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D. C. Ranatunga talks to Tiricunamale Ananda Anu Nayaka Thera on whether the intentions behind the Buddha Jayanthi celebrations have been fulfilled

The 2550th Sambuddha Jayanthi began with Vesak Poya last month. The intention of the government was to celebrate the Sambuddha Jayanthi for one whole year until next Vesak. Learned prelate, Tiricunamale Ananda Anu Nayaka Thera of the Amarapura Sri Dharmarakshita Maha Nikaya makes his observations on whether the desired objectives are being achieved.

Q: Do you see the proposal to celebrate the 2550th Sambuddha Jayanthi being implemented the way the President and the government intended it?

A: It looks as if the interest shown during Vesak to observe the Sambuddha Jayanthi is already waning. Traditionally, Vesak and Poson as well as national events like Sinhala New Year were not restricted to just a single day. The period before and after these events was also devoted to commemorating them in a meaningful manner. It's the same with the tradition of looking after one's parents. It was a commitment for the whole life, and was not restricted to a Father's Day or a Mother's Day. We tend to follow global trends and ignore valued traditions. I wonder whether the lack of interest in observing the Sambuddha Jayanthi is the result of these global trends.

Q: Wasn't there a keen interest during the Buddha Jayanthi 50 years ago?

A: There was a tremendous religious and national upsurge during the Buddha Jayanthi in 1956. For nearly a decade prior to that year, the people got ready for the Buddha Jayanthi. The village folk and the monks got together and organised religious activities, meditation programmes and social service activities throughout this period. The results were most encouraging. The Most Venerable Madihe Pannasiha Maha Nayaka Thera once quoted statistics of the crime rate during this period. In 1946 the population of Sri Lanka was 6.2 million and had a crime rate of 34,000. With the rapid increase in the population, the figure rose to 8.5 million by 1955. With the Buddhist revival prior to the Buddha Jayanthi, however, the crime figures dropped to 18,000 that year. Prison records showed that for every 10,000 Buddhists, there were 30 criminals, while in the case of non-Buddhists, the figure was 52.

Q: Did the Buddha Jayanthi produce the desired results?

A: The positive results that should have accumulated following the Buddha Jayanthi never surfaced. Certain proposals were limited to newspaper headlines. I would like to give a few examples. Tuition classes were to be stopped on Sunday mornings and Poya days. Advertising and promotional activities of liquor and cigarettes were to be banned. Fish and meat stalls on either side of the highways were to be disallowed. The government has not implemented any of these. Although the recommendations of the Buddha Sasana Commission were to be implemented through a Royal Commission, the progress is not at all satisfactory. Although the Ministry of Education sent out a circular detailing certain programmes beneficial to schools, the anticipated results were not forthcoming due to the disinterest shown by certain principals and directors of education. What use is there to the country from this sort of persons?

Q: Don't you see anything positive happening during the Jayanthi year?

A: Since the Sambuddha Jayanthi is to be celebrated throughout the year, Poson can be a good starting point for some useful activities. The challenge in protecting this Dharmadipa (Island of the Dhamma) and the Buddha Sasana for future generations is looming large. We should remember that this cannot be achieved through colourful illuminations, by raising flags or holding processions. The ideals inculcated in our lives by Arahat Mahinda through the teachings of the Buddha must be guarded, along with the cultural environment that was developed over the ages. It is our prime duty. Let us resolve to do it this Poson Poya.

Q: How can this be achieved?

A: It's time that the Buddhist clergy and the laity unite and join hands to do this. Historically, the bhikkus provided leadership to our people. The kings were next in line. The bhikkus guided as to how the country should progress. They advised the rulers. This relationship should be revived. If the bhikkus can be united and lead the way, the country will prosper. The numerous forces that threaten to bring disunity will then forget their own agendas, and join in the united effort to build the country. Just as much as the LTTE is ruining the nation through bombs in the north and east, it is ironical how foreign forces are destroying our culture operating through certain local intelligentsia.

Q: How can this trend be reversed?

A: We are in a crisis situation where national security is concerned. The President should be commended for pursuing the peace process through the All-Party Conference in an effort to solve this national problem. It is the duty of the leaders of all political parties to lend their support. If successful, the credit will go to all of them. The entire country will benefit. In the name of the Buddha Jayanthi, I wish to appeal to each and every party leader to forget their differences and unite to save our motherland. We should remember that disunity does not bring victory, but defeat. The hand of peace offered by all of us to protect and develop our nation will be much stronger than all the plans formulated by foreign peace negotiators who have hidden agendas.

Q: What is the message you wish to convey?

A: During this Mihindu Jayanthi period, we should recollect the message of Arahat Mahinda and the rich Buddhist cultural heritage built around his message. We should protect that heritage for future generations. We should identify the political, social and cultural forces that try to destroy our heritage. Otherwise our future generation will be a hollow, worthless one, without a country or a nation or a religion to boast about.

Fragrance of the Dhamma
Fragrance of the virtues
Waft in the cool breeze
Perfuming the surroundings,

Poson full moon beams
Illuminate the scenic Mihintale
Reminding us of that
Great name ‘Arahat Mahinda’
‘The light of Lanka’!

We shall ever honour
Our sacred Buddhism
The teaching of Lord Buddha
With echoes of ‘Sadhu! Sadhu!’

Resounding from our pious hearts,
The pride of our nation,
Sky-scraping ‘Stupas’ as ‘Ratnamali’
Are worshipped by Gods and Brahmas,

The intricate sculptures of Polonnaruwa
Speak out boldly and proudly
Of the glorious history of Buddhism
And the talents of our Sinhala sculptors,

May the guardian deities
Ever protect and preserve
Our priceless gem
Our revered Buddhism!

With heart full of reverence
Let us pay homage
To Buddha, Dhamma and Sangha
‘Sadhu! Saadhu!’
Our revered Buddhism!
Our priceless gem!

By Chandrani Fernando

The ten perfections (Paramita) to attain Nibbana are threefold. They are Paramitha, Upa Paramitha and Paramaththa Paramitha.

Paramitha (ten) are to be performed by everybody, who wants to attain Nibbana as a disciple. Upa Paramitha (twenty) are to be practised by those who want to attain enlightenment as a Buddha. The third, being thirty in number is the most difficult one. It is done by Bodhisathvas, who want to become omniscient Buddhas (Samma Sambudhdha).

These ten perfections are performed throughout sansara (cycle of birth and death) by those who prepare themselves to attain Nibbana. They are to be practised in the cycle of birth and death.

The first one is Dana Paramitha which means generosity. When practising generosity one can perform it in three ways: the first is giving away leftover items; the second is giving in equal terms, and the third, the noblest, is to be generous in such a way that the receiver gets better items than the person who donates. A person who donates in this manner is called a Danapathi. He controls his mind, and does not become a slave to his craving.

The second perfection is Seela Paramitha (observing seela). To be a Buddhist one has to observe the five precepts. Seela, observed by lay people, is about abstaining from killing, stealing, sexual misconduct, lying and from taking intoxicants. The monks observe either samanera seela, or the higher ordained seela. The undertaking to observe precepts is samadana, meaning taking up.

The third perfection is renunciation. In Pali this is called Nekkamma Pramitha. One has to renounce worldly pleasures to practise this perfection. Craving binds one to family, wife, children, friends, etc. If a person becomes a monk and renounces his bonds, he could easily practise this perfection. Gautama Buddha in a previous birth was a king called Makhadeva. He asked his barber to inform him the moment he found a speck of grey amidst his black hair. At the age of 50, the barber was able to find a speck of grey hair, and this made the king abdicate and renounce all his worldly pleasures, and become an ascetic.

The fourth perfection is wisdom. A person has to be wise in all his dealings. The wisdom of knowing what is merit and what is demerit, what is good and what is bad makes a person intelligent enough to realise the gravity of sansara. The Ummagga Jathaka story is an example for perfection of wisdom. According to this story Gautama Buddha, born as Pandit Mahoshada, was able to solve each problem. In Pali this perfection is called Pragna Paramitha.

The fifth perfection is energy (Viriya Paramitha). A Bodhisathva has to be energetic. He should not be idle in his mind or work. This energy should be utilised to do good things.

The sixth paramitha is Khanthi or perfection in patience. In this a person should be calm and enduring. Patience is just like pouring water on a burning fire.

The perfection of truth (Sakka Paramitha) is the seventh. Gauthama Buddha in his sansaric journey never told a lie, as he wanted to become a Samma Sambuddha.

Perfection of Resolution or Aditthana Paramitha is the eighth perfection. This is to finish whatever good work that one undertakes without giving it up halfway. The basic principle is to have a resolution, even at the cost of one’s life, to achieve a meritorious goal.

The ninth one is Loving Kindness, known as Metta Paramitha in Pali. Irrespective of caste, creed and race one has to practise loving kindness towards all living beings. We do not want a cannibal to eat our flesh. Similarly animals do not want to be food for human beings. Human beings must practise Metta, and not eat the flesh of animals.

For a layman the most difficult perfection is Upekka Paramitha, which is the tenth perfection which is about practising equanimity towards others. This should be practised towards the desirable and the undesirable equally. One has to be equal in his attitude towards his friend and foe alike. To become a Samma Sambuddha, The Enlightened One has to donate eyes, blood, flesh limbs, etc. In the life before the last life, the Buddha donated His two children and beloved wife to complete the Paramatta Paramitha (Vessanthara Jathaka story).

Gauthama Buddha met 512,000 Samma Sambuddhas in his sansaric journey. Hence you can just imagine how long the cycle of birth and death is. To end this journey one has to put a stop all craving.