Ordination Procedure in Brief
PROCEDURE OF ACCEPTANCE AS A BHIKKHU
The candidate, having already fixed the date of ordination or acceptance with his Teachers, and his supporters having purchased already his requisites and the gifts for the ordaining Sangha, on the day for Acceptance has his head and beard shaved completely. Afterwards, he changes into white cloths, an upper one leaving the right shoulder bare and a lower one like a sarong. At the appointed time he goes barefoot to the temple bearing in his hands white lotus-buds and followed by his relatives and friends carrying gifts. When he comes to the temple he may circumambulate it three times while recollecting the virtues of the Buddha, Dhamma and Sangha. Entering the temple he offers the lotus-buds, a symbol of purity, in front of the Buddha-image and lights candles and incense. The precise details of his actions vary with different temples and their traditions. After making the offering, he sits down on a mat facing the Buddha-image near the back of the temple with his relatives and friends sitting nearby. All wait now for the Preceptor and Teachers with the other witnessing Bhikkhus to arrive. When they are seated, having made a triple prostration first, the candidates prostrates to the Preceptor and then approaching him on his knees, carrying his bundle of robes over his forearms, hands in anjali, says[1]: “Venerable Sir, I go for refuge to that Lord, though long attained to Parinibbána, together with the Dhamma and the Bhikkhu-Sangha. May I obtain, Venerable Sir, the Going-forth in the Dhamma-Vinaya of the Lord, may I obtain the Acceptance“.[2] This is repeated three times followed by another formula thrice repeated: „Venerable Sir, I beg for the Going-forth. Having taken these yellow robes please give me the Going-forth Venerable Sir, out of compassion for me.“ The Preceptor receives the set of robes, and the candidate, hands in anjali, listens carefully to his explanation of the triple Gem, Buddha, Dhamma and Sangha, under the second of which he outlines moral conduct, meditation and wisdom and how the practice of these things brings great benefit. Following on from this the Preceptor teaches his pupil the five unattractive parts of the body as the meditation to use should his mind be upset by lust and the Holy Life made difficult for him. Those five are then repeated word by word after the Preceptor, in both normal and reverse order: „Head-hair, body-hair, nails, teeth, skin; skin, teeth, nails, body-hair, head-hair.“ When this is complete, the Preceptor extracts the yellow shoulder-cloth from the set of robes and places it over the white cloth of the candidate. From this moment the candidate is a Samanera though he has not yet received his ten precepts. The Preceptor further points out the use of the different robes after which the new samanera retires and is helped to put on his robes correctly by one of the Bhikkhus. Having done this he goes to his Teacher and after offering flowers, incense and candles and prostrating, asks for the Refuges and Precepts in these words: „Venerable Sir, I beg for the Refuges and Precepts.“ This is repeated three times after which the Teacher chants: „Homage to the Exalted One, the Arahant, One perfectly Enlightened by himself.“ After the samanera has repeated this thrice, the Teacher says: „What I say, you should say“ and the samanera replies: „Yes, Venerable Sir.“ Then the Teacher chants the Refuges, the samanera repeating his words: „To the Buddha I go for Refuge. To the Dhamma I go for Refuge. To the Sangha I go for Refuge. For the second time … For the third time … When the Refuges are complete then the Teacher chants each of the Precepts with the samanera following him: „Refraining from killing living creatures.[3] Refraining from taking what is not given. Refraining from unchaste conduct. Refraining from speaking falsely. Refraining from distilled and fermented intoxicants which are the occasion for carelessness. Refraining from eating at the wrong time (noon till dawn). Refraining from dancing, singing, music and going to see entertainments. Refraining from wearing garlands, smartening with perfumes, and beautifying with cosmetics. Refraining from (using) a high or large bed. Refraining from accepting gold and silver (-money). I undertake these ten rules of training.“ This completes the Going-forth of a samanera. If the samanera will not become a Bhikkhu on this occasion, he then receives gifts first for the Preceptor and Teacher, respectfully offering them, then for the invited Bhikkhus and finally receives his own requisites and other suitable gifts. If he will go on to the Acceptance, he prostrates three times to his Teacher, turns to his lay-supporters and receives the alms bowl from them which he then carries to the Preceptor to whom he prostrates again. He offers him also, flowers, incense and candles and then chants as follows: „Venerable Sir, I beg for dependence. (three times). May you be my Preceptor, Venerable Sir.“ (thrice). The Preceptor will say: „It is good. It is suitable. It is convenient. It is proper. Make an effort with friendliness.“ to each of which phrases the samanera replies: „It is good, Venerable Sir.“ and continues: „From this day onward the Thera’s burden will be mine. I shall be the burden of the Thera,“ and then prostrates three times. The Preceptor then instructs him briefly about the samanera’s Pali name and his own and how they should be used when answering the questions. The Teacher now puts the bowl in its sling on the samanera’s back and questions him about, that bowl and the robes he is wearing: „This is your alms bowl.“ „Yes, Venerable Sir,“ (replies the samanera). „This is your outer robes.“ „Yes, Venerable Sir.“ „This is your upper robe.“ „Yes, Venerable Sir.“ „This is your under robe.“ Having ascertained that they belong to him, the Teacher tells him to retire and stand at a place at the back of the temple behind a mat upon which his Teacher (or Teachers, as sometimes there are two) will stand. Meanwhile the Teacher, having prostrated, recites three times the „Namo tassa …“ and then informs the Sangha as follows: „Let the Sangha listen to me, Venerable Sirs. This (Pali name of the samanera - we will say that it is ‘Naga’) wishes for the Acceptance from the Venerable (Preceptor’s name, say it is ‘Padipo’[4]). If there is the complete preparedness of the Sangha, I shall examine Naga.“ The Teacher(s) then rises and walks to the mat in front of Naga and examines him as follows: „Listen, Naga, this is the time for truth, the time for what is factual. Whatever has occurred, that, in the midst of the Sangha, will be asked about. Whatever is so, that should be told. Whatever is not so, that should be told. Do not be embarrassed! Do not be confused! They will ask you as follows:[5] Do you have such diseases as these? Leprosy? (Naga: No, Venerable Sir). Ulceration? (No, Venerable Sir). Ringworm? (No, Venerable Sir). Consumption? (No, Venerable, Sir). Epilepsy? (No, Venerable Sir). Are you human being[6]. (Yes, Venerable Sir). Are you a man? (Yes, Venerable Sir). Are you a free man? (Yes, Venerable Sir). Are you without debt? (Yes, Venerable Sir). Are you exempt from government service? (Yes, Venerable Sir). Have you been permitted by your mother and father? (Yes, Venerable Sir). Are you fully twenty years of age? (Yes, Venerable Sir). Have you the bowl and robes complete? (Yes, Venerable Sir). What is your name? (Venerable Sir, I am named Naga). What is your Preceptor’s name? (Sir, my Preceptor’s name is Venerable Padipo). The Teacher returns to the Sangha, prostrates, and then respectfully informs the Sangha as follows: „Let the Sangha listen to me, Venerable Sirs. Naga wishes for the Acceptance from Venerable Padipo. He has been examined by me. If there is complete preparedness of the Sangha, let Naga come here.“ The Teacher turns to Naga saying „Come here!“ Naga approaches the Sangha, kneels and prostrates three times to his Preceptor and recites: „Venerable Sir, I beg for the Acceptance. May the Sangha raise me up, out of compassion. For the second … third time …“ It is then the Preceptor’s time to speak those words: „Now, Reverend Sirs, this samanera named Naga wishes for the Acceptance from me. Desiring Acceptance he begs it from the Sangha. I request all this from the Sangha. It is good, Reverend Sirs, if when all the Sangha has questioned this samanera named Naga about the obstructing circumstances and acknowledged complete preparedness, that we shall accept him by the Act of Four (announcements) including the motion which is firm and proper to the occasion, bringing the Act to a conclusion.“ The Teacher now chants the preliminaries and questions already asked the candidate, within the Sangha. They need not be repeated here. Immediately after the last answer made by Naga, the Teacher chants the following motion followed by three announcements[7]: „Let the Sangha listen to me, Venerable Sirs. This Naga, wishes for the Acceptance from Venerable Padipo. He is free of the obstructing circumstances. His bowl and robes are complete. Naga begs for the Acceptance from the Sangha with Venerable Padipo as Preceptor. || If there is the complete preparedness of the Sangha, let the Sangha accept Naga with Venerable Padipo as Preceptor. This is the motion. Let the Sangha listen to me, Venerable Sirs. This Naga (repeat to || above). The Sangha accepts Naga with Venerable Padipo as Preceptor. If Acceptance is agreeable to the Venerable Ones of Naga, with Venerable Padipo as Preceptor, let them be silent. He to whom it is not agreeable should speak. A second time I speak about this matter. Let the Sangha listen to me (as preceding paragraph). A third time I speak about this matter. Let the Sangha listen to me (as above). Naga has been accepted by the Sangha with Venerable Padipo as Preceptor. It is agreeable to the Sangha therefore it is silent. So I record it.“ Naga is now a Bhikkhu. The time of his Acceptance is recorded. The Preceptor now chants the passages on the Four Supports (almsfood, robes, lodging and medicines) and the Four Things never-to-be-done (sexual intercourse, taking what is not given, depriving of life, and laying claim to superior human states[8]). At the end, Naga replies, „Yes, Venerable Sir“ and prostrates three times, then receiving from his supporters the gifts; for his Preceptor and Teacher(s), which he presents to them respectfully. Afterwards smaller gifts are given to the witnessing Bhikkhus[9]. Bhikkhu Naga then receives whatever suitable gifts his supporters wish to give him.
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About the Author
BHIKKHU KHANTIPALO was born in 1932, just north of London During the Second world war, while he was in the British Army at the Suez Canal, a book on Buddhism had been sent to him from home at his request. Having read it, he knew that he was a Buddhist, he had ‘come home’ to a familiar landscape. Released from the army he joined the Buddhist Society in London, and after three years as a lay Buddhist, he took novice ordination from Ven. Dr. H. Saddhatissa Mahathera of the London Buddhist Vihára. After a year in U.K. in robes, he went for three varied years to India where experiences included the study of Pali, travelling and teaching among the new Buddhists who followed the lead of Dr. Ambedkar, and Higher ordination as a Bhikkhu under the Ven. Abbot of Wat Cakkapat, Bangkok. This led him to Thailand where he studied under the Ven. Abbot of Wat Bovoranives and meditated under the guidance of various great teachers, staying in all eleven years in Thailand. On his first visit to Australia he accompanied a senior Thai Bhikkhu to set up a Wat (Monastery-Temple) at Sidney. After a few years he went to Sri Lanka where he helped with the work of the Buddhist Publication Society. He has now a forest monastery (Wat Buddha-Dhamma) near Sydney.
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[1]The wording of the Going-forth varies in different Theravada traditions. Here the version used in Dhammayut temples in Thailand is given. For this in detail see „Ordination Procedure“. Mahamakut Press, Bangkok. For another (Mahanikai) version see „Ordination according to Thai Buddhist Tradition“, compiled by Piyasilo Bhikkhu, Wat Srakes Rajavaramahavihára, Bangkok. Both these accounts have the Pali words of Going-forth and Acceptance. The version issued by B.P.S. Kandy, according to the Sinhalese Siam nikaya) method, („Ordination in Theravada Buddhism“ Wheel 56) is without the Pali. ‘Hands in anjali’ means having the hands held palms together at heart level in a respectful attitude.
[2]The last clause is omitted in the case of a candidatc requesting the Going-forth only, that is, just becoming a samanera novice).
[3]When the Precepts (Five or Eight) are given, the formula is longer like this: I undertake the rule of training to refrain from killing living creatures, and so on with the rest. For the Eight Precepts, join together precepts seven and eight in the above list as the seventh, and add number nine as the eighth.
[4]Naga means an aspirant for ordination, a great being (snake, elephant) including a great man, while Padipo is Pali for a lamp. All bhikkhus have a Pali name given by their preceptors at the time of Acceptance.
[5]See Chapter VIII, Section 4 of the booklet quoted. [6]This question is asked as non-human beings are said to have got the Acceptance in the Buddha’s days.
[7]This is the essential part of the Acceptance when the Sangha, by a motion and three announcements accepts the new bhikkhu. Any fault in these, or an objection from the assembled bhikkhus renders the Act null and void.
[8]See the Four Defeats, Chapter III.
[9]At least five bhikkhus are required for Acceptance of another. But usually more are invited. The Preceptor and Teacher must be senior bhikkhus competent in Dhamma and Vinaya, and they must know the Acceptance Procedure so that the Pali is without faults.

THE INEVITABILITY OF DEATH
By Thusira Karunaratne

Last semester I did an anatomy course and I wasn't really prepared for the first of the many practicals where we had to look at cadavers and dissected parts of the human body. I don't think most people were, because it really hit you that these pieces of the human body were once parts of living, breathing people, now so cold and lifeless and that you too, would finally end up like that.

I think it should be a compulsory course for Buddhists, because you really get a feel for the Buddhist teachings of anatta and anicca:

Anatta because you realise that there is nothing in the body that could be called the self - even the brain which we consider as the seat of our self is just tissue - the slightest damage to which can alter who we are, and our chances of survival. The rest of the body consisting of the organs, veins, arteries, nerves, bones is indeed just a mass of 'flesh and bone'- it's not a pretty sight really; the skin that covers us is a magnificent deceiver, hiding all the unsightly material underneath.

Anicca because you see learn that a fully functional human being begins to deteriorate with age, and will soon be lifeless, cold and pretty odorous if not for the formaline (which isn't all that great smelling itself!). Hard to think that once upon a time the blank faces that you hold up and examine were filled with emotion and were alive just like you and me. Another thing you realise is that the human body is really fragile. Doesn't take much to turn a strong person into a someone struggling because of damage done to some part of the body.

Of course, you get used to all this after a couple of practicals and that initial disgust goes away. I think it was really worthwhile. The four verses below reminded me of those pracs and the course.

OK this is sounding really gloomy, but on the bright side, we are alive and well (and pretty young), and most importantly we have the Dhamma to guide us. All this reflecting on anicca and anatta and dukha leads to samvega (sprititual urgency) doesn't it? So let's make some good use of the Supreme Buddha's teachings before the inevitable happens!


Inevitability of Death

"As there is fear, when fruits are ripe,
That in the morning they will fall,
So mortals are in constant fear,
When they are born that they will die,"

"And as the fate of pots of clay,
Once fashioned by the potters hand.
Or small or big or baked or raw,
Condemns them to be broken up,
So mortals' life leads but to death."

'As though huge mountains made of rock,
So vast they reached up to the sky,
Were to advance from every side,
Grinding beneath all that lives,
So age and death roll over all,
Warriors, priests, merchants, and craftsman,
The outcastes and the scavengers,
Crushing all beings sparing none."

"And here no troops of elephants,
No charioteers, no infantry,
No strategy in form of spells,
No riches serve to beat them off."

-- From "Aspects of Early Buddhist Sociological Thought" by Ven. Pategama Gnanarama

Buddhists' Plea to the UN

31st July 2002
To, Madam Mary Robinson
Her Excellency
The High Commissioner For Human Rights
United Nations
Geneva
Switzerland

Subject : Request to direct the Government of India to handover the Management of Mahabodhi Mahavihar at BuddhaGaya to Buddhists

Respected Madam,
With great respect to the office of the United Nations High Commission for Human Rights , may I invite your kind attention towards the continued illegal occupation of the most sacred and holiest place of the Buddhists and the Entire World, the Mahabodhi Mahavihar at Buddha Gaya in the Bihar State of India by high caste Hindu Brahmins.
This is the place where the Siddharth Gautama, the Prince, attained the Supreme Enlightenment and became the Buddha. This vihara was erected by Emperor Ashoka 250 BC as a monument in the memory of Lord Buddha. This is confirmed by Chinese Monk Fa-Hian who visited Buddha Gaya in 409 AD and Huen Thsang in 637 AD. One of the great Archaeologist Sir Alexander Cunnigham also visited Buddha Gaya. It is beyond doubts that it is the sacred and holiest place of Buddhists where Buddha attained Enlightenment. Dr.Buchanan Hamilton a very well known archaeologist visited Buddha Gaya vihar and he found that the vihara was in a hopeless condition.
Buddhism vanished from India due to onslaught by Hindu Brahmins. The Vihara had been visited by thousands and thousands of Buddhists from China, Burma, Thailand, Sri Lanka and other parts of the world and several inscriptions had been found during excavation in Buddha Gaya to prove that throughout the ages, it was truly the Buddha Vihara. Sir Edwin Arnold, the world famous author of the book " The Light of Asia", visited 1885 and appealed to British Government to handover the Mahavihar to the Buddhists. He also appealed to the Buddhist Countries to show interest in the matter of management of the Mahavihar.
Ven. Anagarik Dharmapala, was one of the greatest Buddhist Monk from Sri Lanka who took up the cause of handing over of Mahabodhi Mahavihar to Buddhists, visited Buddha Gaya in January 1891 along with Col. Olcot. He again came back in July 1891 along with four monks. Hindu Brahmin Priests (Mahants) assaulted all of them and the statue of Buddha was thrown away. The case went to Dist. Judge who said " The temple was continuously and regularly been used as Buddhist place of worship by Buddhist pilgrims. No form of Hindu worship had been carried on inside the Mahabodhi temple and there is nothing to show that any such worship (Hindu worship) has been carried on for many centuries". Justice Mc-Pherson of Calcutta High Court said " It is mentioned that the Mahabodhi Temple which is very ancient and very sacred to the Buddhists, was a Buddhists Temple. Although it has been in the possession of Hindu Mahants, it has never been converted into a Hindu Temple in the sense that Hindu idols have been enshrined or orthodox Hindu worship carried on there and that Buddhists pilgrims have had free access and liberty to worship in it". The proceedings of the case were published in all newspapers and the Buddha Gaya`s question became a live topic throughout India, Burma and other countries. Thus a strong public opinion was created in favour of the Buddhists Claim.
In 1949, the Government of Bihar passed the Buddha Gaya Temple Act transferring the temple to a committee of Management consisting of four Buddhists and four Hindus with a Hindu District Magistrate of Gaya as the Chairman which ultimate means mangement of Mahavihar. Since the enactment of Temple Act in 1949, the Management has been in the hands of majority Hindu Brahmins who have nothing to do with the teaching of Buddha. Hindu Brahmins falsely claim that Buddha is an incarnation of a Hindu God Vishnu in order to destroy the holiest site of Buddhists. Hindu Brahmin Priests have been playing tricks to show to the world that Lord Buddha was a Hindu God and nothing else. It is established and accepted fact that Buddhism is the different independent religion which has nothing to do with the philosophy of God or incarnation of God.
Some of the most important problems created by Hindu Brahmin priests are:
1) Some of the original statues of Lord Buddha have been defiled and stolen from the Mahabodhi Mahavihara.
2) Accounts of donations and gifts received have not been maintained properly.
3) Elections for the management committee were held only after raising objections and launching agitations throughout India .
4) Idols of some of the Hindu Gods have been smuggled inside the Mahavihar including Shivlinga to dilute and defame Buddhism.
5) All sorts of Hindu Rituals and Rites are being followed inside Mahabodhi Mahavihar to defame and bring impurity in Buddhism.
6) Criminal elements in the society are encouraged by the Brahmin priests who misappropriate donations and gifts offered by visitors.
Thus it is seen that sacredness of Buddha Gaya has been threatened. The entire world has been expressing their concern on happenings in Buddha Gaya from time to time.
We have started Mahabodhi Mahavihar all India Action Committee in 1992 and since then we have been protesting peacefully at Buddha Gaya and requesting both Government of India and Government of Bihar to bring amendment in the Buddha Gaya Temple Act 1949 and handover the management of the Mahavihar to the Buddhists .
Your honour, it is surprising that the holiest of the holy place of Buddhists in the entire world is in the hands of non-Buddhists. This is the uniqueness Churches are under Christians, Masjids are under Muslims and Hindu Temples under the controls of Hindu Brahmins, why is it that the holiest of the holy place of Buddhism is not under the control of Buddhists?
Government of India and Government of Bihar have been giving assurances that something will be done to handover the control of the Mahavihar to the Buddhists. In this connection we have met several Central and State Ministers and authorities but nothing concrete has been done. So far our movement has been totally peaceful and democratic and Government authorities have ignored our claim totally. In this connection we have sent a letter dated 23rd January 2002 addressed to His Excellency The Secretary General of United Nations Mr.Kofi Annan and requested him to use his good offices and cause justice to the Buddhists around the World by handing over entire control of the Management of Mahabodhi Mahavihar to the Buddhists.
We all the Buddhist of India and All over the World are pleased at the announcement that UNESCO has declared the Buddha Gaya as World Heritage site. We therefore congratulate to the UN and express thanks to UNESCO for this historical decision, which will be having monumental effect in propagating ideals of Justice, Peace and Compassion in the entire world. We therefore request the UN to activate the convention concerning the Protection of the World Cultural and Natural Heritage (UNESCO) adopted on 16th November 1972 and entered into force on 17th Dec. 1974. It was ratified by 159 countries including India. The convention provides that the heritage committee shall supervise the protection of items recognised by the convention as those of outstanding universal value from the point of view of history, art, science and aesthetics.
We also request the United Nations to direct India to obey the Universal Declaration of Human Rights (1948) on the rights of persons belonging to national, ethnic, religious or linguistic minorities and handover entire managemant of Mahabodhi Mahaviha ng suitable amendment to the Bodh Gaya Temple Act 1949 (Bihar Act of 17th of 1949) - (as modified up to 8th Feb.1955) and help prevent confrontation between the Buddhist and Hindu Brahmins over the issue of Mahabodhi Mahavihar.

With profound regards.

Yours truly,
(Bhadant Arya Nagarjuna Shurei Sasai)
National President
All India BuddhaGaya Mahabodhi Mahavihar Action Committee,
Indora Buddha Vihar
Nagpur,
India. 440004
Ph. 0091-712-642575
e-mail: shuraisasai@rediffmail.com

The Songs of The Sisters

A good book that reveals the innate strength of women from all strata of society during the Buddha's time is "The Songs of the Sisters" (Adaptations of the Theri Gatha) by Usula P Wijesuriya:

"The Theri Gatha or The Songs of The Sisters, are the songs of liberation called Udanas, uttered by house wives, slaves, prostitutes, courtesans and noble women when they first realised that they had reached the state of peace by overcoming the domestic, social and emotional fetters that held them captive. These women were the pioneers who sought emancipation in the order of the Buddhist Nuns formed over 2500 years ago. Most of the problems they faced then have not changed over the centuries, hence their relevance to the present day."

"...The little poem Soma, shows the general attitude to women - "Two finger span scatter brains". Perhaps this is the origin of the Sinhalese saying "Gaehaniyage molaya haendi mitey digaya" (a woman's brain is as long as the handle of a spoon). This is an insult cast at women even today. The rest of the poems show how a band of determined women overcame all their problems domestic, social and emotional to find their emancipation. These were all fighters who understood their own needs before they went
to the Buddha. The Buddha helped them to resolve their needs. The Buddha himself admits that society underestimates women, when he asks Maha Prajapathi Gotami to display her powers over mind, matter and space to convince society that women equal men in wisdom. These were omen who had one thing in common a fiercely independent way of thinking..."

SOMA

Two finger span scatter brain,
Oh, you foolish woman!
When did the likes of you
Reach realisation
That noble state reached
By Buddhas and Arahants, all men.

How could you? Who can never gauge
The cooking time of a pot of rice
Without pressing the grain between two fingers
Ever reach enlightenment?
If you cannot judge your cooking pot
How can you take on the world?

Thus Mara taunted sister Soma
Seated in the Andha woods
In peaceful meditation.


Soma replied --

Man or women, whose mind wondering
Is stilled by meditation
Reaches realisation. They become
The passionless ones;
And my womanhood’s no bar
To overcome the hindrances
That block the path of peace.

Get thee behind me Mara.
I shall reach that blissful state
With two finger span of wisdom
And you shall overcome me no more.

THE SONG OF SUMANGALA'S MOTHER

Trapped in poverty's bitter grip,
Despised, beaten, degraded
Was Sumangala's mother.
She slaved from morn to night
Her fate far worse that toiling bullocks
Yoked to ceaseless plough.

Her husband was a weaver
Of rattan baskets, sieves and fans.
He despised her; for she would not rise to his desires.
He beat her into submission,
And in her tormented mind
Echoed the chiti-chiti sounds of cracking rattan.

Her home was her putrid prison,
The stink of rancid food
And filthy pots and pans
Smothered her drifting mind.

She told herself -
"I shall not let myself be choked
By blows or smells or threats.
There must be a way out
And find it I will."

Thus she sought the Master
Whose compassion soothed her pain,
And at his bidding draped the shroud robe
On her care worn body frail.

Realisation came to her
In a flash of cogent though;
She saw through all her sufferings
Their cause, their rise, their fall.
Then she sang this song of liberty.

"Free I am of husband
Free from pestle and mortar too,
Free from stale household smells
And the grating sounds of
Chiti - chiti chiti - chiti
Shall torment me no more.

Free am I also
Of craving, lust and greed,
I no more harbour defilements
That Sansaric travelling breeds.
Instead, like a boat in a gentle breeze
I sail upon the stream of realisation,
I am free."

OPPRESSION OF BUDDHISTS IN BANGLADESH!
Internationally known Buddhist Monk Gnyan Gyoti Mahasthabir was hacked to death at a Buddhist monastery-orphanage in Hingala, under the Raozan Police Station in the District of Chittagong, Bangladesh, on April 21, 2002 in the village. According to media reports, he was brutally murdered by Islamic extremists associated with Member of Parliament Mr. Salah Uddin Kader Choudhury, who is an adviser to the Prime Minister, Begum Khaldeda Zia, the leader of the ruling Islamic Hardliners. AN APPEAL On behalf of the Bangladeshi Buddhists based in America, we are writing in great desperation to seek the assistance of your office to stop the on-going violent persecution of the Buddhist communities as well as other religious and ethnic minority groups of Bangladesh. The armed cadres of the ruling “Islamic hardliners” (The Guardian, Oct 2, ‘01) i.e. the coalition of the Bangladesh Nationalist Party (BNP), the openly pro-Taliban Jamat-E-Islam and Islamic Oikya Jote “Islamic Unity Council” led by Prime Minister Begum Khaleda, have conducted a nation-wide campaign for cleansing Bangladesh of its Buddhists as well as other ethno-religious minority groups. The worrisome rise of Islamic extremism and the concomitant persecution of the Buddhist and other ethno-religious minorities have been reported by Amnesty International, Human Rights Watch, The Guardian, New York Times (Nov. 2, ‘01), Far Eastern Economic Review (April 4, ‘02), The Wall Street Journal (April 2, ‘02), Boston Globe, Daily News, India Abroad, News India Times, Hindustan Times, US Department of State on International Religious Freedom, BBC News, CNN News, etc. On April 21, 2002, according to media reports, Muslim fundamentalists directly harboured by Member of Parliament and Advisor to the Prime Minster Begum Khaleda Zia, Mr. Salah Uddin Kader Chowdhury (SAKA) brutally murdered the internationally famous Buddhist Monk Gnyanjoyti Mahasthabir (52), who had developed a Buddhist temple and orphanage in Hingala under Rauzan, Chittagong. This is just an example of what is going on in Bangladesh and should serve as a warning about what will happen in the future unless the Bangladesh Government is made to stop backing the Islamic extremists who are terrorising the Buddhist sand other religious minorities. The Buddhist Council of New York has written a letter to the Bangladeshi Prime Minister Khaleda Zia protesting these atrocities. The Interfaith Centre of New York and a number of US Congressmen have also lodged their protests with the Prime Minister.
WHAT YOU CAN DO: Using the following letter as a model, please write to the following persons and organizations about the ongoing campaign of ethnic cleansing against Buddhists and other ethno-religious minority communities in
Bangladesh:
Begum Kaleda Zia, Prime Minister People’s Republic of Bangladesh Gana Bhavan Dhaka, Bangladesh Fax: 880-2-811-1015 880-2-811-3243 E-mail pm@pmobd.org
You can also write to the PM of Bangladesh by following the link given below: http://www.bangladeshgov.org/pmo/index.htm
The Ambassador The Embassy of the People’s Republic of Bangladesh 3510 International Dr. NW Washington, DC 20008 Bangladesh High Commission Ottawa, Canada 275 Bank Street, suite 302 Ottawa, Ontario K2P 2L6 Canada Tel: (613) 236-0138/9 Fax: (613) 567-3213 The Permanent Mission of Bangladesh to the United Nations 821 United Nations Plaza, 8th Floor, New York, NY 10017 Tel: 212- 867-3434 Fax: 212- 972-4038
E-Mail: bangladesh@un.int UNITED NATIONS His Excellency, Mr. Kofi Annan The Secretary General United Nations New York, NY 10017 Tel: 1-212-963-1234 Fax: 1-212-963-4879 E-mail: ecu@un.org
AMNESTY INTERNATIONAL E-Mail: amnestyis@amnesty.org
BANGLADESH 100 Kalabagan (1st Floor) 2nd Lane, Dhaka –1205, Bangladesh Tel: +880 2 818 938, +880 2 868 002 Fax: +880 2 818 938, +880 2 866 977 E-mail: admin-bd@ai-bd.mhs.compuserve.com
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- - - - - - - - - - MODEL LETTER
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- The Buddhism Council of New York
- c/o New York Buddhist Church
- 331-332 Riverside Drive,
- New York, NY 100025
- Tel (212) 6780305 Fax (212) 662-4502
- 10th May 2002
- Prime Minister Begum Khaleda Zia
- c/o The Embassy of the People’s Republic of Bangladesh
- 3510 International Dr.
- NW Washington, DC 20008
-
- Dear Madame Prime Minister
-
- We, the members of the Buddhism Council of New York, deeply deplore the brutal slaying by Bangladesh militants of Buddhist monk Gyana Jyoti Mahathero, of Hingala in Raujan Chittagong at approximately midnight, April 21, 2002. The internet reverberates with instances of hundreds of Bengali settlers set upon by paramilitary forces and executed for nothing other than their beliefs. There are reports of your troops committing rape, torture, and summary execution of innocents for several years. We express our grave concern for the safety and security of the Buddhism and other ethnic religious minority communities in the region and all over the Bangladesh. Why are Hindu, Christian and Buddhist minorities under constant threat in your country? And why are there so many refugees fleeing to India? Is there really anything to fear from religious minorities? We would like to request that you consider an impartial and open investigation into these reports and punish those responsible. We would appreciate an answer from you.
- Sincerely, Reverend T. Kenjitsu Nakagaki,
- President Buddhist Council of New York
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- For more information, please contact:
- Ratan Kumar Barua,
- human rights activist and former Secretary General of Bangladesh Bouddha Kristi Prachar Sangha a regional centre of the World Fellowship of Buddhist Youth in Bangladesh,
- 177 Church Street, New York,
- NY 10007. E-mail
- Also visit and
- Please visit our newly established websites!
- Buddhist Relief Mission
- Burmese Relief Centre--USA
- Relief Notes 2002

RELIGION AND CULTURE
- J Vijayatunga

All culture is founded on Religion. The first artistic expression of Man was probably the Dance, but if he danced it was not at first from a lyric impulse, but from a vague emotion aroused by the spectacle of the heavens. All culture, therefore, was at first priest-dominated.

The calligraphy, and the architecture of the Mohammedan nations owed their flowering to religion. Without the word of the Koran there would have been no St. Sophia, nor Kutub Minar. Similarly with European architecture, sculpture and painting – they were all religious impulses. The earlier civilisations of Egypt and Sumeria owed their culture likewise to the gods they worshipped.

So just as Indian culture is really Hindu culture with a veneer of the Moghul influence, so Singhala culture is Buddhist. I should perhaps say was. And if we are to see a cultural revival (a cultural revival presupposes a national revival) it must be a religious revival.

By a religious revival I do not mean a Jehad (a Holy War) or going after scalps or proselytising. But I do mean that the national religion of this country must be so vital and satisfying that those who are Buddhist will remain Buddhist and become better Buddhists. Given these conditions I make bold to say that we shall see in Ceylon some at least of the glory that was Ceylon’s when Gemunu reigned and Maha Parakrama built. Our inspiration for such a revival cannot come from the West for the simple reason that the West is in the process of breaking up, of disintegration though its window display and dissimulation and the false heartiness it wears on its face might give some of our less sophisticated Easterners the impression that the West is pulling itself out of the slough. Nothing of the sort. It is getting deeper and deeper into it and in their heart of hearts they are a very frightened people, frightened of the shape of things that they have conjured up. So the good and contemplative and altruistic and religious among them, despairing of their own, are seeking to establish their spiritual hierarchies and institutions in Asia knowing that Asia has always had a weakness for Religion. Good luck to them if their objective is making people less materialistic! From all the evidence I see of their efforts in Asia they seem to be able to take care of themselves; and so my own feelings and efforts, such as they are, must be along lines that are congenial to my inheritance and tradition. That is why I plead for a religious revival in Ceylon and mean by it a Buddhist revival.

Such a revival can spring only by its association with our Sacred Cities of Anuradhapura and Polonnaruwa. I do not regard Kandy as a Sacred City. A sacred city it never was, and the sooner it gives up its pretence to being one, the better. In fact I believe that during the week that the Sacred Tooth Relic was exposed recently the slaughter-houses in Kandy were working overtime and the eating houses run by Muslims and Singhalese Buddhists did a thriving trade. The Sacred Relic, if it is still there – for it is a common belief that a Buddha relic has the power of flying through space betaking itself from a polluted place to a clean place -–must be restored to Anuradhapura, once the restoration of this city is begun and its boundaries defined…

- excerpted from ‘What I Think’, Colombo, Gunasena & Co, 1948.

J Vijayatunga was the celebrated author of 'Grass for my feet', about his childhood in his home village of Urala, near Galle. Much of his writings, published over half-a century ago, as a critic and essaayist, retain their currency today. The above excerpt from his essay 'Religion And Culture' was written before Anuradhapura and Polonnaruwa were made Sacred Cities, indeed before the revival of Buddhism in the post-1956 period. Whether he would agree with much of what is called 'Buddhism' today must remain moot.