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මුල් පිටුව | බොදු පුවත් | කතුවැකිය | බෞද්ධ දර්ශනය | විශේෂාංග | වෙහෙර විහාර | ඉංග්‍රිසි ලිපි | පෙර කලාප | දායකත්ව මුදල් |

 

Purport of the First Refuge: The Buddha

By H. Saddhatissa Maha Thera (Canada)

Taking refuge in the Buddha implies no personal guarantee that He himself will effect the arrival at the Goal of any one of His followers. On the contrary He says: Surely by oneself is evil done, by oneself one becomes impure; by oneself evil is avoided, by oneself one becomes pure. Purity and impurity are (of the) individual. No one purifies another. When referring to progress to the goal he frequently used the expression sayam abbinna sacchikatva, having thoroughly understood and experienced each for himself.

According to the doctrine of karma, future happiness is a direct result of continuation of the maintaining of a satisfactory standard of conduct in the present.

But there was wrong action in the past which must produce its effect in the present and in the future. If inevitably one reaps the results of ones actions, good or bad, and there is no means of avoiding the results on the strength of the moral excellence of another person, the best that can be done to gain secure and lasting happiness is to cut down the evil actions and increase the good ones.

There is freedom of will in making a choice, but clearly there must be cultivation of vision and discernment to detect when a choice should be made. Of cultivation of will-power and cultivation of discernment the Buddhist teaching stresses the latter more than the former, for, since blind obedience is not encouraged, unless a person is convinced that he is pursuing a wrong course he is unlikely to abandon it if it seems attractive.

We get, in all the Dhammapada texts: If by renouncing a relatively small happiness one sees a happiness great by comparison, the wise man abandons the small happiness in consideration of the greater happiness. It is therefore necessary that one should be willing to discern a possible comparison and be able to draw it.

Such matters are, however, not evident in the devotion and pageantry associated with Buddhism in the Buddhist countries, and the mental attitude of persons participating in these must be made clear. The central tangible object of a ceremonial display consists, almost always, in a Buddha-rupa, or image of the Buddha, though such images were unknown until the first century B.C. Previously, scenes which included in their original enactment of the presence of the Buddha were depicted with a tree, wheel, paduka, for example, as representing the Buddha or certain ideas of Buddhism.

It is generally considered that non-Indian influences, notably perhaps the Greeks brought about the representation of the Buddha in the manner of a human figure. But a Buddhist goes before an image and offers flowers or incense not to the model but to the Buddha as perfection; he goes as a mark of gratitude and reflects on the perfection of the Buddha meditating on the transiency of the fading flowers. As he offers the flowers the Buddhist recites: With diverse flowers to the Buddha I do homage (puja), and through this merit may there be release. Even as these flowers fade, so does my body approach dissolution. This is not a canonical text but is a very old traditional verse.

Though an image or some such symbol is useful to the ordinary person in the matter of helping him to concentrate his attention, an intellectual could dispense with it since he would direct his thoughts, probably concentrating on a passage such as the following: Such indeed is the Exalted One, an Arhat, fully-enlightened complete in special wisdom and virtue, happy, wise as to the worlds, an incomparable guide to mans self-mastery, a teacher of gods and men, a Buddha.

But genuine reverence for the Buddha is to be measured only by the extent to which one follows his teachings. He who, having entered on the course practices in conformity with the Dhamma, pays reverence to the Tathagatha.

How does this attitude affect the moral outlook of the Buddhist? In contrast to the theistic religions where man is a subservient creature, for ever below the God or gods until he or they should feel inclined to raise his status, the Buddhist has it in his own power to rise as high as he likes provided he is willing to make the effort.

The Buddhists mentality is never enslaved; he does not sacrifice freedom of thought or freedom of will. Here is the advantage of (saddha-sraddha) confidence born of understanding, over blind faith. The Buddhist pilgrim starts out on a worth-while journey in happy expectancy, with plenty of equipment and good chance of success; he is never a miserable sinner. (Courtesy: Vesak Annual 2512-1968)


Triple Blessed Anniversary
-Vesak-

Sweetly chiming, echoing, temple bells,
Drums in rhythmic beat, incessantly swell,
Silvery beams brilliant moonlight breeze,
Awaken devout hearts piety increase.

Bo tree Majestically stand stupendous form,
Recalling epoch making sanctity moment born,
Bo leaves rustling shimmering in obeisance,
Remembering tranquillity holy fragrance.

Sadu Sadu calm solemn crescendo rise,
Utmost reverence faithful loyal cries,
Snowy clouds star studded silent dusky skies,
Paying homage to Tathagatha virtuous, wise.
Glittering spire of chaitya scraping sky line,
Urging humans save resplendent isle,
Exalted omniscient one, great Healer,
Achieved path to Deliverance, Noble Teacher.

Quell envy-enmity savagery his refrain,
To us suffering mortals it His noble aim
Metta, Mudita, Karuna, Loving kindness,
Path to peace, human fragrance oneness.
Six years struggle to gain liberation,
Overpowering Maras attempts, great toleration,
Tathagatha reached super wisdom pinnacle,
Samma Sambuddhas own inherent power, an oracle.

Sakyamuni your presence most needed now,
To resurrect deeds abounding Universal Love,
on this Triple Blessed sacred anniversary,
Our only wish to make this hope a reality.

Kumari Kumarasinghe Tennakoon

වෙසක් අමාවක පෝය

   වෙසක් අමාවක පෝය ජුනි 3 වන දා අඟහරුවාදා පූර්ව භාග 4.48 ට ලබයි.
4 වන දා බදාදා අපර භාග 12.52 දක්වා පෝය පවතී
සිල් සමාදන්වීම ජුනි මස 03 වන දා අඟහරුවාදාය

මීළඟ පෝය ජුනි 10 වනදා අඟහරුවාදාය


පොහෝ දින දර්ශනය

New Moonඅමාවක

ජූනි 03

First Quarterපුර අටවක

ජූනි 10

Full Moonපසෙලාස්වක

ජූනි 18

Second Quarterඅව අටවක

ජූනි 26

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