It is customary for the Sri Lankan Buddhists to visit her devalaya and worship her with offerings after recovery from infectious diseases. Send-to-Kindle or Email . 0000021783 00000 n The high esteem in which this ritual is held by the Sinhala Buddhists may be gauged from the fact that the month is popularly referred to as the "month of robes" (see Chap. Click to read more about Buddhist Ceremonies and Rituals of Sri Lanka par A.G.S. 0000009194 00000 n The above brief account of the twelve poya days demonstrates how the poya day has become intimately connected with the life of the Buddha and consequently with the principal events of early Buddhist history. (3) Kamesu micchacara veramani sikkhapadam samadiyami. King Devanampiya Tissa, the first Buddhist king of Sri Lanka, is said to have bestowed the whole country upon the Bodhi-tree and held a magnificent festival after planting it with great ceremony. A practicing Buddhist observes the poya day by visiting a temple for the rituals of worship and, often, by undertaking the Eight Precepts. 0000022905 00000 n of Cultural Affairs, Govt. Sometimes the inhabitants of an entire village co-operate in holding a mass-scale lamp offering. 0000020714 00000 n The Buddha himself is said to have adopted the practice on several occasions. These night-long events include animal sacrificies and other offerings. The belief in the good and evil influence of the planets according to the time and place of one's birth is quite widespread in Sri Lanka. The two postures of squatting (ukkutika) and kneeling (with one or both knees) are also popular. However, as the idea of pardoning one's sins is foreign to Buddhism, this kind of request would be meaningful only if the devotee does so with full understanding as an expiatory act, as a means of self-reformation, for the Buddha, unlike the God of theistic religions, cannot forgive sins. The use of protective spells — variously known as paritta, rakkha, mantra, dharani, kavaca, etc. The term bali signifies both the ritual in general and also the clay representations of the planetary deities which are made in relief on frameworks of bamboo and painted in appropriate colors. The most common daily ritual of the Buddhist is that of personal worship, which many devout Buddhists perform daily in their homes. This is the oldest and most common ritual throughout most Buddhist traditions. The tree itself is very well guarded, the most recent protection being a gold-plated railing around the base (ranvata). The first and the foremost of the poya holy days is the full-moon day of Vesak (May), commemorating the birth, Enlightenment, and passing away of the Buddha. Next, the convert repeats in the following manner the Five Precepts which are meant to regulate his moral life: (2) Adinnadana veramani sikkhapadam samadiyami. Thus this tree today receives worship and respect as a symbol of the Buddha himself, a tradition which, as stated earlier, could be traced back to the Ananda Bodhi-tree at Jetavana of the Buddha's own time. This monk holds in his hand a round-handled fan made of the talipot leaf, elaborately decorated, a symbol of authority and high ecclesiastical position. This is the chief shrine of this deity and here too an annual festival is held. King Dutugemunu (2nd century B.C.) Publisher: Colombo: Dept.of Cultural Affairs; 1990 (1990) Description: Illustration, 100 p. Subject(s): Buddhism DDC classification: 294.3438 | SEN The shaman priests communicate with the personified supernatural forces of the mainly non-Buddhist belief-system, such as various gods, planetary spirits and, particularly, demons. 0000021017 00000 n It was brought from India as a sprig from the tree under which the … The person to be consulted in such a case is the exorcist known as kattadiya or yakadura or yaddessa[25] who would discover and identify the particular evil spirit causing the disease and perform the appropriate tovil. These include getting the patient to offer a seat to the bhikkhu who is to recite the paritta, the offering of flowers and lamps to the dagaba, and the recitation by the bhikkhu of a set of benedictory stanzas, called (Maha)-mangala-gatha. At public functions a bevy of young girls clad in white uniforms also do the recital. It is customary for many Sri Lankan Buddhists to visit a devalaya of one of the deities and make a vow that if the problem at hand (i.e., illness, enemies, etc.) ... After paying the last respects to the deceased, according to Buddhist rituals the body is taken to the funeral pyre and is cremated. Once this is done another monk, also previously selected, reads aloud a text written in a highly ornate stilted style, enumerating the temples and devalayas at which the deities are requested to be present at the pirit chanting that evening. The veneration of the Bodhi-tree (pipal tree: ficus religiosa) has been a popular and a widespread ritual in Sri Lanka from the time a sapling of the original Bodhi-tree at Buddhagaya (under which the Buddha attained Enlightenment) was brought from India by the Theri Sanghamitta and planted at Anuradhapura during the reign of King Devanampiya Tissa in the third century B.C. This kind of regular service is known as tevava. Here the Buddha says that wise men, when residing in a particular area, first offer alms to religious recluses and then transfer the merits to the deities of the area, who help them in return. The day is designated Sanghamitta Day. However, the ceremony may vary from the simple to the highly elaborate, depending on the occasion and the status of the sponsor. It covers an area of 25,332 square miles with a population of approximately 20 million. The ritual known as hat-adiya (seven steps) in the tovil ceremony called suniyam-kapima, signifies the seven steps the Bodhisatta Siddhattha is said to have taken just after he was born. The mid-day food (dana) also may be offered in this manner. For instance, they may offer 84,000 lighted lamps in memory of the 84,000 elements of the Dhamma (dhammakkhandha) comprising the Buddha's Teaching. The observance of the Eight Precepts is a ritualistic practice of moral discipline quite popular among the Sinhala Buddhists. BUDDHIST CEREMONIES AND RITUALS OF SRI LANKA By A.g.s. The ceremony of pirit-chanting is very often accompanied by another important ceremony, that of almsgiving. Other kings too, according to the Mahavamsa, expressed their devotion to the Bodhi-tree in various ways (see e.g., Mhv. This symbolism was confirmed by the Buddha himself when he recommended the planting of the Ananda Bodhi-tree at Jetavana for worship and offerings during his absence (see J.iv,228f.). Esala Poya assumes prominence for yet another ritual of the Sri Lankan Buddhists. An annual procession is held there to commemorate the event. It was Natha's all-pervading compassion that seems to have been appealed to by the local devotees.[30]. Today it is one of the most sacred and popular places of pilgrimage in the island. This practice cannot be described as totally un-Buddhistic, yet at the same time it does not fall into the category of folk religious practices like bali and tovil adopted by popular Buddhism. In the Buddhist calendar, the full moon, as the acme of the waxing process, is regarded as the culmination of the month and accordingly the period between two full moons is one lunar month.[10]. When food is offered to the Buddha in a religious place it is usually done in front of a Buddha-image. Devotion … Puppham milayati yatha idam me Two of the more ancient devalayas dedicated to this deity are found at Kandy and at Vagiriya. This custom is inevitably observed at what is called the Poruva ceremony when, after a couple to be married ascends a small decorated platform (poruva), they are blessed for future prosperity. 0000022589 00000 n Many Buddhists perform the ritual of light offering (pahan-puja) to counter evil planetary influences. The other memorable event commemorated by this poya is the establishment of the Order of Nuns (bhikkhuni-sasana) in Sri Lanka by the Theri Sanghamitta when she ordained Queen Anula and her entourage of 500 women at Anuradhapura. This is done prior to the cremation or the burial of the body. Almost all the religious activities that have a ceremonial and a ritualistic significance are regarded as acts for the acquisition of merit (Sinh. But the full-fledged pirit ceremony is a much more elaborate ritual. KhpA. Otherwise this offering is made by putting certain kinds of sweet-smelling powders or incense into glowing charcoal so that it smokes well. 0000022714 00000 n King Bhatika Abhaya (1st century A.C.) held a ceremony of watering the sacred tree, which seems to have been one of many such special pujas. The Kandy Perahera is itself the latest expression of the annual festival in honor of the Tooth Relic that has been held with state patronage from the time the relic was brought to Sri Lanka from India in the 4th century A.C. Buddhist ceremonies and rituals of Sri Lanka: 1. Amazon.in - Buy Buddhist Ceremonies and Rituals of Sri Lanka book online at best prices in India on Amazon.in. Offering homage or respect to the Buddha, to Buddhist teachers, teachings, or other important areas of Buddhist … At this ceremony, held in place of the Patimokkha recitation, each monk invites his fellows to point out to him any faults he has committed during the Vas period. As the final item of the programme, one of the participating bhikkhus delivers a short sermon explaining the significance of the occasion. The entire ritual is thus made subservient to Buddhism. While the old practice was not totally abandoned, pride of place was accorded to the worship of the pipal tree, which had become sacred to the Buddhists as the tree under which Gotama Buddha attained Enlightenment. This is generally erected only when the ceremony lasts for a week (sati pirita) or longer. As in the case of the rituals mentioned earlier, here too the purpose is to impart merit to the deceased. The two rituals of pilgrimage and the observance of the Eight Precepts are combined here. The planting of this tree is the origin of the Bodhi-puja in the country (see Chap. When cut, this tree exudes a white sap which is regarded as a symbol of prosperity. of Cultural Affairs, Govt. The person possessed should be questioned as to his name, by which is implied the identity of the spirit who has taken possession of him. All merit-generating rituals are performed mainly with this end in view. Before the commencement of the ceremony proper, the usual time of which is around 9 p.m., the monks are welcomed and requested to perform the ceremony by being offered a tray in which betel leaves, arecanut, cardamons, nutmeg, etc., are nicely arranged, the ingredients being those taken for the chew of betel. The ritual may also be held on Poya days, especially the full-moon day, in temples as a special offering to the Buddha. The gist of this statement, written in the same kind of stilted language as the vihara-asna referred to earlier, is that all the gods invited have arrived for the pirit ceremony so that they may dispel all misfortune and bring about prosperity to all. These works present Buddhism as it truly is — a dynamic force which has influenced receptive minds for the past 2500 years and is still as relevant today as it was when it first arose. He is portrayed in the attire of a Kandyan chief with his special attribute, a walking stick (soluva). This had been so even during colonial times. When the set of suttas constituting pirit is completed, chanting is recommenced from the beginning and in this manner they are recited over and over again until the session is concluded. It goes on for one week from the last day of the Perahera and is referred to as vali-yak-natuma. (4) Musavada veramani sikkhapadam samadiyami. 0000023227 00000 n Yet another aspect of the ritual of light offering is the burning of camphor near the object of worship like dagabas, Buddha statues, etc. Once the chanting is concluded, convenient lengths of the thread, sanctified by the chanting, are snapped off and tied around the wrists or the arms of those assembled. While this is the method of formal admission of a new entrant into Buddhism, there are also certain ritualistic practices observed when a child is born to Buddhist parents. The other important item that is brought inside the pavilion is the casket containing the bone-relics of the Buddha (dhatu-karanduwa), representing the Buddha. When the ceremony continues for several days (e.g., one week: sati-pirita), the chanting must continue night and day without a break. The entire country was decorated for the occasion. The retentive power of these artists is remarkable, for they can continue to recite the appropriate formulas and verses from memory for days. The large number of rituals and ceremonies connected with the goddess Pattini also come under Buddhist practices. Although periodically there have been intermittent breaks due to unsettled political conditions, the festival was never neglected intentionally. 0000023675 00000 n Consequently, Kelaniya has become a very popular place of worship and pilgrimage, the center of worship there being the celebrated dagaba, enshrining the gem-set throne offered to the Buddha by the Nagas (dragons). Consequently, along with the flower-altar, the lamp-stand too has become a necessary adjunct of the dagabas. This is believed to be a rain-making ceremony of sympathetic magic, which type of ritual is quite common in agrarian societies the world over. The preliminary rite of kap-planting consists of planting a shaft, usually fashioned from a felled young jak tree, which must have borne no fruit. However, mainly owing to the efforts of the celebrated Buddhist monk of the period, Ven. In this sense it is this ritual that inaugurates the festival. 1995 : Kandy : Buddhist publication society 3. In Sri Lanka, non-Buddhist traditions that predate the introduction of Buddhism in the Island nation continues to be a part of Buddhist wedding ceremonies. In the seating arrangement for the monks, two chairs, centrally placed near the table, are referred to as yuga-asana or "seats for the duel." In the center of the pavilion is a table (usually a round one) on which a clean white cloth is spread. Another kind of Buddha-puja is the one regularly done in temples and Buddhist devalayas. These demons are not inimical to humans but are regarded as removing various kinds of uncleanliness and evil influences. Buddhist ritual calendars vary widely, but all usually include celebrations of the Buddha's birthday and the New Year. In the domestic and social life of the Sri Lankan Buddhist no important function can be considered complete without this ceremony. Once the name is given, the spirit, but visibly the patient, should be addressed by that name. Another popular ritual connected with the Bodhi-tree is the lighting of coconut-oil lamps as an offering (pahan-puja), especially to avert the evil influence of inauspicious planetary conjunctions. A title from the famous Buddhist Publications Society based in Sri Lanka. Tovil is essentially a demonic ritual mainly exorcistic in character, and hence a healing ceremony. The temple authorities are responsible for assigning the required number of monks. Buddhist Ceremonies and Rituals of Sri Lanka. Accordingly these verses have come to be called "the stanzas of success and prosperity," Jayamangala Gatha, and have become quite popular among all sections of the Buddhists. There are colorful stories woven around these births. Another is the general aspiration (patthana) that the participants make to the effect that by the merits earned from the ritual they may not be born into the company of foolish and unworthy friends but into the company of wise and virtuous men until they attain Nibbana. The Vassa is also a time for the lay Buddhists to express their devotion to the cause of Buddhism by supporting the Sangha with special diligence, which task they regard as a potent source of merit. The theme of this study, Buddhist ceremonies and rituals, may not appeal to the self-styled Buddhist purist who wishes to restrict the designation "Buddhism" exclusively to the teachings of the Buddhist scriptures, which he usually interprets in a narrowly intellectualist manner. Devala-worship of this type is a ritual that has gained popularity among the local Buddhists since the Polonnaruwa period (12th century). Pirit (or paritta) is a collective term designating a set of protective chants or runes sanctioned by the Buddha for the use of both laymen and bhikkhus. The basis of the practice is the belief that if the dead relative has been reborn in an unhappy existence (i.e., as a peta or unhappy spirit), he or she would expect his or her living relatives to transfer merit in this manner as these departed spirits or petas are incapable of performing any meritorious deed on their own. Buddhist Rituals and ceremonies,temple of the sacred tooth relic in Sri Lanka By Senaviratna, Anuradha. The author also explains the holy days and their significance in Sri Lanka. 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