In the time of Load Buddha, who was the ruler in the eastern region in Lanka?

The Cave Indashaala

The information about the people who lived in Lanka in Load Buddha's time has been set aside in the chronicles. The act of discussing this matter is forbidden. And also some people are not interested in discussing this matter in public. But, most of them do believe that these incidents have a relationship with the two clans called Yakkha and Naga. The Buddhist scholars living in Sri Lanka may not be interested in considering them as human beings.

Mr. C. W. Nicholas claims a great position as a scholar who showed a special interests in disclosing facts related to ancient  Lanka. This great effort made by him is portrayed in his great book titled 'Historical Topography of Ancient and Medieval Ceylon'. Amongst the other great information disclosed by this book, there is one special statement and it is as follows.

'The King Pachina means the king for the eastern region. A king bearing this name cannot be found in the historical chronicles' (Page 129). This statement is in great importance as it is considered as something dates back to the period of  B.C. In fact, the value of this statement is a great wealth and for that a special investigation has to be executed. Then, who is this king in the east? It is necessary to look in to this matter.

First, we need to keep our close eyes on the inscription presented by Mr. Nicholas to understand this particular matter. This inscription has been presented in Lanka Shilaalekhana Sangrahaya[i] under the inscriptions of Ambulambe[ii] (Inscriptions of Ceylon[iii], Page 64).

831.        Pachina rajaha putha thishayaha lene agatha anagatha chathudisha shagasha dine 

(The cave of the prince Tissa, the son of King Pachina,[iv] was given for Sangha who came from   all  four directions)

832.        Pachina rajaha putha thisha ayaha bariya upashika rakiya lene Agatha anagatha chathudisha shagasha

(The cave of Upasika[v] Raki, the wife of prince Tissa who is the son of King Pachina, was given for           Sangha who came from all four directions).

(Sinhala Shilalekhana Sangrahaya, Page 142)

Ambulamabe, where these inscriptions are found, was called Ambasandaa in the ancient times. In the time of Buddha, there had been a village of Brahamans called  Ambasandaa, Sakkapannya Suthra discloses. This is disclosed in the said Suthra as follows.

"Evan me suthan ekan samayan bhagawa magadhesu viharathi, pachinatho rajagahassa ambasandaa naama brahakmanagaamo, thassuththaratho vediyake pabbathe indasaalaguhaayan thena kho pana samayena sakkassa dewaanammindassa ussukkan udapaadi baghawaththa dassnaaya." (Diganikaya, Sakkapanya Suthra).

The palace of Pachina, Bahaman village called Ambasandaa, the rock called Vediya and Indasala cave  are stated in the back ground story of this Suthra. Above mentioned both inscriptions explain the fact that King Pachina and the village called Ambasanda had been situated in Lanka. And let us look in to the two other inscriptions which help to identify the locations of the rock called Vediya and the cave called Indasala. Two inscriptions found in Bambaragala can be taken as examples for this matter.

814. Pachina rajaha nagayaha jayha bamana kojayhara jhithaya upashika dathaya lene

817.  indashala guha shagasha

These inscriptions confirm that The Enlightened One had preached the Sakkapanna Suthra at the Indasala cave located at Rajamaha Vihara in Bambaragala, Theldeniya in Kandy.

Now, its time to investigate the nature of the king in the eastern region of whom no any  disclose is found chronicles. For that, it is necessary to examine the Atanatiya Suttha found in the Pirith Potha[vi] and it present some information to identify this king in the eastern region.

" Itho sa pajjimaa disaa

ithi nan aachikkhathee jano

yan disan abhipaalethi

mahaa raajaa yasassiso

viroopakkho ithi namaso "

The king for the Naga clan who reigned the east is called Viroopakkha, it explains. This has been well confirmed by 'Pachina rajaha nagayaha' which is found in the inscription.

Hence, it is evident that the ruler in the east was someone who ruled the east in Buddha's time.

[i] This title can be translated as The collection of inscriptions in Lanka .

[ii] Ambulambe is a village in Sri Lanka.

[iii] Inscriptions of Ceylon is the well recognized book written by Prof. Senarath Paranavithana.

[iv] This is pronounced as Paacheena.

[v] This is pronounced as Upasikaa - the lay female disciple of The Enlightened One.

[vi] The book which is comprised with discloses\suttas.

Translated by Amal Meemanage (amalmeemanage@gmail.com) 

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බුදු රදුන් දවස සිටි ලංකාවේ පෙරදිග පාලකයා කවුරුන්ද?

පෙරදිග පාලකයා නාග ගෝත්‍රිකයින්ට අධිපති රජතුමා විරූපක්ඛ නම් වන බව මින් පැහැදිළි වෙයි. ඒ බව ලේඛනයේ සඳහන් 'පචින රඣ නගයහ' යන්නෙන් ඉතා කදිමට සනාථ වනු ලැබේ. වේ. මේ අනුව පෙරදිග පාලකයා බුදු රදුන්කළ ලංකාවේ පාළන කටයුතුකළ පාලකයකු බව මැනවින් ඔප්පු වේ.

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සමංකර යන නාමයේ ලේඛනගත උරුමය ශුමන නම් වෙයි

මහාසම්මත රාජ පරපුරට අයත් රාජ නාමාවලියෙන් කොටසක විස්තරයක් වංසත්ථප්පකාසිනියෙහි දැක්වෙන්නේ මෙසේය. '' මෙකී සුවාසු දහස් එක් රජුන් අතුරෙන් පශ්චිම වූ නිමි නම් රජ තෙමේ බලවත් රජෙක් වී ය. ඔහු පුත් කලාරජනක නම් වී ය. ඔහු පුත් අසෝක නම් වී ය.....

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In the inscriptions, 'Samankara' is mentioned as Shumana

One particular section of the genealogy of Mahasammatha[i] Dynasty is explained in Wansaththapakasani as follows. "…. out of these eighty four thousand kings, the king called Nimi, who came in to the throne in the latter part, became a very powerful king. His son was Kalarajanaka[ii]. His son was Samankara[iii]. Samankara's son was Asoka. The Atuwa[iv] reports that eighty four thousand kings who were the sons and their sons of Asoka had reigned in Baranas Nuwara[v] itself" (Wansaththpakasani[vi], Page 87). An explanation for the statement which is 'The Atuwa reports' is given in the beginning of this book. According to that, that book is nothing but  the book called Silattakatha Mahavamsa[vii] (Wansaththapakasani, Page 31). Silattakatha Mahavamsa   firmly explains that Mahasammatha Dynasty is a heritage of Heladeepa or Sri Lanka.

This identical genealogy which is a heritage of Lanka is explained in Poojawaliya[viii] as well, but with some little changes in to it. That particular explanation in Poojawaliya goes as follows. '' … hence the identity of Makhadeva Dynasty [ix] experienced some changes (later),  finally, a king called Ashoka who is the son of Kalara Janaka[x] came in the throne. His son was Okkaaka ». From then,the identity of Makhadeva Dynasty was changed and continued as Okkaaka Dynasty. (Poojawaliya,Page 114). Here, a king called Nimi is not mentioned and he has been replaced with Makhadeva Dynasty.  The king called Kalarajanaka found in Wansaththapakasani has been identified as Kaalaarajanaka in Poojawaliya. This small change found in the name is not a serious matter to be worried about. But, according to Wansaththapakasani the son of Kalarajanaka is King Samankara. According to Poojawaliya he is Ashoka and this drives to a very complicated situation. Ashoka is the son of King Samankara, Wansaththapakasani reports. In this case, we can consider Wansaththapakasani as the most ancient book and also can depend on the information given by it as it has taken information from Atuwa itself. There is another reason to be considered the information of Atuwa as true and more historical. That is because, that information has been proved by the inscriptions as well. The inscription discovered from Dulwala is a sound example for this task. That inscription is given below.

810. parumaka shumana putha ashokaha lene (Inscriptions of Ceylon,62)

It is evident that this Shumana found in this inscription is Samankara who is found in Atuwa aswell. This name called Samankara has been mentioned as Shumana across all the inscription. It is evident by all the inscriptions written for God Saman[xi], and in all of them, his name has been highlighted as Shumana (Shumana Saman). This suggests two things, first, Ashoka mentioned in Wansaththapakasani is the son of Samankara and secondly this dynasty is a part  of the heritage Heladeepa or Lanka.

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[i] Mahasammatha is pronounced as Ma-haa-sam-ma-tha.

[ii] Kalarajanaka is pronounced as Ka-laa-ra-ja-na-ka.

[iii] Samankara is pronounced as Sa-man-ka-ra.

[iv] Atuwa, pronounced as A-tu-waa are the commentaries.

[v] The city called Baranas.

[vi] Wansaththapakasani is pronounced as Wan-sath-thap-pa-kaa-sa-nie, is an ancient local text.

[vii] Silattakastha Mahawamsa is pronounced d as See-lat-tha-ka-thaa Ma-haa-vam-sa.

[viii] Poojawaliya is pronounced as Poo-jaa-wa-li-ya, is an ancient local text.

[ix] Makhadeva is pronounced as Ma-khaa-deva.

[x] Kalara Janaka is pronounced as Kaa-laa-ra Ja-na-ka.

[xi] Sumana Saman is a local god. In all Buddhist texts,  he has been identified as the god who invited Lord Buddha to place his sacred footprint on the top of Samanala Peak. This God Saman had been a Parumaka, a regional head, and after his passing away he had been, and still, worshipped as a god.

Translated by Amal Meemanage (amalmeemanage@gmail.com) 

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Padapitika

Padapitika[i]

The footrest used by Buddha to place his sacred feet is called Padapitikaa. This footrest has its great historical values. The history of Lanka dates back to thousands of years and this is evident by the acceptable facts found in the Story Padapitika[ii]. The worship of sacred footprints of the Buddha was an ancient custom prevailed in Lanka. These Padapitikas can be found at the historical places which date back to Buddha’s era. What we can see at the museum at Anuradapura are nothing else but these Padapitikas. The stones of sacred footprints which were discovered from a vicinity of Anuradapura are piled up at the museum ground. By reading the Story Padapitika in Saddharmalankaraya with a more realistic approach, we can realize the truth hidden in it.

(Saddharmalankaraya, chap.7,page 246)

Note –Buddhists living in Sri Lanka organize Bana ceremonies (sermons or Dhamma discussions) at their homes (or at the monastery or any other special places) for many reasons.  A head table is place for the preacher; the Buddhist monk. In many occasions, even up to data, it is the custom to place a footrest in front of the chair used by the monk. Padapitika is the reason behind this custom.

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[i] Padapitika is prounanced as Paa-da-pi-ti-kaa.

[ii] This is a story in Saddharmalankaraya, an ancient Buddhist book.

(Picture courtesy - http://amazinglanka.com/heritage/deegavapi/deegavapi.php)

Translated by Amal Meemanage (amalmeemanage@gmail.com) 

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පාදපීඨිකා

පාදපීඨිකා -

බුදුරජාණන් වහන්සේ ජීවමාන කාලයේ හි සිරිපතුල් දෙක තබා පරිභෝග කළා වූ පාදපීඨය පාදපීඨිකා  නම් විය. මෙය ඉතා විශිෂ්ඨ වූ ...

(Picture courtesy - http://amazinglanka.com/heritage/deegavapi/deegavapi.php)

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Venerable Mukalangamuwe Pannananda Thero explains the origin of the Hela Language.

Now, I decided to explain some important things about Hela language and also the heritage of the Buddha. Why? Otherwise this sermon will not be fruitful.

All of you know that we had a great scholar in our country. Kumarathunga Munidasa was this great scholar, he was well known for the Hela Language. This eminent scholar had written a particular song. What is this song? Listen to it well.

Apa Rata Hela ( Our country is Hela) 1
Apa daya Hela (Our nationality is Hela)
Apa basa Hela (Our language is Hela)
Hela, Hela, Hela (Hela, Hela, Hela)
Nuwanath Hela (The wisdom is also Hela)
Niwanath Hela (Nibbana2  is also Hela)
Idiriyatama Yaw (Go forward, never step back)

You should analyze his song. In this song, Hela is mentioned thrice. Why? Apa Rata Hela (Our country is Hela), Apa Daya Hela (Our nationality is Hela), Apa Basa Hela (Our language is Hela). All these are Hela.Then he says… Nuwanath Hela (The wisdom is also Hela). Then, why did he say Nuwanath Hela (The wisdom is also Hela)?There are 64 types of arts and sciences in our country. All these 64 types of technologies are found in Hela. In order to acquire them, this wisdom is a must. It is not possible to learn them without the wisdom. Niwanath Hela (Nibbana is also Hela). Who did preach Nibbana? It was preached by The Lord Buddha. If Nibbana is also Hela, then the Buddha himself is also Hela, this is what he meant, nothing else.And also he says Idiriyatama Yaw (Go forward, never step back). He wanted us to explore all these and go forward.Explore all these and go forward …. he wrote in this manner in the past.

All these times nobody could explain the hidden meaning of this song. Because of that these very important things got disappeared. So, now we have to rediscover them. We need to disclose them again.

Then, there is another important poem found in Mangala Siritha.3

ekuru darmaya  lowata poojitha karapu jayasiri …….mangalam
akuru nipunawa esiw sata silpayak daru …….mangalam
akuru palamuwa mavu muniduge balen wei jaya …….mangalam
sikurugen wana apala duru weya jaya …….mangalam

Now, let me explain this.

‘akuru palamuwa mavu muniduge balen wei jaya …….mangalam’

Let this (couple) be blessed with the spiritual powers of the Muni (Load Buddha) who first created Sinhala alphabet.

Kumarathunga Munidasa, the great scholar in our time, says  Niwanath Hela (Nibbana is also Hela)
What he said was that The Lord Buddha is a Sri Lankan. But these poems were written thousand years before his time.

‘akuru palamuwa mavu muniduge balen wei jaya …….mangalam’

Let this (couple) be blessed with the spiritual powers of the Muni (Load Buddha) who first created Sinhala alphabet.

Who did first create the Sinhala alphabet? It was by The Lord Buddha himself.

Nothing is false in this. This is the truth. We cannot use falsehood and bless somebody. These have been the absolute truth. Then only one will get the spiritual strength of them.

It is clearly mentioned in this verse ‘akuru palamuwa mavu muniduge balen wei jaya …….mangalam’.

Let this (couple) be blessed with the spiritual powers of the Muni (Load Buddha) who first created Sinhala alphabet.

And also you all are aware….

‘ekuru darmaya  lowata poojitha karapu jayasiri …….mangalam’

Let this (couple) be blessed with the spiritual powers of the introduction of Kuru Darma.
There is a story called ‘Kuru Darma Jathaka’ in the Jathaka Potha.4

What can you learn from ‘Kuru Darma Jathaka’? You must have read this story in the book, but haven’t analyzed it.

‘ekuru darmaya’ means …that particular Kuru Darma…. lowata poojitha karapu jayasiri …….mangalam

Let this (couple) be blessed with the spiritual powers of the introduction of Kuru Darma.

‘Kuru Darma’ is Pancha Seela,5  nothing else…. you should read the Jathaka Story and learn it.
What is Pancha Seela? I am not going to explain it right now….. I am not going to explain it right now…..but in the future.
Here, it talks about Akuru (the alphabet). Why did it mention about the creation of Sinhala alphabet?

The Tripitaka 6 has to be documented. The Dhamma preached by The Lord Buddha has to be documented.Were they documented with the letters of found in India? No. They were documented with rounded Sinhala scripts found here in Lanka.

This Dhamma in Tripitaka was the alphabet created by The Lord Buddha.Tripitaka was documented and teachings were stored, accumulated into Sinhala alphabet. If the teachings were stored in words, they are tend to be modified. But the alphabet will not be changed. It was the sages lived in our country who stored the teachings in to the alphabet.

In Mahavamsa,7 there are only 2 stanzas about the documentation of Tripitaka. It is not explained well, even to this date that place where Tripitaka was documented cannot be identified. Why?So, then it had to be explained all these things. When all these things are explained, everything will be exposed. Because of this reason, everything was hidden and concealed.Therefore everything was hidden and concealed.Even to this date, we have to get the proper direction for Nibbana with the help of these letters.
This is called Nirukthi.

When this is presented, someone may say that we have lost our minds. In fact, we have not lost our minds. As they cannot understand this truth, actually, they have lost their minds. Understood?
Do you know what they would say when they cannot understand something? They would say that we are stupid and crazy.That is the nature of the people living in our country. If that particular man cannot understand this, the one who explains it will be labeled as a mad man.So, people get confused and walk on the wrong direction.

‘akuru palamuwa mavu muniduge balen wei jaya …….mangalam’

When this alphabet is well analised and explained, one will be able to understand the teachings of Buddha and the pride of the people living in the Heladeepa (Sri Lanka).

The teaching of the Buddha is very scientific.The knowledge of mathematics, the science and the art is found in the teachings of the Buddha. Let me give you an example.

The Zero, The One, The Six and Ramanaya (The love or the act of getting together). This is the origin of the world, the origin of the mankind.This was clearly preached by The Lord  Buddha. Nobody did understand this.

Then, here, it is found the mathematics. Here, it is found the science...

All these Dharmathas (phenomena) such as mathematics and the sciences can be found in the teachings of The Lord Buddha.

Our alphabet is constructed taking these facts as is basis. It can be seen in the ‘head’ of these scripts.
When we write Sinhala scripts, we start it with a zero.

The Zero, The One, The Six and The Nine.8

This is the Dharmatha…. the world, the alphabet and the planetary system will come under this teaching.In this manner, all these can be analyzed and explained by using the teachings of Buddha.
This is the why our alphabet was used to for the documentation of the teachings of Buddha.

In order to interpret (Nirukthi) these letters; all the special alphabetic features9  found in Sinhalese Alphabet which are used along with the main letters, should be taken off from the main letter\s.

There are vowels and consonants for any letter found in our alphabet.

What is meant by vowels? The consonants cannot be pronounced as they are. And a vowel has to be added in to that. Then only it can be pronounced.

Let’s take the letter Pa (Payanna-ප) for example. It is possessed with two letters, namely, Pa(ප)+A(අ). This is originated with an atom. The world is also originated with an atom. The mankind, the life of the other living things such as tress are also originated with an atom.Everything is originated with an atom.This is originated with a life of an atom. That is what explained in this.The world will be originated with the possession of an atom, that is what explained here. That Dhamma is what is stored in these letters\alphabet.

In this manner, this can be explained so on and so on. Hence, it is evident the truth behind this world, this world system.

In order to understand the world system, the process of interpretation (Nirukthi) becomes a must.

Today this process of interpretation (Nirukthi) cannot be seen.Artha, Dharma, Nirukthi and Patibana. This is the way of Dhamma. Nobody did understand, realize this interpretation (Nirukthi).

For example let’s take one word such as ‘Buddha- බුද්ධ’. Can anyone of you explain the meaning of this word?  What is the meaning? Nobody will come out with the meaning of this word. All will mention that it means The Lord Buddha. That’s all.

That’s not the correct way. First, you should analyze each letter.

Bu (බු) ….this letter is possessed with the combination of letter Ba (බ) and the sound U(උ).

Now, let’s analyze the meanings of this. What is it?

What is meant by Ba(බ) and U(උ)? That is Bawa and it is coming in life or existence or coming in to being in this world. That is the meaning of Ba(බ) and U(උ).

This word is consisted of The Thipariwatta, namely, Sanwatta, Pariwatta and Viwatta. And also the Duwathaa Dhamma (dialectical feature) can be seen in this.

Let’s take letter ‘A’(Ayanna-අ),10  for example.

What is the Duwathaa Dhamma found in ‘A’(Ayanna-අ)? They are Allãganeema (the grasping, attachment) and Athahareema (detachment). These two can be seen in this Dharmatha called Pa (ප) + A(අ).

…attachment and detachment…

If someone gets detached from this ….he will be free from Samsara11 , he will be annihilated.If someone gets attached in to this he will not be free from Samsara, he will not be annihilated.
One should know this Duwathaa Dhamma (the dialectical feature in teachings of Buddha).

Then, one should know about Thipariwatta. They are Sanwatta, Pariwatta and Viwatta.

Coming here (in to this world) is Sanwatta. What is used by us is Pariwatta. Viwatta is the detachment from this place and going into another. We should know these things…

One should know Duwathaa Dhamma (the dialectical feature in teachings of Buddha). One should know Thipariwatta and also the Nibbana or extinction.

To extinct, to feel free… one should detach all attachments.

This Duwathaa Dhamma is explained in this Dharma, the teachings. This is the origin explained by Pa (ප) + A(අ).

I preached only the basics of this origin. Why? Most of you would say that it is pointless to know about alphabets.

I know well that you would say that.

Most of you here are exposed to mere meditations.What is meant by meditation (Bawana)? We should know that as well.Meditation is not blindly following some instructions given by somebody.It is not the act of reciting the word ‘Arahan’ over and over again. This is nothing but a blind faith, a slavery mind.We should understand this situation. Just following something taught by someone as slaves is not The Path to Nibbana.Understanding this matter well, realizing this matter well and contemplating on the nature of things (Anichcha) is The Path to Nibbana.

The one who does not know the becoming of the human being, he cannot contemplate on the Anichcha of it (nature of it).

In Buddhism, there isn’t a thing called Pilikul Bawana (the meditation on the impurities of the body).
People have just formed it as Pilikul Bawana. If someone sees the body as a form of impurities, then, he cannot live in this world.If any man sees the body as a form of impurities, then, he cannot live.It is not Pilikul (impurities or disgusting). It is Patikkoola. What is it? The becoming (acquiring a birth) in The Eight (which helps to become) with consciousness is called Patikkoola.Patikkoola is the process of living in a particular body which was originated due to results of the cause and effect.This has to be understood and meditation should be done accordingly…that is meant by Patikkoola.The ones who do not know this, they call it Pilikul.

If we feel disgusting over the body, it is not possible for us to live in this world. Why? We are possessed with impurities.

What do we have in our body which can be considered as purities? Saliva, mucus and rheum; all these are impurities.If we consider these as impurities, we cannot look after our old parents as well. This is the reason behind for the present situation of not looking after our parents.This is something introduced by the Brahmins in to our teachings. The Brahmin disgusts a lot.Brahmins believe in theism, they follow the faith in God.They are superstitious and are afraid of ‘Kili’ (impurities) as it prevents them going to the temple which are dedicated for their deities.What is meant by getting exposed to ‘Kili’? It is nothing but getting exposed in to impurities. One can take a bath and go to the temple. It is the solution for it. Isn’t it? There isn’t any such superstitious thing in Buddha’s teachings. There isn’t a thing called Pilikul (impurities) taught in Buddha’s teachings.

Everybody living in this world have come in to this world same as others, not by a way which is different to the way of others.The one who is in that condition, he experiences ‘Kili’ in his ‘Keles’ (the unwholesome acts) which were developed by himself. They are found in his act. As and when his bad acts are taken out from his ‘Keles’, that person become a noble person.That’s why it is mentioned that a person of this nature will be revered even by the Gods.
We have to realize this situation well, but we haven’t done it.

We have mixed up everything; all what was taught by different people with various views, and follow those views.

We cannot achieve Nibbana by following these blind views. To realise Nibbana, it is a must to know this Dhamma. Having realized this Dhamma well, the process of it should be seen properly.
This (the attachment) can be annihilated only by that seeing.

Is there a common man who will not be driven by Rãga (the lust)?  Answer is No. Everyone experiences the Rãga (the lust).What do we have to do when we experience Rãga (the lust)?
What is the root course of Rãga (the lust)? Rãga (the lust) is Ramanaya (the love making) and the clashing of it.

This nature can be annihilated when we observe from the origin of the mankind to its flow in Samsara. If we realize that all of us are coming to this world in a sack of water, we can use this knowledge to explain that situation.

This is the true Anichcha. This is Dhukka (the impermanence of life), this is Anaththa.

Is there any use of this? Aren’t we going behind something which has no any value in it?
We get the feeling of anger into us and fight with another. We use The Five (the senses), get attached in to them and create conflicts.

Is there anything else in this than these attachments and conflicts? There isn’t anything useful and fruitful, indeed.Because of that, we should neither attach into this nor create conflicts with it.

We practice Anichcha, Dukkha and Anaththa to eradicate Rãga (the lust or desire) and to eradicate conflicts we practice Maithriya (the compassion).Even this Maithriya (the compassion) should be practiced not in the absence of anyone. When we meet an enemy, we should greet him with a wish such as ‘May you be happy and well being’.In this manner you remain unchanged and try to calm down that man’s aggressive feelings. We withdraw the aggressive feelings coming up within ourselves. That is the real way to develop Maithriya (the compassion).

When these two particular situations come in to being, you should use it. That is the ultimate way, correct way to follow.

Otherwise, sitting here and reciting a verse such as ‘May all living beings refrain from all the sorrows, illnesses and be happy’ will not work out in any manner.If we do the recitation, it will just bring some relief to us and it will prevail only for that moment. That is not the correct thing.We have to practice Maithriya (the compassion) in the correct place, but not here.This practice will lead you for the realization.

You, yourself should enter in to this Sothapanna Path12 , he will never practice the bad things.He will not do any crime thereafter and follow the path of Dhamma in proper manner. Then only he can reach the goal. This is the way, this is the direction.

This has to be further explained, but, for the time being, a long explanation of that nature is not needed, indeed.You should realise this …this has to be explained one by one.

I am not going to continue with this sermon further…. additional explanations will be done in the future. If I hadn’t mentioned this, my sermon would not be fruitful.

That’s why I explained the historical fact behind Dhamma for all this time. All of us should step on to the way of Dhamma. Some fundamentals facts with historical information were explained here as an aid to step on to that way of Dhamma. 
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  1 - The term Hela is used in the place of Sinhala. Heladeepa is the used for Sri Lanka in the ancient times.
  2 - Niwana ( in Sinhala language) or NIbbana (in Magadhi language) is the ultimate goal of the Buddhists. This is the end of all impermanent things.
  3 - Mangala Sirith are the traditional customs and rituals followed in the Sinhala-Buddhist wedding ceremony.
 4 -  Jathaka Potha is the book of the stories of previous lives of The Lord Buddha.
  5 - Pancha Seela is the five precepts – Not to kill, Not to steal, Not to do adultery, Not to lie, Not to take intoxicating drinks.
  6 - Tripitaka are the three baskets of Dhamma or Canon.
 7 -  Mahavamsa is the great Chronicle.
 8 -  This is the first formation of the start\head of Sinhala Alphabat called Ayanna .
  9 - Eg - commas, Alapili, Paapili, Ispili.
  10 - This is the very first letter in the Sinhala Alphabet.
  11 - Samsara is the cycle of Becoming. Buddhists believe that human beings come in to this life again and again until they eradicate the reasons to become.
 12 -  Sothapanna Path is the very first stage of Nibbana. Second is Sakudagaami. Third is Anaagaami. Final is Arahath ( the Nibbana stage).

Translated by Amal Meemanage (amalmeemanage@gmail.com) 

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