would burst out into religious war to the knife. But he knows more about the background than most of us. His humanity keeps his impatience under perfect control.

He knows that four centuries of Christian chronocity cannot be cured in four years of Buddhist balm.

But the effort is the great thing as far as he is concerned.

And one honestly, cannot say that his effort has been entirely in vain.

But on the other hand if Christianity could only make this little headway for four centuries helped as it was by the conquerors with bribes and the sword, is it possible for it to make further progress in discrimination and inequities in the future when free democracy rules Ceylon ?

Is it not wiser to allow it to fade away through disuse and indifference rather than fight it tooth and nail and perhaps putting it on its guard and making it fight back from the last ditch.

Of course this is where most people disagree with Mettananda.

If he did not disagree he would not be Mettananda the fanatic who disgusts the refined, disturbs the complacent, jars the cultured - but inspires his followers.

Our abandoned monks by Prema Ranawaka-Das

They seem forsaken - certainly by the government. They eke out an existence, with hardly one meal a day, consisting of rice and scraped coconut, if they are lucky. They are surrounded by those too impoverished to satisfy their own hunger. These are the Buddhist monks in Pottuvil, Akkaraipattu etc. under the jurisdiction of the government - which apparently refuses acknowledgement of its responsibility. The villages around are consigned to abject poverty, with perhaps only one drinking water well for the whole village, no proper roads, no schools, no medicine, no medical facilities at all, no transport - in fact, no amenities.

In these remote areas, it is mostly one monk to one temple and this monk, who often young, is genuine Buddha-Puthra stuff, otherwise he would have started running a long time ago, without looking back!

The lone monk in the Eravur temple was found dead under suspicious circumstances and the temple with its premises was taken over automatically by the non-Buddhists in the vicinity.

Who cared? True, Sri Lankans have long since stopped expecting anything good from the governments they foolishly keep electing, but how about the Mahanayakes, who have been appointed to foster the Buddha Sasana? Surely, it is their duty to find out the plight of their brethren in remote parts? If no funds are available elsewhere, is it too much to ask the Diyawadana Nilame and the Asgiriya and Malwatte chapters to raise funds through all possible means perhapys by cutting down on daily expenses on rituals etc. and donate money to ameliorate the pathetic condition of these monks?

Should not the President, Prime Minister, Buddha Sasana Minister and ministers on both sides stop concentrating their attention on areas closer to home and survey the outer regions of the island, where both monks and lay people are undergoing such hardship? Politicians are certainly under oath to protect the country and its inhabitants and their avowed task is to distribute equally whatever resources are available.

What else are governments for? As nothing ever seems to reach the outer fringes, when do they not begin some development projects from the outside in, targeting the destitute areas first?

Dare we ask our Bhddhists to rise up and take action to support these monks, heroically struggling to upkeep their derelict temples, in order to keep going the Sasana?

Relief assistance fund from Malwatte Mahanayake thero by Cyril Wimalasurendre

KANDY — Most Ven. Mahanayake Thero of Malwatte on Thursday (28), inaugurated a relief assistance fund titled "Malwathu Maha Vihariya Tibbatuwawe Sri Siddhartha Sumnagala Manawa Sahayogitha Padanama."

The ceremonial inauguration was inaugurated at a meeting of leading members of the sangha and laymen at the official Aramaya of the Malwatte Mahanayake Thero.

The objective of the foundation is to assist the poorest of the poor irrespective of their communal differences the Mahanayake Thero said.

The foundation will assist raise the standard of living of the rural under-trodden who suffer without adequate food, lodging and shelter and facilities for education for their children, the prelate said disclosing the objective of the foundation.

The fund will also take measures to help the sangha to find his own requirements and the construction or maintenance of his aramaya as well, the Mahanayake Thero said.

The foundation does not intend to collect from the rich and give the poor. Its aim is to give out to those in need from what it has. Therefore the foundation will not go about collecting funds but will welcome any donations while in service to the unfortunate members of the society, he added.

At the inauguration itself many donors made contributions in millions of rupees.

The Public Trustee Sarath Seneviratne donated from his department a sum of Rs. 1.5 million.

Secretary, Malwatte Chapter Ven. Walgowwagoda Vimalabuddhi Thero made the welcome speech.

Anunayake of Malwatte Ven. Dr. Niyangoda Vijthisiri, Dr. Kolluptiye Mahinda (Chief Incumbent Kelaniya Raja Maha Vihare), Ven. Dr. Aluthwewe Soratha, Ven. Galaboda Gnanissara Thero and Ven. Pannila Ananda, Devalegama Dhammasena, Kandy Mayor Kesara D. Senanayake, Kandy MMC, Raja Pushpakumara, DIG Nimal Mediwake, Basnayake Nilame of Kataragama Thilanga Delabandara, Basnayake Nilames Ranjith Ellegoda and Mohan Panabokke, and D. P. Jayasinghe were among those present to make donations.

The Agriculture, Livestock, Lands and Irrigation Ministry has decided to restore Kandy Lake at a cost of Rs. 65 million.

The Ministry said the restoration work on Kandy Lake, which has been polluted for decades, would begin on 30 October.

A ceremony will be held to mark the commencement of the work. The Mahanayakes of the Asgiriya and Malwatte chapters, the Maha Sangha, and ministers and MPs from the Kandy district including Deputy Minister Bimal Ratnayake will be present. Minister Anura Dissanayake will preside over the ceremony.

King Sri Wickrema Rajasinghe built the lake in 1810

Canada denies its SL mission forced Buddhist monks to strip

OTTAWA , Oct27, (AFP) - Canada vociferously denied charges from Sri Lanka that some Buddhist monks, seeking visas at the Canadian embassy in Colombo, were forced to strip during an anthrax scare.

Police in Colombo said the monks were forced under a shower and disrobed at the Canadian High Commission on Monday after they triggered an anthrax scare.

The three monks, one Sri Lankan and two Thais, had visited the mission to obtain visas, but talcum powder in one passport caused diplomats to panic and seize all three of them, who were forced to disrobe, police said.

But in Ottawa, Kimberly Phillips, a spokeswoman for the Department of Foreign Affairs, insisted: "Reports that the high commission staff forcibly disrobed the monks are completely erroneous. At no time were they forcibly disrobed or forced under a shower.

"They were offered a private changing facility with a private shower stall in the high commission recreational area. New robes were purchased for them so they could leave their potentially contaminated robes behind."

And, before the monks left the diplomatic mission, said Phillips, they were offered medical advice on potential symptoms of anthrax contamination and whatever treatment may be necesary.

According to police in Colombo, the monks told Canadian staff that they had simply used some talcum powder to prevent silverfish attacking a passport.

In Ottawa, Phillips said the results of tests on the white powder were expected Thursday and that the Canadian high commission in Colombo would remain closed until then.

Ethics of Conversion and Survival of Buddhism by Dr. Keerthi Jayasekera

There seems to be a considerable amount of controversy over the Ethics of religious conversions in Sri Lanka. Some Buddhist monks and laymen fear soon Buddhism will become a minority, religion and unethical conversion by other faiths will ruin Buddhist culture and the Sinhala cultural identity.

This leads us to the question, is there a threat to Buddhism in Sri Lanka today? If so by whom? How? and Why? Every practising Buddhist must find the correct answers to these questions and remedy the situations without delay. Sri Lanka is a secular democracy, and the constitution provides the right for an individual to change his or her religious faith or to practice or not practice a religion.

Lord Buddha upon enlightenment, first shared his new found wisdom with the five ascetics, with whom he once practiced asceticism, and gave up that practice as it did not help him to obtain deliverance realising that only the middle path will help attain Nirvana. Conversion through conviction of the five ascetics helped him to start the Buddhist Order. Thereafter conversion of Yasa, a son of a rich treasurer (setthi) of Benares, present day Varanasi in north India, and fifty four of his friends, thus making up sixty one Arhaths in the world, including the Buddha himself.

Thereafter the Buddha sent forth sixty of them with the words: "Go ye now, O monks, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way. Preach O monks, the doctrine which is glorious in the beginning, glorious in the middle, glorious in the end, in the spirit and in the letter; proclaim a consummate, perfect and pure life of holiness".

Thus began the first missionary religion in the world.

Detachment and Compassion is a very fundamental principle reflected in the discourses the Buddha preached in the years that followed up to his Mahaparinirvana.

How did the Buddha convert others to Buddhism? It was a habit of the Buddha, due to his compassion for his fellow beings to use his psychic powers to survey the world, and look for those who had the capacity to benefit from the Dhamma. Thereafter he engaged them in discussion about the human predicament and convinced them about the wisdom of the Dhamma. Thus through dialogue and example in his conduct he made them to be the followers of the Ethical Middle Path.

In ancient India, knowledge and wisdom was found in the Vedas or Sacred Texts, such as Rg, yajur, sama veda etc. Access to them was confined to the Brahmin (priestly caste) and Kshatriyas, the warrior caste, to which the Buddha belonged. Hence in early Buddhism it was a majority of Brahmins and a few Kshatriyas who came to the Buddha seeking answers to their Epistemological and Ontological problems prevailing those days. The Buddha explained the Dhamma and invariably convinced them, and made them his disciples. Those who did not have the capacity to understand the Buddha were not satisfied and went back to follow their old faiths. The Buddha left it entirely to the discretion of the individual to understand or misunderstand him. The reason being what the Buddha preached was not Theology as in the Vedas, or Anthropology as in the Upanisads, but pure and simple Psychology. Dhamma was meant for the wise and not for the fool.

Once when the Buddha and his fellow monks were in transit between Nalanda (where the world famous University came up in later times) and Rajagaha, the capital of Maghada (modern day Rajgir in the state of Bihar), at a point one night he preached to the monks the masterpiece of a discourse the "Brahmajala Sutta "(The All-Embracing net of views). In this discourse the Buddha, in the light of his great wisdom analysed and showed the utter unsatisfactory nature of the sixty two views of schools of thought prevalent in India in 6th Century BC. This single act of the Buddha is a classic example of the intellectual tolerance, freedom of thought, freedom of speech, prevalent among the monarchies and the republics in India during the time of the Buddha.

The Buddha’s quest was to seek an answer to the Human predicament, or the very unsatisfactory nature of human life. What the Buddha discovered was the Ethical Middle Path to supreme happiness, Nirvana. Therefore what the Buddha preached was a set of ethics based on human psychology to transform a human being to an ethical being.

Impressed by the ethical conduct of a seven year old novice Buddhist monk Nigroda, and the answers given to questions asked, Emperor Asoka of India embraced the Buddha Dhamma. At this time there were 18 schools of Buddhist thought in India. with more heretics and false monks greater than true believers. The heretics who entered the Order for gain, continued to adhere to their old faiths and practices and preached their doctrines as the doctrines of the Buddha. Emperor Asoka first got rid of the heretics and then was instrumental in holding the third Buddhist Council, at Pataliputra (modern day Patna). Moggaliputta Tissa Thero and Arhath were in overall supervision of the proceedings of the council, and thus helped to purify the Sangha and the Buddhist Cannon.

One of the greatest achievements of this council was the dispatch of Buddhist missionaries to different countries to propagate the Buddha Dhamma. From the Edicts of Asoka we know about the various Buddhist missions sent to far off countries in Asia, Africa and Europe. It is to a large extent due to these missionary activities that Buddhism became the ruling religion of a large part of mankind. Arhath Mahinda the son of Asoka and Theri Sanghamitta, his daughter were entrusted with missionary work in Ceylon.

How did Arhath Mahinda convert people of Ceylon to Buddhism? According to Dr. E. W. Adikaram’s PhD, Thesis "Early History of Buddhism in Ceylon" a masterpiece by any standard, he quotes the Mahavamsa and states: "Mahinda had a conversation with Tissa, during which he gauged the intellectual capacity of the latter. Finding that the King was quick-witted and able to understand the Dhamma, he expounded the Culahatthipadopama Sutta. At the end of the discourse the king and his retinue of 40,000 people embraced the new faith."

In the days that followed he preached eight more discourses to the Royal assembly and others present. Thus helping to converting the people of Anuradhapura to Buddha Dhamma. Sometime thereafter, he ordained Maha Arittha, the nephew of king Devanampiyatissa as the first member of the Sangha. With the holding of the Thuparama Council under his direct supervision, and reciting the Vinaya, or the code of conduct for the monks by Maha Arittha, Arhath Mahinda thus formally introduced Buddhism to Ceylon.

The construction of Mahavihara, in Anuradhapura by king Devanampiyatissa and offering it to Arhath Mahinda, helped to institutionalise Buddhism in Ceylon. In course of time Mahavihara grew into a vast monastic complex, which is supposed to have accommodated hundreds of monks engaged in the study of the Dhamma. This was followed by King Vattagamini Abhaya with the construction of Abhayagiri Monastery in Anuradhapura. This trend continued through Polonnaruwa period to the present times. Notable among them was Mayurapada Pirivena of Dambadeniya period, Vijayaba Pirivena of Thotagamuwa, where among the many languages taught was classical Tamil. Sunethradevi Pirivena, Pepiliyana, Pathmavathi Pirivena at Keragala during the Kotte period, Paramadhammachetiya Pirivena at Ratmalana, Vidyodaya and Vidyalankara Pirivenas (started by two monks from Paramadhammachetiya Pirivena) during the British period.

It is mainly due to the teaching of the Dhamma in these institutions that the monks from the village temple could study and go back after their Pirivena education to educate the people about the Dhamma, and was thus help to preserve and promote Buddhism and keep the Sinhala Buddhist culture alive and fertile. However with the elevation of Vidyodaya and Vidyalankara to University status, monks began pursuing studies related to secular subjects getting a wider view of the secular aspect of social life, some monks become scholars and encouraging laymen to become Buddhist scholars intellectuals resulting in books, journals, periodicals, and research material in Buddhism found in bookshops and libraries and in the Universities. The tendency of some monks to disrobe after university education is a spiritually unhealthy side effect of this that has become a reality to day.

During my nearly 10 years of service in the Sri Lanka Army, treating the battle casualties has shown me that no war could be won if the soldier with the weapon decamps and deserts the theatre of war. This is equally true for the enemy. Possessing sophisticated weapons cannot make one win a war, if the soldier is not trained to and has not the will to use them. This is why motivation and moral is a key factor in warfare.

Some months ago the Buddhist Cultural Centre, Nedimale, Dehiwala advertised for candidates between 18 and 35 years to be Ordained as Buddhist monks to receive training in the Dhamma, after which they to take up residence in those deserted temples and to recommence Dhamma activities to review the fading Buddhist Culture once again.

Upon inquiry from the Chief Incumbent of Buddhist Cultural Centre, Rev. Kirama Wimalajothi Nayaka Thero, I was horrified to learn from him that among the 12000 to 13000 Buddhist temples in the country, over 1500 of them are deserted! Of this amount over 1000 are from the Eastern and North Central Province. Experience tells me, in this tiny island of 1500 troops were to desert, can we ever hope to win a war?

The problem of the village monk and his reasons for deserting has to be found out. This is the first priority, since it is the beginning of a chain reaction. It is well to remember that it is the monk in the temple who in the past, ensured and will in the future ensure the survival of Buddhism in Sri Lanka. If the monk is to look after the welfare of society, society must first look after the monk.

Prof. S. Radhakrishnan says: "Buddhism is a way of life, and not a way of talking". With reference to this saying I see the scholar and the intellectual helping to keep Buddhism as a way of talking! While it is the monk in the temple is there to show us that it is a way of life. The priority today is not to worry about the ethics of others’ actions, for they shall reap what they sow, but to make every effort to preserve, protect and promote Buddhism in society.

The Buddha has shown us the ethical pathway to ultimate happiness. It is up to us to try and follow it, and not try to modify it. Efforts of Emperor Asoka and Arhath Mahinda should inspire us towards achieving this objective. Hence we must try and infuse spiritual life to the over 1500 deserted temples in the island, for failure to do so will ensure the jungle tide swallowing them up like the rest of the ruins of a lost Buddhist Civilization.