Ananda

Buddhist organisations present compendium of proposals to President

COLOMBO: A compendium of proposals titled "Experience of past 50 years, the approach to 50 years ahead" jointly formulated by a number of Buddhist organisations was handed over to President Mahinda Rajapaksa at Temple Trees yesterday (14), a media release by the Presidential Secretariat stated.
The document which was jointly presented by "Meth Bo Sena", a "Conglomeration of Buddhist Organisations" and the "Sri Lanka Temperance Federation" was based on the experiences of the past 50 years, envisaging the uplift of morals throughout 50 years ahead.
It sets out proposals to eradicate the menace of alcoholism, non-co-existent and unethical religious conversions, and slaughter of cattle. The delegates consisted of members of the clergy and laity, expressed their great delight over the President's enthusiasm to put a stop to alcoholism in this country and observed that the President's leadership goes a long way to arresting the moral erosion.
Today the country is experiencing a dynamic religious reawakening which is unprecedented, they said.
The President replying them said that he was dedicated to building an ethical and disciplined society and to see that every member of each household is a disciplined, virtuous and compassionate individual.
A Compact Disc "Voice of Silence" relating to Yogi Exercises and Meditation, produced by Ven. Athuraliya Rathana Thera was also presented to the President on this occasion.
Ven. Ranpathvila Wimalaratana Thera, Temperance Federation President Dr. Sisira Kodagoda, Meth Bo Sena President Narendra Gunatilleke and Sadaham Sevana Secretary Ajantha Danthanarayana led the delegation.

Below

Indian Prime Minister Manmohan Singh prays before a Buddha statue as Congress Party President Sonia Gandhi and Buddhist leader Rizong Rinpoche look on at a function to commemorate the 2550th anniversary of Mahaparinirvana or Enlightenment of the Buddha in New Delhi, India on Saturday.

Increase your wisdom

Verily, from meditation arises wisdom. Without meditation wisdom wanes. knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase. Magga Vagga - The Dhammapada
IT IS nearly after two months of hiatus we resume Buddhist Spectrum today. We apologize to our readers who missed the page and informed us so, too.
As you may know, when the whole Buddhist world celebrated the 2550th Buddha Jayanthi Daily News too had its share in it; Daily News recommenced publishing Daily News Vesak Annual this Vesak. From now on, Daily News will come to you with your much desired Buddhist Spectrum.

Increase your wisdom
VERILY, from meditation arises wisdom. Without meditation wisdom wanes. knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase. Magga Vagga - The Dhammapada

Fragrance of a Buddha Jayanthi
Upali SALGADO
BUDDHA JAYANTHI: The two words, Buddha Jayanthi will as from Vesak Day (May 12, 2006) echo in the thoughts of billions of Buddhists living all over the world.
What then is a Buddha Jayanthi?
The Buddha means the "Enlightened One" or the "Exalted" or the "Perfect One". Sakyamuni Gauthama (or Gotama) Buddha was an extraordinary man who with His own efforts realised the Truth concerning human suffering, (i.e. Dukkha or suffering; Samudyaya-cause of suffering; Nirodha - the cessation of suffering, Marga - the Path)
Shower of the Way
He practised several virtues or perfection before He attained Bodhi, the ideal state of intellectual and mental perfection.
After He attained Bodhi, He was the "Shower of the Way" for human liberation. His doctrine (or Dharma) showed how one could without help of a God or Creator, with one's own efforts, after several rounds in samsara (successive births) lead a happy life both in this world, and in the next world.
Jayanthi briefly means a victory or a celebration. It is a milestone to be remembered. The Buddha Jayanthi, to be celebrated during the next twelve months marks 2550 years of Buddhism in the world, and its preservation.
It is a celebration to offer homage to the Great Master. Also to recount in each country certain important events concerning Buddhism.
Universal monarch
The fragrance of this Buddha Jayanthi (2550 years) encompasses revered thoughts of the Buddha, His teachings, the spread and preservation of His Noble Doctrine. Prince Siddhartha of the Sakya Clan was born at Lumbini, and later became known as Sakyamuni Gotama Buddha.
At birth, on that historic Full Moon Day in 453 BC (or is it 483 BC?). Prince Siddhartha's body revealed several meaningful marks which indicated that he would be a universal monarch. These "Purusa Lakshana" on His palms and soles of His feet, only a Bodhisattva could have.
He gave up His royal palace life, and lived as a mendicant. After several meditative Jhanas, whilst seated under a Bodhi Tree at Gaya, He found the answer for man to end suffering.
Finally, He diffused to the world, the way to expel darkness. He was no creator God or messiah of a God, and preached His Noble Dharma with clairvoyance, to kings, noblemen, peasants in a caste-ridden society of murderers, and robbers.
He identified that ignorance and craving (or attachment) are two great evils which resulted in man to be born to age, to suffer and die in Samsara, until you gain perfection and vimukthi. The Four Noble Truths and the Eightfold Noble Path formed the bedrock of the Master's Teaching.
The texts say:
"By oneself alone is evil done,
By oneself alone is one defiled,
By oneself alone is evil avoided.
By oneself is one purified.
Purity and impurity depend on oneself,
None can purify another"

Lanka's Buddhist resurgence

Within a span of about 150 years Archaeological restorations of several Buddhist sites took place. Stupas at Tissamaharamaya (in about 1908), Seruvila (1915) and in recent times, the Mihintale Maha Stupa, Kiri Vehera at Kataragama, and the Kalutara Bodhi Complex.
The Kelani Raja Maha Vihare which was destroyed four centuries earlier by the Portuguese Colonials was restored with beautiful murals that took Solias Mendis of Madampe, seventeen long years complete.
Ruwanveli Maha Seya
The Ruwanveli Maha Seya and recently the Mirisaveti Stupa were restored at Anuradhapura. It took sixty seven years to restore the Ruwanweli Maha Seya. The Pinnacle laying ceremony (installation of the Chuda-Manikya gifted by the Buddhists of Burma) took place on 17th June, 1940.
A very important happening took place in 1753, at the Malwatte Maha Vihare, Kandy, Ven. Welivita Siri Saranankara Sangharaja Maha Thera brought to Lanka a valid Upasampada from Siam (Thailand).
About 50 years later, in 1803, another Monk Ven. Welitota Siri Gnanawimala Tissa Maha Thera of the Ambarukkaramaya Temple, Balapitiya went to Burma and brought from the Amarapura Desa (close to Mandalay) another valid Upasampada. Still later, the Rammanya Maha Nikaya was established in Ceylon.
These are important events that helped the Buddhist missionary activities to grow, led by Pirivena Heads Ven. Hikkaduwe Sri Sumangala Maha Nayaka Thera, Ven. Weligama Sri Sumangala Maha Nayaka Thera, ven. Waskaduve Sri Subhuthi Maha Nayaka Thera, Ven. Rathmalane Dhammarama Maha Thera, Ven. Soratha Maha Thera, Ven. Sri Vajiragnana Maha Nayaka Thera. Ven. Balangoda Ananda Maitri Maha Nayake Thera, Ven. Heenatiyana Dhammaloka Tissa Maha Nayaka Thera, Ven. Renukane Chandavimala Maha Nayaka Thera.
During the Buddha Jayanthi celebrated in 1956 (2500 years Buddhism). The Buddhist World adopted use of a five colour flag and quite recently the Government of Sri Lanka moved in the United Nations Organisation Assembly to unanimously recognise and declare that Vesak Day, each year br a non-working day (a holiday).
Buddhist literature
In the field of Buddhist literature we have a Pali-Sinhala Dictionary, translations of the Dhammapada to Sinhala and English; the Vimukthi Magga and the Visuddhi Magga; several volumes of the Buddhist Encyclopedia, valuable Jathakas, Suttas in Pali and Sinhala.
This has been possible due to the efforts of Buddhist Monks and Buddhist lay scholars led by Prof. G.P. Malalasekara and others in the Universities.

A Pali Buddhist University has been established. Buddhism is now on the Internet. Several Buddhist Societies namely the YMBA, the BTS, the Buddhist Publcaition Society, Kandy, the Servants of the Buddha Society and also several notable publications namely Vesak Handa, Vesak Sirisara and Vesak Lipi Digests have over long periods produced Buddhist literature of value, in several languages.
Several Buddhist philanthropists and Educationalist have helped to establish Buddhist Schools that were administered by the Buddhist Theosophical Society.
They were Henry S. Olcott, Anagarika Dharmapala, Sir Baron Jayatilleke, Mudliyar Samson Rjapakse, Peter de Abrew, Mrs. Jeromias Dias, Mrs. Marie Musaeus Higgins, F.L. Woodward, P. de S. Kularatne, Sir Ernest and Lady De Silva, Dr. G.P. Malalasekara and Sir Cyril de Zoysa.

Cont. below

Law Kananda Pagoda

This pagoda stands on a site close to harbour of Bagan on the bank of river Ayeyarwady. Law Kananda meaning "Joy of the World" was built by king Anawartha to enshrine a holy tooth replica.
The chronicles relate that the king of Sri Lanka sent Anawartha a holy tooth relic and that when the ship from Sri Lanka arrived in the harbour, Anawartha himself descended neck deep into the water to bear on his head the jewelled casket holding the holy tooth relic and carried it to the palace.
The holy relic was enshrined in the Shwezigon. At that instance when king Anawartha made a solemn vow and said, "If I attain Buddhahood let another holy tooth proceed from the first and miraculously another holy tooth appeared.
Again he made a vow and there was another tooth and still another until there were four replicas. He enshrined one of these holy tooth replicas in the Law Kananda which he built near the place where first replica of the holy tooth had first arrived and where he had descended into the water to receive it.
Sulamani Temple
This temple was built by king Narapathisithu (1174-1211). The name Sulamani in Pali means "Crowning Jewel".
The Sulamani consists of two storeys each of which is square with porches on all four sides, and the eastern porch extending further than the others. All four sides have a sealed image of the Buddha on a pedestal.
This is the most revered Buddha image in Myanmar. It arrived in Mandalay from the Avakan in 1784. I noticed several devotees applying gold leaves to the Buddha image. As so many gold leaves have been applied, the image has lost its original shape today.
Mirigum Pagoda
This 160 feet Mirigum Pagoda built in the late 18th century is located on the banks of Ayeyarwady river North of Mandalay. If this partly built pagoda was completed it would have reached a height of more than 500 feet.
Golden Rock
A four hour drive from Yangoon brought us to the Golden Rock at Kyaiklio. It is somewhat unbelievable to see 5.5-meter high pagoda resting atop a huge gilded boulder precariously perched high on the edge of the hill.
Pin Day Caves
These limestone caves, which are around 200 million years old, are another place of interest to visit. These caves are situated about 1200 meters above sea level and more than 8000 Buddha images are found in these caves.
During my visit, I realized what a close relationship the kings of Myanmar had with their contemporaries of Sri Lanka.

All things are mind made
M. B. Werapitiya

MIND: Seeing the helplessness of an old man struggling to get on his feet to go on his round of begging, his only means of sustenance; hearing the groans and moans of a man suffering from a deadly disease that had made a wreck of his body and mind; seeing a dead body being carried for its disposal, the procession of mourners wailing and weeping, Prince Siddhartha realised these were the realities of life with suffering at the beginning, suffering in the middle and suffering at the end.
That was enough for him to take a decision as to what he should do with his life. Since no person had discovered a method or system whereby to overcome suffering, he embarked upon a voyage of discovery, abandoning his claim to the ruler-ship of his father's domain.
Taking leave from his wife and child, he ventured forth an ascetic, in search of a formula to end suffering.
Wise men
Meeting wise men of his time, some of whom had attained high spiritual states, he followed their disciplines which however, brought him no beneficial results.
Hence, he experimented on himself over a period of six long years going to the extremes of an austere life that nearly took him to death's door.
Finding that such practices led to the impairment of his mind, he changed course and started developing his mind for the attainment of wisdom to see things in their true form.
That worked for him and on the full moon day in May, 528 BC at his thirty fifth- year at Gaya in India, he became fully awakened in mind that made him a Buddha. Thus, he not only saw the cause of suffering but also its ending. His pean of joy ran thus -
"Many a house of life
Hath held me - seeking ever him
who wrought
These prisons of the senses,
sorrow fraught.
Sore was my ceaseless strife.
But now,
Thou builder of this
tabernacle - thou
I know thee! Never shalt
thou build again
These walls of pain,
Nor raise the roof-tree of deceits,
nor lay
Fresh rafters on the clay.
Broken thy house is, and
thy ridge-pole split,
Delusion fashioned it!
Safe pass I then, deliverance to
obtain!"
The legacy the Buddha left behind for mankind in the way of his teaching, the Dhamma, conforms to laws of nature, science and principles of social justice. Hence, it is the truth, valid for all time, sublime and ever new.
The truth we think is elusive, lies within each of us waiting to be discovered. One has to discover it oneself as evidenced by Prince Siddhartha.
The tools required are faith born out of conviction, energy, mindfulness, concentration of mind and wisdom which are there in one in adequate measure.
The eightfold path
The method to get started is also within oneself - the eightfold path which divided into three categories is - mental discipline, concentration of mind and development of wisdom.
Hence, it is by super effort that one discovers the truth and once discovered becomes a reality. In other words, truth is self-exploratory, self-determined and self-experienced.
A Buddha arises in the world to proclaim to those endowed with understanding, the Four Noble Truths which are the truth of suffering, its cause, its ending and the path leading to its ending. In the midst of our worldly activities to keep life afloat, we pay little attention to the truth of suffering.
Love and compassion of the Buddha
The reality is that birth is suffering, sickness is suffering, death is suffering, association with the loathed is suffering, disassociation with the loved ones is suffering, not to get what one wants is suffering and the list unending. Out of love and compassion a Buddha teaches us to set our course in the right direction to extricate ourselves from suffering and attain that peace of enlightenment, everlasting.
The origin of our suffering is our attachment to our sense faculties wanting more and more alluring experiences to heighten our excitement. Hence, one believes in one's delusion, that the purpose of life is the gratification of the senses.
The Buddha teaches a middle-way which avoids extremes and has for its components - right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration of mind.
Life is then lived according to accepted norms. This way of life promotes spiritual growth and ends in spiritual liberation. Thus being man one fulfils his purpose as man.
The mind, the Buddha said, "is chief and all things are mind-made." Think evil thoughts and evil results follow.
Think wholesome thoughts and happiness follows. It is the mind that lives, the mind that creates. Call it consciousness and it means the same. Consciousness is karmic energy which flows for one from the beginning, arising out of actions good and bad.
Its flow does not end with death, its nature being to give rise to rebirth. If as we know, a mind tainted by greed, hatred and delusion leads to unhappiness, then it necessarily follows that a mind cleansed of defilements, abides in happiness. A cleansed mind runs its course to a finish and karmic energy ceases to produce rebirth.
Departure from craving
Karmic energy then takes another form for it is said that according to the law of conservation of energy, energy cannot be destroyed but takes some other form. Hence, the concept of nirvana arises. Nirvana means, departure from craving.
A Buddha Jayanthi occurs seldom in our lives. Should you be a Buddhist, rise to the occasion to make it a turning point in your life to be a hundred percent Buddhist. You know best where you stand and the necessary repair work that has to be done. Bear in mind that the power is within you to attain the highest.
Take full control of your life as a captain does assuming authority over his ship and sail the mighty ocean of life ready to meet any contingency. Be innovative, be creative, be willing to face up to challenges and you will see the difference it makes with never a dull moment to grumble about, in your life.
May you be truly well and happy!

Not hatred for hatred

He who wishes his own happiness by causing pain to others is not released from hatred being himself entangled in the tangles of hatred.
Pakinnaka Vagga - The Dhammapada

The Jhanic experience
(The four material Jhana)

THIS IS THE FIRST IN A SERIES OF ARTICLES WHICH WILL BE HELPFUL TO ESPECIALLY THOSE WHO PRACTISE VIPASSANA MEDITATION
Ron Wijewantha PhD

JHANA: The word Jhana (Sanskrit: Dhyana) implies essentially, the process of transmuting the lower states of consciousness into higher transcendental states leading to the summit of progress in meditative training.
The majority of followers of the Theravada tradition hold Jhana in awe for they believe that attaining the Jhana do not lie within the capability of lay persons.
Fortunately, during the last few decades there has been a resurgence of the vipassana practice by lay persons, some of whom are reported to have been quite successful in their endeavours.
However, they are yet diffident in even attempting to extend their meditation practices to the field of the Jhana. This may perhaps be due to the scarcity of monks and lay persons adept at achieving even the four material jhana.
The Jhanic journey
The purpose of this essay is to explain, substantiated by textual information, how one should, by proper application and striving, be able to attain to the four material Jhana. But there is a proviso. It is that the person who wishes to proceed along this path, should be conscientious and dedicated to the task in hand, and not be discouraged by the pace of progress.
For the Jhanic journey could be short or it could be long, depending on the temperament, mentality and dedication of the individual learner. Nevertheless success in the end is within a person's reach. It must also be kept in mind that there can initially be no 'instant Jhana'. One can attain the Jhana only by exercising unlimited patience and proper application, and by having the constant guidance of an experienced and accomplished teacher.
Finally, the mediator should also have previously had some experience in vipassana meditation and should thereby be familiar with the five hindrances that prevent a mediator from concentrating and remaining without straying on the object of his meditation. These hindrances are:
Sensual desires (kamacchanda)
Ill-will (vyapada)
Sloth and torpor (thina-middha)
Restlessness and scruples
(uddhacca-kukkucca),
Perplexity or doubt (vicikiccha).
Therefore it is appropriate to first briefly discuss these hindrances that need to be eliminated, before discussing the psychic factors, which characterize the Jhana.
Mediators would have experienced to various extents the five hindrances in their daily meditation on in-and-out breathing or anapana-sati.
They would then have learnt to temporarily get rid of them. But now, a deeper understanding is required. For, without coming to terms with them, vipassana meditation leading to the Jhana is not possible. Bhikkhu Bodhi discusses these hindrances in the following manner:
Two methods
"The elimination of the hindrances prior to attaining the Jhana is brought about by means of two methods, one specifically directed to each hindrance separately, the other applicable to all at once. The former is to be employed when a particular hindrance obtrudes itself with persistent force, the latter on other occasions when no one hindrance seems especially conspicuous.
The specific method involves the reversing of the causal situation out of which the hindrance develops.

Teacher the Enlightened One

In the threshold of mortality the Sanctified one observed that aligning to any extreme theory would not achieve the desired results. After years of striving and struggle searching universal knowledge staged a complete reversal approach. His teachers, associates and colleagues denounced him of his new found theory.

He who knows to abandon aims that leads nowhere and resume alternative actions leading to right goals truly a great personality. This unique exercise was made known in history through the life of Prince Siddhartha the Enlightened one.

Criticism was high rampant in the civilized world that Siddhartha Gautama had selected a life of luxury instead of hard striving to seek eternal salvation. How could he find the path to salvation if he couldn�t give penance to torment the mortal body? His first ever disciples Kondangna, Bhaddhiya, Wappa, Mahanama and Assaji considered Prince Siddhartha was the greatest among all teachers withdrew in disbelief that their Guru failed the deliverance. They could not comprehend after mastering available knowledge of all teachers their Guru deviated from the traditional path. The Aspirant needed stamina to give strength to the brain to break through age old barriers without going on and on in the same path.

It was a blessing in disguise that his five very best friends or devotees left him at a crucial moment. Destiny had prevailed to confine the greatest ascetic to meditate in solitude in serenity without disturbance from his colleagues.

However they were the first disciples to participate in the sermon at the Deer Park in Jethavana the famous Circle of Existence of Dogma Theory. [Dhamma Chakka Pavathtana Sootha]. Yet they were denied to witness the very attainment of Enlightenment a unique event in history never to behold in this wo

Ven. Piyadassi Nayake Thera said:

"Buddhism while not denying the world of matter and the great effect that the physical world has on mental life, emphasizes the very great importance of the core of our existence.
All our psychological experience such as pain, pleasure, sorrow, happiness, good and evil, life and death are not attributed to any external agency. They are the results of our own thoughts, and resultant actions."
The Buddha Dharma does not subscribe to the view of vicarious salvation. In Buddhism, there is no concept of sin. The vicarious salvation from sin (as stated in certain Theological religions) has not helped man to stop committing sin.
According to Buddhism man will Karmically reap what he sows. Karmic correlations are not deterministic, not fatalistic either. The Karmic process (Karmabhava) is the energy that of the present life there conditions a future life in unending sequence.
The Samyutta Nikaya says:
According to the seed that is sown,
So its fruit, ye reap there from
Doer of good will gather good,
Doer of evil, evil reaps,
Sown is the seed, and planted well
Then shall enjoy the fruits there from.
The rationality of Buddhism
The Rationality of Buddhism embraces Buddhist philosophy in an ethical manner. Unlike in certain other religions, unquestionable belief or faith, and acceptance of miracles do not arise.
Buddhism is free from fanaticism. It is aimed to transform man who at times is wicked to himself and to others, to be reformed by self culture and self conquest.
In the Kalama Sutta, the Buddha made it very clear that no one should accept His Dharma, just because He says so. His Dharma was open to question in public. He never coerced anyone to accept His teaching.
Miracles
He did not resort to perform miracles in public (although He did so once, to show His "Greatness" to the Alarma Rama-putra when He turned fire into water).
He said "Revere your own religion, reveal no brother's faith, the light you see is from Nirvana's sun, whose rising splendours promise a perfect day.
The feeble rays that light your brother's path, are from the self same sun, by falsehood hid. The lingering shadows are the passing night". That was the manner in which He preached His Dharma, with measure of tolerance.
Buddhism has always been a religion of non-violence. Never, have there been in its long history, wars of religion. Emperor Asoka who at first was a warrior king, gave up the use of the sword to subjugate people, and later ruled righteously in a Buddhist manner.
In place of faith and authority
P. Lakshmi Narasu, a scholar wrote:
Buddhism put reason in place of faith and authority; it declared the metaphysical speculation to make room for practical realities of life; it raised the self proclaimed sage to a position of an Avatar, in the Hindu religion.
Buddhism set up a Brotherhood in place of hereditary priesthood; it replaced scholasticism by a doctrine of righteousness.
The historicity of Buddhism has been revealed from the Suttas (Buddha discourses) and from Archaeological evidence.
Buddhism spread from India to modern Afghanistan, Baluchistan, Butan, north Pakistan, Lanka, Burma (modern Myanmar), Thailand, Java, Vietnam, Cambodia, China and Japan, within two centuries after the Master's demise.
The great chronicle Mahavansa records that Buddhism was introduced to ancient Lanka by Arhant Maha Mahind Thera, during the reign of King Devanampiyatissa.
Another important landmark in the history of Sri Lanka's Buddhism is, Theri Sangamitta's visit to Anuradhapura, when she brought a Bo-Sapling from Buddha Gaya. Other important events remembered today, are the translation of the Tripitaka and Buddhagosa's visit.

Since each defiling factor is a conditioned phenomenon coming into existence through distinct causes, the key to its elimination lies in applying the appropriate antidote to its causal base.
Thus sensual desire arises on account of unskilful attention to the attractive features of things, to alluring objects and physical bodies. It is attenuated by considering the impermanence of the objects of attachment, and by reflecting on the repulsive nature underlying the attractive appearance of the bodies that arouse desire.
Ill-will or anger also springs up from unskilful attention, in this case the unpleasant aspects of persons and things; it is reversed by developing loving kindness towards disagreeable people and patience in the face of unfavourable circumstances.
Sloth and torpor become prominent by submitting to moods of sloth and drowsiness; they are dispelled by the arousal of energy.
Restlessness, worry and regret arise from attending to disturbing thoughts and are eliminated by directing the mind to an object conducive to inner peace.
And doubt, grounded upon un-clarity with regard to fundamental points of doctrine, is dispelled by clear thinking and precise analysis of the issues shrouded in obscurity".
For a further comprehension of the hindrances, there is in the suttas a vivid simile illustrating the manner in which they obstruct clarity of the mind, summarised as follows:
'Imagine a pond of clear water where a rare gem lies at the bottom. We now add a number of bright dyes to the water, which then takes on beautiful psychedelic patterns.
We become entranced with the beauty and intricacy of the colours and do not penetrate to the depths. This can be compared to sensual desires.
Anger, ill will and aversion can be compared to boiling water. Water that is boiling, as in a geyser, is very turbulent and we cannot see through to the bottom. Sloth and torpor are like the pond getting covered by a dense layer of algae. One cannot possibly penetrate to the bottom.
Restlessness, worry and regret are like a wind-swept pond. The surface is agitated and the bottom is impenetrable. Doubt is like the water when muddied; the bottom is obscured'.
The first (material) Jhana
It is five psychic factors. There are in the first Jhana, five psychic factors namely: Vitakka, Vicara, Piti, Suka and Ekaggata. These factors can bring about a complete (though temporary) suspension of the fivefold sense activities.
Entry into the Jhana is then possible. These factors also simultaneously help in consciously expelling from the mind the five hindrances (nivarana) to the Jhana.

Philanthropists

A few more better known philanthropists were Mrs. Helena Wijewardene of Sedawatta, Mudliyar Andris Perera Abhayakarunarathna of Panadura, Mudliyar D.D. Weerasinghe of Wellawatte, Mudliyar C.F. Jayawickrema of Tangalle, Situge Don Hendrick Silva (Henegama Appuhamy) of Ruhuna, Averiwatte Kumarasinghe, Ransirinel Perera, Mrs. F.R. Senanayake, Sir Bennte and Lady Sarath Soysa of Kandy, Dr. C.A. Hewavitharana, Henry W. Amarasuriya of Galle, Mudliyar W. Senanayake of Madampe, D.L.F. Pedris and Dr. and Mrs. W.A. Silva.
A large number of Buddhist orphanages and Homes for Senior Citizens have been established and are maintained by Buddhist organisations.
During this Jayanthi Buddhist will have a golden opportunity to listen to a large number of sermons to enrich their lives. It will be a year of religious observances, including meditation on subjects such as impermanence. Bhakthi Geetha will be sung and lamps will be lit in honour of the Buddha.
Bhikkhus will be cared for, the poor will be fed and clothed, and inmates in hospitals will be comforted motivated by Karuna, Daham School activity will be encouraged further, and there will be concern for street dogs safety.
Perhaps, the finest hour of Buddhism in recent years in Sri Lanka was the flood of spontaneous help given in numerous ways with great compassionate feeling, when the massive tsunami waves occurred along the south coast stretching from Beruwela to Hambantota.
On that Poya Day, when thousands of Buddhist devotees were in their temples, people effected by the tragedy sought help from the temples. The Buddhist monks and the devotees acted with great sympathy to immediately provide temporary shelter and food over a long period of time.
A large number of Christians living in the Beruwela, Maggona areas were (without any hindrance) permitted by the temple monks to conduct their own religious activities. Buddhist tolerance of other religions shone like a bright star in those dark days.

A pilgrimage to Myanmar
Jinith DE SILVA
MYANMAR: In last September, I had the fortune of visiting Myanmar, where Theravada Buddhism is being truly followed and practised by its people.
According to chronicles, Buddhism was introduced to Myanmar, then known as Swarna Bhumi, during the reign of king Dharmashoka, the same period it was introduced to Sri Lanka.

Shwedagon Pagoda - the golden dome rises 98 metres above its base and is covered with pure gold.
Today more than 90 percent of the people of Myanmar follow Theravada Buddhism and it is believed that there are more than 22000 Buddhist temples and viharas in the country.
Some of the Pagodas (Dagab) of Myanmar are enormous structures as big as the Dagabas found in ancient Anuradhapura and Polonnaruwa.
Though Myanmar, like many other Asian nations fell pray to western dominance, majority of its people are unspoilt by western influences. They lead simple lives according to the teachings of the Buddha.
In this country the religion is practised in its true form and temples and sculptures are protected and well maintained. The strong link between man and the religion is well demonstrated by the fact that every man in his youth enters the Order temporarily at least for two weeks.
This is called Shinpyu Ceremony. It is believed that there are, over 800,000 bhikkhus in Myanmar. Below I will give few places of Buddhist worship, I visited during my stay in Myanmar.
Shevadagon Pagoda
Out of Buddhist places of worship this is the most famous pagoda. It is believed that the Buddha's hair relic is enshrined in this pagoda. According to chronicles, the Buddha handed over his hair relic to two brothers Thapashu and Bhalluke.

Golden Rock Pagoda known as �Kyaiktiyo� situated on the sheer edge of cliff.
The name Sheva means gold and dagon means three hills, the site of the pagoda overlooking the city of Yangoon. This pagoda, which is 330 feet tall, is covered with 8688 gold plates. The umbrella at the top is 33 feet high and embedded with precious stones.
Shwethatyaung Buddha in Bogo was built in the 10th century and is widely revered as the most beautiful reclining Buddha in Myanmar. It is 180 feet long.
Shwezigon Pagoda in Bagan
Shwewzigon derives its name from the word "Jayabhumi", ground of victory. Two great kings noted for their patronage of the religion are associated with Shwezigon. Anawartha (1044-1077) and Kyansitta (1084-1113).
A tooth relic of the Buddha, gifted by Sri Lanka is enshrined here. This pagoda has unique shape and many pagodas built after this has followed its shape and style. There are four small temples with 13 feet high standing Buddha statues measuring around the pagoda.
Ananda Temple in Bagan
This Vihara has been built in memory of Ananda Thera, the chief disciple of the Buddha. From distance, the Vihara is visible in white and gold. This was built around 1090 by king Kyansitta.
There are four images that represent the four Buddhas of the present world cycle. On the north is Kakusanda, in the east Konagama in the south Kassapa and in the west Gotama.