Thursday, October 25, 2007
Christian Perspectives
Church should raise her voice loud and clear on unethical conversions - Ven. Prof. Bellanwila Wimalarathana Thera
by E. Weerapperuma
There are groups roaming in the country with the aim of converting our people to Christianity by offering money and other perks to attract them. Although we tend blame to the Catholic Church, we have found that it is incorrect.
The Catholic Church is not involved in this unethical conversion, but it is the so-called religious fundamentalists, said Sri Jayawardanapura University Chancellor, Ven. Prof. Bellanwila Wimalarathana Thera.
"We are told the intrusion of these fundamentalists into the Catholic population has become a problem to the Catholic Church and to other mainline churches as well.
The religious sects backed by political agendas and their vision on how Christianity is to be propagated among the people gives room for unwanted conflicts. Hence it is also the duty of the Catholic Church to raise her voice loud and clear", the Ven. Thera said.
Ven. Bellanwila Wimalarathana Thera said that when the Buddhists monks work with the leaders of the other religions especially when we move with the Catholic Priests we get labelled as the "Palliye Hamuduwos".
We do not mind that because we mean something good. But it is necessary to come together as we do now, so that all misunderstandings could be made to better understanding.
At times we tend to be skeptical because of the movements of the so-called ` pastors', whom we had thought to be a part of the Catholic church. But now we know they have no liaison with the Catholic Church and the Church opposed to the way they go about.
Participating at the Symposium organised by the Catholic National Commission for Ecumenism and Inter Religious Dialogue at the Auditorium of the SEDEC - Caritas Sri Lanka, Borella the Ven. Thera stressed the need to strengthen the friendly bond among the various ethnic groups living in the country.
"The need of the hour is to strengthen the bond of love among the all ethnic groups living in this country. As we gather to give a boost to inter religious harmony which is very crucial to the national integration at present, we as members of different faiths must strive to win the trust of each so that our getting together will be a sign and encouragement to the people belonging to different ethnic groups to enter into bond of love, Prof. Ven. Thera added.
Citing an incident of the Life of Gauthama Buddha, the Ven. Thera said that when a follower of the Jainism met the Buddha and wanted to follow Him, the Buddha while appreciating his wish advised him to be true to the Jainism he followed.
The Buddha set an example by showing respect to that religion and encouraging him to live up to the teaching of his religion. "Thus it is necessary we come to know each one's religion and respect them as it is a Buddhist principle coming down from the times of the Buddha".
The Ven. Thera addressing those present, observed that there was no Buddhist peace, Christian peace, and Hindu peace or Islam peace. But peace is peace, he added.
The Ven. Thera also invited the participants to play an active role in opposing all types of violence, corruption and to uphold human rights to lay the foundation for cohabitation to live in peace and harmony.
In his Address Niyas Maulavi, the Director of the Arabic College, Colombo and the President of the Sri Lanka Muslim Peace Council said that we should not add fuel to fire but try to douse the communal fire eating into our country. He said that there were instances where things would have gone beyond control if he had not acted wisely.
"People will come with all sorts of stories and allegations to create trouble. But we as the leaders should act with caution and lead our flock on the right track". He also said that we should be faithful to our beliefs and religions of our choice. If we love our religion we love the other religions, he added.
Rev. Fr. Leopold Ratnasekera OMI Assistant Secretary General to the Catholic Bishops Conference of Sri Lanka dealt with the notion of Inter religious dialogue in the light of the gospel teaching, various church documents. He also touched on the setting up of the Federation of the Asian Bishops Conference and the role it should play in evangelising Asia with triple dialogue.
Speaking on the topic "What is Inter religious Dialogue and What it is not" Fr. Ratnasekera underlined the importance of recognizing and upholding the values found in other religions and also to see how the Holy Spirit works, among them. In a lighter vain he said that however there was no room for `faith-salad' in the notion of inter-religious harmony.
He called upon the men of goodwill to form into a powerful religious force in the World to fight evil and to be true adherents of one's faith with diligence and build confidence among the followers of different faiths, as the basis for strong and fruitful dialogue. "To do this we have to be very strong in our faith", he said.
Reminding the those present that the Catholic population in the country was mere six per cent and observed that small population of Catholics could become `salt of the earth' and also could put their might to end extreme nationalism.
His Lordship Rt. Rev. Dr. Cletus Chandrasiri Perera, OSB the Bishop of Ratnapura, the Chairman of the Inter-Religious Dialogue and Ecumenism welcomed the participants.
Taking part at the panel discussion His Lordship while saluting the Buddhist clergy for their right understanding of the role of the Catholic Church in this country and their realization that the Catholics were not a part of the current converting process engineered by various other groups, said, that Church would not encourage unethical conversions. "It is not the Mind of Christ when He said: ` go and teach all the Nations'.
Conversion has to be free and hence there is no reason to fear that the Church will convert anyone by force or by offering perks". His Lordship also said that children should be taught about other religions when they are mature and are strong in their faith.
There was no point of teaching about other religions when they are not fully conversant with their own religions.
Rev. Fr. Camillus Fernando, National Executive Secretary of the Inter Religious Dialogue and Ecumenism of the Catholic Bishops Conference of Sri Lanka, Dean of the Faculty of Philosophy, National Seminary of Our Lady of Sri Lanka and the moderator of the seminar in his introductory remarks said that what we want was not religious tolerance but religious harmony.
He qualified it saying that when we have religious harmony we stand equal and tolerance does not provide equal status. only when we have religious harmony we can count on peace.
While Rev. Fr. Jayalath Balagalle presented a discussion paper on" Rituals and Liturgy, in the context of inter-religious dialogue"; Rev. Fr. Ravin Perera presented a paper on "Dialogue and Spirituality". Rev. Fr. Henry Silva presented a paper on" Scriptural basis for inter religious dialogue.
Wednesday, November 1, 2006
Historic Bellanwila Rajamaha Vihara
by Rupa Banduwardana
The miraculous and marvelous temple referred to as the Bellanwila Rajamaha Viharaya, with a heritage of glorious history, stands out as the most historic and significant among the many temples in the island today.
Situated on the Dehiwela-Maharagama road about two kilometres away from the Colombo-Galle highway in a scenic location, originally surrounded by green fields, this powerful enchanting temple is among the oldest, dating back to the Anuradhapura period.
The earliest available documentary source for the history of the temple is one of the early chronicles - Bodhiwamsa. From what can be gathered the history of the temple dates back to the Anuradhapura period during which time Theri Sanghamitta brought with her a branch of the Sri Maha Bodhi under which the Buddha attained Buddhahood.
Bodhiwamsa speaks of 40 places where the Bo saplings from the original were planted and Bellanwila is clearly stated in the list, leading to a definite conclusion regarding the origin of this sacred temple. Whatever this may mean, it cannot be denied that this temple is a sacred place, as sacred as the place where Buddha attained his enlightenment.
When examining the history of the temple it has been classified into 3 phases. The period associated with the planting of the Sri Maha Bodhi during the Anuradhapura period, is the first phase. The second phase begins with the reign of Sri Sangabodhi Parakramabahu of Sri Jayawardenapura Kotte, a generous supporter of Buddhism, who patronised the temples of the area.
The third or the modern era begins with the re-discovery of the temple by the Thera Thengodagedasra after the dark ages subsequent to the Portuguese conquest.
According to Professor Nandasena Ratnapala the legend says that tree worship was in existence and it has been the practice of early kings to construct temples on selected land believed to have been dedicated to divine beings, citing Ruwanveliseya as an example.
He is of the view that tree worship as a mark of respect and a sign of prosperity was prevalent at Bellanwila area and the Bo sapling was planted on a land dedicated to deities as a sign of prosperity and blessed by them. It is believed that it had close links with Papiliyane Sunethra Devi Pirivena, due to its close proximity and that both belonged to the same complex as mentioned in the Sandesha Kavya.
There is difference of opinion regarding the name as expressed by researchers of repute. The general accepted view is that Bellanwila literally means a pond consisting of Bellan (a kind of snails) which is supported by a pond located in the centre of lush green paddy land in the east.
There is still another view that it refers to a wela (field) and not wila meaning pond long renowned as a prosperous area of paddy land, it is believed that more appropriate should be wela, Arisen Ahubudu's version is that it denotes a paddy land in a forest rampant with beli (a popular fruit) trees whatever the origin may be, this is and has been a magnificent temple rendering an enormous service to the island at large.
The massive temple plays a vital role in the life of every Sri Lankan Buddhist bringing into focus its miraculous powers.
Conveniently located on the way to Maharagama most prominently displayed at the entrance is a Makara thorana solidly constructed as though every devotee is welcomed in walking through the main gate straight to the top with a flight of steps, at the foot of which you find the statue of Venerable Bellanwila Somaratana Thera, who bravely championed the historic revival of the temple.
To your left is the main Viharageya resembling Polonnaruwa architecture which house the majestic standing Buddha statue, very similar to that of Avukana.
As you enter the most impressive sculpture is the standing image surrounded by Buddhist statues of different postures. Behind is the recumbent Buddha image depicting the passing away. There is also a statue of Bosat Maithree on a side.
There are exquisite paintings adorning every wall inside, depicting various events of the life of the Buddha and illustrating the history of the temple. In the centre outside is the Bell shaped Dagoba though not very large in size, stands as a monumental tribute for the devotees to worship and gain merit.
As you enter the temple premises on your right there is the building which house the dieties of Vishnu, Eeshwara and Ganeshwara. There is a small statue of Buddha too, very similar to the Mahamewna Samadhi Pilima.
Behind this, is the most venerated, historic Bodhiya with its outspreading branches as if it is bestowing compassion, loving kindness and patience to its worshippers. Right round the Bodhiya are found the small Devalayas housing the symbolic images of gods such as Kataragama, Saman, Vibheeshana, Huniam, Dedimunda, Natha and Paththini Matha, once again depicting the architecture of the Polonnaruwa period.
Most Buddhists who visit the temple pray for their blessings and the Kapumahatmayas offer a dedicated service. The devotees are offered the best complying with their requests. Many are there to worship the Bodhiya offer the merit, then make vows as well as to fulfil the vows already made with all kinds of offerings for the favours granted.
Early morning is the best time to worship in quiet serene surroundings and engage yourself in meditation, Pirith chanting and worship to your heart's content.
The place is spotlessly clean with volunteers sweeping with great enthusiasm saying that "this is what keeps you healthy and free of troubles in life".
There are regular worshippers who come on specific days mostly on Saturdays who have been visiting regularly lasting over 10, 15 years. Among them are a few who turn up as early as 5 o clock, engage in cleaning and washing the Mal Aasana fully committed to the task.
There are still others deeply involved in making various pujas - busy arranging offerings of Gilanpasa. As the day dawns one would see the devotees streaming in for Pujas and the venerated Bodhiya is bathed going round it reciting gathas.
On Saturdays it is packed with devotees of all ages. Everyone of them feel at home, feel that it is their own pious pilgrims come in crowds in vehicles from long distances. There is a Pilgrims Rest located close to the temple across the road for those who are on a long journey.
This will not be complete if no mention is made of the annual procession the most colourful cultural pageant comprising of traditional drummers, dancers, trumpeteers and elephants etc parading the streets of the neighbourhood which is believed to bless the entire area.
It is our day's routine to set off from home before dawn at 5 every Saturday, worship Viharaya, Dagoba and leave for Bodhiya where we chant pirith gazing at the beautiful Bo tree and pray for my family and near and dear ones here and abroad for their good health and welfare.
Since I am in the evening of my life finally I wish may I be given good health to continue this the longest possible - of course with my husband who accompanies me. Buddhists - Do not fail to visit this blissful place of worship.
Daily Mirror
Saturday, October 21, 2006
Temple amid lush green fields - Bellanwila Raja Maha Viharaya
Miraculous and majestic, the Bellanwila Raja Maha Viharaya – with a heritage of glorious history - stands out as the most historic and significant among the many temples in the island today. Situated on the Dehiwela-Maharagama Road a few kilometres away from the Colombo-Galle highway, this temple is among one of the oldest, dating back to the Anuradhapura period.
The earliest available documentary source on the history of the Bellanwila temple is found in the early chronicles, the Bodhiwansa. From what could be gathered, the history of the temple is associated with the arrival of Theri Sangamitta who brought with her the southern branch of the Sri Maha Bodhi under which the Buddha attained Enlightenment. Bodhiwansa speaks of 40 places where the Bo Saplings from the original were planted and Bellanwila is clearly stated in the list, leading to a definite conclusion regarding the origin of this sacred temple.
Examining the history of the temple, it has been classified into three phases – the period associated with the planting of the Sri Maha Bodhi during the Anuradhapura period being the first phase.
The second phase being the reign of Sri Sanghabodhi Parakramabuhu of Sri Jayawardenapura, Kotte, a generous benefactor to Buddhism who promised assistance to Bellanwila as well as Pepiliyana temples.
The third or the modern era begins with the rediscovery of the temple by Ven. Thera Thengodagedara, after the dark ages subsequent to the Portuguese conquest.
According to Professor Nandasena Ratnapala, legend says that tree worship was in existence from time immemorial. It had been the practice of early humans to construct temples on selected land believed to have been offered to divine beings, citing Ruwanweli Stupa as an example. Prof. Ratnapala is of the view that tree worship, as a sign of prosperity and a mark of respect, was in existence at Bellanwila and a Bo Sapling was planted on land offered to and blessed by the gods.
Due to its close proximity it is believed that it had close links with Pepiliyane Sunethra Devi Pirivena and that both belonged to the same complex as mentioned in the Sandesha Kavya too.There are differences of opinion regarding the name as expressed by researchers of repute. The generally accepted view is that Bellanwila literally means a pond consisting of Bellan (a species of snails) supported by a pond locked in the centre of lush green fields.There is still another view that, long renowned as a prosperous area of paddy lands, the more appropriate word is ‘wela’ meaning ‘field’ and not ‘wila’ meaning ‘pond’. According to Arisen Ahubudu it denotes a group of paddy fields in a forest rampant with beli trees. Whatever the origin, this is a magnificent temple, rendering enormous service to Buddhists and playing a vital role in the life of Sri Lankans.
Conveniently located on the way to Maharagama, the most prominent is the Makara Thorana at the entrance, solidly constructed, through which every devotee is welcome. Walking through the main gate a top a flight of steps there is a statue of Ven. Bellanwila Somarathana Thera who bravely championed the revival of the temple.
To the left is the main Viharageya which houses a majestic standing Buddha statue, very similar to that at Aukana. This is surrounded by Buddhist images of different postures.
Behind is the recumbent Buddha image, depicting the passing away. There is a statue of Maithriya Bodhisatwa, the future Buddha, too, all resembling the architecture of the Polonnaruwa period. These are exquisite paintings adorning every wall within depicting various events in the life of the Buddha.
Outside, in the sandy Maluwa is the bell-shaped Dageba, though not very large, stands as a monumental tribute for the worshippers to gain merit from.
As you enter the temple premises through the Thorana, on the right there is a building which houses the three deities Vishnu, Ishwara and Ganeshwara.
There is a small statue of the Buddha too, very similar to the Samadhi Pilimaya or sedentary image at the Mahamewna Gardens in Anuradhapura.
Behind this is the most respected and historic Bodhi tree with its branches spreading out as if bestowing compassion, loving kindness and patience to its worshippers. Right round the Bhodiya are found the Devalayas housing the symbolic images of deities such as Kataragama, Saman, Vibeeshana, Huniam, Dedimunda, Natha and Paththini. Most Buddhists who visit the temple invoke their blessings and the Kapu Mahatmayas offer a dedicated service. Many worship the Bodhiya and offer merits to the Devas, make vows and also fulfil vows.
In between the Vihara Mandiraya and the Bhodiya, is the two storyed Dhamma Shalawa, which on a Poya day, is filled with devotees observing sill with Bhikkus giving sermons and chanting pirith.
There is just one more to be mentioned -- the Monastery -- hailed for the service rendered for the propagation of Buddhism, where you find a unique blend of religious knowledge and strict discipline personified by generations of erudite scholars. The monks who mastered the Buddhist scripture made a significant contribution to the welfare as well as the upliftment of the temple, the present being the Most Venerable Bellanwila Wimalaratane Thera, who is also the Vice Chancellor of the Sri Jayawardenapura University.
Early morning is the best time to worship in the serene, quiet surroundings and engage in meditation and pirith chanting, with nothing to distract you. The place is spotlessly clean as volunteers keep sweeping it with great enthusiasm, saying that this keeps them healthy and free of troubles in life. These are regular worshippers who come on specific days. Among them are a few who turn up as early as five in the morning and engage in cleaning and washing the mal asana.
This will not be complete if no mention is made of the annual cultural pageant. The colourful procession with traditional drummers, dancers, trumpeters and decorated elephants parade the streets of the neighbourhood.
As for us, it is our routine to set off from home before five in the morning every Saturday, worship the Viharaya, Dagoba and Bodhiya where we chant Pirith, gazing at the Bo tree and afterwards pray for family and the near and dear ones here and abroad. Finally I wish for good health to continue these visits as long as possible, of course with my husband accompanying me.
Rupa
Banduwardena
Dehiwala
Wednesday, 9 February 2005
Buddhist monks' dedication for tsunami relief work
In her long history, stretching back to our 2600 years, Sri Lanka had never experienced a tragedy and a calamity as the one wreaked on her on the 26th December 2004, by the ravaging, destructive, swirling tsunami that ferociously struck and devastated the lengthy coastal belt extending from South to North-east.
The Mahawamsa, the greatest chronicle of Sri Lanka, records tidal waves sweeping in to land, somewhere around the 2nd century B.C. in the reign of King Kelanitissa. Most scholars considered this merely as a myth recorded in the chronicle. However, this became a too harsh, dreadful reality on this day.
These massive high-rising waves that mercilessly whipped almost 2/3 of Sri Lanka's coastal belt is called in the international parlance a tsunami a word of Japanese origin denoting ferociously forceful waves. Now "tsunami" has become a household word in Sri Lanka.
Sri Lankans, normally used to a complacent life, were neither ready for such a calamity nor did they possess the know-how to handle an unexpected calamity of this magnitude.
Hence the sudden destruction caused is immense; the number of deaths has risen to over 40,000, the number of displaced is yet to be known exactly.
It was the Buddhist monks of Sri Lanka who spontaneously took the lead in coming to the rescue, and helping the victims of this tragedy. By that time the Government machinery was not at its best.
The Buddhist monks volunteered to turn their temples to welfare centers and house the helpless victims, providing them also with their basic needs of food, clothing, water, medicines etc. In fact some of these temples yet operate as welfare centers, tenderly and efficiently caring their fellow citizens put into this miserable plight for no fault of theirs.
At this time of the unprecedented tragedy the Buddhist monks have performed their part of the duty as true sons of the great compassionate Buddha, giving the victims material help and also providing them solace, moral and spiritual support.
These monks, quite rightly, put aside their religious responsibilities towards their patrons, and gave priority to this urgent need of looking after the tsunami victims. This response the Buddhist monks have shown to this urgent call for help is indeed admirable and laudable.
Temples all over the country contributed their might and joined hands with the monks of the temples directly helping these affected people. Monks from these temples in the unaffected areas collected all the necessary items to maintain these thousands of people in temples turned into welfare centers.
What is now urgently needed for Sri Lanka is a well structured rehabilitation programme to help these displaced people to recommence their normal way of life. As an additional constructive step in this direction the Buddhist monks, with the generous help of local and foreign philanthropists, have already started housing projects to offer houses to the houseless. The Mahasangha of Sri Lanka, individually and collectively will be continuing to work for the uplift of these tsunami affected innocent people.
Ven. Prof. Bellanwila Wimalaratana
Wednesday, 9 February 2005
More than 100 housing units for Kahawa, Godagama areas
by Lokubandara Munasinghe
The Foundation laying ceremony for more than 100 housing units to be constructed for the tsunami stricken families in Kahawa and Godagama close to Hikkaduwa commenced under the patronage of the Nayaka Thera of the Bellanwila Raja Maha Vihara Ven. Dr. Bellanwila Wimalarathana Thera on February 04.
The construction will be carried out utilising a contribution made to the Chief Sanghanayake of Singapore and Chief Incumbent of Bellanwila Raja Maha Vihara Ven. Bellanwila Dharmarathana Thera by donors and well wishers in Singapore.
Delivering an anusasana, President of the Shasanarakshana Mandalaya and Chief Incumbent of Totagamuwa Vihara Ven. Gammaddegoda Pannasara Thera said the entire country should extend their sincere gratitude to the Ven. Bellanwila Wimalarathana Thera who directly got involved to construct this housing scheme for the benefit of the people displaced by the tsunami.
Ven. Bellanwila Wimalarathana Thera said hundred houses will be constructed using this contribution made by the donors of Singapore.
A sum of Rs. 350,000 will be spent to construct each house. He said providing a shelter for these tsunami stricken families has become the most essential fact.
Therefore, the Dayaka Sabha will actively contribute to successfully complete this housing project
WHO and London Sri Lankans send help
Wednesday, January 12, 2005, 13:26 GMT, ColomboPage News Desk, Sri Lanka.
Jan 12, Colombo: The World Health Organization has drawn up a program to assist tsunami victims in Sri Lanka.
Their immediate attention is directed at providing medical help to families living in welfare camps throughout the country. WHO Regional Director for South-East Asia Dr. Samlee Plianbangchang says they will work to improve the health of these families.
WHO will also provide assistance to improve infrastructure facilities at hospitals and health care centers. Towards that end, they will collect necessary data on the hospitals and centers that require immediate assistance. For this purpose, they have invited an expert group from abroad that will be in Sri Lanka shortly.
Meeting Healthcare, Nutrition and Wellassa Development Minister Nimal Siripala de Silva at his Ministry yesterday, Dr. Plianbangchang said steps have been taken to provide necessary medicine and medical advice to prevent the spread of contagious diseases in the camps and surrounding areas. WHO will provide mosquito nets and other essential items to all camps.
Ven. Prof. Bellanwila Wimalarathana Thera, who also met the Minister, handed over medicine and medical equipment valued at Rs. 50 million. The supplies were sent by Sri Lankans living in London. They had collected the medical goods on the directives of Ven. Dr. Medagama Vajiragnana Thera, the incumbent monk of the Lanka Vihara in London. This is only part of the assistance sent by them and more will follow, the Ven. Thera told the Minister.