In the concluding chapter, the author raises the important question as to whether all those who profess to be Buddhists are really so. "Can an entry on the birth certificate alone make a good Buddhist? " The answer implied by the author and which would be endorsed by all reasonable men is that it is not so. It is suggested by the author that a visit to the temple at least once a month on the Full Moon day by Buddhist parents and their children would be most useful especially in the current situation where indiscipline, violence and intimidation are at its height and the child requires a religious training. Of course it could be validly maintained that for the practice of the Dhamma visiting temples and the association of learned monks is not a sine qua non.
Laymen may have the basic knowledge of the Dhamma for its practice and actually do so especially in countries such as the USA where the home may be far away from the nearest temple. Nevertheless, the practice of visiting the temple and observing religious practices such as offering of flowers, the lighting of lamps and the worship of the bo-tree mindful of their significance as emphasising the impermanence of things, overcoming the darkness of ignorance by the light of wisdom, and the value of gratitude respectively may be helpful to some elders especially in the early stages in the practice of the Buddhist way of life. Moreover, it would have a salutary effect on the children at an impressionable age.
As regards the absence of any serious effort to understand the essence of the Dhamma and practice it at least to some extent, it is sad to note that although about 70 % of the population of our country are Buddhists in statistical terms, most of them are name board Buddhists. They have little or no understanding of the teachings of the Buddha and make the least endeavour to practise even the Five Precepts considered the minimum that is expected of a person who calls himself a Buddhist. This explains why in a largely Buddhist society such as ours there are high levels of murder, rape, violence, intoxication, envy and open and widespread corruption, quite contrary to the Buddhist values of goodwill, compassion, joy in the success of others, equanimity or balance of mind, honesty and integrity.
The publication devotes a chapter for each of the Full Moon days of the year. Most Buddhists are aware of the significance of Vesak and Poson but not the other Full Moon days. Regarding the Uduvap Full Moon day that usually falls in the month of December, the main events of importance are mentioned as the arrival of Arahat Sangamitta in Sri Lanka, the bringing of a southern branch of the Sri Maha Bodhi tree in India under the shade of which the Buddha discovered the Truth, and the establishment of a Bhikkuni Order in the country. Then there is the Full Moon day in the month of November when the Buddha commenced the propagation of the Dhamma with the following oft quoted words to the 60 Arahats who undertook the initial mission. " Go forth, Ye Monks for the welfare and happiness of the many, out of compassion for the world, for the gain, welfare and happiness of gods and men. Let not two of you go in the same direction."
There is also the significance of the Esala Full Moon day in the month of July when the Buddha proclaimed to the five ascetics, his former teachers, the essence of the Dhamma in the well known Dhammachakkapawattana Sutta.
The significance and importance of the other Full Moon days are given in other chapters of this publication.
In the concluding chapter, the Author states that the devotee of the Dhamma has to go through three stages in their pursuit for the deliverance from dukkha or the unsatisfactoriness of life and the realisation of the Buddhist goal of Nibbana. They are Pariyatti- the learning of the doctrine; Patipatti- the application of the learning especially on the Full Moon days by the observance of dana (generosity), sila (virtue) and the development of wisdom; and Pativeda- the realisation of the truth of the Dhamma by following the Noble Eight Fold Path that leads to final emancipation from dukkha. In the pursuit of this goal, the association with pious and knowledgeable Buddhist monks is considered most helpful.
This is a timely addition to contemporary Buddhist literature when the practice of the dhamma is sharply declining ( despite the encouraging trend of more and more Buddhists taking to meditation and mindfulness) leading to an alarming deterioration of moral values. It is hoped that the release of this work of Danister Fernando would realise his objective of encouraging many Buddhist families to visit temples at least on Poya days and with that as the base commence the genuine practice of the dhamma gradually in daily life.
For Buddhists in this country, this is a valuable book to possess as a ready reference to the significance of poya days for their own edification and to educate the children, which would encourage a visit to the temple on the Full Moon day.
Danister Fernando has devoted a considerable part of his time and energy for the propagation of the dhamma by teaching the dhamma to students and contributing articles and poems on the dhamma to Buddhist journals and newspapers. May this valuable, gift of the dhamma add substantially to the wholesome kamma he has already accumulated over the years and reward him, among other things, with contentment and reasonable comfort in the autumn of his life.
