Epoch Making ceremony of
presentation of Sri Lankan
to the Tibetan spiritual
leader His Holiness the
Popular & leading Buddhist Magazine in Sri Lanka,
“Mettavalokanaya” Monthly Buddhist Magazine was recently
presented to the Tibetan spiritual leader His Holiness the
Dalai Lama by the Founder, President & Chief Editor of
Mettavalokanaya, Mr. Buddhika Sanjeewa, at Rajgir - Nalanda
International Convention Centre, Bihar, India on March 20,
2017. This is the first time that a Sri Lankan Buddhist Magazine
was presented to the Tibetan spiritual leader His Holiness the
His Holiness who was very happy and blessed the
Mettavalokanaya people for their future success. His Holiness
appreciated the contents and the various dhamma articles in
the Mettavalokanaya, Buddhist Magazine of Sri Lanka.
Mettavalokanaya has now been published in English and
includes 52 pages of articles related to Buddhism. Since its
establishment in December 01, 2014, the Buddhist Magazine
has been successfully distributed to over 40 countries up to
date, and also to all districts across Sri Lanka.
Mettavalokanaya Buddhist Magazine will continue to
aim to be the magazine that will take the higher teachings
of the Enlightened One to those in Sri Lanka and across the
world. The magazine comprises of special articles written by
leading Buddhist Monks in Sri Lanka & overseas as well as lay
“Mettavalokanaya” Buddhist Magazine’s slogan is “The
Aspiration of Metta (Loving kindness) to Enlighten the Minds”.
Our mission is to write and publish on pure teachings of
Buddha and share them via different print media and online
media platforms with the whole world.
It is also our sincere aspiration to bring the message
of the sublime Dhamma to the youth of today and to lead
them in the correct path to happiness, where they are today
inundated by such digital and social media contents that
influence them to defile their mind.
More information about the magazine and all published
articles can be accessed on the website - www.mettavalokanaya.
com, as well as on socials media- Mettavalokanaya Facebook
page, Youtube, Google +, Twitter, Blogger, Instagram, Linkedin,
Yumpu, Flickr, Pinterest, Tumblr and Wikipedia.
Mettavalokanaya sincerely believes in our Dhamma
effort which would be very useful for those on sublime path
as well as those who aspire to be in that path all around
the world. We also desire to publish more publications as a
Buddhist Centre in the near future. It is our sincere promise
that we shall strive all the time to bring the message of
sublime Dhamma to all in this world which is beset with greed
and hatred and help them to alleviate their minds and lead
happy lives both here and hereafter.
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W;=ï Nd.Hh ysñ lr.kq ,enQfha" ˜fu;a;djf,dalkh˜ udisl
bka§h rcfhka ,o úfYaI wdrdOkdjla u; bkaÈhdj
n,d .sh fu;a;djf,dalkfha ks¾ud;D" iNdm;s yd m%Odk
l¾;D nqoaêl ixcSj uy;d úiska bkaÈhdfõ ìyd¾ m%dka;fha
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2017 ud¾;= ui 20 fjksod meje;s cd;Hka;r fn!oaO iuq`Mj
w;r;=f¾ § fu;a;djf,dalkfha msgm;a lsysmhla fuys§
w;sW;=ï o,hs ,dud kdysñmdKka jykafia fj; ms
We tend to forget our connection with the world but
we are like a family, and the death of one of us should bring
tears to the rest of us for the remaining part of our life. If we
could see the interdependence of things, it would be easy
for us to see the beauty within everything we contact. The
death of a brother creates an unbalanced family, just as the
killing of a rabbit or cutting down of a mango tree will cause an
unbalanced world. We fail to see things how they are but try
to express them to suit our needs. If we could take ourselves
to be part of the world, how could we end the life of others?
The world we live in, due to our greed and ignorance, is
becoming a place that brings restlessness and fear to many
living beings. Man, due to his greed, is creating things that
will destroy even his own life. Our early grandparents lived in
the moment, but today’s people try to live in the next coming
hundred years before they even know what will happen in the
coming second. Man, due to his greed, can be inconsistent;
destroying his own home while thinking he is creating a good
place for his future child.
The better thinking through
Most Venerable Dr. Bhiksuni Ming Yu
The President - Chinese Young Buddhist Association in Taiwan & the Honorary Adviser
of the World Alliance of Buddhists (WAB) and President of the Outstanding Women in
We are kept prisoners in the circle of birth and death
because of our ignorance, attachment and aversion. We are
all alike insofar as we are subject to afflictions, yet there are
many differences among living beings with which we are all
familiar. For instance, some of us are wealthy, while others
of us are poor; some are strong and healthy while others are
weak and diseased, and so forth.
All difference arising which separates beings from
actions, needs and behaviors are what we call karma. Karma
also determines what kind of next life into which one should
be reborn. We might also recall that part of the Buddha’s
experience on the night of his enlightenment consisted of
gaining an understanding of how karma determines the
rebirth of living beings--how living beings migrate from happy
to unhappy and from unhappy to happy conditions as a
consequence of their particular karma. So, the real definition
of karma is action; that is to say, the act of doing this or that.
This action however is not mechanical nor is it unconscious
or involuntary. On contrary, karma is intentional, conscious,
deliberate action motivated by volition or will.
According to the law of karma, if we perform a
wholesome action, sooner or later we will obtain a wholesome
fruit, or result, and if we perform an unwholesome action, we
will inevitably obtain an unwholesome or unwanted result. In
Buddhism, there is a saying, which goes, “particular causes
bring those particular effects that are similar in nature to
those causes.” This law is fixed.
In this section I will consider human karma as the central
figure of discussion because we all belong to the same realm.
Human karma is separated into three ways. This is what
the Buddha said. We have body-generating karma, speechgenerating
karma and mind-generating karma. All intentional
actions of body, speech and mind produce karmic results that
will inevitably occur. This is
unchangeable, and even the
Buddha cannot change this
law. You make it, you face the
karma is divided into three
basic kinds; I have tried to
give a brief description of
these kinds in the following
sections. According to your
action, you may have a good,
bad or neutral result. Good
karma is produced by acts that
are intended to help other
living beings; for example,
donations of materials to
those in need. Bad karma is
produced by acts that are
intended to harm other living
beings, like walking on top
of ants, killing mosquitoes,
murdering, cursing and
The Buddha said,
“Happy is goodwill towards
all sentient beings; happy
is non-attachment; happy
is he who has heard the
Truth and utilizes it; happy
is the one who controls his
mind; happy is the one who
lives without sensual and
flirting pleasures.” A single
unwholesome thought can
cause immeasurable suffering for oneself as well as for
Dams had dangerous thoughts of
falling in love with Chris, which resulted
in rape and the loss of two lives. Suicide
is not the solution to frustrations and
disappointment, as it creates even
more problems. The Buddha teaches
that there is a best, most convenient
way to end suffering. This way purifies
the mind, and a purified mind cannot
have suffering. The Buddhist Teaching (Dharma) says,
“Suicide is morally and spiritually
wrong and is a cowardly way of ending problems. Suicide
cannot occur if your mind is pure and tranquil.”
The path of insight, the path of investigation, helps us
to examine the nature of experience. What seems to be ‘me
being born, moving around in that world out there, and who
will die one day,’ when it is examined closely it’s recognized
that the world is happening here, in our field of experience.
As the Buddha said: ‘That whereby one is a perceiver of the
world, and a conceiver of the world, that is called “the world”
in this Dhamma and discipline.
And what is that whereby one is a perceiver of the world,
and a conceiver of the world? The eye, the ear, the nose, the
tongue, the body, the mind0…. The world is the world of our
experience. It’s our mind’s construction of the world. That
is what is experienced. And
that is born, takes shape and
dissolves, moment by moment.
The sounds of these words, the
feelings of the body, moods
of irritation, enthusiasm,
alertness, sleepiness, comfort,
discomfort, these are patterns
of consciousness, organic
patterns of change, arising,
taking shape, dissolving.
That is the world. There
is no other world we can
meaningfully speak about. We
can only talk about the world of
our own experience. Even if we
use machines and devices to
measure them, those patterns
will still all appear only within
the sphere of our perceptions.
The world is in the mind,
the world we experience
is woven by our mind; it is
woven into being – arising,
passing away – moment by
moment. But that which knows
the world, that which is the
Lokavidhu - the knower of the
world – what is that? Where
is that? It is the most real
thing there is, this quality of
knowing, yet it has no shape,
It is not a person, it does
not begin or end, it is not
here or there. It is totally real but completely
intangible. How mysterious. But when
the heart is allowed to embody
that quality of knowing, awakened
awareness, then that is the realization
the Deathless, the Unborn and
Undying itself. That which knows the
born and dying is not the born and
dying. That which knows inspiration
not inspired. That which knows regret
a n d pain is not pained. That which knows
suffering is not suffering. This is why
liberation is possible.
4 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 5
Buddhism and Modern Science….
Most Venerable Dr. Galle Udita Nayaka Thero
Chief Sangha Nayake Thero of Singapore and Chief Abbot of the Buddha Vihar Society
in Singapore, the Director of the Wijayananda Buddhist Training Institute, the Senior
Lecture in Institute of Buddhist Philosophy, Buddhist and Pali University in Singapore.
Teaching of the Buddha - The Lord Buddha founded
Buddhism in six hundred BC. He delivered His first sermon at
Deer Park in Varanasi. The sermon contains on the Middle path
that constitutes eight noble path namely right understanding,
right thoughts, right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration. It also
consists of four noble truths that one should realize to attain
salvation namely the truth of suffering, the truth of the cause
of suffering, the truth of cessation of suffering and the truth
of the path leading to the cessation of suffering. One should
give up two extremes namely indulging in sense pleasures and
self-mortification in order to follow the middle path.
Doctrine - His teaching comprises Sutra, Vinaya and
Abhidhamma. Sutras are the sermons delivered to various
kinds of people at various occasions to suit their characters
and understanding. Vinaya is the discipline that comprises
of many rules and duties for disciples to practice for their
discipline. Abhidhamma contains analysis of mind and matter
and their role in making existence of life.
In brief, Buddhism is a philosophy of life rather than a
religion that binds the man to God. It contains many aspects
of life, whether holy or secular life. It has revealed the path
to liberation. The liberation mainly is mainly focused by the
wisdom. According to Buddhism, Knowledge and wisdom
are not the same. Knowledge can be gathered through
sense faculties but wisdom can be achieved only through
the development of mental culture. Scientists have special
knowledge that has been achieved by their thoughtful
experiences based on the knowledge gained through sense
faculties. Wisdom is genuine experience rehearsed through
inward development. It has to be developed through three
kinds of realities namely impermanence, suffering and
Buddhism embraces all happenings in the world through
five natural orders namely order of cause and effect, biological
order, seasonal order, order of mind and the order of norm.
The theory of relativity has been founded by the Buddha many
centuries ago in Abhidhamma and it comprises of 24 causal
relations. Buddhism has given a new meaning to all existing
things and all the things in the world are made of causes and
conditions. Without external and internal communication
among beings through senses there is no world according to
Buddhism. Life exists due to the accumulation of Karma.
Modern Science - In this modern world there are many
inventions by the science. Many of the things invented by the
science have been useful to people. But there is no perfect
conclusion of the research and examination of the facts in
science. What have been founded today can be changed
tomorrow by new research and findings. Many new inventions
come to market every day to gratify the senses of man. There
is no end of desire of man with those new inventions. Most
recent new invention of modern science is information
technology. It has made the world very small.
Benefits of science - All activities of man have been
made easy by the discoveries of modern science. Everything
has gone to electronic. But when we carefully study of the
result of the new invention, we see there are also a lot of
disadvantages of new products. It is very obvious that people
have been addicted to hand phones and laptops that they
rarely talk to each other rather than communicating through
face book. Each and everybody have so many friends in face
book and they communication with others electronically only.
The electronic machine handles all records of man and
the man is free of maintaining the memory of things. Thereby
he is no more responsible for the future in case of breaking
down of the machine. Now we have to question ourselves
whether this mechanism could help us to get rid of suffering
and attain the bliss of emancipation.
We have some respect to modern inventions of
science; especially the inventions of human field of health
have prolonged the life of man, prevented man from various
sicknesses. Science that has discovered cloning may help to
replace damage organs. Cloning of human may not ethical.
Industrial inventions also have helped the man to make many
perfect mass products with less labor. At the same time many
have lost their jobs.
Disadvantages of modern science - In spite of peace
and harmony in the world the new discoveries of nuclear
and chemical weapons could have been conducive to many
calamities and destruction of the man. The man lives in
uncertain world. Any time another war can be erupted as
long as the desire of man for power has not been appeased.
The man plans his own destruction using even his modern
scientific discoveries. Desire, anger and illusive thoughts have
been dominated in the mind of man. He simply believes what
has written in books and what has he heard from others and
tries to empower his own concepts and thoughts. He is a slave
to his own tradition and therefore he abuses human dignity
based on his own thoughts.
Although scientists and Buddhist doctrine have
eliminated certain superstitions and meaningless traditional
practices the man is still not able to get rid of his own
attachment to wrong views and practices.
Buddhist revolution - Buddhism has discarded ancient
creation of discrimination of man and treated all equally not
by birth but by actions of man. Buddhism talks not only about
the man but all beings. It has taken brave steps to protect all
beings from selfish killing committed by man. But the man still
justifies what he is doing is correct. He eats innocent dump
animals in order to gratify his sensual feelings. He justifies it is
not wrong to kill or destroy others in the name of religion or
God or as a way of his livelihood.
Free Thinkers - Some do not want to follow any religion
and they say that they are free thinkers. It is more dangerous.
But one cannot be free thinkers simply by refusing religion.
Religions help man to practice good deeds and to avoid evils.
Founders of religion have introduced certain morals for man to
practice for their good behavior and salvation. Man has abused
the religion and he has turned it for his own selfishness. If an
individual want to be a free thinker Buddhist teaching is the
best for one has to adhere because Buddhism has made man
to think. There are no orders or compulsory commandments
in Buddhism. It is said Buddha is only a guide. He does not
promise one to take him to heaven. But Buddhism has taught
people the way to happiness and heaven. The doctrine has to
be seen by oneself, enlightenment is to be realised by oneself,
it has to be realised by individually and the wise. The teaching
is revealed for any one for enquiring.
Challenge of science - Science may never find the causes
of existence and the way to get rid of suffering. Science does
research only on material elements. Buddhism goes beyond
it by investigation on mental factors. Mental energy only has
coordinating factors. We have learnt that Material elements
are conditioned by four causes according to Abhidhamma,
that is Karma, Citta, Utu and Ahara. They are the cause and
effect, mind, season and nutrition. Mental energy runs all the
time in a state of flux. It can even produce material elements.
The nature of mind is arising and perishing giving rise to
Seventeen thought moments constitute one unit of
matter at a time. Thoughts processes that direct senses
towards objects for functioning are explained only in
Abhidhamma in Buddhist teaching. The cognizing of object is
decided depending on the number of thought moments. The
object is very clear and the function is taken place when only
mind runs to seventeen thought moments. Once the function
is done it is also registered twice in the mind. Mind is also the
main source of Karma. The seven impulses constitute Karma.
Contact, feeling, perception and thought are the mental
constitutes that operate Karma. Actions are outcome of the
Scientists believe that mind is in the brain. According to
Buddhism, mind starts in the heart and it moves away when
the heart stops. Five external faculties and mental faculty
coordinate to cognize objects. Mind has it own functions. It
also has its own processes. If the mental object is clear mind
will cognize the object through its thought processes. Recent
discovery of quantum theory that contains the minimum
particles involved in physical entity same as energy that has
proved the duality of mind and matter in Buddhism. The
measurement of the mind depends on the mental properties
inculcated at the time of its functioning according to Buddhism.
Conclusion - Modern science is useful but there are some
disadvantages to unwise man. Now there is no value of time
as the man spends more time to get information of others
that is not so important. He may neglect very important works
than that of surfing internet. On the other way information
technology is very useful also to gain knowledge that is
unknown to oneself. People share their knowledge quickly
through this modern technology. Communication among
people has become very easy by emails and short message
services through hand phones and computer.
Buddhist teaching leads the man to the path of spiritual
development. Ethical learning and practice in Buddhism
are useful tools to make the life balancing of the man.
Accumulation of knowledge without the moral conduct of a
person would be useless. With reference of man’s spiritual and
material wellbeing, one can say that Buddhism goes beyond
science. Many notions and speculations of man referring
especially transcending experiences through meditation have
awakened man’s wisdom in Buddhism rather than gaining
experiences through five senses.
6 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 7
The introduction of “Dhamma Patipada” training
program has thus created as a wonderful and an explicit
Dhamma learning journey for all of us irrespective of your
Buddhist Culture and background. I have personally taken 8
long years on this discovery path to re-discover the blissfulness
that I have missed.
Birth is uncertain and Death is certain. So what is the
objective in life “Liberation” onwards to Nibbana. There are
many of us getting in and out of Temple, Dhamma classes,
Dhamma Sharing sessions and yet have no idea how to
deplete defilements and eradicate to start freeing oneself
Where is the starting point?.... Often many have
prompted on acquired knowledge but unable to disengage
from “Dukkha”. “Dhamma Patipada” course comprises of
12 sessions and is designed to lead lay person to a better
understanding through his / her tunnel of lights, as personal
vision onwards to emancipation and its final destiny. It provides
a clear understanding of how to get started by clearing and
settling of one’s mind with a road map.
The “Dhamma Patipada” program is to show cross
reference journey from the real world to the Dhamma world
with the intention how Dhamma affect us in carrying us
through our businesses and day to day life harmonizing the
Environment through all our humanly activities. These issues
are highly task process oriented system and is always too
narrow too late for all technical solutions.
The main Humanistic views carrying the theme through
all the SDT (Small Dhamma Talk) is to improvise and improve
life gradually by Modiflex (Modify Flexibly) management
Dr. Dhammika Jeremy
The Dhamma Teacher in Singapore, President of Utopia Aire International & Buddhist
Fellowship in Singapore
technique. In this way, they can immediately practice and see
results and be motivated towards their humanly goals in life.
In today complexity of modern living life style, they often
got swayed away by our deep rooted defilements. In its worst
case, we have developed our own greed idealism, hatred
and delusion without knowing the outcome. All forces and
actions sources are from IDC (Ideology, Power and Control)
of individual resulting conflicts and unexplained behavior and
differing context of the situation.
The objective of this program is 01 - To create a Heuristic
effect through Dhamma learning and cultivation to impact on
each individual, to cause realization. 02 - To acquire Dhamma
knowledge as a universal platform for all human worlds to
reduce conflict within and across boundaries, cross culture,
race, religion for a safer, peaceful nations and harmony. Thus
peace can be restoring without uprooting and intruding
cultures, hatred or bloodshed. 03 - To practice Dhamma with
observation seeking truth and realization. 04 - To transform
individual to be a better person and in the light onwards to
In today complexity of modern living life style, we often
got swayed away or carried away by our rooted defilements.
Technology development and rapid enhancement create jobs
and convenience but also created conflicts, problems that
change social behavior and norms. The environment has
greatly affected the health of human beings and the way we
communicate has also greatly changed our life style.
Materialism becomes a technological race for more
wealth thus ignoring all health threats. We now live in
this modern world Ghettos and life is full of doubts, fear
and unpredictable nature in life. In its worst case, we have
individually developed our own greed idealism, hatred and
delusion without knowing the outcome, intentionally or
unintentionally. All actions sources are from IDC (Ideology,
Power and Control) of individual resulting conflicts. The
Buddha also repeatedly affirmed that humans have to rely
only on themselves for their release from suffering. There is
no external authority or savior to rely on.
The “Dhamma Patipada” Program consists of 6 parts
with 12 sessions, and I have the program covering SDT talk
on Part 01 - Basic Buddhism and Dhamma study. Part 02 -
emphasized on “Are we living or leaving Samsara” (Identifying
the range of Dukkha involved and classification for analysis,
time management allotment, and Spider Metaphor will be
used to illustrate the 3 evil roots).
Part 03 - “Is Dhamma your high code in life” (creating a
better understanding life style and Dhamma practices) and Part
04 - “Developing Dhamma Culture” (Understanding liabilities
in life and harmony to develop peaceful and emancipatory).
Revealing how this eventual universal culture will provide
new possible human worldly peace to reduce conflict within
and across boundaries, cross culture, race, religion to rebuild
peaceful nations and harmony.
Thus peace can be restoring without uprooting and
intruding cultures, hatred or bloodshed. Part 05 - is built on
lay person teaching on selected Sutta for lay person, such
as Sigalovada Sutta (this set directions for the individual
and cultivation, and also guidelines in how to avoid pitfall in
life). Part 06 - on the modern management tools and critical
thinking to recover from messy problems and situations. All
mini case studies will be on real time by the participants group
and recording will be provided for future references.
One of the interesting talk features is to demonstrate
what is the difference in the real world and Dhamma
world? Most human related problem are confused by these
two dwindled pair in the mind and causing despair, getting
into multi-layer of problems and into delusion. It became
inseparable and messy resulting disruptions, distrust and
relationship break up.
Beside the brief basic Dhamma talk on five precepts,
Paticca Samuppada, Tilakkhana, Four Noble Truth, Eight
Path, Kamma, I share to the scholarly audience in using
management tools to solve critical and messy problems that
relate to Dhamma studies. These tools are based on Critical
Thinking, SSM (Soft System Methodology) complementing
HSM (Hard System Methodology).
The complementary theory will be introduce for
the purpose in educating lay person participants tools for
seeking solutions to their messy problems onwards to a
more Dhamma based humanistic living in this modern world.
The most important part is in how human being recognized
the “Technical Aspect between Human and Nature, and the
Practical aspect between People to People, and how would
one seek emancipatory towards freedom and liberation” in
realizing the truth.
The study of this “Dhamma Patipada” program is to
demonstrate what are the difference in the real world and
Dhamma world in how the integration can take place while
complimentary management tools will used to be deployed
to enhance the resolution of doubts and messy problems and
ease oneself from stress and sleepless night?
My next presentation SDT talk tittle is “Logical and
Logical is illogical”, “Born Free to be Un free”, “Brain Talk or
Mind Talk?’ I love to deliver small talk and is easier for lay
person to adsorb and digest. I use Pali terms where necessary
and applicable, however most of my talk are crafted based
on the attendees both their level of literacy and level of the
understanding of the Dhamma.
Buddha….. It is the desire of all beings wanting to be an
Arahant or Bodhisattva. Well it is good to have it consistently
in mind always and work towards it. Defilements can only be
clean up when one have the knowledge to experience, time
line for development, consistence recurring wisdom and "letgo"
commitments and relationships that don’t relief you from
samsara and bad influence. Your daily practice to include and
consistently developed all the required 4 Sublimes to gain and
maintain your focus and purity towards liberation.
It is about the mental health that we all are trying to
eradicate from and from knowledge to wisdom journey as it
take many “Dhamma Patipada” cycles repeatedly to resolute
and to gain higher level of wisdom. Yes for this much, I know I
am not teaching scholars in how to suck egg but because I am
willing to share my research contribution to all my Dhamma
Brothers and Sisters.
Well in conclusion, my style of interactive SDT is
always no more than 30 minutes as this will highly draws
the audience attention with discovery interest. It is based
on a highly interactive style of deliberating, and Q & A. Real
case study set up for developing mind synthesis to reflect on
a case by case basis to react on the learnt Dhamma. It has
been a great pleasure on this journey to share “Dhamma
Patipada” Program and is a good platform to develop Buddhist
community and networking. I hope my sharing can help and
set some new directions in achieving out common Buddhist
goals and objectives individually and hopefully someday the
world will return to be a better place for all earthlings.
8 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 9
When we train the mind, it’s not just a question of
using a meditation technique to bludgeon the mind into the
present moment. If that’s our approach, the mind is going to
start rebelling, finding ways of slipping around our defenses,
because there are times when the meditation technique is
right for the situation and times when it isn’t. The times when
it isn’t: That’s when the mind is going to rebel if you singlemindedly
use just that one technique and don’t have other
techniques or approaches up your sleeve as well.
Meditation is not just a question of technique. In training
the mind, you have to remember there’s a whole committee in
there. In the past the committee has had its balance of power,
its likes and dislikes, and the politics among the various voices
in your mind. Each of them has different tricks for pushing its
agenda on the rest. So just as these defilements have lots of
The mind training for
Most Venerable Bhante Prashil Ratna Gautam Thero
The Secretary General - Sanghakaya Foundation Gujarat, Ahmedabad, India
tricks up their sleeves, you as a meditator need to have lots of
tricks up your sleeve, too.
One really basic trick is for when the mind says, “I’ve got
to do this. I want to do that. I don’t want to meditate.” You’ve
got to ask, “Well why?” And play kind of dumb, so that the
mind really has to explain itself. It’s like lesson number one in
any journalism class: If you really want to get a good interview
out of people, you have to play dumb, ask stupid questions,
so that they think they have to explain things to you very
carefully. And oftentimes they reveal all kinds of things they
wouldn’t have otherwise.
It’s the same with your own mind. When greed, anger,
and delusion come into the mind, they usually barge in with a
lot of force and expect to push you right over. So one thing you
have to do is to ask, “Well, why? Why should we follow that?
Why should we want instant gratification?” And there will be
an “of course‐ness” to their answer the first time around. “Of
course you want it this way. Of course you want it that way.”
“Well why?” If you’re persistent in being block‐headed like
this, all the defilements will start revealing themselves. You’ll
see how shabby they are. You’ll be able to get around them
It’s like training a little child. Sometimes you have to be
strict with the child, other times you have to offer rewards,
patiently explain things. Other times you have to make up little
games. In other words, you have to use your full psychology
with the mind. But this time around you’re not using it for the
purpose of deception, which is what the mind ordinarily does
with itself. You’re using it for the purpose of truth and honesty,
for what’s really in your own best interest.
What does the wandering mind do for you? It gives a
little bit of instant gratification and then that gratification
goes, with nothing left to show for itself. If you keep allowing
this to happen, where are you going to pick up the skills you’ll
really need when aging, illness, and death hit with full force?
This is why the Buddha stressed the principle of heedfulness
all the time. We can’t just spend our time sniffing the flowers
and looking at the sky. There’s work to be done. When the
mind is untrained, it causes us a lot of unhappiness. If the
mind is well trained, if it’s more tractable, it can bring a lot of
happiness our way.
In order for that to happen, you have to learn how to
psyche yourself into the mood to meditate. Once it starts
meditating and begins to see the results, it gets more willing
and tractable most of the time. Then there are times it starts
rebelling all over again, totally irrationally. So you’ve got to sit
down with it again, work things through with it again, to see
exactly what issue got covered up the last time around and is
only now getting exposed.
This is one of the ways in which you learn a lot about
your defilements. It’s not that you have to wait for a totally
solid concentration before you can see the defilements
clearly. A lot of learning about the defilements lies in learning
how to struggle with them as you bring the mind to stillness.
You begin to see: “Oh, this is how greed works, this is how
aversion works, this is how I’ve fallen for this stuff before in
the past. Well, this time around I’m not going to fall.”
Sometimes it’s like a battle. Other times it’s more a
question of learning how to work together in a way that’s for
your own best interests: how to be a mediator, a negotiator, or
a patient teacher. You’ve got to have lots of ways of relating to
the different elements in your mind. The times when you can
win the defilements over to your side: That’s when it’s best.
Your desire turns into a desire to practice. Your hatred turns
into a hatred of the defilements. You learn how to use the
energy of these things for your own true benefit.
That’s when you can be said to be a discerning mediator.
You can’t gain insight simply by following the rules. Somebody
says, “For insight you need to do one, two, three, four, five,
six, and seven. So you do one, two, three, four, five, six, seven
without any thinking, without any reflection on what you’re
doing, and yet that doesn’t give you any true insights. It gives
you pre‐programmed insights sometimes, but the actual
startling new understandings that can come through the
meditation don’t happen because you’re too busy following
The directions are there for you to apply to the mind and
then to observe, to look at what happens, to reflect on what
happens, to make adjustments. Make the meditation your
own and not just somebody else’s bulldozer running through
your head. After all, the big issue is how you relate to yourself,
how you relate to the body, how you relate to feelings,
perceptions, thought‐fabrications, and consciousness. That’s
the area where you’re causing yourself suffering, so that’s the
area where you’ve got to gain sensitivity and insight. Nobody
else can get into your head and straighten these things out for
you. You use the techniques of meditation to see what they
reveal about the mind. Then you build on those lessons so
that the meditation becomes your own.
When that’s the kind of mind you have, it’s a really good
mind to live in. We live in physical places only for a certain
amount of time but in our own minds all the time. Try to make
the mind a good place to live so that, no matter what else
happens outside, at least the mind is on proper terms with
itself, not fighting itself, not doing stupid things that aren’t in
its own best interest. Get so that it really does know how to
deal with the aggregates as they arise, how to deal with pain
so it doesn’t turn it into suffering, how to deal with pleasure so
it doesn’t turn it into suffering. Get so that the mind develops
a basic intelligence in sorting itself out, managing itself, so
that all your mental powers suddenly become powers you can
truly put to good use.
As we were saying today, there are times when, for your
own good, you don’t want to be focused on the breath. There
are things you have to think about, things you’ve got to plan
for, things you have to ponder, where you take all the powers
of the mind you’ve trained in concentration and put them
to other uses. That way the benefits of the concentration
permeate your whole life, everything you do.
10 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 11
Newly Chief High
The Chief Incumbent of Brescia Buddhist Temple
in Italy Royal Pandith, Most Venerable Wathogala
Dhammika Nayaka Thero was appointed as newly Chief
High Priest Judiciary of Italy by Karaka Maha Sanga Sabha
of the Malwathu Chapter of the Siam Sector in Sri Lanka.
The great ceremony held at the Malwathu Maha
Vihara premises in Kandy, Sri Lanka on August 19, 2017
evening. The Chief Prelate of the Malwathu Chapter of the
Siam Sector in Sri Lanka, Most Venerable Tibbatuwawe
Sri Siddhartha Sumangala Mahanayake Thero presented
Sannaspathra and Vijinipatha to the Most Venerable
Wathogala Dhammika Nayaka Thero at the auspicious
New appointment already included the honorary
title of “Saddharma Keerthi Sri Sobhitha Sugunatissa”
to Most Venerable Wathogala Dhammika Nayaka Thero.
Most Venerable Wathogala Dhammika Nayaka Thero
has been the most impeccable in playing a vital role of
a religious ambassador and began his Dharmadutha
activities and it was extended to the countries like
Thailand, Myanmar, Singapore, India, Nepal, Japan, USA
and Europe Countries. Both at temple and abroad he
has been a versatile speaker sharing his knowledge
through immaculate preaching.
A book titled “Budunwahanse wadala shadrawa”
containing Dhamma sermons delivered by Most
Venerable Wathogala Dhammika Nayaka Thero was
presented to his Mother on this occasion. The Maha
Sangha including the Maha Nayake Theros of
overseas and devotees were participated in
this historically event.
“Suki Deegauko Bawa..!!” -
“Mettavalokanaya” wish to the Most Venerable
Wathogala Dhammika Nayaka Thero all the best of
luck in his future endeavors in his monk life. Wish a long
and a healthy life to continue all the services that he has
been continuing so far. Being an asset to the entire world
our blessings of the Noble Triple Gems be with the Most
Venerable Wathogala Dhammika Nayaka Thero always..!!
12 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 13
Definition of Behavior
Our behaviour is the result of our thoughts and actions;
it is the way we respond to external situations and conditions
as a result of our inherent nature and kammic influences.
Our thoughts and responses may be developed and swayed
by both positive and negative, direct and indirect educational
factors and social interactions.
For the educator good behaviour should be second
nature if adhering to right thought and practice. We judge
others and others judge us by behaviour; as educators we must
learn to judge and monitor our own behaviour to ensure that
kilesa does not create delusions inappropriate to successful
self-assessment. By seeking constantly to invoke boon in our
daily lives, delusions are evaporated by truth.
Without education, it is easy to fall into bad practices,
behaviour and habits. We may fail to notice the
harmful and detrimental effects of our
thoughts, speech and actions. Lack of
education may allow us to fall prey
to addictions such as alcohol,
drugs, gambling, physical
gratification and socially
degrading behaviour, even
to criminal and inhumane
Importance of Human Behavior
and Making Choices….
Most Venerable Phrarajbhavanajahn (Luang Por Dattajeevo Bhikkhu)
Vice Abbot of Wat Phra Dhammakaya, Vice President of the Dhammakaya Foundation,
Most Popular and Respected Dhamma Teacher & Author in Thailand.
activities. Such is the power of kilesa without the counter
power of an educated mind to recognize the devastating
effects that kilesa has upon not only this lifetime, but also
those in the future.
A life without education renders one at a great
disadvantage to resist kilesa and the hidden sufferings that
it brings. We must be educated to recognize and know that
kilesa is the master of disguise, offering only suffering hidden
beneath a false cloak of fleeting pleasure, fulfillment and
satisfaction. Important causes of suffering from living together
include selfishness and bias as follows:
Selfishness - leads to suffering when each person
thinks mainly about his or her own benefit rather than giving
support, encouragement and material things to others. When
problems occur in the family, group or community, if there is
lack of cooperation and people behave selfishly then suffering
and conflict will transpire.
Bias - manifests itself in four categories: love, anger,
wrong view and fear. Families, groups and communities that
suffer from selfishness and bias cannot be peaceful as each
individual acts only in self-interest to the detriment of others,
causing conflict and disharmony. Without education this lack
of consideration for others will be impossible to overcome
as personal selfishness and bias are very powerful causes of
suffering, both to the individual and to the others around
To solve the problems and sufferings that arise due
to selfishness and bias, structured education that develops
virtue and morality will lead each individual to recognize
the sufferings caused by their own selfishness and bias.
With educated guidance individuals will be encouraged to
understand the benefits of making boon in their own lives for
the good of others. There are three ways an individual may
do this, which are by giving, by keeping the precepts and by
With these three practices individuals will develop
empathy with others and the ability to create
harmony and happiness between themselves
and others. Their sufferings from
selfishness and bias will be eliminated
and conflict will turn to consideration,
cooperation and support. To cultivate
the nature of living together in
society and creating
virtue, teachers need to instill a sense of open-mindedness in
their students in order that they are able to live easily side by
side with others that may not share their own views, values
and outlook on life.
The student must understand that nobody in this world
is perfect and that it is not better to be richer or poorer, an
agnostic or a believer and so on, but that what is important
and makes a good human being is measured by the thoughts,
words and actions of that individual. Not all human beings
will be good, nor will they all be bad; the student must be
encouraged to understand and practise reasoned tolerance to
integrate successfully within society.
It is also important that the student recognizes and
overcomes discrimination towards others, be it due to age,
gender, handicap, race, religion, status or appearance. No
one can live alone in this world; each individual is directly
or indirectly linked to others through environmental, social,
economic and political factors from which we cannot escape.
As human beings we all share these influences that affect our
lives. Only by people working together under the common
definition of ‘human beings’ are we able to overcome or
manage the problems that these influences have; this may
only be achieved by overcoming discrimination and bias.
Correctly and morally taught from an early age to pay
respect to and understand the true nature of what it is to be a
human being, especially with regard to the cause and effects
of thoughts, words and deeds in daily life and the human
suffering encountered, will undoubtedly create the most
favorable conditions for the pupil to achieve full potential in
The good habits and conduct that the pupil acquires will
alleviate or eliminate the three sufferings of living one’s life,
living together and repelling kilesa. This is the ultimate goal of
education in the realm of Buddhism, to educate the individual
as well as society at large. Immediately, after the birth of a
new human being, the parents must have sufficient education
and knowledge to sustain the refueling of the baby’s four
elements and provide protection, education and guidance.
If the parents do not have sufficient knowledge to do
this, the baby will not thrive but become physically weak, be
of poor health, and fail to grow and develop good habits. As a
child, teenager and adult he or she will not have the acquired
knowledge and understanding to be able to accumulate good
kamma by reasoned thought and actions. Inevitably, kilesa
will generate bad kamma and resultant sufferings will follow.
As previously explained, kilesa is transferred through our
kamma from lifetime to lifetime; even a baby will be subject
to these sufferings. For example, when hungry, and if not
fed at the appropriate times, a baby will suffer the emotion
of anger, clutching and kicking out aggressively towards its
mother because of the defilements already implanted in
the mind. Moreover, a good education system is essential in
assisting the parent to continue to build the knowledge of the
individual along the right path to further strengthen the fabric
of human society in a way that is of benefit and diminishes
Good community education leads to vibrant mental
and physical health, good personal and social habits plus an
enhanced ability to source and absorb knowledge. With the
right education the pupil will develop the ability to create
boon and resist kilesa from an early age.
14 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 15
"The 2 nd Global
Held in Malaysia….
Buddhist Forum, Award Ceremony, Alms Offering &
Maha Sanga Dana to more than 150 International Monks
& Nuns, Pindapata Programme, Dhammacakkappavattana
Sutta all night chanting, Candle light peace procession to
pay homage to Triple Gems programmes held together
The delegates discussed 03 days on July 22 - 24, 2017
the most valuable events & current issues of the Buddhist
World & shared their ideas with others on the occasion.
The summit provided a platform to discuss various
areas of the current context of the Buddhist world. The
delegates identified the challenges faced by the Buddhist
communities from around the world and internal factors
and external factors such as political, economic and other
After the visit in Malaysia
The 2nd Global Buddhist Congregation, The World
Buddhist Sangha Summit & The World Buddhist Sangha Youth
Summit" held at the Dharma Buddhist University, Pahang,
Malaysia on July 21 - 25, 2017 under the leadership of the
President of World Alliance of Buddhists (WAB) Dr. Pornchai
This Summit hosted by Dharma Buddhist University in
Malaysia under the patronage by Most Venerable Master Hui
Hai Thero, Rector of Dharma Buddhist University, Pahang,
Malaysia. This time theme was “Global Alliance of Buddhist
The Maha Sangha presided by the Chief Prelate of
the Asgiri Chapter of the Siam Sector in Sri Lanka, Most
Venerable Warakagoda Sri Gnanarathana Mahanayake
Thero, the Deputy Sangharaja of Bangladesh, Most Venerable
Sathyapriya Maha Thero & The Chief High Priest Judiciary of
Malaysia and Chief Monk of Sri Lanka Buddhist Temple, Sentul,
Malaysia, Most Venerable Bhutawatte Sri Saranankara Nayaka
Maha Thera and more than 150 other Buddhist Monks are
among those participated for this grand summit at the Dharma
Buddhist University premises. 250 delegates participated from
16 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 17
The Life Targets….
Most Venerable Muwagama Muditha Thero
The Incumbent of Pundarica Buddhist Temple, Daegu, South Korea.
Life goals have three levels: the goal on Earth, the goal
in the celestial realm, and the goal beyond (Nirvana). The goal
on Earth is to live happily, enjoy good health, be blessed with
a good family and be accepted in society. Everyone wishes for
this, whether they believe in any religious faith or not.
Those who have faith in a religion have a second level
of life goal, because they believe in life after death. This is
the goal in the celestial realm. Why do people with religious
faith believe in heaven and hell? Many major religions have
backgrounds that include meditation in their doctrines and
practices so they already know about ‘Inner Light.’
Buddhism strives to provide a means to brighten this
light continuously by looking within, in contrast to other
practices that may seek to brighten the ‘Inner Light’ by calling
on outside acknowledgement or help from their gods or
deities. Buddhism is not mentioned in many other religions or
faiths. The highest level of life goal is the goal beyond heaven,
that which we call Nirvana. Only the Buddha taught about this
as his ‘Inner Light’, manifested through meditation, which was
bright enough to reveal the truth of all things and release him
from human sufferings into Nirvana.
Meditation - The practice of meditation in daily life leads
to understanding the value of the right view. Those who do
not easily have an understanding of the right view. With the
right view comes the ability to know yourself and the obstacles
that need to be overcome to achieve excellence in the field of
teaching and all other aspects of living one’s life.
Meditation creates the right foundation from which
to acquire and disseminate knowledge correctly and
efficiently. There are many different schools of thought and
methods applied regarding practising, learning and teaching
meditation. However, the subject of meditation technique is
a subject on its own and should be studied separately but in
conjunction with the theory presented in this book. Suffice to
say at this point that meditation enables one to see one’s own
mind through connecting with the ‘Inner Light.’
Willpower, Inspiration and Sustainability - Meditation
is the catalyst for developing willpower, deriving inspiration
and sustaining a life based on the truths of this world. Even
with good intentions and commitment, without training the
mind through meditation the focus and progress with regard
to learning and teaching will not be as successful or complete.
Without a method to understand and look into one’s
own mind, it is not possible to become aware of the negative
influences that cause suffering. With regular meditation comes
the power of sustainability of direction and intent, thought
and action, progress and refinement. Meditation alerts us
to our failings and distractions and cultivates consistency of
behavior while increasing our potential in this lifetime and the
Economic, political and social problems arise as a result
of incomplete education. Mismanagement and imbalance
between academic and ethical education leads to a systemic
breakdown within the immediate society and between
different societies in other places. A world inhabited by moral
beings would be a peaceful world. Only with moral education
can human beings eliminate conflicts, selfish and greedy
tendencies and practices so that man may truly coexist with
mindful and peaceful consideration for each other. This state
of peaceful coexistence will only be achieved if all parties work
together to solve the moral failings caused by incomplete or
18 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 19
Here at the outset, we have to identify what are the
social issues. It can be categorized under the few headings
as, 01 - Social issues caused by poverty, 02 - Social issues
caused by extreme competitiveness, 03 - Issues of youths, 04
- Issues pertaining to social division / stratification, 05 - Issues
pertaining to environment, 06 - Issues pertaining to modern
science, technical knowledge.
Poverty and wealth are interrelated. A poor helpless
person leads a miserable life because he is unable to acquire
even the basic needs of life such as food, clothing, shelter and
medicine in time of illness. According to Buddhist teachings,
food is of paramount importance to sustain a life of any living
being. It is the foremost basic need (Sabbe sattā āhātṭṭhikā).
Food sustains life. Food nurtures and protects the body and
help its growth (ayaṃkāyo āhāraṭṭhiko, āhāra paṭicca tiṭṭhati,
anāhārena tiṭṭhati). Buddhism teaches that hunger is the
worst form of ailment (jigacchā paramā rogā1). Body needs
alleviate hunger. There is no fire worse than hunger (Natthi
khudā samā aggi).
It is well known that among many nations in Asia and
among certain African countries such as Somalia and Ethiopia
the common incidence of hunger has arrested the attention
of the whole world. The modern world continues to reach
new heights in development at great speed due to science
and technology. But paradoxically, two third of the world’s
population continue to suffer the consequences of malnutrition
due to insufficient intake of food both quantitatively and
qualitatively. This is solely due to the distribution of wealth
and resources in an unequal manner among the nations and
peoples. Inability to acquire the minimum basic needs of life
results in malnutrition, beriberi, chronic skin diseases, plague
and host of other diseases.
Where there is poverty there is hunger. According
to Buddhism poverty is a sorrow (Dāḷiddiyaṃ pi dukkhaṃ
lokasmi. One has to sweat and toil hard in order to eke out his
daily bread. That is suffering (idāni āhāra gaveṭṭhi dukkhaṃ).
Solution for the Social problems through
The Teaching of Buddhism.…
Venerable Dr. Ittademaliye Indasara Thero,
B.A. (Hons.) / M.A. / Ph.D. Senior Professor in Department of Buddhist Philosophy,
Buddhist and Pali University of Sri Lanka, Chief Incumbent - Sri Sambuddhaloka Maha
Viharaya, Colombo, Sri Lanka.
It does not in any way imply that one should be content with
whatever is available or that one should not work for his wellbeing.
Buddha in a discourse in Anguttara Nikaya has extolled
the virtues of a person who strives hard to improve his lot for
a contented life. He categorized four types of persons thus:
01 - A person in darkness and bound for darkness (Tamo tama
parāyano) 02 - A person in darkness but bound for light (Tamo
joti parāyano) 03 - A person in light but bound for darkness
(Joti tama parāyano) 04 - A person in light and bound for light
(Joti joti parāyano)
The first category is described as those born into
lowly, miserably poor and unfortunate families in squalid
environments who are unable even to earn their daily
sustenance. They are generally far below the average
in intelligence, appearance, build, not pleasing to look,
sometimes deformed and prone to miserable diseases. In fact
they are not aware that there is a brighter side of existence
around them. Such person in his unclean, unsatisfactory body
and mind nurtures his mental defilement and engage in all
unsatisfactory actions which invariably lead him to far more
unsatisfactory state after death.
The second person even though he is born to a lowly
poor family strives to keep his mind wholesome, speak good
words and does wholesome things without being a nuisance
to others. Such a person leads a happy life and end up in a
wholesome state after death.
The third person though born into a traditionally good,
wealthy and renowned family and lives a comfortable life,
does not have a pure mind, engages himself in unwholesome
actions and speak unwholesome words and finally after death
ends up in a sorrowful state.
The fourth person born into a respectable family
engages in all good activities with thoughts pure and clear.
He speaks endearingly to all concerned and lives a life full of
happiness. Such a person is reborn in a very satisfactory state
after death. The second and the fourth are worthy to praise
Cakkavatti sīhanāda Suttaand Kūṭadanta Sutta
clearly explain that poverty leads to ethical and spiritual
degeneration. An open policy with a well thought out plan
should be activated to eliminate social ills. Equal opportunities
should be afforded to every citizen without prejudice to race,
religion, cast or social standings in order to uplift the welfare
of all citizens in a country. (Sabbe janassa anavata).
In Vyagghapajja Sutta the Buddha has shown how
to root out poverty and make worldly progress. According
to the Sutta there are four rules which directly influence to
develop worldly ordinary life as 01 - Achievement in Alertness
(utthānasampadā) 02 - Achievement in Conservation
(ārakkhasampadā) 03 - Good Company (kalyāṇamittatā) 04 -
Even life (samajīvikatā)
These things were lucidly explained to Dīghajānu. In
the first condition, the Buddha says that unswerving effort
and concentration in whatever occupation one indulgence
in, agriculture, industry, trade, public service or any other
vocation. Ensure the protection and safety of wealth, wellearned
in justice and by fair means. One should associate with
men of virtue, honesty and sincerity. In the fourth the Buddha
exhorted the principle of a balance life style according to one’s
Expenditure should not exceed income. One should
abstain from immoral conduct, alcoholism, gambling and
association with questionable characters. Should one adhere
to these four principles intelligently with devotion, attainment
of worldly progress will be the inevitable result. This is how to
The main factor that has a direct impact on the alleviation
of poverty both at individual and social level is, according
to Sigālovāda Sutta the worker. The process of production
depends on his healthy make up of body and mind. Evaluation
of his work quantitatively is done on his performance during
a given period.
Buddhism does not condone irrational exploitation of
labour for the personal benefit of an individual or a group.
According to Karl Marx, capitalism breeds on exploitation
of labour leading to unemployment, poverty, crime
and degeneration of sound values. According to Mahā
Dhammasamādāna Sutta of Majjhima Nikaya, if a person is
engaged in theft and stealing, speaks falsehood, engages in
immoral conduct and other crimes in order to lead a happy life
of sensual pleasure he will inevitably be reborn with various
mental afflictions and subjected to painful physical disabilities
and torture2. Exploitation of labour is synonymous with
robbery. Such attitudes stand condemned in Buddhism.
Buddhism does not advocate maximum production at
the cost of man’s wellbeing. Instead Buddhism advocates an
ethically clean, efficient and planned economy for the benefit
of the work force and the society in general. The only objective
of a private enterprise is to earn maximum profit. During the
period around 600 B.C. no large scale industries or business
The Buddhist view on the economy and trade at that
time can be seen in Aggañña Sutta, Cakkavattisīhanāda
Sutta, Kūṭadanta Sutta and Mahā Sudassana Sutta of Digha
Nikāya among others. Whenever there sprang up economic
problems, the state intervened for the benefit of the people in
the following manner:- 01 - provide assistance to agricultural
and livestock farmers with necessary infrastructure, seeds,
water, manure etc The commentary elaborating on the
passage, says that when the grants given by the state are not
sufficient, the state may release more supplies. 02 - provide
necessary capital for trading activities 03 - reasonable wages
to the state employed
Whether the ownership is by the state or private
individuals, everything done should be based on an ethically
acceptable foundation. Poverty, unemployment, extreme
competitiveness, issue of the youth, social unrighteousness
and economic instability could be overcome thereby. The
society of course, the country will become prosperous.
Well-earned wealth brings happiness and contentment
to the laymen. The Buddha once addressed the wealthy
Anāthapiṇdika and said, stability of one’s possessions is a cause
for contentment (Atthisukha); consumption of such wealth
with friends and relatives is a pleasure (Bhogasukha); freedom
from indebtedness is cause for contentment (Ananasukha);
acquisition of wealth through just and fair means is a pleasure
Further it is exhorted that wealth should not be spent
solely on sensual pleasures and that the main objective of
earning wealth is to help one’s friends and to perform social
and religious duties and obligations. Sigalovada Sutta explains
that acquisition of wealth should be done in the manner
the bee collects honey from flowers and in the manner that
white ants build the mighty ant-hill. Out of such earnings, one
fourth should be set apart for personal expenses; two fourth
for investment and the balance kept for meeting contingency
20 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 21
Americans Find Guidance
Most Venerable Aggamaha Pandita Dr. Walpola Piyananda Thero
Chief Sangha Nayake Thero of America and President of USA & Canada Sanga Council,
Chief Abbot & President of Dharma Vijaya Buddhist Vihara, Los Angeles, California, USA.
In recent years Americans have begun to read more
about the Buddhist doctrine. Buddhism can be explained as
a religion, a philosophy, a way of life or an explanation to the
cycle of life. Einstein states, “The religion of the future will
be a cosmic religion. It should transcend a personal God and
avoid dogmas and theology.
Covering both the natural and the spiritual, it should be
based on a religious sense arising from the experience of all
things, natural and spiritual, as a meaningful unity. Buddhism
answers this description. ... If ever there is any religion
that would cope with modern scientific needs it would be
In 1994, the ABC Nightly News with Peter Jennings
reported in a major feature on Buddhism that it had grown
to about 6 million followers, making Buddhism in America a
religious movement significantly larger than many Protestant
denominations. Today, almost 10 years later, I may not be
wrong to state that there are over 15 million followers of
Buddhism. This increase proves that the Western world is
turning towards the Eastern religion of Buddhism to guide
them in their daily lives as well as on their spiritual path.
His Holiness the Dalai Lama is a living icon dedicating
his life to promote peace in the world. There are many
others such as Richard Gere, Steven Segal, Goldie Hawn,
Tina Turner and Uma Thurman who are practicing Buddhism.
Coach Phil Jackson used the principles of Buddhism in his
professional career when he led the Chicago Bulls to their
many championship titles. He is continuing to be successful
as evidenced by the Los Angeles Lakers and their third
In this stressful world of uncertainty people do need
guidance to carry on their daily life. Buddhism provides the
seeker with mental calm and development. When the mind is
developed, the body functions well. When the mind is weak,
the body is also weak. Physicians agree that a pure mind
cleanses the blood, and as a result the body strengthens its
Stress is recognized as a major cause of causing
the body’s natural, internal chemical function to become
imbalanced leaving it open to disease. As human beings we
have to face numerous problems that eventually make our
existence stressful. Nowadays there is no job security fear of
losing a job is stressful.
Everything depends on one’s earnings. There is the fear
of losing one’s home due to the inability to pay the mortgage
that creates a strain. Then follows the family problems. Rich or
poor, there can be problems with addiction to any number of
things: drugs, gambling, compulsive buying, eating disorders,
and other sense stimuli that cause havoc with one’s life. All
these accumulate to create a very stressful condition.
However stress is caused, it has been proven that
meditation helps to reduce it. The Stress Reduction Clinic at
the University of Massachusetts Medical Center states that
meditation is the only way to reduce stress.
A group of distinguished medical researchers including
Thomas H. Winters, M.D. Director, Medsite Occupational
Health Center in Quincy, Massachusetts and James Dalen,
M.D., M.P.H. Dean at the College of Medicine, University of
Arizona Health Sciences Center both positively believe that
meditation is the way to eradicate stress. Furthermore, Dr.
Winters finds that meditation is a self-regulating modality that
helps people improve their coping skills in their life. That it is a
necessary pressure relief valve in this era.
The popular psychologist, Ken Welber in his book
“Transformation of Consciousness” states that Buddhist
meditation is the only way to reduce stress. Dr. Jon Kabat-Zinn
in his book, “Full Catastrophe Living” firmly states that the
“Satipatthana Sutta” explains the meditation techniques to
practice in order to protect one’s immune system.
Two other well-known American scholars, Mark Epstein,
M.D. (“Going to Pieces Without Falling Apart” and “Thoughts
Without a Thinker”) and Daniel Goleman (“Body, Mind,
and Medicine” and “Emotional Intelligence”) support this
A famous Australian physician, Ian Gawler M.D.
developed bone cancer. It was declared terminal by his
physicians, however, under the guidance of his psychiatrist
the late Ainslie Meares, M.D. he started to practice meditation
and to the surprise of all doctors, he was found free of cancer.
This led Dr. Gawler to write two books titled, “You Can Conquer
Cancer” and “Peace of Mind.”
Some people will definitely doubt whether a sickness
like cancer can be cured by meditation alone. Dr. Gawler
states that the chemical unbalance causing cancer can be
controlled by a pure, steady mind. The defilements explained
in Buddhism as anger, ill will, hatred, jealousy, and etc. pollute
A polluted mind causes stress. This damages the
immune system and sometimes even destroys it. As a result
the chemical balance in the body is lost. This opens the
door to various sicknesses. Through the practice of Buddhist
meditation the mind and body, both relax. A calm mind can
reinstate a normal chemical balance.
In its natural state of balance the body has a tremendous
potential and ability to maintain and repair itself. Although
by meditation alone many illnesses can be cured, it must be
stated that a physician’s advice is also indispensable. When
one practices meditation these defilements can be removed.
Once the defilements are removed there is no stress, and the
immune system functions normally.
As practitioners of meditation, we should learn to control
our senses. We should have a strong discipline to control
our visual desires, along with our emotional upheavals. Our
temptations must be controlled. Our intelligence should guide
In the Majhima Nikaya, Dvedhavitakka Sutra, Buddha
explains that there are two types of thoughts that arise in our
mind. There are wholesome and unwholesome thoughts. The
wholesome thoughts are non-ill will, non-hatred, and noncruelty.
The unwholesome thoughts are ill will, hatred and
cruelty. When a thought arises, we must examine it.
If the thought is of benefit to both others, and ourselves
we must develop it. If it is harmful to others, or ourselves we
must eliminate the thought. An example of this can be shown
by the life story of the famous mathematician, John Nash,
Ph. D. who was a victim of schizophrenia. Even though we
can climb to the top of our professional ladder, if we cannot
discipline our mind, we will be faced with many problems, as
was John Nash.
He had hallucinations of unrealistic phenomena. He
spent time in mental institutions, receiving shock treatments
that could not rid him of his delusions. The medication
prescribed for him caused him to lose mental clarity. When
he stopped the medications, the hallucinations reappeared.
Then with the realization that the hallucinations were in fact
his own thoughts, he determined to overcome them.
With the help of his wife, he began to sort out his
thoughts: what was reality and what was imagination. His
determination and will power enabled him to recognize the
real world. He worked as a professor at Princeton University
and won the Nobel Peace Prize in Economics.
But most importantly he proved that the human mind
is capable of overcoming any circumstance. The movie “A
Beautiful Mind” which won the Academy Award for Best
Picture for 2001 was based on his life story.
The human mind has the ability to overcome and face
any eventuality with the use of his or her willpower and
“Mind is the forerunner of all actions. All deeds are led
by mind, created by mind. If one speaks or acts with a corrupt
mind, suffering follows, as the wheel follows the hoof of an
ox pulling a cart. If one speaks or acts with a serene mind,
happiness follows, as surely as one’s shadow. ”Dhammapada
22 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 23
The Noble Truth….
Most Venerable Kakanadure Hemalankara Nayaka Thero
The Chief Sangha Nayaka of Canada, the Founder and Chief Abbot of Ottawa Theravada
Buddhist Vihara and Cultural Centre in Ottawa, Canada.
The Noble Truth of the Path Leading to Cessation of
Suffering and what, monks, is the Nobel Truth of the Path
leading to the Cessation of Suffering? It is simply the Nobel
Eightfold Path; namely. Right View, Right Thought, Right
Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, and Right Concentration.
01 - Right View: And what, monks, is Right View?
Understanding of suffering, understanding of the cause
of suffering, understanding of cessation of suffering,
understanding the Path leading to the cessation of suffering.
This, monks, is called Right View.
02 - Right Thought: And what, monks, is Right Thought?
Thought of renunciation, thought of non-hatred, thought of
non-cruelty. This is, monks, called Right Thought
03 - Right Speech: And what, monks. Is Right Speech?
Abstaining from false speech, abstaining from slanderous
speech, abstaining from harsh speech, abstaining from
frivolous speech. This Is, monks, called Right Speech.
04 - Right Action: And what, monks. Is Right Action?
Abstaining from killing, abstaining from stealing, abstaining
from sexual misconduct. This Is, monks, called Right Action.
05 - Right Livelihood: And what, monks. Is Right
Livelihood? Here, monks, a noble disciple having abandoned
wrong livelihood, makes a living by means of Right Livelihood.
This Is, monks, called Right Livelihood.
06 - Right Effort: And what, monks. Is Right Effort? Here,
monks, a monk engenders wishes, makes effort, arouses
energy, exerts the mind, and strives for the non-arising of evil,
unwholesome states that have not arisen; engenders wishes,
makes effort, arouses energy, exerts the mind, and strives for
the abandoning of evil, unwholesome states that have arisen;
engenders wishes, makes effort, arouses energy, exerts the
mind, and strives for the arising of wholesome states that have
not arisen; engenders wishes, makes effort, arouses energy,
exerts the mind, and strives for the stabilizing, for the collation,
for the increase, for the maturity, for the development, for the
perfection through cultivation of wholesome states that have
arisen. This is, monks, is called Right Effort.
07 - Right Mindfulness: And what, monks, is Right
Mindfulness? Here, monks, in regard to the body a monk
abides contemplating the body, diligent, clearly knowing, and
mindful, free from desires and discontent in regard to the
world. In regard to feelings, he abides contemplating feelings,
diligent, clearly knowing, and mindful, free from desires and
discontent in regard to the world. In regard to the mind, he
abides contemplating the mind, diligent, clearly knowing,
and mindful, free from desires and discontent in regard to
the world. In regard to dhammas, he abides contemplating
dhammas, diligent, clearly knowing, and mindfull, free from
desires and discontent in regard to the world. This, monks, is
called Right Mindfulness.
08 - Right Concentration: And what, monks, is light
Here, monks The Noble Truth of the Cause of Suffering
and what, monks, is the Noble Truth of the Cause of Suffering?
It is that craving which gives rise to further rebirth and,
associated with pleasure and just, finds ever fresh delight,
now here, now there to wit, the sensual craving, the craving
for existence, and the craving for non-existence. Where,
monks, does this craving, when arising, arise, and, when
settling, settle? Whatever in the world is a delightful thing,
a pleasurable thing, therein this craving, when arising, arises
and, when settling, settles.
Culmination - "In this way, he abides contemplating
dhammas in dhammas internally, or he abides contemplating
dhammas externally, or he abides contemplating dhammas
both internally and externally. He abides contemplating the
arising nature in dhammas, or he abides contemplating the
disappearing nature in dhammas, or he abides contemplating
the nature of both arising and disappearing nature in dhammas.
Mindfulness that "there are dhammas" is established in him
to the extent necessary for bare knowledge and continuous
mindfulness. And he abides independent, not dinging to
anything in the world. That is how he abides contemplating
dhammas in dhammas in terms of the Four Noble Truths."
24 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 25
"Buddhism in the 21 st
Dr Mahesh Sharma, Minister of Culture and Tourism,
Governor Ram Nath Kovind, Chief Minister Nitish Kumar,
Mr. M.L. Srivastava, Vice Chancellor of Nava Nalanda
Mahavira University also participated in this International
After visit in Bihar, India….
The three-day Special International Buddhist
conference held at Rajgir - Nalanda International
Convention Centre, Bihar, India from March 17 - 20,
2017. The conference organized grand level by the
Ministry of culture, Government of India and Nava
Nalanda Mahavihara (Deemed University).
The President of India, His Excellency Pranab
Mukherjee and Tibetan Spiritual Leader His Holiness
the Dalai Lama was the Chief Guests of the Buddhist
Over 400 spiritual leaders, erudite scholars and
students from 35 different countries including Sri Lanka,
Burma, Taiwan, Thailand, Bangladesh, and Uganda
representing both the Sanskrit and Pali traditions are
participating in the conference.
The three-day conference, aimed at renewing
contacts and discussing Buddhism’s perspectives and
responses to global issues. Delegates discussed panel
discussion on resolving conflict and peace building on
the Conference. In his keynote address, His Holiness
the Dalai Lama spoke about the oneness of the entire
7 billion human beings and their universal desire for
happiness. “All seven billion human beings desire
happiness. Happiness cannot come from fear and anger.
Therefore, we need compassion, love and friendship
to foster feelings of mutual trust and belonging,” His
Speaking on the occasion, the President of India,
His Excellency Pranab Mukherjee said that no part of
the world today is free from the scourge of violence.
This crisis is all pervasive. The basic question being
raised today is how to stop this wanton destruction
and come back to sanity. He said that the philosophy
of Buddhism is as relevant today as ever - especially as
the world grapples with complex problems that seem
intractable. Buddhism has had a deep influence on
human civilization. The President said as they return
to their respective areas of activity and influence, he
requested them all to redouble their efforts to promote
the simple Truths and the Path of the Buddha that show
we can be better citizens and contribute to making our
land a better place to live in.
26 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 27
28 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 29
Varanasi is a major Religious Hub City and the holiest
of seven sacred cities (Saptha Puri) in Hinduism and Jainism.
Saranath where Enlightened One Buddha gave his first
discourse, The Wheel of Dhamma to five ascetics is close
by. The city is on the banks of River Ganges where there are
87+ Ghats. The city was also known as Benares. It is said that
there are about 23,000 temples in Varanasi. Some of the
famed temples are, Kashi Vishwanath Temple, Sankat Mochan
Hanuman Temple, and the Durga Temple.
Saranath is 10 KM from Varanasi and it is where the
Enlightened One Buddha gave the first Dhamma discourse
to Five Ascetics Kondanja, Baddiya, Vappa, Mahanama and
Assaji. In this discourse (Wheel of Dhamma Sutta – Dahmma
Chakka Pavaththana Sutta) Buddha focused on why one must
not go to the two extremes and instead take the middle path.
Enlightened One probably used this principle as the five ascetics
were already in one extreme end of Aththakilamathanu Yoga
or subjecting self to extreme hardship.
At the end of the expounding of Dhamma by the
Enlightened One, the ascetic Kondanja having realized the
great principle of arising and ceasing of things (Dharma)
became the first Stream-Enterer of Buddha Sasana. The
pilgrims can visit Issipathana, Migadaya, Sammuka Stupa,
Dhamekha Stupa, Mulagandha Kuti Vihar are all located in
Air India occupies a special place in the global and Indian
aviation scenario. The airline pioneered the civil aviation in
India. The airline’s network covers 34 international and 52
domestic destinations, including far-flung areas of the North-
East, Ladakh, Andaman and Nicobar Islands.
Air India, today, flies one of the youngest, state-of-theart,
fleet of aircraft comprising a mix of the wide-body Boeing
B777s, B747s, its latest acquisition- the B787 Dreamliner and
the narrow body Airbus A321s, A320s and A319 aircraft.
“Air India”, the national career of India, launched their
latest flight operation Varanasi/Colombo/Varanasi effective
from August 04, 2017, with twice weekly flights on every
Friday and Sunday.
The inaugural flight landed at Bandaranaike International
Airport, Colombo, Sri Lanka on August 04, 2017 and was
welcomed with a ceremonial water salute. The occasion was
attended by many dignitaries from Indian High Commission,
Air India, Airport Authority Sri Lanka, Civil Aviation Sri Lanka,
General Sales Agent of Air India in Sri Lanka and Sri Lankan
On the occasion of 14th UN Vesak day festival held in Sri
Lanka, the Indian Prime Minister Honorable Narendra Modi
informed those gathered that soon Air India will operate a
direct flight Varanasi/Colombo/Varanasi for the Buddhist and
Hindu Pilgrims to travel to Varanasi for worshiping holy places
for Buddhists and Hindus in India. The occasion was ample
testimony to the strong diplomatic relations and the cordial
relations between the people of the two countries.
After visit in India
Sponsored by Air India
30 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 31
The path to freedom….
Most Venerable Yalagamuwe Dhammissara Anunayake Thero
The Anunayake of Udarata Amarapura Maha Nikaya, Chief Incumbent of Sakamuni International
Buddhist Centre in Tokyo, Chief Incumbent of Viharagoda Dimbulana Pirivena Temple, Director of
Dhammananda Viddiyatana Pirivena, Honorable President of Japan Sri Lanka International cultural
& social development foundation (JSICSF) & Chief Sanganayake Thero in Japan.
The Buddha suggested using our experience of suffering
and happiness as our guide. The assumption is that people
don’t require scripture, teachers, or reason to know whether
they are happy or not. The path to freedom from suffering
begins and ends with our basic ability to recognize when we
are suffering and when we are not. However, this does not
mean we should discard scripture, teachers, or reason; they
can have an important role in pointing us to areas of suffering
and happiness that we may be blind to.
With the human experience of suffering and happiness
as the basis, practitioners then consider both by themselves
and with the help of wise people (so as not to fool or underchallenge
themselves), which mental qualities, states, and
teachings lead to suffering or happiness, to harm or benefit.
Those that lead to harm should be abandoned and those that
are beneficial should be engaged in.
This doesn’t require exhaustive analysis; it necessitates
paying attention to the consequences of our mental, verbal,
and physical activities so we can know for ourselves what
brings suffering and what brings happiness. It also involves
using our reasoning and imagination to understand what is
likely to bring us harm or benefit. Then based on this, if it
brings suffering, avoid it; if it brings happiness, engage in it.
The Buddha focused on what is pragmatically true
instead of what is abstractly true. He emphasized what can be
known for oneself instead of what can be known only as belief.
But what can be known for oneself depends on what one does
pragmatic truths are discovered through experience, not by
Since the Kalamas had said they were perplexed, the
Buddha concluded by describing practices that would provide
some degree of assurance. He did this by talking about some
of the results that can come from the practices of lovingkindness,
compassion, appreciative joy, and equanimity.
Perhaps it was because the people of Kalama were not his
students that he discussed these four “divine abodes”—they
were practices widely known at the time. If the Kalamas had
asked about liberation, the Buddha would have responded
differently—most likely by describing the practices that lead
One assurance is that with proficiency in loving-kindness
and the other three abodes one will experience happiness in
this lifetime; one can know for oneself that these practices are
beneficial. A second assurance is that, if there is rebirth, one
can be assured of having a good rebirth. Still another is that if
malicious intentions bring suffering, one can be assured that
one is not causing oneself further suffering.
While the first assurance is experientially testable, the
second and third are a form of Pascal’s Wager: without having
to decide on the truth of rebirth and the negative karma of
malice, one can be at ease knowing that proficiency in lovingkindness
is in one’s best interest if these are true. For people
who aren’t going to try out the path of liberation, perhaps this
is as good an assurance as one can get.
It might seem a little strange to end a teaching about
relying on what one can know for oneself with a discussion
of what is reassuring. Maybe this is because the English word
‘assurance’ doesn’t quite capture the meaning of assasa.
The Indian word literally means ‘breathing’ and figuratively
means to breathe easily or freely, as well as to be ‘assured’
or ‘comforted.’ One way or another loving- kindness practice
helps people to breathe easily.
32 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 33
Virtue (SILA) is foremost to all
human beings as it is the precursor
to the all or the ultimate liberation.
In the Eightfold Noble Path, virtue is
given the prime position followed
by Concentration (Samadhi) and
wisdom (panna). But there is
something very important that must
be noted. The virtue, concentration
and wisdom does not follow a linear
movement from one to the other,
but more so cyclic. One will not
think even one moment of being
virtuous unless the person has at
least an iota of wisdom. Wisdom
also has its diffused impact on right
concentration and the building up
of the faculty of concentration.
However, the optical visibility is one
of linear progression.
Indeed, there is a strong
interdependence of sila and panna.
In the Sonadanda Sutta Enlightened
One asked Sonadanda as to what are
the key criteria required to be a good
Brahmin. Sonadanda said five criteria
are important, of good lineage from
maternal & paternal sides, Full
understanding of Tri-Veda, of good
looks, sila and panna. When asked
if he could take out one of these on
three occasions Sonadanda initially
took out good looks, then good
lineage and then full understanding
of Tri-Veda. When pressed further
as to any of the other two sila and
panna can be taken out, Sonadanda
replied, that in no way is it possible.
If there is no sila then no panna and
if no panna then no sila.
The traditional understanding
today of virtue by laypeople
are the five precepts, the eightlivelihood
precepts, the eight
precepts observed on poya days etc.
These precepts are mainly about
restraining one from doing any
of those ill actions such as killing
living beings, stealing that which
Virtue – Sila….
Formerly Senior Commercial Manager at Sri Lankan Airlines and presently Consultant to
Air India GSA in Sri Lanka.
is not given, indulgence in illicit and immoral
actions, telling lies and taking intoxicants etc.
In the Anuggahitha
Sutra there are five important
principles that the Yogi must
observe in walking on the path to
purification. The five are, 01 - Virtue
o r Sila Anuggahitha. 02 - Listening to
Dhamma or Sutha Anuggahitha. 03 -
Dhamma Discussion or Saakachcha
Anuggahitha. 04 - Mindfulness
Meditation or Samatha Anuggahitha.
05 - Vipassana Meditation or
The first of the five here
is the assistance of virtue. Here
the virtue is not just the restraint
from ill actions of body and verbal
but of a deeper meaning. In the
Foundations of Mindfulness Sutta,
the Enlightened One says that the
bhikkhu abiding in contemplation
of the body as a body goes to a
forest or to a base of a tree or to
an empty hut and then proceed
onwards with the meditation.
Viewed from outside one sees
a Bhikkhu gone to a forest, to the
base of a tree or to an empty hut
and then seated will commence
concentrating on the breath
(one can read further on this in
Foundation of Mindfulness Sutta).
But the Enlightened One in regard
to Dhamma stated that the wise
will ever so get closer to the truth
gradually and realize the truth from
this very five-aggregates. So a wise
person should introspect into these
three stages not from outside but
01 - Gone to a Forrest – Forrest
is an eco-system that is having
millions of trees, annuals, biennials
and perennials’. Integration of these
plants and the many animals inside
is the forest. Our consciousness
too is like a forest, illustrated with
Trillions of nama-rupa assimilated
here and now as well as those dormant which would have
been assimilated in previous lives. Thus the worldly are said
to have an illustrated-consciousness akin to a forest. In our
daily life, we are in this huge forest of nama-rupa illustrations.
02 - To the base of a Tree – On introspection one will
understand that this is akin to the meditator focusing on a
single object and in this case the breath. On the outside the
Yogi is at the base of a tree, but from inside is focused on one
single object only, of breath.
03 - To an empty hut – Externally the Yogi is dwelling
in meditation in a hut all by self. Yet as clearly explained in
Dhamma (Dwayathanupassana Sutta), with craving, this
companion one wonders for a long, long time as this and as
that and will never end this samsara. Thus even in an empty
hut one is not alone. Aagara or the abode is not the hut but
this somatic self. Consciousness the maker made this with
nama-rupa and the second person, craving is always there.
As stated by enlightened One after enlightenment at the
base of the Ficus religiosa tree, once the craving is no more,
no volitional formations. However, the Bodily formations of
breath in & out, verbal formations of intent & investigation
and mental formations of feeling & perception are there.
Thus at the very beginning Buddha gives those who are wise
enough to take the path an understanding of what can be
reached at the end of the whole journey of purification.
One must understand many have attained nirvana
without in any of these somatic situations. Examples are
Bahiya Daruchiriya the ascetic, Minister Santhathi of the King
Kosala Cabinet. Both were well engrossed in the first stage but
reached the second and third stages in a jiffy.
In The Seven Stages of Purification Sutta (Saptha
Vissudi Sutta or Ratha Vinitha Sutta) The foremost nature
of virtue is clearly explained. Purification of Virtue consists
of in understanding and maintaining four types of restraints
namely, Observing the precepts one has taken and observing
same like protecting one’s own life, Guarding the six sensedoors
without allowing any defilements to arise, maintaining
a Righteous Livelihood all through one’s life and with wise
reflection making use of one’s requisites of life and in a most
abstinent way and never transgressing the limits. The word
Bhikkhu has two parts, Bhi or fear and Kkhu or eradication.
Thus any person whether one who is ordained or a lay
person having seen this danger of samsara takes this path to
purification is a Bhikkhu.
A person totally ingrained in virtue has the ability
to see how one’s mind behaves (Sachiththa Pariyaya) and
empowered will see how other’s mind behaves (Parachiththa
Pariyaya, Dhukka Sutta – Samyuththa Nikaya). Thus a lay
person who is married, with children and parents and close
relative and friends can understand how the other’s mind
behaves as well. Husband can see how the wife’s mind works
and vice versa. In such an atmosphere there is no room for any
family disputes and quarrels. Sadly, though today not only in
this country Sri Lanka but in the other countries too, absence
of virtue is leading to all the friction within families, among
relatives and friends and the society at large. An article titled
“Before death do us part” in Daily News newspaper of 01
March 2016 (Rohana Aryaratne) it is stated that according to
Director Social Services, Western Provincial Council most of
the divorces occur within one year of marriage and very high
percentage of divorce.
Devoid of virtue which often today is limited to merely
reciting the precepts but not versed in the substance in the
precepts, and not being steeped in Dhamma the youth are
not able to see how the partners mind works even a miniscule
of it and the resultant tragedy of getting divorced from the
partner. Yet in the old days, even though the people were
not possessed of higher and university education and various
Degrees, they had enough wisdom to understand that the
married life is not just a bed of roses but with many pitfalls
and the need for understanding and equanimity.
In the present day the guarding of the six sense-doors
of one who is striving on the path to purification has many
obstacles. Technological advances which has given the humans
many gadgets such as smart phones, intelligent TV, powerful
computers while enabling a person to get things done faster
or hear or read as to what goes on in this world is also a great
hindrance to leading a pious life. The digital media, social
media and the electronic media are causing much agony to
people at large, in particular those who are not having the
control of the sense-doors.
As a result, we have given premium position to
adorning this somatic body of 31 impurities (Contemplation
of Impurities in Meditation) and does everything to adorn it,
cleanses it and decorate it. But while indulging in this futile
exercise of adorning this body which is all the time decaying
and may exist not for more than 60 to 70 years does not
give even an iota of importance to cleansing our defiled
consciousness. Thus devoid of virtue and not having restraint
in the six sense-faculties or the touch-agencies to know what
one’s limits are, like a domino many people move from one
depressing experience to another. This is not unique to only
Sri Lanka but to the whole world.
Also the absence of the sense-faculties restraint can
vividly be seen from the number of deaths in a year while
trying to take Selfie photographs. The Selfie syndrome is
mainly due to the very high self-conceit (Asmi Mana) that is
prevalent in human beings. Mindfulness Meditation is the
greatest friend for such people. Mindfulness Meditation
enables humans to develop restraint of the six sense-faculties
and empower them to live in the paternal territory or under
the power of Enlightened One. Those who do not have the
sense-faculties restraint are under the influence of Mara.
Mindfulness powers humans to enhance the level of virtue
and to ultimately become stream-enterers (Sothapaththi).
Virtue thus empowers a person to overcome all the
negative external stimuli, which are extremely prevalent
today due to the emerging technology. What would the next
level of ascendency of technology is to be seen, yet steeped
in virtue human beings can overcome any negative influence
that can be created by any such technology. However, if we
continue to falter in our virtue, then one may not be able to
think of the dangers that such people will have to face as we
move on with our lives.
Therefore, step by step the wise should endeavor
to empower them with virtue, the sure footed route to
purification. “Anupubbena medhavi thokathokam khane
khane, kammaro rajatasseva niddhame malam attano” -
Gradually, little by little, moment by moment, wise should
remove their impurities just as a goldsmith removes the dross
of silver. (Dhammapada; 18-239)
May all beings be peaceful and happy.
34 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 35
Q & A in Buddhism….
Andrew. J. Williams
Senior Dharma Teacher in Melbourne, Australia.
Question No - 01 -.... What is one hope or aspiration you
have for the young people of the world?.... What is one piece
of knowledge or wisdom you would like to impart to the world
before you depart from this life?....
Answer - Answer: Firstly, I rejoice in your very important
question. Although I should mention that I have many wishes
and aspirations for the younger people of the world. As well
as many aspects of knowledge and wisdom that I would like
But for the sake of easy reading, I will do as you request
and share one aspect for each of the two parts of your
question. I hope and wish that the young people of the world
realise that we are all inter-related, all part of one big family.
No matter where or how we live, no matter the language we
speak or our age. Therefore, we should be kind to each other
and encourage others to do likewise.
Furthermore, I hope and wish that the young people
of the world realise that we all have the potential and
opportunity to be wise and compassionate, and realise our
true enlightened nature. In addition, you should know that
there is no such thing as a so-called 'generation gap'. This is
just one of the many man-made concepts that are not helpful
and serve only to divide people.
The similarities far outweigh the differences between
different generations. Primarily, we all need air to breath,
water to drink, food to eat, and clothes and shelter to protect
us from the elements. Everything else is secondary. Also it is
important to note that we wouldn't have the conveniences
and luxuries that we have today if it wasn't for the foresight
and efforts of the previous generations. So let us all help,
appreciate and respect one another.
Question No - 02 - What is the Buddhist attitude towards
astrology i.e. horoscopes and star signs? Is it something that
we should take with a grain of salt, or can we take it somewhat
Answer - I would lean towards, as you say, taking it with
a grain of salt, rather than too seriously. I think if you pay too
much attention to things like horoscopes, you would never be
sure if it's true or not, which may result in you developing a
mind of more and more uncertainty, more and more doubt.
But I'm no expert in this area.
I think it's more helpful to pay attention to our lives in
the present, rather than dwelling on the past and the future.
The past has gone and the future has not yet arrived. So let us
maintain a realistic and positive outlook and attitude, as well
as, only engaging in helpful and beneficial actions.
Maybe it will be helpful to reflect on the Buddha's words
recorded in the Kalama Sutra, after he was asked what his
doctrine was by the people of the Kalama kingdom. "Do not
believe in anything (simply) because you have heard it. Do not
believe in traditions because they have been handed down for
Do not believe in anything because it is spoken and
rumored by many. Do not believe in anything (simply) because
it is found written in your religious books. Do not believe
in anything merely on the authority of your teachers and
elders. But after observation and analysis, when you find that
anything agrees with reason and is conducive to the good and
benefit of one and all then accept it and live up to it."
36 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 37
Sacred Places in
Buddha, meaning 'one who is awake' in the sense of
having 'woken up to reality' was the title first given to Lord
Buddha. It was about 2500 years ago when Prince Siddhartha
Gautam left all the worldly pleasures to attain the reality of
life, and became the Buddha - the enlightened one. It was a
state in which the Buddha gained an insight into the deepest
workings of life and therefore into the cause of human
suffering, the problem that had set Him on his spiritual quest
in the first place.
Buddhism offers four major sites of pilgrimage: the
Buddha's birthplace at Lumbini, the site where he attained
Enlightenment Bodh Gaya, where he first preached at Benaras,
and where he achieved Parinirvana at Kusinagara. Some
Buddhist pilgrimage sites in India are listed below:
Lumbini - The Buddha's Birthplace
Lumbini is a Buddhist pilgrimage site in
the Rupandehi District of Nepal. It is the place where,
according to Buddhist tradition, Queen Mayadevi gave
birth to Siddhartha Gautama in 563 BCE. Gautama, who
achieved Enlightenment sometime around 528 BCE, became
the Gautama Buddha and founded Buddhism. Lumbini is
one of many magnets for pilgrimage that sprang up in places
pivotal to the life of Gautama Buddha.
Lumbini has a number of temples, including the Mayadevi
Temple and several others which are still under repairing.
Many monuments, monasteries and a museum, the Lumbini
International Research Institute, are also within the holy site.
Also there is the Puskarini, or Holy Pond, where the Buddha's
mother took the ritual dip prior to his birth and where he had
his first bath. At other sites near Lumbini, earlier Buddhas
were, according to tradition, born, then achieved ultimate
Enlightenment and finally relinquished their earthly forms.
In the Buddha's time, Lumbini was situated in east
of Kapilavastu and southwest Devadaha of Shakya kingdom
of Nepal. It was there, that the Buddha was born. A pillar
discovered in 1896 (and erected thereafter at Rummindei) is
believed to mark the spot of Ashoka's visit to Lumbini. The site
was not known as Lumbini before the pillar was discovered.
According to an inscription on the pillar, it was placed there
by the people then in charge of the park to commemorate
Ashoka's visit and gifts. The park was previously known as
Rummindei, 2 mi (2 mi (3.2 km)) north of Bhagavanpura.
Bodh Gaya - The site of the Enlightenment of Gautama
It is here in Gaya, that Lord Buddha attained
enlightenment under a Bodhi tree. Gaya is situated about
100kms from Patna, the capital of Bihar. It is the second largest
city and is the most popular tourist destination in Bihar. The
city is established on the bank of River Phalgu and is named
after the demon called Gayasur.
Today, Bodhgaya is an important place of Buddhist
pilgrimage in India and has a number of monasteries, which
were constructed by devout Buddhists of Japan, Thailand,
Myanmar and Sri Lanka. The major attraction in Gaya is the
Maha Bodhi Temple or the Vishal Buddha Mandir that has a
mammoth statue of Buddha in a deep meditation.
Then there is the Bodhi tree that is situated on a huge
platform; it is believed that this tree is the offspring of the
actual tree under which Lord Buddha attained enlightenment.
The Chaukramama or the Jewel Walk is yet another place of
interest in Bodhgaya; it is said that this was the spot where
Buddha used to come for a stroll.
Sarnath - The site of the first sermon
Sarnath is situated about 11kms from the holy town
of Varanasi. It is a place where Budhha after attaining
enlightenment proceeded to deliver his first sermon on
wisdom. Today, Sarnath is one of the most important Buddhist
places of worship in India. The main attraction here is the
stupa that was erected by Emperor Ashoka in 3rd century BC.
Other major attractions in Sarnath are Chaukhandi
Stupa, which is believed to have been constructed during
Emperor Ashoka’s reign; it is in fact the first monument
encountered after entering Sarnath. Another important place
to see in Sarnath is the Dhamek Stupa, which is a conical
structure that signifies the place where Buddha delivered
his first teachings of the Four Noble Truths. Mulagandha Kuti
Vihar and Sarnath Museum are yet other major attractions for
the tourists in Sarnath.
Kushinagar - The site of the Buddha's paranibbana
Kushinagar is located about 53 km from Gorakhpur
and is believed to be the place where Lord Buddha attained
‘Maharparinivana’- the highest stage of salvation. After the
excavation in 1861 many stupas related to Buddha resurfaced
in Kushinagar and today they are amongst the major tourist
attractions here. The Ramabhar Stupa is one of the major
attractions; this stupa is about 50 feet tall and situated where
Lord Buddha was cremated.
Mahanirvana Temple, where a six meters long Buddha
statue in reclining position is kept; Mathakuar Temple, where
a black stone image of the Buddha and inscriptions dating back
to 10th-11th century are kept; Watt Thai Temple; Japanese
Temple, where ‘Eight Metals’ statue of Lord Buddha is kept
and the Chinese Temple, which is predominantly constructed
in a Chinese architectural style are the other places to see in
Other Buddhist holy sites are Patna, Bihar - Formerly
known as Pataliputra, it was the seat of the Mauryan
Empire and a significant Buddhist centre. Rajgir, Bihar -
Formerly known as Rajagaha, it was the capital of Magadha,
ruled by King Bimbisara, one of the most prominent monarchs
and supporters during the lifetime of the Buddha.
Nalanda, Bihar - Site of an ancient Buddhist university,
destroyed by Bakhtiyar Khalji during Islamic attacks.
Sravasti, Uttar Pradesh - Formerly known as Savatthi, it was
the capital of Kosala, ruled by King Pasenadi, one of the most
prominent monarchs and supporters during the lifetime of
the Buddha. Vaishali, Bihar - Seat of a republican state of
the Lichchavis, prominent supporters of the Buddha. Site of
the Second Buddhist Council.
The name of Bihar is derived from vihara, meaning
monastery, such was the association of the area with
Buddhism. In addition to these sites which were visited by the
Buddha, other sites in India have become notable:
Sanchi, Madhya Pradesh - Site of a large stupa
built by Ashoka, it also stored the relics of Sariputra and
Mahamoggallana, the two chief disciples of the Buddha;
reputedly the place from which Mahinda set out to
proselytise Sri Lanka.
Ajanta and Ellora, Maharashtra - the site of intricate cave
paintings depicting Buddhism. Nagarjunakonda, Bavikonda,
Thotlakonda, Salihundam, Amaravati, Andhra Pradesh,
Ratnagiri, Odisha, Lalitgiri, Odishaand Udayagiri, Odisha -
former sites of Buddhist education.
After visit in India
Sponsored by Air India
38 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 39
Fulfilled the loving kindness Sri Lankan
Golden Buddhist Bhikkhu,
Most Venerable Banagala Upatissa Thero
Today we are presented you about the Chief Sangha
Nayake of Japan, President of Maha Bodhi Society of Sri
Lanka, Founder & Chairman of “Yoshida” Foundation, Chief
Incumbent of Aggrasrawaka Maha Viharaya, Chief Incumbent
of Sanchi Center in India, Most Venerable Banagala Upatissa
He was born on the January 05th 1950 in a remote
village called Banagala in the southern Province of Sri Lanka.
At the age of 17 he was ordained as a Pupil Buddhist Monk
[Samanera] under the Most Venerable Hedigalle Pannatissa
Maha Nayaka Thera,The then Chief Sangha Nayaka for India.
He had his primary education in Sri Lanka and entered
the Buddhist Missionary Service and training under The
Mahabodhi Society from 1961. Had his secondary education
at Mahabodhi Inter College, Varanasi, India. He was also
awarded Bachelor of Arts and Master of Arts degrees for his
higher studies from Indian Universities.
Energetic young monk received his higher Ordination
in 1970. He mastered the Japanese Language in Japan
during 1976, obtained a Diploma having followed a course
in child education and specialized in the same subject. His
dedication for child education opened the way to establish
14 Kindergartens in Sri Lanka with the assistance of imminent
personalities and Venerable Priests in Japan.
He established Lanka-Ji and The Government of Japan,
legally recognized it by vesting the status of Shukyo Hojin.
Being the head of the Lanka-Ji he established the Japan
Sri Lanka Buddhist and Cultural Centre. His noble services
elevated him to be the Chief Head Priest for Sri Lanka in Japan.
Further he was honored to be the Head Priest of Mahabodhi
Aggra Srawaka Maha Vihara,where the holly relics of Sariputta
and Moggallana Maha Thera's (The Chief disciples of Buddha)
“Mettavalokanaya” offer best wishes to the Most
Venerable Banagala Upatissa Thero for the every success in
his noble task. “Suki Deegauko Bava..!!”
f,dal mQð; wdOHd;añl yd ck
kdhlhskaf.a f.!rjdorh ksn`oju Èkd.;a
w;sf.!rjd¾y ndk., Wm;siai
fujr —fu;a;djf,dalkh˜ Tiafia È.yefrkafka"
cmdkfha m%Odk ix>kdhl" Y%S ,xld uydfndaê ix.ufha
iNdm;s" bkaÈhdfõ idxÑ fÉ;sh.sß úydrdêm;s" fld
This year on September complete India’s Mahabodhi
temple organization founder’s Srimath Anagarika
Dharmapala’s 150th birth anniversary.
The Maha Bodhi Society of India was founded by
Srimath Anagarika Dharmapala in 1891, for the resuscitation
of Buddhism in India.
Srimath Anagarika Dharmapala was one of the
founding contributors of non-violent Sinhalese Buddhist
nationalism and Buddhism. He was also a pioneer in the revival
of Buddhism in India after it had been virtually extinct there
for several centuries, and he was the first Buddhist in modern
times to preach the Dharma in three continents: Asia, North
America, and Europe.
Along with Henry Steel Olcott and Helena Blavatsky, the
creators of the Theosophical Society, he was a major reformer
and revivalist of Ceylonese Buddhism and an important figure
in its western transmission.
He also inspired a mass movement of South Indian
Dalits including Tamils to embrace Buddhism, half a century
before B. R. Ambedkar. At the latter stages of his life, he
entered the order of Buddhist monks as Venerable Sri
Dharmapala is an excellent example of an Asian
Buddhist modernist, and perhaps the paradigmatic example
of Protestant Buddhism. He was particularly concerned with
presenting Buddhism as consistent with science, especially
the theory of evolution.
The 150th birth anniversary of
Srimath Anagarika Dharmapala….
Most Venerable Parawahera Chandarathana Nayaka Thero
Chief Sangha Nayake Thero of France - Europe, Chief Abbot of the La Bourget International
Buddhist Centre in Paris, France and Head of SECSA Foundation.
f,da iiqka fl; iq/ls
uyd hq. mq/IhdfKda''''
f,dalfha ljru rgl jqjo m%Odk NdIdjla ;sìh hq;=h'
m%Odk ixialD;shla ;sìh hq;=h' tu rgg we;=¿ jk tys mÈxÑ
jk ljfrl=g jqjo ;ukaf.a wkkH;djh mj;ajd .; yelsh'
tfy;a" m%Odk ixialD;shg ydkshla fkd jk mßÈh' Tyq fyda
weh tu m%Odk ixialD;shg .re l< hq;=u h' tfia fkd
jqkfyd;a isÿjkafka úYd, .egquls' ;udf.a foh /l.ksñka
wfkldf.a bvug mekSu wo f,dalfha l,djla ù ;sfí'
f,dalfha úúO rgj, m%Odk nyq;rhg wu;rj ta yd
iudku jQ ck;djla Ôj;a jk wjia:d we;' tfy;a nqoaêu;a
jQ lsisu rgla rdcH NdId folla fyda cd;sl .S folla fyda
cd;sl fldä folla jYfhka wkqu; lrkafka ke;' m%Odk
ixialD;sh fyda wd.u oyu hgf;a wka cd;s wd.ï j,g
lghq;= l< yelsh' tfy;a Tjqka tfia isÿ lrk .uka ,xldfõ
meje;aug w; fmdj;s' Tjqkaf.a úi÷ï kï cd;sl .S folla
m%Odk wd.fï fyda ixialD;sfha m%Odk;ajh wfydais lsÍu jeks
l%shd ud¾.j,g ,xldfõ rch fmd,Uj;s' fuh j¾;udkfha
muKla fkdj w;S;fha o meje;s fmdÿ wñysß i;Hhls' Tjqka
hï;dla ÿrg fyda ch.%yKh l
The central problem of a Buddhists is to combine a
successful lay life with Buddhist moral and spiritual principles.
This problem can be solved by organizing one's life as a lay
Buddhist within the framework of the Noble Eightfold Path
which can be compared to a road map.
The lifespan of every individual is of tenfold. They are
as 01 - Childhood (manda, 01 - 10) Adolescence (kidda, 10 -
20) 02 - Adulthood (vaṉṉa, 20 - 30) 03 - The period of the
establishment of mundane life (bala, 30 - 40) 04 - The period
of wisdom (pañña, 40 - 50) 05 - The period of physical decay
(hayana, 50 - 60) 06 - The period of distortion of physical body
(pabbara, 60 - 70) 07 - The period of having crooked body
(vaṇka, 70 - 80) 08 - The period of mental distortion (momuha,
80 - 90) 09 - The period of occurring death (sayana, 90 - 100)
The Right View or Motivation:
To be happy, successful, and secure, we must first learn
to see ourselves and the world as they truly are (Ijjatta and
Bahiddha Loka) and should then shape our everyday activities
in keeping with this. We must also look for solutions to our
problems in terms of the relationship of cause and effect, for
the universal law of causality operates in the field of human
behavior as much as it does in the physical world.
Teaching Kamma Theory:
The foundation for a fruitful life is an understanding
of the moral law of kamma. Kamma is a volitional action;
an action that expresses morally determinate intentions or
As a person sows, so shall he reap? Good begets good,
and evil begets evil. Kamma is also cumulative. Not only
do our deeds generate pleasant and painful result, but in
their cumulative force they also determine our character.
(Samyattanikaya, Samuddaka sutta, p.229)
Solution of Life Problems: Satusacca Formula:
The Buddha's teachings can thus be abbreviated into
these four verifiable truths, called the Four Noble Truths:
suffering (problem), its cause (Cause of Problem), its cessation
Buddhist Perspective for the
Dr. Hnin Si Oo
The Vice President of the World Alliance of Buddhists (WAB) & The Lecturer of Dhamma
in Yangon, Myanmar
(Solution of Problem), and the way leading to cessation of
suffering (Eightfold Path to solution).
These are eternal truths, truths that do not change and
cannot change with time and place. When the one faces the
Life’s Problem, Always start to use “Satusacca Formula” such
as 01 - What is problem, 02 - the cause of Problem, 03 - What
is the solution, 04 - How to go to solution. (Dhammacakka
pavattana sutta and in many places of pali nikaya)
Benefits of Right Understanding
Right understanding is the foundation for developing
a proper sense of values, which is sorely lacking in our age.
Without right vision and the way is lost; all our efforts will
be misguided and misdirected, all our plans for individual
and social development would be failed. (Sammaditthi sutta,
mulapannasa pali of mijjimanikaya,p. 57. Chattasagayana
Abhayadana (Peace Maker or Donation the Peace): (in
the commentary of anguttaranika)
Teaching the Keeping the Five Precepts conscientiously.
The feeling of guilt increases stress. By observing the precepts,
a person leads a blameless life and thereby enjoys freedom
from the nagging sense of guilt that harasses one who violates
the basic rules of morality.
Sila is nothing but peace builder. By undertaking moral
precepts one pledges to regulate one's conduct in accordance
with these three virtuous qualities.
Compassion and Loving-kindness (brahmavihara) is
the real religion for all. The first teaching for teen is the
compassion once the teenager group of boys plays the snake;
the Buddha admonished them like their own lives (attanam
This is the teaching of compassion of the Buddha. The
Buddha planted the seed of compassion in the beginning of
teen life. The Buddha condemned the violence not only on
human but also on the animal. Cultivating the four sublime
The four sublime attitudes (brahmavihara) are lovingkindness,
compassion, altruistic joy, and equanimity. These
are enlightened emotions that reduce the stress and strain of
daily life, improve interpersonal relationships at home and in
the workplace, promote racial accord and amity, help in the
development of an even mind, and increase calm and inner
peace (ajjatta santi).
Mangala sutta: Looking after Parents, sons and daughters
is the auspicious blessing (Matapitu Upatthanam Puttadarassa
In Buddhism, Romantic love for the adult it is natural
to love one person of the opposite sex. The lay Buddhist will
recognize that there is nothing "sinful" or shameful in sex. At
the same time he or she should be aware that extreme sexual
Kamasukallika (self-indulgence), one of extremism should
be avoided by the Buddhist adults. Above and beyond sexual
compatibility, a happy marriage calls for mutual understanding
and adjustments, for sacrifices and selflessness, for tolerance
and patience. Married life becomes truly a blessing rather
than a curse. The harmonious parent-ship leads to the happy
family life.(Sutttanipata pali of Kuddakanikaya)
The most important thing to solve some problem in
life is Mindfulness Technique. Mindfulness of breathing
(anapanasati) is an excellent subject of meditation particularly
useful to the busy layperson, as it can be practiced safely by
anyone, anywhere, at any time.
Without regardless social status, country, age, it is a
universal formula to remove the stress and strain, Modern life
is full of stress and strain. Generally, modern person is driven
by craving, by intense desire.(Mahasatti patthana sutta pali of
Buddhism: The art of living and dying:
Death is the only absolutely certain thing in life, however
how many of us prepare us adequately in advance to face it
calmly? All human beings must die. The body disintegrates,
breaks apart, and turns to ashes and dust. The only thing we
own that remains with us beyond death is our kamma, our
Our deeds continue, bringing into being a new form of
life until all craving is extinguished. We are born and evolve
according to the quality of our kamma. Good deeds will
produce a good rebirth, bad deeds a bad rebirth.
To sum up the Buddhist moral and spiritual teaching for
life planning is not based on dogma or blind faith. It therefore
offers a reasonable way of life which should be attractive to
any thinking person.
Moreover, the Dhamma is completely compatible with
the advances of modern science. There are a great number
of Buddhist concepts to cope with modern people for life
44 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 45
The Significance of the
Kathina Robe Offering Ceremony in Thailand….
Kaṭhina means “hard”, “stiff”, “difficult”, etc. The word
Kaṭhina denotes a cloth offered to the monks annually after
the end of the rains-retreat (vassāvāsa). It also refers to a
wooden frame used by the monks in sewing their robes.
However, the word mostly denotes the robe, cīvara in pali,
known as Kaṭhina cīvara. The character of the material used
symbolizes the cīvara, which is one of the four requisites of
a monk. The Kaṭhina robe is offered to the monastic Saṅgha
by lay followers. Apart from the lay followers, monks,
nuns and novices also can offer to the Buddhist Saṅgha.
The historical background of the Kaṭhina robe offering is
mentioned in the Vinaya Pitaka. While the Buddha was
dwelling at Jetavana Vihar in Shravasti, a group of thirty
monks visited the Buddha after the three-month rains-retreat.
The Buddha asked them about their retreat and noticed their
worn out robes. It is said that at the time, monks used to wear
sewn pieces of cloth collected from different places such as
cemeteries, streets, rubbish-heaps, etc.
The “Shanthi Buddha Bhumi Wandana” from Sri Lanka
arrange vast programmes for celebrate the Kathina Robe
Offering Ceremony in Bangkok, Thailand on October 28 &
29, 2017. Mr. Sumith Palihawadana, the Chairman of Shanthi
Travels hope to worship of Sri Lankans on the occasion of
Kathina Robe Offering Ceremony in Bangkok, Thailand.
ta W;=ï Nd.Hh ,lajdiSkag Wod
lr fokakg fujr;a iqñ;a m
Buddhism came to Africa in 19th Century through
Tanzania situated in East Africa. It was year 1920. It happened
by after came a visiting monk named Venerable Loka Natha
Thero from Sri Lanka. He came with a lay person names Mr. H.
G. Gunapala. He is the first person got work in Tanzania and
bought a piece of Land from Government, Brought a Bodhi
Saplin and established Buddhist Association Tanzania.
It grew up gradually and then built Association hall year
1927, Shrine room and Pagoda 1956, Multipurpose hall 1999
and monk’s resident 2016. Now from this place do many
services to different Buddhist groups including Tanzanian local
Most of the people come to temple to learn meditation.
After that they start to apply Buddhist philosophy for their life.
Also here we can find many people having attacked by
ghosts and other bad spiritual powers. They have no enough
knowledge to recognize that and do not have enough solutions
to eliminate them from victims.
Therefore, most of them suffering with these attacks
always. Then if anybody get a chance to meet us (Buddhist
Monks) that is the end of their suffering. We have cured many
people who came to meet us. We are just using only Buddhist
Chanting (Pirith). After that they cured wonderfully. That is
one of grate improvement of Buddhism in Africa.
Also here they need practical Buddhism. They are not
ready to hear long deep Dhamma Talk. They are ready to get
from us practically. Not from word. If we do not help they are
very far from us.
We must give them without any hope of receive from
them. That is their basic access to any religious faith. Therefore
we also need to do so. Therefore I have applied a practical
project which respect by all people in Tanzania without any
It is “Kind Heart Africa Orphanage Project” it started in
2004. We are collecting children from the road and teaching
them till they stand their own. That is one of grate achievement
to our goal.
Apart from that we already have initiate to build
an Elderly Home & Occasional Training Centre & Charity
Dispensary for public. After these all done many respect
will come to Buddhists and slowly can see many people
continuously practice Buddhist philosophy.
That is the way can establish Buddhist teaching on Africa.
Not any other way to do so. Also we need to understand their
current situation properly before we do anything for them.
Otherwise it will not work. We can do without fix any religious
label on it. That way it will go.
Also they are really appreciating Buddha’s guide lines to
make peace and sustainable development. Therefore we have
100 years Buddhism in Africa….
Most Venerable Dr Ilukpitiye Pannasekara Thero
Chief Sangha Nayake Thero of African Continent and Chief Abbot of Buddhist Temple &
Meditation Centre in Tanzania - South Africa.
established Inter Religious Council for Peace in Tanzania from
year 1998. It is very successful and therefore currently I am
the Buddhist Leader among nine Leaders in the country of this
Apart from that in Africa we have an organization named
interfaith action for peace in Africa. That IFAPA combined
with 25 Religious leaders from 54 African countries. I am the
Buddhist Commissioner among them.
Always need to attend different kind of Buddhist,
religious and social activities in different countries. Always we
so busy with them.
Reason is that we do not have enough sources for their
demand. Specially, man power. All 54 countries about 10 – 15
monks are working who came from different countries and
I am the only one Resident Sri Lankan monk who is
remaining in Africa. Therefore it is extremely difficult to fulfil
their demand. That is why Buddhism has not developed in
Africa yet. Our communities are doing not think on this matter
deeply. If everyone thinks to help this continent we can see
shining it soon with right understanding.
Currently we have temples in Tanzania, Botswana, South
Africa, Kenya, Malawi, Uganda and Congo only among 54
countries. African monks can see only Congo, South Africa,
Uganda and Tanzania only.
Then you can see how far still we need to go. If whole
Buddhist world come together we can establish a Buddhist
Centre in each country and make a monk to carry on this grate
philosophy. This is good continent to apply Practical Buddhism
to active. I cannot see any other place more than this. Many
people need this teaching and they are waiting to accept it.
Learning and knowledge provide the path to good
relationships in the modern world. From ancient times, some
countries had a well-developed system of education centered
on the temple. The beneficial expansion of this system was
seen with the establishment academics desirous of learning
I believe that proper knowledge of the Dhamma and the
Pali language are essential for members of the Maha Sangha
in countrywide to protect the teachings of the Buddha.
Although, Pali is not a spoken language today, the knowledge
of this language is essential for the continuance of Buddhism.
Paying homage to the Buddha, observing Pansil, venerating
the Noble Triple Gem and the chanting of Pirith are all done in
Pali. Our culture that has spread from ancient days is based on
the valuable influence of Buddhist teaching.
The learning of the Dhamma with devotion and wisdom
is necessary for a proper understanding of the reality of life.
Further this occasion offers on opportunity to the peoples
to deepen understanding and foster harmony. I strongly feel
that the building of a spiritual environment is a prerequisite to
build a partnership based on lasting peace and quality.
The Buddha said:
“Pamojjabahulo Bhikku - Pasanno Buddhasasane -
Adhigacche Padam Santam - Sankharupasamam Sukham”
(Bhikku Vaggo - Dhammapadaya) - The Bhikkhu who is full
of delight and is pleased in the Dhamma will realize that
blissful State - the happiness that is born of the cessation of
As a Buddhist Monk, proud of its purest form of
Theravada Buddhism, which was sustained for more than 100
years mainly due to the commitment and tireless efforts of
the Sangha, I am very happy that this.
On this commemorative moment, let us all make our
efforts to spread and practice the principles of kindness,
compassion, altruistic joy and equanimity in order to create
a better world free from greed and violence that consistently
leads us to enormous crisis.
May the Noble Triple Gem bless you..!!!
48 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 49
PIYA VAGGA - THE AFFECTION
“Seeladassana Sampannam - dhammattham saccavedinam
Attano kammakubbanam - tam jano kurute piyam”
He, who is virtuous and intelligent, just and truthful, strives after
perfection, him the world will hold dear.
—iS,oiaik iïmkakx - OïuÜGx iÉpfjÈkx
w;a;fkd lïu l=índkx - ;x cfkd l=ref; mshx˜
YS,fhka yd iuH.a oDIaáfhka hqla;j O¾ufha msysgd we;a; u lshñka ;%súO
YsCId mqrk ;eke;a;dg yefudau m%sh;djhla olaj;s'
“Tanhaya Jayati soko - tanhaya jayati bhayam
Tanhaya vippamuttassa - natti soko kuto bhayam”
From greed is born sorrow; from greed is born fear. He who is
free from greed is free from sorrow. Whence fear?....
—;Kaydh cdh;S fidfld - ;Kaydh cdh;S Nhx
;Kaydh úmamuq;a;iai - k;aÓ fidfld l=f;d Nhx˜
wdYdj ksid fYdalh yg .kS' wdYdj ksid ìh o yg .kS' wdYdfjka fjka jQ
wfhl=g ljrlf,lj;a fYdalhla ke;af;ah' tksidfjka u ìhla o we;s fkdfõ'
“Pemato jayati soko - pemato jayati bhayam
Pemato vippamuttassa - natthi soko kuto bhayam”
Affection leads to sorrow, affection leads to fright. One who is
free from affection is free from sorrow. Whence fear?....
—fmuf;d cdh;S fidfld - fmuf;d cdh;S Nhx
fmuf;d úmamuq;a;iai - k;aÓ fidfld l=f;d Nhx˜
fm%auh ksid fYdalh yg .kS' fm%auh ksid ìh o yg .kS' fm%aufhka fjka jQ whg
lsisodl ÿlla ke;' ìhla o we;s fkdfõ'
50 I Mettavalokanaya I August I 2017
Mettavalokanaya I August I 2017 I 51
Buddhika Sanjeewa, as the Founder, President & Chief Editor of Mettavalokana Buddhist Publications Centre, I printed and published this “Mettavalokanaya” Buddhist Magazine as a
publication of Mettavalokana Buddhist Publications Centre on August 29, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12.
52 I Mettavalokanaya I August I 2017 Registered at Department of Post in Sri Lanka - QD/181/News/2016 www.meththawalokanaya.com