During Wesak Day 2009

Some photographs taken during Wesak Day 2009. As usual, we were doing our promotion while helping out the Adult doing theirs.

The Significant of Wesak

Vesak is also known as the Thrice-Blessed Day because it commemorates the birth, enlightenment, and passing away of the Buddha. It is observed by Buddhists all over the world on the full moon day in the month of Visakha, from which it derives its name and which usually corresponds to May. Variations of the name are Wesak, Vaisakha, and Vesakha. Vesak (or Vesakha) is the Pali form and Vaisakha is the Sanskrit form of the name of a month in the Indian lunar calendar.

Buddhists who follow the Mahayana tradition observe the birth, enlightenment and passing away of Gautama Buddha on separate days. For example in China, Taiwan and some South-East Asian countries like Malaysia, the birth is celebrated on the 8th day of the 4th Moon, the enlightenment on the 8th day of the 12th Moon and the passing away on the 15th day of the 2nd Moon according to the Chinese lunar calendar. In Japan, Buddha Day (the birth) is observed on 8th April, the enlightenment is marked at Jodo-e in December and the passing away at Nehan-e in February.

The Birth

The following is reproduced from The Life of the Buddha by Venerable Dr. H. Saddhatissa (Unwin Mandala 1988)

In the year 560 BC there was great excitement in the land of the Sakyans because Queen Mahamaya was to bear a child. According to the custom of the time a woman expecting a baby would return to her parents' home for the birth, and in due course it was arranged for Queen Mahamaya to make the journey to the neighbouring kingdom of her father. The King sent soldiers ahead to prepare the way and the Queen set out, carried in a decorated palanquin and attended by a large company of guards and retainers.

On the way to Koliya the party passed by a garden called Lumbini Park where, attracted by the trees and flowers, the Queen ordered a halt. It was intended to be only a rest, but while the Queen was lying in the leafy and fragrant shade of a Sala tree in full blossom she went into labour and gave birth to a son.

There was no longer any reason to continue the journey to Koliya and the party returned to Kapilavastu, where the new prince was greeted with great rejoicing. He was named Siddhartha (which means `wish fulfilled') by a proud and doting father.

Note: there are many legendary and symbolic elements in the accounts of the birth of Siddharta Gautama, who was to become the Buddha. Two of these are quoted here from Edward Conze's translation of the Buddhacarita by the first century Indian poet Ashvagosha

* He came out of his mother's side, without causing her pain or injury. His birth was as miraculous as that of Aurva, Prithu, Mandhatri, and Kakshivat, heroes of old who were born respectively from the thigh, from the hand, the head or the armpit. So he issued from the womb as befits a Buddha.

* When born, he was so lustrous and steadfast that it appeared as if the young sun had come down to earth. And yet, when people gazed at his dazzling brilliance he held their eyes like the moon. His limbs shone with the radiant hue of precious gold, and lit up the space all around. Instantly he walked seven steps, firmly and with long strides. In that he was like the constellation of the Seven Seers. With the bearing of a lion he surveyed the four quarters and spoke these words full of meaning for the future:`For enlightenment I was born, for the good of all that lives. This is the last time that I have been born into this world of becoming.'

The Enlightenment

To quote again from Ven. Saddhatissa

The time had indeed come for Gautama to achieve what he had been seeking for so many years, and the events of that day as described in the texts, are imbued not only with symbolic meaning but with peculiar calm and dignity. Taking the offering (ed: a very special bowl of milk rice prepared by Sujata), he went to a nearby river called Neranjara, and putting the bowl on the bank he entered the water to bathe himself. He then returned to the bank, sat down with the bowl in his lap and began his last meal as an aspirant to Buddhahood. The meal over, he washed his hands and the bowl and placed the bowl on the water to float. Then he said:`If today I am to attain full enlightenment, may this golden bowl swim upstream.' The bowl immediately did so. Gautama spent the rest of the day relaxing in the woodland along the river bank.

In the evening Gautama got up and made his way to the Bodhi tree -the `Ficus Religiosa', another tree sacred in India and known as the `Tree of Enlightenment' -which he had chosen as the place for his great act of meditation. On the way he met a grass cutter called Sotthiya who gave him some bundles of `kusa grass'. This grass was regarded as sacred and was used by Brahmins for sitting on. Gautama spread this grass at the foot of the Bodhi tree, turned to face the East and sat down in a meditating posture. Thus began the great trance from which he was to emerge on the full moon day of the month of Vesak as a Fully Enlightened One, a Buddha.

The course of Gautama's meditation is elaborately recounted in the ancient texts. At an early stage he was confronted with worldly temptations in the form of demons -an episode markedly similar to the temptations of Jesus in the wilderness. He then moved through various stages of spiritual ecstasy, called to mind all his previous forms of existence, and pondered how things come into being and disappear. With his mind purified, he then considered the nature of defilement, how it is caused and how it can be destroyed. In doing so he shed from his mind the various forms of defilement -the defilement of sensual desire, of the wish for continued existence, of delusion - and finally achieved the deliverance that he had sought for so long. `Now the cycle of rebirth is ended for me,' he said afterwards, when talking about his experience. `For me this world no longer matters.'

Note: this took place at what is now called Bodhgaya. There are also legendary and symbolic elements in the accounts of the Buddha's enlightenment. We quote again from Edward Conze's translation of the Buddhacarita in his book Buddhist Scriptures.

* Because the great Sage, the scion of a line of royal seers, had made his vow to win emancipation, and had seated himself in the effort to carry it out, the whole world rejoiced - but Mara, the inveterate foe of the true Dharma, shook with fright. People address him gladly as the God of Love, the one who shoots with flower-arrows, and yet they dread this Mara as the one who rules events connected with a life of passion, as one who hates the very thought of freedom. He had with him his three sons - Flurry, Gaiety, and Sullen Pride - and his three daughters - Discontent, Delight, and Thirst.

But Mara could achieve nothing against the Bodhisattva, and he and his army were defeated, and fled in all directions - their elation gone, their toil rendered fruitless, their rocks, logs, and trees scattered everywhere. They behaved like a hostile army whose commander had been slain in battle. So Mara, defeated, ran away together with his followers. The great seer, free from the dust of passion, victorious over darkness' gloom, had vanquished him. And the moon, like a maiden's gentle smile, lit up the heavens, while a rain of sweet-scented flowers, filled with moisture, fell down on the earth from above.

*When, through his Buddhahood, he had cognized this fact, the earth swayed like a woman drunken with wine, the sky shone bright with the Siddhas who appeared in crowds in all the directions, and the mighty drums of thunder resounded through the air. Pleasant breezes blew softly, rain fell from a cloudless sky, flowers and fruits dropped from the trees out of season - in an effort, as it were, to show reverence for him. Mandarava flowers and lotus blossoms, and also water lilies made of gold and beryl, fell from the sky on to the ground near the Shakya sage, so that it looked like a place in the world of the gods. At that moment no one anywhere was angry, ill, or sad; no one did evil, none was proud; the world became quite quiet, as though it had reached full perfection. Joy spread through the ranks of those gods who longed for salvation; joy also spread among those who lived in the regions below. Everywhere the virtuous were strengthened, the influence of Dharma increased, and the world rose from the dirt of the passions and the darkness of ignorance. Filled with joy and wonder at the Sage's work the seers of the solar race who had been protectors of men, who had been royal seers, who had been great seers, stood in their mansions in the heavens and showed him their reverence. The great seers among the hosts of invisible beings could be heard widely proclaiming his fame. All living things rejoiced and sensed that things went well. Mara alone felt deep displeasure, as though subjected to a sudden fall.

The Passing Away (Parinirvana)

Again quoting from Ven. Saddhatissa

The Buddha carried out his ministry for forty-five years. The first intimation that he could not continue for much longer came while he was visiting a village called Beluva to spend the rainy season. During his stay there he fell ill, and began to suffer severe pain. He bore the pain uncomplainingly, but he thought to himself:`It is not right for me to pass away and finally attain nirvana until I have spoken to my attendants and taken leave of the Sangha.' So by force of will he fought the illness and found the strength to go on.

Then the Buddha summoned Ananda and said to him:`Ananda, what does the Sangha need from me? The Law I have taught is clear, there is no secret version of it distinct from the one I have explained; I have not kept a closed fist on anything. Now I am old, Ananda, I am past eighty. So, Ananda, let each of you make a refuge for himself, an island; and let that refuge be the Law and nothing else.'

Their retreat ended, the Community once more set out and in due course came to a mango grove belonging to a man called Chunda. On learning that the Buddha was present, Chunda went to see him, and after hearing instruction from him invited the Community to take food with him the next day. The following morning the Buddha went with his followers to Chunda's house, where they were served a rich meal which included mushrooms. It was after, and perhaps because of, this meal that the Buddha's sickness returned. This time there was to be no recovery.

Despite his illness, the Buddha went on his way, coming eventually to a place called Kusinara. Here he settled in a grove of sala trees on the bank of the river Hirannavati. Ananda prepared a couch for him between two sala trees and the Buddha lay down. Then, addressing Ananda, he again make the point that it was not he himself, but what he said, that mattered. `It may be, Ananda,' he said,`that in some of you the thought will arise "the word of the Master is ended; we have no teacher any more". But that is not the way to look at it, Ananda. The Law which I have explained and laid down for you all, let that, afer I am gone, be your teacher.'

The Buddha then addressed the monks around him. `It is in the nature of all things that take form to dissolve again. Strive earnestly'(to attain perfection). These were the last words of the Buddha who then, it is said, moved through various rapturous stages of meditation until he passed away. His remains were cremated with the honours due to a royal person.

Note: as with other significant events in the life of the Buddha, there are many symbolic and legendary embellishments to the story of the Parinirvana. Again we quote from Conze's translation of the Buddhacarita by Ashvagosha

* And when the Sage entered Nirvana, the earth quivered like a ship struck by a squall, and firebrands fell from the sky. The heavens were lit up by a preternatural fire, which burned without fuel, without smoke, without being fanned by the wind. Fearsome thunderbolts crashed down on the earth, and violent winds raged in the sky. The moon's light waned, and in spite of a cloudless sky, an uncanny darkness spread everywhere. The rivers, as if overcome with grief, were filled with boiling water. Beautiful flowers grew out of season on the Sal trees above the Buddha's couch, and the trees bent down over him and showered his golden body with their flowers. Like as many gods the five-headed Nagas stood motionless in the sky, their eyes reddened with grief, their hoods closed and their bodies kept in restraint, and with deep devotion they gazed upon the body of the Sage. But, well-established in the practive of the supreme Dharma, the gathering of the gods round king Vaishravana was not grieved and shed no tears, so great was their attachment to the Dhamma. The Gods of the Pure Abode, though they had great reverence for the Great Seer, remained composed, and their minds were unaffected; for they hold the things of this world in the utmost contempt. The kings of the Gandharvas and Nagas, as well as the Yakshas and the Devas who rejoice in the true Dharma - they all stood in the sky, mourning and absorbed in the utmost grief. But Mara's hosts felt that they had obtained their heart's desire. Overjoyed they uttered loud laughs, danced about, hissed like snakes, and triumphantly made a frightful din by beating drums, gongs and tom-toms. And the world, when the Prince of Seers had passed beyond, became like a mountain whose peak has been shattered by a thunderbolt; it became like the sky without the moon, like a pond whose lotuses the frost has withered, or like learning rendered ineffective by lack of wealth.

2,553rd Birthday of Buddha

The Seoul Times, May 4, 2009

Buddhists Join in Temple Services to Celebrate Buddha’s Birthday

Seoul, South Korea -- Millions of Korean Buddhists on May 2, 2009 took time out to celebrate the birth of Buddha some 2,500 years ago in a garden in India.

Buddhism is one of the world's major religions and the Buddhist way of life of peace, loving kindness and wisdom is evident today throughout the world.

At Wawoojeongsa Temple, situated 48Km south of Seoul, hundreds of Buddhists observed the Buddha's Birthday with members of foreign diplomats corps accredited to Korea in memory of Buddha achieved enlightenment.

Foreign envoys included Amb. Myo LWIN of the Union of Myanmar and Amb.John Asitha Ivon PERERA of the Democratic Socialist Republic of Sri Lanka and their family members.

Buddha's Birthday should not only be about celebrating with parades and lanterns, but thanking him for believing and spreading his wisdom, a Buddhist follower said.

When Siddartha Gautama Buddha was born in Lumbini Garden, his father was a king and his mother was a queen. His name, Siddartha, was given to him by the king because it meant "every wish fulfilled."

Queen Maya, Buddha's mother, was en route to her parents' home to give birth, as was the custom of that time, and during a stop at Lumbini Garden, the child was born amidst flowering trees, plants and a gentle rain.

Legend tells us that when he was born, he took seven steps, pointed with his right hand to the heaven, pointed to the earth with his left hand, and declared ‘In the heaven above and below them, I shall be the one to save the universe."

Buddha was declaring the worthiness of having received unto himself, the life and blessing of the entire universe and having been born as a human being. He said this voice is not only of Buddha, but of each and every one of us who are born with our one and only human body and mind.

The Buddha's Birthday falls on the eighth day of the fourth lunar month. On this day, Buddhists pay respect to the Buddha at temples, recite Buddhist scriptures and perform a special ablution ceremony on the Buddha's image.

As part of the festivities, brightly decorated lanterns will be hung at Buddhist temples and along the streets in cities and towns across the nation. Downtown, a large pagoda-shaped lantern is currently brightening Seoul Plaza in front of City Hall and nearby, the Cheonggye Stream is awash with color.

For believers, the illumination of the lanterns symbolizes the enlightenment of the Buddha. The light means wisdom and mercy that shakes to their senses those who are lost in a world of greed.

The bathing ceremony is a reflection of the legend that says when the Buddha was born, he was washed by fragrant rain that sprang forth from the mouth of a dragon. This is the reason why his birthday is also known as the Buddha's Ablution Festival .

The water used for performing the bathing ceremony is scented with perfume and is called Fragrant Water. The ceremony is usually performed within a temple or on hallowed ground in the open.

The abbot of the temple makes the first incense offering and chants a sutra. Then the rest of the monks offer their incense and sing the Ablution Hymn.
The monks then pour small ladleful of Fragrant Water on the Buddha's image. Afterward, the Buddha's image is rinsed with clean water.

The whole process is accompanied by the singing of the Ablution Hymn. At the end of the ceremony, participants and devotees will use some of the water that has been used to bathe the Buddha's image to sprinkle on their own heads.

The ceremony is performed to commemorate the Buddha's Birthday, show him respect, and to pray for a good life. In Korea the birthday of Buddha is celebrated according to the Lunisolar calendar.

This day is called Seokga tansinil, meaning "the day of Buddha's birthday" or Bucheonim osin nal meaning "the day when Buddha arrived." Lotus lanterns cover the entire temple throughout the month which is often flooded down the street. On the day of Buddha's birth, many temples provide free meals and tea to all visitors. The breakfast and lunch provided are often sanchae bibimbap.

Three Malaysians to get gift of sight

by Tan Yi Liang, The Sun, May 4, 2009

KUALA LUMPUR, Malaysia -- Three Malaysians will receive the gift of sight – thanks to corneas donated by the Sri Lankan government.

The corneas, which will benefit a Malay, Chinese and Indian, are part of the Buddhist Maha Vihara’s annual Caring and Sharing programme to commemorate Wesak Day.

About 1,000 underprivileged individuals were invited to the Buddhist Maha Vihara in Brickfields yesterday to take part in the celebration, which included food, gifts and entertainment.

Said the Buddhist Chief High Priest of Malaysia, K. Sri Dhammaratana: "This event will help foster unity among the races. It extends beyond race and religion."

Transport Minister Datuk Seri Ong Tee Keat, who was the guest of honour, received the corneas from Sri Lankan High Commissioner Dr D. Ranasinghe.

He thanked the Sri Lankan government for the donation.

Of yesterday’s celebration, he said: "It is truly an honour to witness a gathering of different cultures, religions and ethnicity in one place rejoicing in the act of giving, caring and sharing."

Ong also called for the concept of giving and sharing to be revived.

"In today’s hectic and changing world, the simple thought of stopping and observing our surroundings and extending a helping hand is long forgotten. We need to revive the thought of giving and sharing in each and every one of us," he said.

The cornea transplants will be carried out at Tun Hussein Onn Eye Hospital.

A special time for Buddhists

By Lakna Paranamanna, The Nation, May 4, 2009

Colombo, Sri Lanka -- Vesak is a very special time for Buddhists, because it depicts the themagula, birth, enlightenment and parinibbana (death) of Lord Buddha. Pandals, or better known among us as Thoran, take a prominent place during the celebrations. Thousands of multi coloured bulbs, emphasise the beauty of the paintings and brings the various Jathaka tales or, incidents in Lord Buddha’s life, alive.

Not only Buddhists, but many others, irrespective of religion, are very enthusiastic of sightseeing during this season, just to view these vibrant pandals. The Nation met an artist, Somaratne Gomez, who has been making pandals for nearly two decades, to have an insight into the art of pandal making.

Inspired by nature

Even before I stepped into his house, I could see how dedicated this painter was for his life’s passion; art. The entire house, from the entrance, was transformed into an art workshop; brushes, palettes and paints placed in every nook and corner, and paintings were displayed, while the walls and the floor was speckled with dabs of paint. I could smell fresh paint, as he warmly welcomed me into his house. Sections of the pandal were completed and placed aside, while he had started work on detailing another, perched on a tall stool.

It is a common perception that art is a talent and not a skill which can be developed through techniques and tutoring alone, and without the knack for the medium since childhood. Gomez’s story as an artist had taken quite a different twist than the usual ones, because he was not at all interested in art as a child, until he was 14 years. “I never liked art and I got the lowest marks in school. But suddenly, when I was about 14-years-old, I developed a sudden passion for drawing and painting. I never had a master to help me develop my skills, they were techniques that I developed on my own, inspired through nature,” he tells us, while dabbing paint on the canvas. It was evident from his paintings that, the shades of colours used were those found in the environment around us. The drawings were very natural, real and very colourful and bright.

This sudden urge for art made him attempt at making small pandals. “When I used to go sightseeing during Vesak as a child, I thought of trying to make a pandal myself. So, since then, I made pandals during Vesak, displayed them in my garden, and put them safely back in my room cupboard until the next Vesak.”

Gomez’s first ever public exhibition of one of his pandals had been when he was about 18-years-old, as part of Vesak celebrations of a children’s society. “The pandal depicted the story of Patachara.” Since then, this skilled painter has been making pandals, with a collection of more than 30 pandals, including two pandals for Sirasa Vesak Kalapaya 2000. “I did not make them for money. I do not believe in marketing and selling my religion. It was only two years back that I began accepting money and that too, only to buy the colours and the necessary material, and to pay two other artists who assist me,” asserted Gomez, adding that, even so, sometimes, some organisers slip away without paying. “I do not mind that type of behaviour. I paint for my own personal satisfaction, not for money. Since my expectations are met, I am more than happy. I do not get affected by that type of people,” he says smiling.

From a sketch to a complete work of art

A pandal is a creation of hard work, dedication and unity. Apart from the main artist there is a whole team behind him that helps bring the story alive. Gomez started telling me the process of starting on this work of art. “The story which is portrayed is decided by the organisers. It is only afterwards the artist begins his work, breaking story into parts and giving them life through his skills. Usually I begin working on the work of a pandal at least four months ahead because then there is plenty of time for alterations if needed. Also painting should not be done in a hurry; it should be similar to that of a meditation.”

For starters, the thorana is designed in the form of a mini replica of the design. After the design is completed, the actual sized wooden frames are made. Then the raw material is first dabbed with rubber paint, left to dry and stretched and fixed onto the frame. He says that a medium sized pandal would require at least 50 yards of material. “This is the point where the artist begins his real work.” Pencil sketches are done on each component and afterwards the artist and his assistants begin their work. “I have two assistants. They are my students so they know my style best. They have been of great help and this venture would not have been successful without them,” added this wonderful artisan. He only uses acrylic paint for his work because of the high quality. “It gives the painting a glow and looks wonderful when the bulbs are lit.”

The next chapter begins when the completed components are assembled and fixed into the rough body of the pandal (Katu Thorana). “It is the most challenging in the entire process. Most don’t use a scale while making the wooden frames to match the mini block. So the trouble arises when the pandal is assembled because the components do not sometimes fit the rough body,” pointed out Gomez adding that this, results in additional work of cutting and chopping off pieces which can be quite complicating.

“So I follow a different technique. After designing the mini block, I make the actual sized pandal out of boxboard according to a scale. The wooden frames are cut and shaped to match the actual sized boxboard plan so that the components would in the end fit perfectly into the rough body. Also I make it a point to make both sides of the pandal in perfect symmetry. This adds up an extra cost of about Rs. 5000, but I follow this way because then the final creation is flawless.”

Traditions

The pandal makers follow a set of traditions when they begin working on the pandal “The main tradition is to begin the work at an auspicious time.” The propitious times are followed while handing over the advance money, while placing the first arecanut plank for the Katu Thorana, while assembling the components and finally during the opening of the pandal.

Another tradition called the Nethra Nakatha is also followed when working on painting Lord Buddha. “According to tradition, while painting the Buddha, the eyes are not painted by the artist until a certain auspicious time arrives.” However, Gomez does not follow these traditions. “It is important to follow the traditions. But this is my personal belief. I believe in Lord Buddha and his dhamma. So I do not feel the need to check auspicious times. Whenever I am ready I begin my work,” he said, while getting off the tall stool which he was on while working on one of the figures, to mix another batch of colours.

Adding more of his personal stance on painting pictures of Lord Buddha and sculpting the statues, he says that he does not agree with each and everyone painting or sculpting Buddha statues. “I have seen many artists paint the Buddha and even some sculptors, do not draw or mould the statue giving the figure the proper attributes. If you can not do a proper job, you should just refrain.”

A challenge

“Constructing a pandal is not an easy task now. Even if the paintings and other construction work is done with minimal cost, the bulbs and the other electrical fixtures are very expensive,” says Gomez pointing out that the wires which cost about Rs. 400 about three years back is now about Rs. 1500. He says that to build a thorana, currently at least Rs. 0.5 million is required.

This year Gomez is working on one of the main pandals to be displayed, organised by the Eksath Welanda Sangamaya of the Panadura market. It is 55ft tall and 55 ft in width and the tale portrayed would be the Mahasaala Brahmana Jataka. “Many pandals nowadays depict various Jataka tales and other instances of the Lord Buddha’s life, but not the most important incident. The themagula is the most important incident and that should be given priority. I always add at least one of these incidents in my pandals if they are done for the Wesak season. This time I am very happy to say that I included all three,” he concluded, smiling proudly.