Buddist Nuns in Sri Lanka

LADY BLAKE THE PLACE OF SERENITY 

R. P. Kalupahanage¹, J. C. K. Ekanayake¹, D. D. R. Kumari¹, C. S. Wimalaratne¹ and                  S. Karunaratne²

¹Postgraduate Institute of Science, University Peradeniya, SRI LANKA

² Faculty of science, University Peradeniya, SRI LANKA

The aim of this study was to learn qualitative research methods by observing “what was happening” in the social institute. The Lady Blake Nunnery was selected for this study considering accessibility, availability and acceptability and a teacher should also be aware with inclusive education.

The observations were gathered forty hours at different times and using formal, informal and semi structured interviews. Analyzing data gathered from these sources through triangulation and ground theory found that the institute was trying its best to reach their vision of reliving all beings through the teaching of a lord Buddha. To reach this they spend a simple life and they teach the community to lead peaceful and simple lives. Further, this nunnery promoted various religious activities to strengthen the Buddhism. When rituals and social values disappearing from the generation, Lady Blake nunnery is a model of great respect to the entire female generation. The propagating Buddhism it’s strengthening the Buddhist unity, friendship and understanding among them and maintaining world peace. We should honor to this great service rendered by this institution for modeling respectable and good citizens in society. But we feel that more spiritual activity for the benefit of the community could be more fruitful.

This research was a valuable opportunity for us to be a part of this great social project and made us aware of the hidden strength and weaknesses of such a system. The whole study was an eye opener for us.    

Key words:  Buddhism, spiritual, education, religion, 

THE SETTING OF THE LADY BLAKE NUNNERY

History of the Lady Blake

The inception of the order of nuns goes far back into history with the involvement of Buddha’s steward, Ananda Thero on the request of prince Siddhartha’s stepmother, Queen Maha Prajapathee Gothami with the advent of Buddhism to Sri Lanka then series of developments related to the promotion of Buddhism had taken place and the establishment of the order of the nuns with the team of the females headed by Queen Anula being enrobed by Arhath Sangamiththa on her visit, was one of the great events.

Accordingly, in early era of Buddhist order there had been a four-fold Buddhist society including Bhikku (Monks), Bhikkunee (Nuns), Upasaka (Layman devotees) and Upasika (Laywoman devotees). But, towards the end of Anuradhapura era, the order of nuns was subjected to deterioration due to various reasons. No solution was ever considered by our ancient monarch either. The recently re-established order of nuns by the particular society of nuns (called Lady Blake Nunnery) can be treated as an alternative to the deteriorated order of the past as well as the opening centre of the re-organized order.

The 19^th century invasions by the westerners were aimed at promoting their religions and political ideology for which they adopted various strategies of destroying our claims for Buddhist doctrine. The English educated minority was offered employment.

The story of Rev. Sudharmachari , the Buddhist Nun is supposed worth being briefed in this context  Rev. Sudharmachari was born in the Sri Lankan village of Bentara in the western province to a Roman Catholic family of nobles called Alwis family. She was then Catherine Alwis. Having completed her school education in English medium including Buddhism which had really influenced her to believe in Buddhist teaching and way of life, she intended to become a nun. She visited the temple of the prelate of the Malwatta chapter, Great Rev. and expressed her intention to become a nun. The prelate’s advice was to get her ordainment in Burma as there was no order of nuns here in Sri Lanka. With a lot of opposition from her family circle, she flew to Burma and was ordained as a nun as Rev. Suddharmachari. Having followed a complete course of Buddhist doctrine as a nun for over eleven years, she had decided to return to Sri Lanka with the sole intension of operating in this country to reopen the lost order of Buddhist nuns. On her way via India she had brought a sapling of the sacred Ananda Bodhi. By that time, she had had the problem of a suitable place, which was later settled with the support of some great personalities from Kandy.

A block of land with a building bordering the Colombo main road at Katukele was purchased by the Sudharmachari society with the grativity funds collected through personal donations from great people like judge Duniwila who had worked a great deal for the formation of the particular society at the Temple of the Tooth in Kandy. At the very first meeting of the society a large fund was established with the participants’ personal financial donations, the donors being Lady Blake, Ananda koomarassamy and many other Kandian nobles. The land was purchased in 1905 with all legal documentation and was handed over to Rev. Sudharmachari who then had the Bodhi sapling planted in the premises and the marble Buddha statue from Burma and also that from India, placed in the building. The planting of the Bo Sapling was done by Lady Blake and a Na sapling, by the then British governor Blake. The Buddhist institution of Sudharmachari society was then named after Governor Blake’s wife, Lady Blake all for her dedication towards the formation the society. The nunnery became famous as Sri Sudharmaramaya which became Lady Blake nunnery at a latest stage. People from all parts of the country gained membership of the nunnery which functioned smoothly and well with the high levels of devotion on the part of the nuns who had by then gained ordination.

The management of the school was entrusted to Sir D. B. Jayathilake in 1933 and had in turn been passed on to several others from time to time. The main functions of the nunnery had by then been the (observance of) Buddhist rituals including poya day pooja programmes.  By 1935 the nunnery had become a full fledged religious centre, amidst intermittent obstacles like acquisition of private schools to state, which had caused some problems to the nunnery schools for kids. Even amidst a judiciary case by the management of the nunnery against two leading nuns, religious activities of the place had not been allowed to deteriorate by the intervention of the prelates of Malwatta and Asgiriya chapters to protect the interests of the nunnery.

With the acquisition of their schools to state intervention by the noble. Lady Leela Dunuwila, the venue was shifted to the premises of Swarnamali Girls’ school where a Dhamma school was started. The administrative power of the nunnery were handed over to Rev.Kotmale Sudharma, the present chief nun by Rev.Sumanawathi and the Burmese Nun on 5^th of October 1978. Later in year 2000, with the ending of the court case the full authority of the place was gained.

The religious activities have been continued as usual for the development of the order of nuns in Sri Lanka since then with all blessings of the Buddhist- dignities and the devotees. 

It is situated in small area in Kandy town with high popular density and mountains but at present there are all necessary items such as Stupa, Boo tree, Na tree, Old Shrine Room, New Shrine Room, Sermon hall (which is used to deliver sermon), dining hall, main office and Avasaya (where the nuns accomadate). The boo tree is a newly situated one taken from sapling of Jaya Sri Maha Bodi  due to deterioration of old boo tree because of neighbouring obstacles.

Since 1978 to the present chief nun is Reverent Kothmale Sudarma who is well disciplined. Under her supervision  eight nuns live  in the nunnery. Kolugala nun and   Weragoda  nun  are the assistant chief nuns making them all effort to do their service to the society with the chief nun.

The Sri Sudarmachara society which was lay the foundation to start the Lady Blake Nunnery is now called as Sudarma kulagana Society helping the all success of the nunnery.   

Location

Lady Blake Buddhist nunnery is one of the famous temples which is situated in 1.25km away from the Kandy town. It is situated near the Colombo Kandy main road (Sirimawo Bandaranayake Mawatha). Though the nunnery is situated in a highly urbanized area, one can forget his or her sorrows and pain as soon as you enter the temple. The surroundings were so attractive calm and quiet.

it is easy to reach the Lady Blake nunnery from the Post Graduate Institute of science. Furthermore a road map has been attached as figure 2 to show the path from the Post Graduate Institute of science to Lady Blake nunnery. To reach the nunnery from the PGIS, the easiest and the closest is to use Sirimavo Bandaranayake Mawatha. When travel along Sirimawo Bandaranayake Mawatha passing ten bus halts. One can get down at the 11^th halt closer to Dharmawickrama Balika Vidyalaya to your left on your way to Kandy. We can reach the temple after a walk of about five meters from the halting place. Once can see the stair way to reach the school. At the entrance to the school we can see the name board of Lady Blake Aramaya which is written in Sinhala. The temple is situated toward the back of Dharmawickrama Balika Vidyalaya. The entry through the main gate the star way leads to the temple.

 Administrative structure

The chief nun venerable Sudharma manages the resources and the activities done by this nunnery. Weragoda nun who is one of the assistant nuns responsible for the maintenance of the institute. The chief nun stays in the room 1 which adjoining the main office and also Weragoda nun stay in the next room in the office. Kolugala nun organizes the religious activities with the help of other five nuns. These activities are Buddha pooja, Sunday sermons, Sunday school, meditation programmes, etc. In addition the kitchen staff is engage with preparing Buddha pooja and alms for the nuns. Kulagana society and devotees supports to maintain the nunnery smoothly Sudharma nun engaged with many activities combined with other religious institute in Sri Lanka and many other countries always she is busy with her duties and responsibilities 

METHODOLOGY

As the students of Master of Science in science education, are required to study “What is happening” in a social institute to learn about qualitative research methods. For the fulfillment of above requirement, our supervisor Dr. Sunethra Karunaratne formed  four heterogeneous groups and introduced us the way of observing social interactions and  the way of recording them , by  giving opportunity to observe  “ What is happening in a social institute”. Then she instructed us to select a social institute to learn further about social interactions considering Acceptability, Availability and Accessibility.

Then our group members discussed and selected the lady Blake Buddhist nunnery on 10^th February 2011. Then we promised to come with a permission letter and the consent form before getting an opportunity to observe what is happening at the institute. Then we left the institute thanking them.

Then we discussed about 3A’s regarding to Lady Blake Buddhist nunnery. When we went to the institute we satisfied about the accessibility and the way of Weragoda nun welcomed us, felt us happy about the acceptability and the environment of this nunnery. Then we produced our permission letter mentioning our requirement and the way we deal with them to fulfill our requirement and approved by our course coordinator Dr. Sunethra Karunaratne.

We were unfortunate that we could not make it meet the chief nun on our first visit. Yet, a very good impression about the chief nun had already been created in our minds according to the other nuns and the nunnery premises. Our impression about the chief nun was proved when we made our second visit to the nunnery. She welcomed us with a pleasing smile and it meant a lot for us. When we handed over the letter of permission on for the research she mostly welcomed us. Her warm and kind courtesy dragged away much of the pressure we held in our minds.

Our group observed the activities in different times as individuals and also as groups near forty hours maintaining a research diary and field notes. Then by revisiting our field notes we produced four assertions for the activities of the Lady Blake Nunnery.

The four assertions were as bellow,

•  Facilitating and promoting the religious cultural activities for Buddhist community.
• Promote Buddhist traditions through activities to improve spiritual needs of nuns.
• Improve knowledge of Buddhism in nuns and people through religious education for their personal well being.
• Propagating the teaching of Lord Buddha, through establishing interrelationships between Buddhist monasteries in Sri Lanka and other Asian countries.

 

1. Facilitating and promoting the religious cultural activities for Buddhist community.

Lady Blake nunnery is a Buddhist religious institute which gives many services to the society. People suffer from various kinds of complicated problems due to their lower mental and physical states. This nunnery helps people to overcome these problems through teaching of Buddhism.

Sermons help people to lead better lives

Lady Blake nunnery organizes a sermon every week on Sundays which is considered to be one of the major events holding at nunnery. This sermon helps the entire society to lead better lives which in turn help them to be better citizens in the society.

This religious institute serves the people by giving them the sufficient teaching about Buddhism which helps them achieve the goal and reward of the higher life. It is not any external state but the attainment of a perfect and tranquil mind. Nibbana (or Nirvana) is the name given to that goal. Peace and happiness are its synonyms.

The first sermon is generally accepted as containing a resume of the Buddha’s teachings. It was delivered to the “paswaga mahana ”(the five monks who practiced severe austerities ) at Isipathana. In it the Buddha declares that those who wish to lead a spiritual life should avoid the two extremes of self indulgence and self torture.

When we entered the main office of this nunnery we were able to see that it comprised of some furniture including two tables, some chairs, and a cupboard made of wood and its doors out of glass. Some of the cassettes inside the cupboard caught my eye sight. A general question created in my mind about the cassettes. ‘What are they?   ‘What do they consist?  Weragoda nun who was responsible for the maintenance of the nunnery answered me, stating that they consisted of the recordings of the sermons held on every Sunday from 4.00 p.m to 5.00 p.m which was conducted by a guest priest.

                                                                                                         (Field note, 20/02/2011)

As the nuns stated, the weekly sermon was supposed to be held on Sundays from 4.00 p.m to 5.00 p.m yet on one of our visits we observed that the sermon was conducting at 10.15 a.m. This made us question the nuns about it. As a result we got to know that the usual program is changed since it was ‘the Bak full moon Poya day (Full moon Poya day in month of April) Further they stated that they conduct special programs on poya days which includes sermons. On these poya days people gathered at this institution to observe ‘Ata sil ’(observe eight precepts).                                                   (Field note, 17/04/2011)

Through listening to the sermons people acquire sufficient knowledge to empower their mentality and attain higher living standards by living a peaceful life. They gain knowledge how to live their lives more meaningfully.

The sound of sermon made our minds reach to comfortable state. The sound of the sermon dragged my mind to a deeper religious thought. This was another day of our visit to the nunnery. When we forwarded to the sermon hall we saw a guest priest delivering a Jataka story. (a story about a pre birth of the Lord Buddha).The priest was seated on a chair covered by a white cloth. The nuns were sitting on the floor facing the guest priest. The rest of the crowed including males, females and children were seated on the floor. Almost every one of them was wearing white which symbolizes the purity. The priest collaborated the real incident with the Jataka story which made it more interesting and effective.                                                                                           (Field note 01/05/2011)

According to the Buddha’s  saying good health is a profit of the life.(In Pali  Arogya parama laba) To get a perfect health condition, people should have better mental condition. This nunnery always uses various techniques to attract Buddhist people and children to follow Buddhist sermons. Every Sunday they held sermons. They had been conducting sermons for years.                                                   (Siyawasa samaruma 2005)

When we entered the nunnery premises at about 4.30 pm, there was a large crowd gathered. The young girls with white half sarees (a pleated jacket and a white cloth) and young boys with national suits. All of them were gathered around the new shrine room. One of the nun said that, they had a procession on this day. A sermon was organized after the procession. People had gathered to participate the sermon which was delivered by a guest monk in the new shrine room.                                               (Field note, 15/05/2011) 

Constructing new shrine room

Monasteries (and nunneries) have certain basic features common to most of them. There would generally be a residence for the monks or nuns a shrine room, containing one or more statues of the Buddha. The Buddhist ceremony of worship normally follows a simple pattern and can be performed either at home (with members of one’s family) or in a temple in groups, large or small. Flowers are offered at the shrine room, sweet smelling incense is burnt in the shrines.

Like many other religious institutes Lady Blake nunnery also provides and immense service to the Buddhist community.

In our first visit, we entered the construction site of the new shrine room. A person who was wearing a denim trouser and a t-shirt who looked about 20 years of age explained us about the new shrine room. He seemed to know the history of the nunnery. “This nunnery is the oldest nunnery of the island. It’s approximately 106 years old. And the old shrine room is insufficient for the crowd who come here now. So the chief nun planned to build a new shrine room with the help of the devotees”. He explained.

When we entered the newly built shrine room we came across an artist who was painting some flags. He further described us about the other new constructions. Wall around the stupa (walakulu bemma-a cloud shaped wall made around the stupa) Paintings of the new shrine room Some statues of elephants fitted to the walls of the shrine room

                                                                                                         (Field note-15/02/2011)

The smell of newly painted walls gave refreshing feeling to us. Sound of the construction gave the typical nature of a constructing site .two workers were varnishing timber near the shrine room and the smell gave an essence of the new. The rest of the workers were plastering some places of the walls.                                                (Field note, 26/02/2011)

We were able to see a rapid development in the construction site during our next visit. The workers were tiling the roof with a special kind of roofing tiles named ‘sinhala ulu’which is specific to the roofing art of Sri lanka                       (Field note, 18/04/2011)

This nunnery has granted a great service for the upliftment of Buddhism in the country and also worldwide. By constructing new shrines, walls and various kinds of other constructions they have been participating for the development of the religion in different means.                                                                             (Siyawas Samaruma Report 2005)

Some of the Buddhist flags were placed aside on the staircase at the premises. We were sure that some kind of special occasion had taken place at the premises. Afterwards, we got to know that a procession had taken place in combination with another temple close by. They held processions for seven days on behalf of the new shrine room, because of ‘Nethra pinkama’.(Drawing the eyes of the newly built Buddha statue by the artist in an auspicious time) The new shrine room gave a fresh look to the nunnery. There was enough room for a large gathering. The floor in front of the new shrine room was tiled with stones which gave a natural look to the new building.           (Field note, 15/05/2011)

Meditation programmes and Bodhi Pooja

According to the Lord Buddha’s Middle path, to receive spiritual comfort it is essential to observe sil and doing meditation. As a Buddhist one should avoid two extremes of self indulgence and self torture. And we should follow the Middle path. Through this, people will be able to make their minds resist to Atalo dahama (eight fold paths).

To seek more knowledge on this fact, we went to Kolugala nun’s avasaya (the place where nuns stay). At that time she was having a discussion with one of the other nuns. The room of three beds, a chair and a book shelf proved us the simple life they lead. No comfort no luxury but simplicity was highly appreciated at the nunnery. We worshipped her. Through this custom we expected permission from the Chief nun for a conversation. She did not need any kind of introduction for the fact we are here, so we opened our conversation. We had already met her before during our previous visits to the nunnery. She gave us more details about the special programmes that are been conducted at the nunnery. She further added that on every full moon poya day they organize sil campaigns and meditation programmes for the public.                                                                                                                                   (Field note 15/02/2011)

When one practices meditation one feels very peaceful, light in mind and body. Also when we see such people who have developed meditation, our minds become light and calm. Truly, this fact was proved when I saw meditators sitting in front of the Bo-tree at the nunnery. This were another day of my visits at the Lady Blake Nunnery. Though this institution was situated in the middle of an urban area, the calmness that existed inside the nunnery made a wonderful impression on me who visited there as an outsider. The institution had taken the responsibility of maintaining a quiet environment to help the meditators. Though there are several kinds of other methods of sitting when meditating, they had preferred the ‘half lotus position’.

Half Lotus position- Placing the right foot on the left thigh and the left foot in front of the right knee.  They were closing eyes and they kept their bodies erect. The hands were placed loosely, palms up one on top of the other and with the thumbs lightly touched.     

                                                                                                                               (Field note 06/03/2011)

“Yassa moole nisinnowa…” we could hear the reciting of gatha (a reciting formula performed when worshipping the Buddha) from the place around the Bo-tree. A family consisting of a mother, father and their child were worshipping the Bo-tree. Three pots of water with white Jasmine flowers on the top were placed near them. It seemed they were doing a Bodhi pooja.  (Bodhi pooja is a worship done by Buddhists to get the blessings and seek mental comfort.) At one side a group of women were preparing the place to have a Bodhi pooja with the help of the nuns. Some were arranging clay pots of water, and the others lighting joss sticks, flower baskets, oil lamps and etc. It was beautiful to see each of them wearing white was doing it with much dedication and respect. The smell of the joss sticks and the essence of the flowers spread through the whole area bringing a wonderful smell.                                                                    (Field note, 26/03/2011)

This was a poya day in the month of April. As usual, they held a special poya day programme at the nunnery. A concerned number of people had gathered at the premises and they were observing sil.                                                                                                                         (Field note, 17/04/2011)

A large crowd had gathered at the premises when we visited the nunnery on the vesak full moon poya day. Some had come to observe sil. There were both males and females of all ages. We entered the place when a monk was conducting meditation programme. All the people who were participating in the programme were sitting keeping their bodies erect and all of them were closing their eyes. Because of the insufficient space for the huge crowd some had to sit outside the sermon hall. The nunnery premises were decorated with Buddhist flags and colourful Vesak lanterns. People who observed sil were wearing uthuru saluwa  ( A special cloth used when observing sil. It’s on the left shoulder)

                                                                                                                              (Field note, 17/05/2011)

Helping people who were in need

Religious institutes are more helpful to people when they are in need. The Lady Blake Buddhist nunnery is also doing a great social service to the people who are affected with various difficulties. It was Sunday, and three days after the New Year festival. No one was to see in the nunnery premises. I immediately forwarded to the office. I heard the chanting of pirith and it was obvious that at least one of the nuns was there. I came to avasaya where some of the nuns resided. Unfortunately I found that the rooms were locked except just one. I was fortunate enough to meet Visaka nun there. I worshipped her,

“Why are these rooms closed?” this was an absolute question created on my mind so I asked Visaka nun about it.

         Nun        : The nuns went to several other temples for a short time as New Year  

                          rituals and one nun went to chanting pirith to a patient close by.

        Student    : What is the name of the sutta you are chanting to patients?

        Nun         : For pregnant mothers- specially the Angulimala sutta. For the others  

                          Rathana sutta, Karaneeyameththa sutta, Mangala sutta and etc.

        Student    : Do you participate for funerals to chant sutta?

        Nun          : As nuns we don’t participate for occasions as such.

She further stated that, especially the Chief nun is very helpful to the people who are in need.                                                                                                                      (Field note 18/04/2011)

The pre-school students in Katukele participated in a sil campaign on 11^th of May 2011 in this nunnery. There were about 15 students. The Chief nun and others supplied day alms for the students and teachers. They donated pens, pencils and books for them. These facts were extracted by the informal talk which was held with the helper, who worked at the new shrine room.                                                                                                                                                                                                           (Field note, 18/04/2011)

On one of my visits to the nunnery I met a parent with his daughter who had come to seek help from the nuns. The daughter who was doing her A/Ls this year as she mentioned. They were very poor and she couldn’t find the sufficient books to study. So they had come to ask the nuns whether they can help her with the books. Weragoda nun promised to provide them within the next week.           

                                                                                                                              (Field note, 26/03/2011)

Praying and chanting pirith for patients and pregnant mothers, reading letters ( Sinhala alphabet) for small children, educating the children, providing facilities to stay in the nunnery for women who come from far away regions to take medicines and for clinics, giving essential items for the poor are among the services rendered to the society by this nunnery.                                                                 (siyawas samaruma 2005)

                         

Guidance and counseling

Service is offered by the chief nun and other nuns to anyone who needs advice and relief for burning issues they may have. Specific attention is given to people who come from various regions of the country to seek mental comfort with their family problems. Using the principles of Buddhism these nuns help them to overcome these problems by keeping their minds comfort.

When we were in the main office one of the middle aged lady wearing a saree with a white jacket came to meet Weragoda nun. The nun stated that the lady came to discuss a family problem in her family.                                                                                                                                               (Field note, 20/02/2011)

Surrounding of the nunnery premises was slightly dark, calm and quiet. We got the smell of joss sticks. We saw a lady was coming out wearing a green skirt and white blouse with Weragoda nun and they were having a discussion. The nun welcomed us with a smile and said us to stay for a while. The nun returned back after that lady left. She told that lady had come to find a solution to a family problem.                         
                                                                                                                              (Field note, 06/03/2011)

From the informal conversations with Kolugala nun we got to know, how they guidance and counseling for the people who were in need. She showed us and exercise book they maintain to record the details of the people who came to take advices. But she didn’t allow us to take any detailed information from that book to save the privacy of those people. And she further explained how they help to solve the family problems. First they patiently listen whatever they tell about their problem. Then calm them and solve the problems by discussing how they can come in to a decision. If necessary they provide accommodation for the females to further stay at the nunnery and discuss more about it.

                                                                                                         (Field note, 26/03/2011)

We were at the main office discussing about how the nunnery helps to solve the problems. The chief nun was explaining us about that, a girl wearing a black jean and a tight green short blouse. Approximately she was about 25 years of age. She directly came to the office and asked one of the nuns “can I meet the chief nun?” At that time the chief nun also present in the office, a conversation began between the chief nun and the girl. When a laymen meet a nun or a priest it’s ritual to worship them before starting a conversation. This showed the respect and also by worshiping one takes permission to talk to an honorable person. But this girl did not show any respect to the nun and it seemed that traditional rituals had sink away from her.

Chief nun   : Yes daughter, what do you want me to do? Do you want to become a nun?

                     The chief nun was smiling and the tone described that she was not satisfied   

                     with the dress.

Girl             :  Well, I had an idea of becoming a nun. But not now.

Chief nun    : I knew that. A girl wearing a dress of this sort wouldn’t seek to become a  

                      nun.

Girl              : May I get the details of the programmes conducted by the nunnery?

Chief nun    : Every Sunday we organize a weekly sermon from 4.00 p.m to 5.00 p.m.also    

                      on poya days we have special sil programmes. Additionally many other     

                      programmes are being organized.

 Girl            : can I stay here for 3-4 days?

                     By asking a sudden question like this it seemed to confuse the chief nun.    

                     The nun was sure that she was in a trouble.

Chief nun   : To stay?  Without permission of your parents, I can’t allow you to stay here.  

                     Also rooms are not comfortable as you expect.

This answer worried the girl. And she knew that she wouldn’t reach her expectations and nodded her head without saying a word.

The chief nun futher added, “If you want to stay here please ask your parents. Before that it’s better if you join our weekly programmes. Then she left the place by saying, I will come to join the sermon on next Sunday.                                       (Field note, 19/05/2011)   

Through these religious cultural activities the Lady Blake nunnery leaves a great service to the Buddhist community, and great respect to the entire female generation. Above evidences prove these services rendered by this institute.  

  

     

2. Promoting Buddhist traditions through activities to improve spiritual needs of nuns

Spirituality is an ultimate or immaterial reality an inner path, enabling a person to discover the essence of their being .Many religions have regarded spirituality as an integral aspect of religious experience.

Spiritual practice including meditation and other activities are happening in the Lady Blake Nunnery to develop nuns’ inner life. Although it is placed in an urban area it has great potential to develop nuns’ spirituality.

 “With the construction of buildings in order to maintain nuns’ religious policies quietly and safely a well protected wall had been constructed around the land and boo tree had been planted in the nunnery ground. In this manner Tri Stupas which consist with boo tree, stupa and shrine room have been constructed   gradually.”

                                                                                     (Siyawasa Samaruma 2005, page10)

Simple Life of nuns

 Buddha Sakyamuni recommended the renunciant path as the most effective for achieving liberation. Beginning with the Buddha’s stepmother Mahaprajapati Gautami, many women were attracted to this path. Under the leadership of Mahaprajapati Gautami   thousands of women became Arhat purifying their minds and liberating themselves from suffering and rebirth.

Nuns of the Lady Blake Nunnery are also practicing for achieving liberation and enlightenment. “Since Buddhist nuns of Sri Lanka of Lady Blake Nunnery are a group of disciplined and pious religious personnel having observed in principles the ten- fold precepts as those of the highest disciplinary practices, it is a humanitarian duty and responsibility of nobles of the country to satisfy all needs of these nuns for their future achievements”.                                                          

                                                                                    (siyawasa Samaruma 2005, page 13)

 Nuns live a celibate life, limiting desires and attachments in order to focus on spiritual practice. They have observed ten precepts which are to refrain from taking life, stealing, lying, sexual activity, and intoxicants, wearing ornaments, singing and dancing, using high beds and seats, eating solid food after midday and handling silver, gold, or money.

 Nuns wore simple cotton robes orange, brown or yellow in color. They do not wear any other bright color robes. They do not wear ornaments; at least a watch.

                                                                                                       (Field notes, 10/02/2011)

They have their heads clean shaved. When we went to the nunnery we saw one nun shaving another nun’s head. Kolugala nun who was subjected to shaving stated that they were used to head shaving once a week and laymen were not allowed to do so. In the past they were used to a shave with a sharp blade which could be folded called “Dali Pihiya.” Nowadays they use an ordinary shaving blade. At present there are so many modern methods but their method is very simple.

                                                                                                       (Field notes, 26/02/2011)

 

They do not take any food for dinner like laymen. A lay woman who was working in the kitchen said “we do not prepare dinner because nuns do not take dinner.” Therefore they are following a precept to refrain from eating solid food after midday. Asked as to why these refrain from taking a meal for dinner, Kolugala nun explained that a full stomach prevents a person, particularly one engaging in meditation from being at a favorable posture. She also added that a meal at night would bring about drowsiness. 

                                                                                                          (Field note 25/03/2011)

Their compartments were not luxurious in their venues of living they had simple requirements like wooden plank- beds, ordinary chairs, study desks and book shelves. There were no luxury items like fans, air conditioners and there were no televisions and computers.                                                                                       (Field note, 15/02/2011)

Chief nun was not handling money. A visiting devotee said that when she had offered some money for the purpose of buying a robe, which was immediately rejected by the chief nun. She had advised that the money be placed on the table.

                                                                                                       (Field notes, 21/05/2011)

                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                               I observed the instance of a young man who was helping to construct new shrine room handing over money to another person therefore bringing fruits which had gone short for offering on the advised of the Chief nun who was not in the practice of handling money.   

                                                                                                      (Field notes, 21/05/2011)

A girl who was an apprentice nun was often seen there wearing a very simple white cloth.                                                                                                

                                                                                                      (Field notes, 17/04/2011)

They are not involved in any ordinary life connected to laymen’s mundane affairs. Through our observations it was quite evident that nuns followed the ten precepts they have observed quite understanding the importance of leading a spiritual life for their own benefits.

Daily religious activities at the nunnery

There are systematic routines happening in the nunnery. Some of them are, Morning -Buddha Pooja, Noon Buddha Pooja, Gilan pasa - Buddha Pooja and Worshiping Lord Buddha.  Kolugala nun stated that they did these activities concentrating on the Buddha’s doctrine and characteristics.

We observed how Kolugala nun prepared a “gilan pasa” (a kind of liquid refreshment offered to the sick in particular statue of    Lord Buddha) for Lord Buddha. She collected five cups from the cupboard and washed them at the sink firstly after which rewashed with hot water. They were placed on a tray after laying a polythene sheet over the tray. The so prepared tray of cups was placed on a table which was there for the same purpose. She said that the so prepared “gilan pasa” in the cups was offered during the evening pooja from 6.00 p.m. to 7.00 p.m.  The “gilan pasa”, we saw was prepared in a manner of heartfelt piety and faith. According to her cleanliness of the offering vessels really purified their mentality and they really enjoyed doing so.

                                                                                                       (Field notes, 25/03/2011)

 On one of our visit to the nunnery, the chief nun was seen getting ready for the worship of Lord Buddha around 7.00 p.m. when she explained to us the daily routine time table.

                    Time table

 03.30 a.m.                                    -  Wake up

 04.15 a.m. - 4.30 a.m.                  -   Meditation

 04.30 a.m.   -  6.00 a.m.               -   Prepare alms and self study

 06.00 a.m.   -  7.00 a.m.                -  Buddha Poojah

 07.00 a.m.   -  8.00 a.m.                -  Morning Alms

 08.15 a.m.                                     -  Pirivena

10.45 a.m. - 11.30 a.m.                 -  Day Buddha Pooja

11.30 a.m. - 12.00                         -   Day Alms

12.00         - 1.00 p.m.                  -  Worshiping / resting

 01.00 p.m.   - 3.00 p.m.                -  Studies

 03.00 p.m.   - 3.15 p.m.               -  Gilan pasa

 04.30 p.m.   - 5.30 p.m.                -  Rituals

 06.00 p.m.   - 7.00 p.m.                -  Gilan pasa – Buddha Pooja

 07.00 p.m.    - 7.15 p.m.               -  Gilan pasa

 07.15 p.m.    - 8.15 p.m.               -  Meditation

 08.15 p.m.    - 9.15 p.m.               -  Studies

 09.15 p.m.    - 10.00 p.m.             -  Pirith

10.00 p.m.                                     -  Sleeping

She added that they try to follow the daily routine time table as strictly as possible. Show that these routine actions are being treated as means of meditation. She explained further that this kind of systematic routine would really help them to gain stability of mind for progressive meditation.

On the same day, chanting of “ gatha” ( religious stanzas) by the nuns were also observed and the rhythm of their chanting really attracted our concentration and gave us lot of consolation of mind.                                                                                                                             (Field notes, 06/03/2011)

At the poya day, Buddha poja was held at about 11.00 a.m. with participation of Weragoda nun, Kolugala nun, and the other devotees. The question by the chief nun as to why indicated the offering had not yet been taken to relevant to venue, indicated to us how strict the nuns were with the rituals and punctuality.

The girl with the white cloths and two devotees carried Buddha Pooja from the kitchen. Weragoda nun also carried a tray with Buddha Pooja and she arranged it and flowers on the flat form ground the Boo tree. As Kolugala nun was chanting the relevant gatha (religious stanzas) and devotees followed her. A women who was working in the kitchen of the nunnery came near the boo tree and participated in the Buddha Pooja too. The offering was done with great piety and faith and seemed over joy with the activity at the end.  

                                                                                                                           (Field notes, 17/04/2011).

Meditation Program

This is some practice which practitioner trains his or her mind in order to realize some benefit. Buddhist meditation refers to the meditative practices associated with the religion and Philosophy of Buddhism. Buddhists pursue meditation as part of path toward Enlightenment and Nirvana. The Buddha is said to have identified two paramount mental qualities that arise from wholesome meditative practice:

• "serenity" or "tranquility" (Pali: samatha) which steadies, composes, unifies and concentrates the mind;
• "Insight" (Pali: vipassana) which enables one to see, explore and discern "formations" (conditioned phenomena based on the five aggregates.

In a nunnery, meditation is more commonly a practice engaged in by all nuns. When the discussion with Kolugala nun she stated that there were meditation programs in the nunnery.

                                                                                                       (Field notes, 15/02/2011)

Although Chief nun is very busy with her social interactions she practices meditation too. When I went to meet the Chief nun I got a message from another nun that the chief nun was engaged in meditation in her room in the main office and was advised to wait for about one hour.

   

In one of our visits I had a conversation with Sumitra nun.

I        : -    Do you go anywhere for the meditation?

She   : -    Yes, I go to the Nillambe. Monk and other laymen came to this place                                  

                for meditation. Guide of this place is young man named Upul Gamage.                

                He is a celibate man.

I        : -   What is the purpose of going there?

She   : -   We can solve our problems relevant to meditation with him and 

                place is very calm and quiet.

I        : -   Why meditation is important for your life?

She   : -   Meditation increase calmness and physical relaxation and improve

               psychological balance. We can build a peaceful inter relationship with the

               society. Through the practice of meditation one can minimize quick

               temperament and also help one to introspection. Our thoughts may be good or

               bad. We can choose between correct thought and the bad and can lead our life in

               the correct way.  

I        : -   In the nunnery at what time do you meditate?

She   : -   I practice meditation at 6.00 a.m. about 15 or 20 minutes.

                                                                                                                            (Field notes, 24/05/2011)

             

Dammadinna nun also stated that she was practicing Mitri Meditation (which leads one to think of being pious to all beings) and marananussathi meditation (where one continues to think of death) and she was practicing meditation before 6.00 a.m.        

                                                                                                                           (Field notes, 24/05/2011)

Chanting Pirith

Chanting of pirith is a Buddhist Religious ritual. It deals with the chanting of selected “Sutras” loudly and ceremoniously. Sutras are religious precepts which are composed in to hymns with a story behind them. They can be sung in rhythm and can be kept in mind easily. The selected sutras contain precepts that relate to needs and day-to-day affairs of both laymen and priests.

Generally, Buddhists begin the daily household and office activities, as a ritual practice, by listening to the therapeutic chant (Pirith) by the Buddhist monks. It appears that this practice paves the way to the listeners to invigorate their life through the inter-connection with spiritual values in chanting. Mainly aiming at the spiritual goal, nuns in the nunnery are reciting, hearing the sutras delivered by Sakyamuni Buddha. 

On 25^th March 2011 when I went near the main office, I heard a pirith chanting. I looked a nun was chanting a pirith.                                                         

                                                                                                                            (Field notes, 25/03/2011)

Weragoda nun was chanting pirith. She was sitting on a chair in front of the table with a book. On the table there was a big pot ( kalaya ). And around the pot threads were tied. And there was an oil lamp. Near the table there was a small chair and on that chair a plate with some stones. She was chanting “Ratana Sutra”. After finishing the sutra once, she took one stone and put that stone into another box. According the woman who was a worker in the kitchen this was a special task additional to the daily routine. According to her pirith has being chanted one of the nuns to invoke blessings on the newly constructed shrine room.                                                                                                                   (Field notes, 18/04/2011)

 

In informal discussion with Sumitra nun she stated that Pirith chanting was essential for their life and it was intended to inspire in both the chanter and the audience total dispassion and detachment and concentration.  She stated that at about 7.00 p.m. after worshiping Lord Buddha they were used to chanting pirith and in their room they were also chanting pirith in the night and in the morning. They mostly chanted three sutras named as Mangala Sutta, Ratana Sutta and Karaniya Metta Sutta.

Then she described what the advantages of chanting these suttas were. Mangala sutta contains thirty-six characteristic benedictions identified by Buddha himself.  When these benedictions recited with focused attention, develop inner peace and pleasure.  Ratana Sutta, offers a remedial technique through contemplation on spiritual riches awarded by the Holy Triple Gem – Buddha, Dhamma and Sangha. Karaniya Metta Sutta, contains a meditative theme on universal love and compassion. Building self-confidence and strength seem to be the primary objective of this popular Discourse on Universal Goodwill.                                                                                                             (Field notes, 24/05/2011)

 Kolugala nun stated they chanted sutta with a compassionate mind, with pure awareness and with centralized attention. Therefore it was an also form of a meditation. She added that they chanted pirith after worshiping Buddha in the evening, and at night. At the nunnery we were told of the power of pirith chanting in order to cure physical disorders. According to Dammadinna nun they chanted pirith in front of the chief nun at night.

                                                                                                                            (Field notes, 24/05/2011)

Reading religious books

Books that include Buddhist discourses are called sermon books. It was observed that nuns read Buddhist literature during their leisure time. Kolugala nun was reading a sermon book when we entered to the room.                                                                                                                              (Field notes, 10/02/2011)

In the discussion with Kolugala nun another day she stated that they were reading books like Tripitakaya, Daladawatta and papers like Budusarana. And she added that but now they prefer listening to cassettes pieces and radio talks to reading Damma books.                                                   (Field notes, 09/05/2011)

 In one of visit to the nunnery we saw ,Weragoda nun who was sat on the big stone in front of the avasaya was reading a damma book called “Buddha Adahilla”. It is about Atalodahama. She stated that she was reading Buddhist chronicles like the Damma padaya (manual Buddhism), Sutra Pitakaya, Maha Pirith potha. She said “Religious material on Buddhist teaching helps us to learn about practice of meditation and the influence of chanting stanzas and pirith”.                 

                                                                                                                           (Field notes, 09/05/2011) 

Get rid of carnal life and spending a celibate life is the main factor which guide the spiritual development and according to above evidence, it seems that it will be further develop by meditation. Nuns get mental well being by also chanting pirith. They get clarified facts related to meditation and chanting suttas by referring damma releated books.It seems that day to day religious rituals which were done for long time in nunnery also  is caused for spiritual development.

3 Improve knowledge of Buddhism in nuns and people through religious education for their personal well being.

Sunday school

Education in the largest sense is any act or experience that has a formative effect on the mind, character or physical ability of an individual. In its technical sense, education is the process by which society deliberately transmits its accumulated knowledge, skills, and values from one generation to another.

Buddhist education for women is a very broad topic. The Buddhist tradition that is been followed and the type of institution that is education women-monasteries, temples, dharma centers and so forth.

 Sunday school is the one of the most important service. Buddhism, Sinhala language and Buddhist way of life are covered at various levels for very young children as well as for teenagers. It is the well conceived desire of every Buddhist parent to bring up their children in a Buddhist environment. The School offers the best opportunity to fulfill those desires and to keep the children in touch with Buddhist teachings, customs and culture.

 The Prajapathee Sunday school is an organized effort to provide an opportunity for our children in their search for a ‘right-way’ of living. We understand the importance of Buddhist values to our lives. As parents, our sincere wish is to find happiness in our children’s lives and, for them to be free from suffering. To this end, Dharma school provides a solid foundation to develop wholesome thoughts that will take them to the ‘right-way.

Actually Sunday schools have played very important role in education field. Buddhism, religious observances Buddha dharma can be learned from Sunday schools. Children’s personality, communicative skills and fluency can be improved through morning assemblies.

  

In our observations we found a board in a Lady Blake nunnery noticed,

                               Ma niwatta Abikkama

                               Lady Blake Aramya

                               Silmatha Dharma Peetaya

                               Prajapathee Sunday school

                               Suddharma Kulagana Society

                                                                                                                            (Field Note, 10/02/2011)

In our discussion with Kolugala nun, she stated that, the Pirivena, Sunday school, Meditation program, Bodhi Pooja, Katina pooja to temple of tooth relic, except “Pansakoola” and all other Buddhist activities were some of the ongoing programs by the nunnery.                                                                                                                                                                                                                           (Field Note, 15/02/2011)

So it has clear that, Prajapathee Sunday school has being doing great service to Buddhism as well as children. The school which was started in 1907 for little girls was named as Lady Blake institution and the nunnery was famous a “Sri Suddharma nunnery”. The purpose of the first meeting was to establish a nunnery for Suddharmacharini nun and her students to give a school to do their studies. It aims to start a school to give Buddhist education related practices to little girls.                                  
                                                                                                                        (Siyawasa samaruma, 2005)

Sunday school helps to Produce well discipline prospective student generation, Gain the realization of the life through the Dharma, Adhering of the middle path, maintain a calm and quite mind and build up a religious society.

In the conversation with the chief nun, she stated that conducting Sunday school was one of the main activity which done by the nunnery. The name of the Sunday school was Prajapayhee and she was the principal.                                                                                                                               (Field Note, 18/04/2011)

These things could be further elaborated by the following interview transcript done on 18^th of April 2011 with the chief nun.

    I     : - What are the activities done by the nunnery?

  Nun  :- Conducting Sunday school, Pirivene education, Meditation programs, Sil             

             Program on Poya day, helping poor people, conducting Boodi Pooja programs,  

             conducting Buddhist religious discussions, ‘Katina pooja” to the temple of the   

             tooth.

  I      : - It is happy to hear that, you are doing such things. What is the name of the 

             Sunday school and who conducts it?

Nun   : - It is “Prajapathee” Sunday school and I am the principal of it.   

                                                                                                                (Interview transcript, 18/04/2011)

Sunday school sil program and meditation classes on each poya days, as well as school work were conducted in the proper order. Which was conducted from the beginning Siri Sudharma Sunday school was cancelled from the Buddhist related department as the school was taken over to the government by Mr. Dharmawansha. Mrs. Lila Dunivila who was the president of Sudharma Kulagana Society, at that time was interfered to start a new Sunday school at Swarnamali Girls College as Prajapathee Sunday school and assured students are not stagnated. 1969, Sunday school was again bringing back to the nunnery.                                                                                                           (Siyawasa samaruma, 2005)

According to my observation, I heard the noisy sound of children when I entered the nunnery premises. I saw two girls and six boys who had worn half sarees and National kits were carrying benches at “Boo maluwa”. The sermon hall which was the place, conducts the Sunday school. What I observe, when I entered the sermon hall: I heard the noisy sound, some children were learning, some children were standing, struggling and shouting. Three teachers were not in the classes.Weragoda nun told me that, chief nun was the principal and the retired teacher Mrs. W.G. Yasintha was the vice principal. The Sunday school was starts at 8.00 am and it conducts up to 11.30 am classes were grade one to Dharmachaiya (final class). Religious observances are conducted from 8.00 am to 8.30 am. Nuns make children to observe pansil (Five percept).

Mrs. W. G. Yasintha who is the vice principal at the Prajapathee Sunday school stated that, there were 360 students at all and most of them are girls. Hostel students, who around the nunnery also came here, Out of twelve teachers, five of them were female, two males and five nuns were taught.                                                                                                                              (Field Note, 24/04/2011)

The Sunday school was conducting in the sermon hall, which was adjoined in two buildings, occupying a floor area of 40 x 50 square feet. Roof of the sermon hall was covered with sheets. According to my observations, classes were not adequately facilitated. There were not enough benches, teacher chairs, tables black boards. Some classes were conducted on mats due to lack of benches. At my observation of teaching and learning process, sound was critically obstructed to each and every class due to not separat. There was a cupboard left corner of the right side building, packed with many books, magazines, and some files belongs to the Sunday school.

Grade one and two classes were joined. There were 17 students in it. While I was talking with vice principal; what I observed from the pupils at the classroom were, two boys were quarrelling two girls went near by a window and looked outside with smiling and chatting. Rest of other pupils did their work by own enthusiasm and got ready to show books to teacher. As I observed, Thenul had best hand writing and who was very much talented in writing essays.                                                                       (Field Note, 15/04/2011)

   

In a formal interview with the principal on 4^th of May 2011, she stated that the Sunday school was started as Siri Sudhrma Sunday school in 1907.After araised a problem it was shifted to Suwarnamali Vidyalaya as named Prajapathee, interference of Dunuvila Kumarihami who was the president of kulagane society. In 1969, it was shifted back to the nunnery. But it had conducted continuasly. Further she stated that, she was one of the student became from that Sunday school. Students had sat for the Buddhacharya examination also. Examinations were conducted by Buddhist related department. Quantity of students who came to the Sunday school was got decreased those days due to private tuition classes. When talk about the progress, all island wide gold medals had won by the students.                                                (Field Note, 04/05/2011)

There were some records in special note book of Sunday school.

·                     Registered number of Prajapathee Sunday school - 24/30/ q∙p`∙Ä 5386

·                     Number of teachers   _  14

·                     Number of students  –  360

                                                                           

I could found the

·                     Teacher’s register of the Prajapathee Sunday school 2011.

·                     List of teachers names of library fees.

·                     Information about the text books which gained by the Sunday school.

·                     List of the students who would sat for the final examination.   (Appendix  )

                                                                                                                      (Field note, 24/05/2011)

According to my observation, I heard the noisy sound of children. Buddhist flags were hung and both sides of nunnery path were decorated with various types of decorations using tissues of white and orange. Students were gathered and scattered in conversations with teachers. Vesak lanterns were prepared by students in class wise in every corner of the school. When I went to Bomaluwa, I could to observe Miss Chamila, who was the class teacher of Grade 8 was helping students to prepare vesak lanterns. Those were made using straws.

While senior students were preparing vesak lanterns, primary students were studying.  I observed that one of the classes conducted by Kolugala nun at outside of the sermon hall building using mats.                                                                                                                                 (Field note, 15/05/2011)

 

Sunday school to learn about Buddhism and learn to live in disciplinary manner                                                                                                                                               (Field note, 22/05/2011)

Iresha Rathnayake who came from Suduhumpola, Grade 10 student mentioned that she came to learn Buddhism and that she wanted to know how to live in peacefully.

                                                                                                                              (Field note, 22/05/2011)

The young male teacher Mr. A.k.A.S. Ganarathne mentioned that he had been teaching in Sunday school for six years. He was working there as a volunteer and serve the institution as hobby.                                                                                                                  
                                                                                                                              (Field note, 22/05/2011)

 The female teacher Mrs. Kumari Wijesinghe who came from Godapola mentioned that she had been teaching in Sunday school for seven years. She came to teach to give knowledge of Buddhism to the students and to help build up religious society. Further she stated that they could gifted well obedient, religious students to the society through the Sunday school                                     (Field note, 22/05/2011)

                                                                                               

 In a formal interview with the vice principal of Mrs. Yasintha stated that, Sunday school was conducted from 8.00 am to 11.30 am every Sundays. Morning assembly was conducted within half an hour and whiles that time nun made children to observe Pansil. There was a speech of a student. End of every month, student’s society was conducted. Students had won medals in inter Sunday schools competition. They were participated to the all island competition too. As well as they held Sramadane campaigns in hospitals, orphanages, schools etc. Many religious activities were conducted. Parents and Kulagana society helped to conduct the Prajapathee Sunday school. It was in adequate facilities. Sometimes students were on mats due to lack of benches. Further she stated that they were offered Rs. 2000/= as library fees and one uniform per year. The teachers of the school work on voluntary basis.                                     

                                                                                                                              (Field note, 15/05/2011)

 

Pirivena Education

Pirivena is a monastic college, similar to a seminary, for the education of Buddhist monks in Sri Lanka. Piriven have been centers of education in Sri Lanka since ancient times. Often “lay people” (religious followers not holding religious positions) receive education at a Pirivena as well. There are nearly 700 Piriven in Sri Lanka, which are maintained by the Ministry of Education. Young priests undergo training at these pirivenas prior to being their Ordination.

The objects of pirivena education is providing Buddhist educational facilities to bhikkus, nuns and to male lay pupils over fourteen years of age who are desirous of following a course of studies imparted in a Pirivena and who wish to receive their education in Buddhist environment.

The aims of Pirivena education is,

• To foster an interest among bhikkhus in the protection and progress of three fold sasane namely, Pariyatti, patipaththi,  Pativedha.

•  To foster discipline, knowledge in the Tripitaka and devotion to Dhamma among     bhikkhus in order to maintain the order of bhikkhus decending from the linage of Sariputtra and Moggallana Maha theras; 
  
  • To give training in practical knowledge, necessary for the Dhamma dutha activities in Sri Lanka and aboard snd in other services appropriates to bhikkhus. 
  •   To provide facilities for bhikkhus to acquire a thorough knowledge in various subjects and language including Buddhist philosophy, Buddhist culture, Buddhist History, Sinhala, Pali and Sanskrit. 

Nuns are highly respected social figures in Sri Lanka. Nuns follow strict and exemplary life rules, and only interns with serious discipline. Separate temples/schools exist for male and female monks and interns will only teach their specific gender.

According to our observations, there was a named board; one of the following things was noted. Silmatha Dharma Faculty, Central province 
                                                                                                                              (Field note, 10/02/2011)

In the discussion with Kolugala nun she stated that the pirivana was one of the activity which done by the nunnery.                                                                                                               (Field notes, 15/02/2011) 
   

Silmatha organization was established in 1984 under Buddhist Related Department new program. Since there were not enough space in the nunnery, Kandy Silmatha faculty of education was started at Thelubugala Nigroda ketta pirivena. Although subjects such as pali language, Abidharma, Buddhist culture were taught, since 1960 in the nunnery, with the government sponsorship, education system was established in more systematic way.                         

Although there were lots of difficulties, Kottemale Sudharma nun was able to conduct the classes for nuns on Abidharmaya, pali language, prith, Buddhist culture. Also programs like Meditation classes, sil programs, Bodi  pooja, pahan pooja, (lightning clay lamps) were held without any failure.

Silmatha education institute was established in 1987 based on Telabugala sri Nigrodha Ketta pirivena to initiate was proper education system for nuns. This institute was registered in Buddhist related department on 06^th  September 1988 and was opened on 07^th January 1989 as the central province Silmatha Dahrma Peetaya at Lady Blake nunnery, Katukele Kandy. Ven. Walikare Sumanawansha thera was appointed as head of the institute. In 1989 Ven. Pahamune Sri Sumangala thera was appointed as the dean of the Silmatha Dharma Faculity. With the guidance of the staff, syllabus of the pirivena was prepared to train nuns from primary education to Basic final examination of Piriven, Pracheena Prilimanary, Pracheena Medium, Pracheena Final, Thripitakcharyaeya, Dharmachariya and Sunday school final examination. It is happy to say that, staff was able to give education to nun to get the degree of Arts.

 Nuns who studied during this period were able to complete Pracheena Prilimanary, Pracheena Medium, Pracheena Final, External Art Degree by entering to the Universities and became university lectures as well as among those, Sinhala and Journalism department, Doctor Nawalapitiya Suddhammika, Anurudha , Reverent Kolugala Dinna, and reverent Idamgama Vajira who passed the  Pracheena Final and external degree of Art to be remembered here.

This central province Silmatha dharma Peetaya and Lady Blake nunnery have done grate service for many nuns who came from different provinces of country. Also an immense contribution was done towards Buddhism, religion society, Buddhist culture, phonology and to Sri Lankans from this institute.

Lady Blake nunnery conducted central province nuns education program successfully. In the earlier stages there were about 80 nuns did their education. They have got higher results from faced examinations. There were several nuns graduated from this institute. Present nuns were keener on learning Pali, Sinhala, Sanskrit, Suthra dhrma, English computer and etc. The nuns who hold art degree from pali university aims to help to spread Buddhism using their expert knowledge on languages. As a result of this education, nuns are teaching in several schools in the island and at Silmatha dharma faculty

To maintain the central province nuns faculty with the little amount allocated from the government was difficult. So many times Ven Kothmale Sudharma nun granted her own money student nuns education                                                                                                                         (Siyawasa samaruma, 2005)

When made a conversation with the chief nun she stated that, conducting pirivena education was one of the activities done by the nunnery.                                                                               (Field note, 18/04/2011)

Further she stated that, Silmatha education faculty of Kandy had estabilished at Thelubugala Neegrodha Ketta pirivena in 1984 with prior of Ven. Thelubugala chief incumbent due to inadequate facilities of Lady Blake nunnery. Pirivena education was started in Lady Blake nunnery in 1987. Ven. Pahamune Smangala thera was the Parivenadipathi and she was headof the pirivena. At first 80 students and twelve teachers were in pirivena. Students were only nuns not in lay people. Students had learned from Basic primary education and samanera bana dhamm pothe up to Pandith examination. Some had got through the end examination and entered the university. That was one of the best pirivena among others. Suitable education had given to different age groups. Vinaya, Abidharma, Suthra pali, Sanskrit, Pracheena Prilimanary, Pracheena Medium, Pracheena Final, English, Jathka books were some of the subjects which were taught. Further chief nun stated that, at present the pirivena had stopped temporally because lack of students and the students who were there had participated to the training program at Galle.
                                                                                                                              (Field note, 25/05/2011)

When informal conversation with Kolugala nun she stated that, she was one of the graduate who became from that pirivena. She had learned end examination of Sunday school up to pracheena Final in that pirivena. There were several graduate nuns had produced that pirivena and Nawelapitiya Suddhamma Anuradha nun was the first nun lecture of university history, who produced that Lady Blake nunnery. Teaching was done by the monk teachers as well as lay people. About 80 students were at first. Chief nun was the first student of the pirivena. Further she stated that pirivena education had not functioned temporally due to lack of provision and student nuns.  

                                                                                                                              (Field note, 25/05/2011)

Some nuns, those who have finished their Pirivena studies and pursuing higher education, Training and education for the nuns do not just include theoretical studies but the nuns also have to know how to apply their knowledge to their spiritual practices as well as to extend their hands to those who like to learn the Buddhadhamma. That’s the reason to conduct Prajapathee Sunday school. There are various counseling programs for pregnant mothers and families as well as for girls from correction schools.

We found the log book of pirivena. It had mentioned that, the days which conducted the pirivena and about the students and teachers and some other special notes. It was mentioned that, pirivena had conducted 04^th of January 2008, which was the first day of first term of 2008. Both students and teachers were participated.   

                                                                                                                              (Field note, 15/05/2011)

We found the time table of pirivena 2002. Privena had held from 7.45 am to 11.45 am. Basic Primary education, Piriven, Pracheena Prilimanary, Pracheena Medium, Pracheena Final,  Pali, Buddhism, Sanskrit were some of the subjects which mentioned on the time table.                              
                                                                                                                              (Field note, 15/05/2011)

 We found the register of both teachers and students of pirivena in 2005. It was mentioned that, the staff of Silmatha dharma Peetaya in central province. At that register, the names of the students from primary to pracheena Final were mentioned.

                                                                                                                              (Field note, 15/05/2011)

Buddhist religious discussions

Buddhist religious discussions help to solve religious problems which raised from nuns and lay people. And also it helps to improve knowledge. In our conversation with Kolugala nun she stated that, Buddhist religious discussions were one of the ongoing programs by nunnery.                                                                     (Field note, 15/02/2011)

Chief nun mentioned that, Buddhist religious discussions were one of the activity which done the lady Blake nunnery.                                                          (Field note, 18/04/2011)

In a formal interview with Weragoda nun, she stated that, when ariased some dharma problems, they had discussed at the avasays, in the office room, after having day alms at dinning room, and Sunday sermon discussions.                             (Field note, 30/04/2011)

I observed that, the Buddhist religious discussion in Sunday sermon. What I observed the nuns of the nunnery were sitting on the floor in front of the priest and were listing to the sermon. Other people also were sitting on the floor. There were about 70 people gathered. While conducting the sermon, one of the young lady who wore the white cloth, discussed about dharma problem.                                                                    (Field note, 01/05/2011)

In a formal interview with the chief nun, she stated that, religious discussions were conducted on every Sundays and especially on poya days. Buddhist nuns as well as lay people were participated. Nevertheless, chief nun further stated that, when dharma problem were raised, nuns discuss at the office, dining room and avasaya.                                                                                         

These things could be further elaborated by the following interview transcript done on 1^st of May with the chief nun.

 I            : - On which days are religious discussions conducted?

CN         : - On every Sundays and especially on poya days. Guest priest comes on

                   Sundays. While the sermon and after the sermon, discussions are held.

I             : - Who are participating?

CN         : - not only Buddhist nuns and monks as well as lay people participate.

I             : - How many people?

CN         : - Earlier It was about nearly 200 people. Now it is less, Because of their busy

                   Lives.

I             : - Without Sundays and poya days, are any religious discussions held?

CN: - Yes, yes. When problems were raised, nuns discussed at the office. After alms at dining    room and at awasaya, actually it is help to solve religious problems and improve knowledge.                                                                                              (Interview transcript, 01/05/2011)

I observed that the Buddhist religious discussion in wesak poya day sermon. Large numbers of people were gathered, in the sermon hall relatively other days. Most of them had observed sil. All were in white clothes. Lots of school children and different age groups lay people were there. There was calm and quite environment could have seen at the sermon time. But two boys were struggled time to time. After conducted the sermon, religious problems were discussed without any age limits.      

                                                                                                                              (Field note, 17/05/2011)

Publishing Books

Chief nun stated that, Publishing books and articles were the important activity for education field which done by the nunnery. Actually it was a great service to the society. People can improve their religious knowledge using those books and magazines.

                                                                                                                              (Field note, 15/05/2011)

In the discussion with Kolugala nun she mentioned that, they had published articles to the papers, Magazines. “Siyawas samaruma”, “Nane pahane” were the books. They had Published articles through the association of Silmatha in central province.

                                                                                                                            (Field notes,15-05-2011)                                                                                                                   

I could have found the “Siyawas samaruma” book. Articles of chief nun’s and Kolugala Dhamma Dinna were included. 

4 Propagating the teaching of Lord Buddha, through establishing interrelationships between Buddhist monasteries in Sri Lanka and other Asian countries.

Monastic and Buddhist ordination

Buddhist monasticism began about 2,500 years ago in ancient India, during the lifetime of Lord Buddha. The monks and nuns (sangha) were wandering mendicants as this was the life style of religious practitioners at that time. After the demese of the Buddha, these communities grew more stable and eventually became permanent residences for monks or nuns. The lineage of nuns' ordination exists from the time of the Buddha. The first nun was his aunt, who raised him after his mother's death. Although the nuns were subordinate to the monks in terms of institutional power, their spiritual capabilities were recognized.

From India, Buddhism spread to Sri Lanka in the third century B.C.E. The daughter of the great Buddhist King, Asoka, brought the bhikshuni order from India to Sri Lanka. From Sri Lanka it went to China and then afterwards to Korea. Currently, Sri Lankan nuns can take the ten sramanerika precepts (Dasa sil). However, these Dasa sil matha choose a life of a vowed simplicity, a life directly related to the preservation and propagation of the Dharma to benefit others. They are the example of that lifestyle that all Buddhist practitioners are committed to. They live in celibacy and wear robes demarcating them as Buddhist nuns due to recent improvements in communication and transportation, the various Buddhist monasteries are now in more contact with each other. Some women who live by this are ten-precept desire to receive Buddhist ordination.

Later years, Bhikshuni ordination died out in Sri Lanka due to political intervention. In the nineteenth century after bringing higher ordination (upasampada) from Burma the doctrine of  lord Buddha was propagate all over the island. At that time a woman named Catherine De Alwis who lived in Bentota studied the teaching of Lord Buddha  and the discipline of Buddhism under an Ayuruvedic doctor, named Koswatte. After 11 years of studying the doctrine in Burma she came to Sri Lanka after being ordained as a nun taking the name of Sri Sudharma chari. She formed the Sri-Lanka association of Bhikkunis in 1905 with the help of the diyawadana Nilame Dunuwila Nilame, with the intention of ordaining of  nuns.  Lady Blake the wife of the Governor at that time began a school for small girls at Katukelle in Kandy. The school was named Lady Blake’s institute. The Diyawadana Nilame , Mr. P.B Nugawela and Mr. C. B. Nugawela helped her to establish this institute. Lady Blake nunnery was established later as the result of a gathering of some enthusiastic people at the temple of tooth relic in Kandy.                                                                                 

                                                                                     (Siyawas samaruma report, page 17)

On one of our visits the chief nun was in the main office with Weragoda nun. The Chief nun sat in the arm chair and Weragoda nun was clearing the table removing waste papers from it. The Chief nun warmly welcomed me and directed me to sit on a small chair in front of her. She asked me what I wanted to know. Then I told her that I wanted to ask about the Buddhist ordinations and its rituals, as she seemed not so busy that day.  In the informal discussion with the chief nun she stated that three years before Thailand and Nepal ladies had came to Lady Blake to study about ordination and other Buddhist rituals. Finally they received ordination and went to their countries to propagate Buddhism. Then she stated that she had 23 local students who had received ordination by her. Suddenly she stood up and went to her room. I heard her open the cupboard. A few minutes later she came out with a photo album. She gave it to my hand and showed me several photographs about ordination ceremonies. Some were of the ordination of Weragoda and Vishaka nun. In the photographs showed the steps of ordination. According to there were several steps go through such as getting permition from the parents by worshipping them, dressing as a Sinhala bride and requesting ordination from the chief nun by worshiping her, wearing white clothes, shaving head by chief nun, wearing yellow coloured robes, chanting pirith by other nuns, receiving gifts from parents and relatives finally parents worshiped the new nuns before they left from the nunnery. I was interest about the rituals then I thought I would get several copies of the photographs  from them so I asked the chief nun and she gave me the album to take copies. Then I took several photographs with my camera and i thanked to the nun. She told me that there were another two  waiting women to get ordination in the near future. One of them was Miss Kulugammana who met us several times in the white dress. They were practicing to be Buddhist nuns and their duties were chanting pirith, performig boodhi pooja and not taking dinner and observing the ten precepts.

                                                                                                                         (Field note, 19/05/2011)      

When we consider about the Lady Blake nunnery, it has been greatly involved in propagating the Buddhism through Buddhist ordination not only in Sri Lanka but also in other Buddhist countries.

 

The Lady blake Buddhist nunnery buildups interrelationships with Buddhist monasteries in Sri Lanka. 
The Lady Blake nunnery conducts different religious activities for the all around development of people. These activities are the Propagation of Buddha’s teachings to locals by Dharma yathra  religious activity, Katina pooja on the temple of the tooth relic, Sinhala and Tamil new year rituals, annual Uduwap (December) full moon poya day programme at  Adem’s peak and annual religious programs at the Sri maha Bodiya and the Ruwanweli Stupa. These activities are done for the welfare of children, youth and people of all ages to benefit peace of mind and to maintain relationships, friendship and sisterhood and with mutual understanding to direct Buddhism towards the movement for world peace.
On one of our visits to the Lady Blake Buddhist nunnery, the chief nun was not there. The assistant nun venerable Weragoda stated that the chief nun had gone “Dharma Yathra” religious programme which involves carrying of the sapling of jaya srimaha boodi tree to the main Buddhist religious places in Sri Lanka like Rathnapura Saman Dewalaya, temple of tooth relic Kandy, Anuradhapura, Polonnaruwa and Jaffna. becouse the Bo- tree is the most revered religious objective in Sri Lanka. As  Lord Buddha received enlightenment under a Bo -tree. Thus Bo- tree became an important part of Sri Lankan worship culture.                                                                                                                   (Field note, 10/02/2011)

The Sinhala and Tamil New Year is a national festival in Sri Lanka. The celebration of Sinhala & Tamil New Year was the result of Buddhist religious influences. The New Year is a family celebration tied up with traditions. One of them was visiting temples, parents, friends and relations and making peace and starting anew. When we visited the Lady Blake nunnery On 18^th April 2011there was no one in the nunnery except nun Vishaka. All the doors were closed and some were even padlocks. When we asked about the other nuns she told us all the nuns were visiting to their homes town nunneries and temples for alms giving ceremonies and as New Year rituals. It seemed that this nunnery had several activities and rituals to share with other Buddhist monasteries.                                                                                         

                                                                                                                              (Field note, 18/04/2011)

The Temple of the Tooth Relic constitutes the premier Buddhist place of worship in Sri Lanka and is the cynosure of the Buddhist world. The main Katina pinkama in the temple of the tooth relic is done by the Lady Blake nunnery.  In the Vap period (October) religious activity is performed during the period from Vap Full Moon Day to Ill (November) Full Moon Day. The most important event is the Katina Pinkama or offering of robes to the monk. Vassana Kala, or the rainy season of three-months starts from the Esala (July) Full Moon Day and ends on Vap Full Moon Day. However, during the rainy season a monk remains within the temple. The monks end or give up Vas on Vap Full Moon Day. This is called Vas Pavaranaya. From Vap Full Moon Day, Buddhists commence a series of special religious events.  During this period of  three months the lady bleak nunnery provides the Danaya (breakfast and lunch) to the monks who were in the temple of tooth relic. The annual Katina puja done by the nuns and devotees from the Lady Blake nunnery this brings peace of mind and maintain interrelationship with thecommunity.                                                                     (Field note, 18/04/2011)

   

Adam’s peak is one of the highest mountains in Sri Lanka. It’s elevation of  2243m. The mountain is located in the southern reaches of the Central Highlands, in the Ratnapura district of the Sabaragamuwa Province - lying about 40 km northeast of the city of Ratnapura. The surrounding region is largely forested hills, with no mountain of comparable size nearby.  To the Buddhist, the imprint found on the summit of the mountain is the hallowed footprint of the Lord Buddha hence the Name given as SriPada. The Buddhist Pilgrims walk up the mountain, following a variety of routes up thousands of steps. The journey takes several hours at least. The pilgrimage season starts on Uduwap Poya day (December). This annual pilgrimage is also organized by the Lady Blake nuns and devotees.  The devotees and the nuns climb the mountain during the night to the peak to participate in the morning rituals. In the morning the Buddha pooja  Perahera (procession) was organized with the guidance and the leadership of the Chief nun. Not only in Sri pada that but also in Mahiyangana, Kelaniya, Somawathiya, Seruwawila and Polonaruwa the annual Buddha pooja processions are organized by the Lady Blake nunnery.                                                              

                                                                                                          ( Siyawas samaruma report, page 07)

Religious practices with other countries.

One of the main features of a social institute is keeping interrelationships with other institutions. The Lady Blake Buddhist nunnery as a social institute has so many interactions, social and religious fellowship with other Buddhist monasteries not only in Sri Lanka but also in India, Nepal, and Thailand.

In our observation in the main office at Lady Blake we saw several Buddha statues kept inside the cupboard. They were in different sizes and styles. Some were seated and some were standing Buddha statues. Some statues were made of brass, stone and some were wood.  When we asked about those statues from the Weregoda nun she stated that the most of these statues were gifted by Thailand devotees to the chief nun who came to the Lady Blake nunnery.                                                                    

                                                                                                                              (Field note, 20/02/2011)

Buddhism was established in Sri Lanka more than 2000 year ago by missionaries sent by king Dharmashoka in India as a result of the relationship with the Sri Lankan king Devanampiyatissa. A branch of the Sri maha Bo-tree was brought from India to Sri Lanka by a nun named Sangamithtta and planted at the Mahavihara. The Bo- tree is the most revered pilgrimage objective in Sri Lanka. Worship of the Bo- tree became an important part of Sri Lankan Buddhist worship and so Bo tree shrines were established in every monastery. On 26^th February 2011 the chef nun told us she had came on that day at 3.00a.m. After  performing several religious activities which were held in India for nearly one week. She mentions that they had taken took a sapling of Jaya Sri maha Bo-tree from Sri Lanka to India .                                                                                                                                                                                                           (Field note, 26/02/2011)

 A program called as Dharma Yatra, is a pilgrimage tour of holy sites of Buddhist religious places. It has two aspects, one is a motorcade going around Sri Lanka and the other is visiting India the purpose is to establish peace while preserving the historical identity of each country and defeat the conspiracy to convert Buddhists to other  religious faiths, and to re-establish the Buddhist states where the Buddhist and the other religious groups can live in unity and peace.

The Katina Pinkama takes place once a year, in any one temple or monastery. Buddhist devotees anxiously look forward to either individually or jointly make the offering of the Katina robe to the Maha Sangha. Many people wish to do this and  many temples carry a list of advance reservations made by devotees to offer the Katina robe, which is considered an annual event regarded with very high esteem as it accrues immense merit.  The lady Blake nuns also organize a Katina pooja in India with the help of devotees. The Katina Chivaraya (robe) so prepared is brought in grand procession carried by the person who has undertaken the offering of the robe the procession is lead by drummers, devotees carrying Buddhist flags and candlelit colourful lanterns, seasath and perades the streets from the early hours of the morning on the day of the offering to enable most devotees to catch a glimpse of this rare and spectacular event.

                                                                                                              ( Siyawas samaruma report 2005 )

In a discussion with the Chief nun on the subject of pilgrimages, she stated she went to India  13 times with devotees and she took them to the main Buddhist religious places in India such as Beneres, and Buddagaya. She stated that Thailand and Nepal devotees visited Lady Blake many times.  It seemed that this nunnery has several connections with other countries to propagate the teachings of Lord Buddha.                                                                                                           

                                                                                                                           (Field notes, 20/05/2011) 

 

Sangamiththa Perahara (pageant) and Dharama Sangayana (Buddhist council program)

The Buddhists of Sri Lanka owe a great debt to Arahat Mahinda, son of Emperor Asoka, who introduced Buddhism to Sri Lanka. This great Buddhist missionary arrived here on Poson Full Moon Day began a cultural and social revolution, during the reign of King Devanampiyatissa. The lives of the people changed. Dramatically, from onwards peaceful serene religion – Buddhism moulded peoples lives.

With the introduction of Buddhism, to Sri Lanka, the chief consort of Devanampiyatissa, queen Anula was keen to enter the sasanaya or order. She appealed to Arahat Mahinda to ordain the womenfolk. Arahat Mahinda stated that he was unable to help them. He stated that his sister Sangamitta Theri who was in India would be able to help them. She arrived in Sri Lanka with a sapling of the Bo -tree and created a huge impact on the lives of Sri Lankans. Today, saplings from the Jayasiri Mahabodhi have been planted at various Buddhist places of worship the world over. The introduction of Bhikkuni Sasanaya or the order of the Nuns and the planting of the Sacred Jayasiri Maha Bo-Tree at Anuradhapura took place on Unduvap Poya Day (December).

To commemorate this great event Sri Lankan organized an annual Sangamiththa pageant on at Unduvap full moon poya day. Lady Blake nuns take the leadership in the pageant and participate in pageant held in different places in Sri Lanka.

                                                                                                               (Siyawas samaruma report, 2005)

In the informal discussion with a devotee he stated that a thousand of nuns had participated Sangamiththa pageant in the Buddha Jayanthi 2005. 

                                                                                                                            (Field notes, 18/05/2011)

In my data collection I was able to find out several photographs of  Annual Sangamitha Pageant and Dhamma Sangayana (Buddhist Council program).

                                                                               

The Buddhist monks and nuns gatherings came to be called the Buddhist council. The purpose of the council was to review the Buddha's teachings and take steps to preserve them. The Council's first order of business was to review the rules of discipline for monks and nuns. The Vinaya-pitaka (Basket of Discipline) the Sutra-pitaka (Basket of Sutras) and the Abhidharma-pitaka, (Basket of Special Teachings) were discussed there.

 On one of our visits to the nunnery, the chief nun was busy and organizing some event I asked it a lady who was in the nunnery about it. She told me that the chief nun and the other nuns were ready to go for the Dhamma sangayana program which was held in Kalubowila.

                                                                                                                            (Field notes, 18/05/2011)

The promoting and propagating of Buddhism is strengthening Buddhist unity, friendship and understanding among them and maintaining peace and fellowship. With the Buddhist ordination, keeping inter relationship with other monasteries, Buddhist council programs and different religious pageant help to propagate Buddhism. It seems that different religious activities and programes which were organized by the nunnery resulted in  propagating the teaching of Lord Buddha in Sri Lanka and some other countries.

Conclusion

This study was aimed to learn about " What was happening in a social institute". Our selected social institution was Lady Blake nunnery in Kandy. As a Buddhist religious institute this nunnery has its own specific features. this institute was trying its best to reach their vision of reliving all beings through paramount of Lord Buddha. to reach this, they spent a simple life and they teach community to lead peaceful and simple lives. According to their mission, this nunnery promoted various religious activities to brighten the Buddhism.

The lady Blake nunnery was established with the utmost intention of walking in the path of Dhamma to reach the final goal of 'Nibbana." To accumulate that position the nuns at the Lady Blake lead a simple and peaceful life despite all the difficulties and hardships they face in the middle of an urbanized area.Among many others who do social service to obtain popularity, nuns at Lady Blake grant their service purely with the intention of teaching the society to build social values. All and all together their noble example is a source of inspiration to all. Their serene and peaceful countenance was a soothing sight to the pious eyes. When ritual and social values are sinking among from the generation, Lady Blake nunnery leaves a great respect to the entire female generation. with the patronage of the chief nun Sudharma, religious and social services have been granted from this nunnery. We should honor to this great service rendered by this institution for molding up respectable and good citizens to the society.     

Suggestions 

We would like to make suggestion to the institute to build their spiritual side further by an additional meditation sessions to their daily routine and for the people in the society. Also we would suggest if any relevant institution would take sufficient steps to form Pirivena education again in this nunnery like it existed many years before.

Intellectual auto biography

At a time where people’s minds are running behind worldly pleasures to obtaining self indulgence, a set of nuns are facing a great difficulty and lot of hardships to achieve their utmost in giving a meaningful message to the society. Of course their immense effort must be appreciated. It surprised all of us who visited the Lady Blake nunnery to see the calm and quiet environment they maintained in the middle of a busy and a urbanized atmosphere.

We were unfortunate that we could not make it meet the chief nun on our first visit. Yet, a very good impression about the chief nun had already been created in our minds according to the other nuns and the nunnery premises. We often got together and discussed about our research and each of us had a positive and a very happy opinion about this. It can be quoted as the foremost reason we were able to reach the success today. Our impression about the chief nun was proved when we made our second visit to the nunnery. She welcomed us with a pleasing smile and it meant a lot for us. When we handed over the letter of permission on for the research she mostly welcomed us. Her warm and kind courtesy dragged away much of the pressure we held in our minds.

Our frequent visits to the nunnery paved the way for a close connection with the nuns. Once at an alms giving where hundred nuns participated, we offered a robe. We also observed sil at a sil programme held by the nunnery. We made it a point to take part in Sunday sermons and it’s interest made us to participate more and more in sermons in the future. All these facts prove how much we got attached to the religion and the nuns much more than before. Through this we internally developed our mental condition.

We clearly saw how much dedication and effort the nuns have devoted in the process of helping the society. The Buddha teaching declared ‘Athiththo Thanha daso’ meaning by fully kicking away the nature and the valuable social morals, people have got attracted to fairy tales and they have got lost in unreachable expectations. These nuns are trying to make awareness in the society about this specific fact. They help the general public to get rid of this and peaceful and simple lives.

This is the major intention of these nuns. We too consider this research as a valuable opportunity for us to be a part of this great social project.