Newletter 2017 Mahamevnawa

Mission of Mahamevnawa
The Mahamevnāwa Buddhist Monastery Saskatoon
(MBMS) aims to provide a peaceful refuge for both
Buddhists and non-Buddhists alike with facilities
that promote Buddhist teachings on various forms
of meditation, personal reflection, and spiritual
growth. It is our goal to spread the teachings and practices
Contents of Lord Buddha to lessen, and inevitably eliminate, the
About Mahamevna suffering of all beings.
Offering (Dana)
Inside the Issue…...
Mahamevnawa Buddhist Monasteries-3
Mahamevnawa Buddhist Monastery Saskatoon-4
The One with the Perfect Vision-5
The Offering-6
Alms Round-7
Giving the Gift of Life-8
The Virtue-9
Monthly Observance of Eight Precepts-10
Setting in Motion the Wheel of the Dhamma-11
The Meditation-12
Meditation Retreat-13
Sunday Meditation Program-14
Extending an Arm to the Community-15
The Life of an Arahant –16
An Advice by the Brahma Tudu-18
The Vesak-19
An Inspired Utterance of the Supreme
Buddha-19
Vesak Celebration 2017-20
The Sacred Jewels-21
My Journey to the Buddhist Meditation
Center of Saskatoon-22
The Tranquil Sunday Evenings
in Saskatoon-23
We are Noble Children .of the Dispensation
of the Buddha-24
The Paccekabuddha-27
The Perfect Protection in the Next Birth-28
Appreciation of the Guided Meditation
Sessions-31
The Ultimate Pilgrimage
of a Buddhist-32

Ven. Kiribathgoda Gnanananda Thero
Mahamevnawa Buddhist Monasteries
The Buddhists around the world who had been searching for the truth in the
Dhamma have aligned with the Mahamevnawa Monastery by establishing
over 48 monasteries within Sri Lanka and 25 overseas monasteries, which are
located in Canada, USA, Australia, UK, Cyprus, France, Germany, the Netherlands,
Ireland, India, Italy, Dubai and South Korea. In 2006, Canadian Buddhists
lead the way by opening the first overseas branch of the Mahamevnawa
Buddhist Monastery in Greater Toronto. Since its opening in 2015, the Mahamevnawa
Buddhist Monastery Saskatoon has been helping the devotees to
learn the Dhamma, practice precepts, practice serine (Samatha) and insight
(Vipassana) meditation, and to develop peace and tranquility in mind. Additionally,
with the guidance of the Monks, the devotees at the Monastery volunteer
in community services and organize public events of worship, practicing
precepts and meditation. These programs are conducted weekly, monthly
or annually and are open to all age groups and the Buddhists and non-
Buddhist alike.
May You be Happy, Well and Peaceful!
In 1999, the Bikkhu Most Venerable
Kiribathgoda Gnanananda
founded the Mahamevnawa Buddhist
Monastery in Polgahawella,
Sri Lanka. Since its inception, more
than 1000 Buddhist Monks have
been ordained under the guidance
of Bikkhu Most Venerable Kiribathgoda
Gnanananda. The Monks at
the Mahamevnawa Monastery
lead a life in consistent with Vinaya
(the code of conduct of a Buddhist
Monk) and thus survive on amenities
provided by the devotees. For
living, the Monks do not earn but
offer free service to anyone looking
for spiritual guidance. The
Monks practice Metta (loving kindness),
Muditha (altruistic joy),
Karuna (compassion) and Upekkha
(equanimity) towards all living beings
and bring peace and joy to
everyone they associate with.
While leading a humble life as Buddhist
Monks, they help devotees
learn and practice the Dhamma
according to the Theravada tradition.
3

Mahamevnawa Buddhist Monastery Saskatoon
At the Mahamevnawa Buddhist Monastery Saskatoon, the devotees learn
and practice the Theravada Buddhism, which is the oldest institution of
Buddhism. The Supreme Buddha’s teachings, known as the Dhamma, are
compiled in the Tripitaka. The Tripitaka comprised of three parts, the Sutta
pitaka (the original discourses of the Buddha), the Vinaya pitaka (the Buddha’s
teachings of the code of conduct of a Buddhist Monk) and the
Abidhamma pitaka (scriptures relating to the Buddha’s teachings to deities).
The core of the great teachings of the Buddha is the Four Noble Truths,
which means the universal truth of all conditioned things; the suffering
(dukkha) as the first Noble Truth, the origin of suffering (dukkha samudaya)
as the second Noble Truth, the cessation of suffering (dukkha nirodha) as
the third Noble Truth and the path leading to the cessation of suffering
(dukkha nirodha gamini patipada) as the fourth Noble Truth. The disciples
of the Buddha are expected to learn and practice the Dhamma with the
goal of realization of the Four Noble Truths. The Supreme Buddha had
attained Parinibbana (passing away), 2500 years ago. The Arahants, the noble
disciples of the Buddha, at the time had preserved the original teachings
by reciting and later by documenting. Over the last 1500 years, the great
teachings of the Buddha were tainted by the ignoble, unscholarly and distorted
views and reviews of the Tripitaka. The originally set purpose of
learning and practicing the Dhamma was lost and replaced with meaningless
adoration. It is significant to note that the Buddhist Monks at the Mahamevnawa
Buddhist Monastery are dedicated to preserve, practice and
preach the original teachings of the Buddha, which is the Theravada Bud-
4

The One with the Perfect Vision
Through the Discourse of Realizing the World
(Lokawabodha Sutta), the Supreme Buddha explained the
exceptional knowledge the Buddha possessed about the
world, which is another lion’s roar of the Supreme Buddha.
For ordinary people, the word “world” is a synonym
for the Earth and things connected to it. In contrast to
the layman’s belief, the Buddha expounded that for any
given being, his or her world is limited to the six sense
faculties, namely, eye, ear, nose, tongue, body and mind,
and what is cognized by the six sense faculties. In this
discourse the Buddha declared that he lived his life without
any attachment to the world; he fully understood the
origin of the world and he ceased the origin of the world;
he fully understood the cessation of the world and he
realized the cessation of the world; he fully understood
the path leading to the cessation of the world and he perfected
in the path leading to the cessation of the world.
Extraordinary is the Buddha’s understanding of the beings.
Whether it was a deity, a Brahma, the Mara, an ascetic
or a human being, if any such being had seen anything,
heard anything, smelled anything, tasted anything,
touched anything (by body) and thought anything,
achieved anything, discovered anything and mentally investigated
anything, the Buddha had known that, and the
Buddha had understood that. Because of this exceptional
knowledge, the Buddha is called “the One Perfected in
Vision” (Thathagatha).
Extraordinary is what Buddha had preached and expounded.
From that night of the enlightenment of the
Buddha, to that night of his passing away (Maha parinibbana),
anything and everything he had said, expounded
and recommended would be in that way and
would not be in any other way. Because of this exceptional
knowledge, the Buddha is called “the One Perfected
in Vision” (Thathagatha).
Extraordinary is the Buddha’s practices were. The Buddha
said, whatsoever he had said, his practice was the
same as what he had said. Whatsoever was he had practiced,
his said the same as he had practiced. Because of
this exceptional compatibility in speech and practice, the
Buddha is called “the One Perfected in Vision”
(Thathagatha).
Extraordinary is the Buddha’s supremacy was. The Buddha
said, he had deployed his supremacy among deities,
Brahmas, the Mara, ascetics and human beings; he conquered
all of them. He was the peerless leader who understood
everything and conquered everything. Because
of his supremacy, the Buddha is called “the One Perfected
in Vision” (Thathagatha).
5

The Offering
The offering is a moral value of human beings. In Buddhism,
offering (dana) is one of the three fundamental
means of progressing in the path for purification and liberation;
the other two are virtue (seela) and meditation
(bhavana). By practicing offering, one reduces miserliness
and lust for worldly things. The fundamental difference in
the Buddhist practice of offering from the general practice
of donation is that the Buddhists give believing in the results
of offering, karma.
The Buddha stated that one who offers generate good
karma (kusalakamma), which brings benefits to the giver
here in this life as well as in future lives (after death). In
the discourses of the Buddha, four essential items are
identified as suitable to offer to Buddhist monks; they are
robes (civara), alms food (pindapatha), resting places
(senasana) and medicinal requisites (gilanapacca), yet, one
is free to offer any other requisite to generate good karma.
One may generate an excellent karma out of an offering by
developing a pleasant mind about the receiver, at three
occasions: before giving the offering, at the time of making
the offering and after making the offering.
The Buddha, with his extraordinary knowledge of the making
of karma and consequences of karma, explained the
outcome of offerings made to various beings. In the discourse
of offering (Dakkinavibhanga Sutta), the Buddha
stated that the outcome of a gift given to an animal is increased
by hundred times. By giving a gift to an immoral
person, one generates an outcome increased by thousand
times. The one who gives to a virtuous ordinary person,
generates an outcome increased by hundred thousand
times. By making an offering to a recluse, who is lacking
desire for sensual pleasures, one generates an outcome
increased by hundred thousand times a hundred thousand
times. The outcome of giving gifts to those who are practicing
in the path to the liberation (Nibbana), the Sangha, is
immeasurable; which brings excellent results for the giver
life after life for a very long time. The simile used to explain
the unique benefit of gifts given to the Sangha is that a
small weight of grains planted in a field produces hundreds
and thousands of bags of grain as yield.
The Buddha said that one generates an excellent good
karma when making offerings to the Sangha by considering
them as a group (i.e. bearing in mind the excellent
qualities of the Supreme Sangha), even though
the gift is given to one or few monks. The good karma
generated by making offerings to the Supreme Buddha,
the Paccekabuddha and Arahants are beyond
ones imagination; such gifts produce excellent results
for the giver, life after life for a very long time.
The Buddha explained how the virtue of the giver and
the receiver of gits could purify an offering. In the first
scenario, the giver is virtuous and is of good character
but the receiver is immoral and is of bad character;
here, the giver purifies the gift and produces good
results. In the second scenario, the giver is immoral
and is of bad character but the receiver is virtuous and
is of good character; here, the receiver purifies the
gift. In the third situation, both the giver and the receiver
are immoral and are of bad character; thus,
none of them purifies the gift. In the fourth situation,
the giver and the receiver both are virtuous and are of
good character; thus, both of them purify the gift.
Therefore, one may increases the good results of an
offering by he or she being virtuous and making offerings
to virtuous people.
There are other types of highly beneficial offerings.
The Buddha said there are five gifts that are given at
the suitable time.
6

A gift given to a visitor coming from a far, such as, food,
accommodation and amenities, is a timely gift. A gift
given to someone setting out on a journey is a timely
gift. A gift given to someone sick is a timely gift. A gift
given during famine, for example offering food to those
in starvation, is a timely gift. Offering the new harvest,
for example part of the first harvest of the season, to
virtuous people is a timely gift. In another perspective,
the Buddha said, the giver of things that are most agreeable
to him or her will in return receives what is most
agreeable; the giver of the foremost gets in return the
foremost; the giver of the excellent in return gets the
excellent and the giver of the best reaches the best
state of all.
In other discourses, the Buddha expounded the material
and immaterial benefits of making offerings; some benefits
are enjoyed in this very life and the others will be
experienced in the next life.
The Buddha said the one who gives gifts enjoy five
benefits in this very life: giver will be agreeable to
many people; people having similar good qualities will
associate the giver; giver will develop a good reputation;
giver will attend to any assembly with confidence
may that be of kings, learned people, ordinary people
or of recluses. In the next life, the giver will be born in
a good destination, in divine or human world. In another
situation, the Buddha explained that two good
men possessing the same level of confidence in the
Buddha and the same level of virtue, and wisdom, but
differing in their level of generosity, will experience
differing levels of lifespan, beauty, happiness, glory
and power in the next life, which are matching to their
level of generosity.
This is because, the Buddha said, the one who offers
food gives to the receiver five things: life, beauty, happiness,
strength and mental capacity to judge. By giving
life, in return, the giver gets a life in divine or human
world. By giving beauty, the giver will be born as
a beautiful divine or human being. By giving happiness,
the giver will enjoy divine or human happiness.
By giving strength, the giver will get divine or human
strength in the next life. By giving mental capacity to
judge, being born as a deity or a human being the giver
will develop mental capacity to judge. Such are the
benefits of great offerings.
Alms Round
In Pali language, the language of the Buddha, alms
round is known as “Pindapatha”. The word
Pindapatha is a combination of two words “Pinda”
and “Patha”. “Pinda” means food and “Patha”
means bowl. Therefore, the lateral meaning of
Pindapatha is “placing of food in a bowl, which
has been followed since the time of the Supreme
Buddha. Reflecting on the old Buddhist tradition,
the congregation of the Mahamevnawa Buddhist
Monastery Saskatoon offered Pindapatha Dana in
May 2017.
May everybody develops a pleasant mind and
rejoice in the great merits of the
Pindapatha Dana!
7

Giving the Gift of Life
A blood donation campaign was held in March 2017 by
the participation of the congregation with compassion to
all human kind. The one who donates blood donates life.
8

The Virtue
For one who has taken refuge in the Buddha, the Dhamma
and the Sangha, the next step of practicing in the Buddha’s
dispensation is to observe precepts that leads to virtue
(seela). By practicing seela, one avoids engaging in wrongdoings
by body and speech. Yet, the bodily actions and verbal
actions originate in the mind. Thus, mindfulness, that is
to think carefully and wisely before acting, is an essential
prerequisite for one to practice virtue.
The five precepts, namely, abstaining from killing beings,
abstaining from stealing, abstaining from sexual misconduct,
abstaining from telling lies and abstaining from taking
intoxicants and drugs, is the basic code of conduct for a
lay disciple of the Buddha. In fact, the five precepts serves
as the foundation of law and order in all civilisations. The
fundamental roots of wrong bodily and verbal actions are
greed, hatred and delusion (not understanding the true
nature of things in the world). Powered by greed, hatred
and delusion that originated in the mind, one kills another;
one takes what is not given; one engages in sexual misconduct;
one tells lies; and one takes intoxicants and drugs.
The benefits of observing the five precepts is visible here
and now. The one who observes the five precepts have the
confidence that he or she is blameless of killing beings,
stealing, engaging in sexual misconduct, telling lies and
engaging in wrongdoing because of drunkenness.
For this reason, one who practices precepts goes into
any gathering with self-assurance; he or she lives in
peace and sleeps well. One observing the five precepts
brings happiness to others in the society. By abstaining
from killing beings, one gives the gift of life to others.
By abstaining from stealing, one gives material gifts to
others. By abstaining from sexual misconduct, one
gives the gift of love to his or her partner and others.
By not telling lies, one gives the gift of truth to others.
By not taking intoxicants and drugs, one gives the gift
of peace to others. While each one of these precepts,
when practiced, adds a great value to the morality of a
person, abstaining from telling lies is the pillar supporting
the other four precepts. This is because, one
who tells lies can easily engage in any sort of wrongdoing
and hide it. Therefore, it is easy to break other precepts
by one with an unguarded speech. On the other
hand, the doctrine of the Buddha guides one to the
realization of the Four Noble Truths, which is the universal
truth. It is impossible to realize the Four Noble
Truths by someone who spreads the untruth.
For lay disciples who wish to advance their practice of
virtue, the Buddha recommended the Ajeevattamaka
seela, the eight precepts that cleanse the action,
speech and livelihood of a person. Also recommended
are the Attanga uposatha seela, the eight precepts, and
Uposatha dasaseela, ten precepts, which resembles the
bodily and verbal practices of an Arahant.
9

Monthly Observance of Eight
Precepts
The members of the congregation observe
eight precepts, (Attanga Upostha Seela) on
the last Saturday of every month. The program
is conducted at the Chanh Tam Temple
(Vietnamese Temple), 229 Avenue Y South,
Saskatoon, SK. S7M 3J4 .
Traditionally, devoted Buddhists practice either
eight precepts (Attanga uposatha seela) or ten
precepts (Uposatha dasaseela) on full moon
days (Uposatha day). Since, the life styles of
people have changed over the years and full
moon day is not a holiday in many parts of the
world, devoted Buddhists observe Uposatha
on holidays, as feasible to them. By practicing
the virtue as the Buddha has advised, one
gradually dissipates the greed, hatred and delusion
embedded in the mind.
The Virtue continued…
Once, the Buddha explained to his relatives,
Sakyans, the benefits of practicing
Uposatha for a full day (from one morning
to the next morning). There, the Buddha
said if a man earns one hundred thousand
gold coins a day, and if he continues to
earn the same everyday for 100 years, still
his wealth is incomparable to the wealth
acquired by being born in the heaven as a
result of practicing the Uposatha for one
full day.
The Eight Precepts
1. Abstain from killing beings.
2. Abstain from taking things not given.
3. Abstain from sexual activity.
4. Abstain from false speech.
5. Abstain from taking intoxicants.
6. Abstain from eating at improper times.
7. Abstain from dancing, music, shows, and
beautifying with cosmetics.
8. Abstain from using high and luxurious seats
and beds.
10

Setting in Motion the Wheel
of the Dhamma
After nearly two months from his enlightenment, the
Buddha was looking for suitable beings having the capability
to understand and realize the Dhamma. This is because
the Dhamma is discernable only to the wise. At
first, the Buddha looked for his teachers in the ascetic
life. By the time, all of them were dead and born in
planes where they cannot understand the Dhamma.
Then, Buddha looked for the five ascetics who helped
him during the time of practicing austerities. The five
ascetics lived in Varanasi, a location faraway from
Bodhgaya. The Buddha set on foot to meet with them.
At the first sight of the Buddha, the five ascetics were
not happy; they did not like him for giving up the austere
practices; they did not know that he was enlightened.
They discussed among them not to pay full attention
to the Buddha; but once the Buddha had reached
them, the five ascetics could not resist accepting the
Buddha. In the Deer Park at Isipatana near Varanasi, the
Buddha delivered his very first discourse, the
Dhammachakkapavattana Sutta, to the five ascetics.
In the discourse, the Buddha explained the difference
between the path he discovered and the other paths
being practiced in the world. The Buddha affirmed that
neither practicing austerities nor indulging in sensual
pleasures would lead to the deathless liberation. The
Buddha explained that the path he discovered and practiced
was the Middle Path consisting of eight elements.
He confirmed that by practicing the Middle Path, also
known as the Noble Eightfold Path, one would liberate
from suffering forever.
In the discourse, the Buddha expounded the universal
truths that he had discovered. These were the truths
unheard before by any being. These were the truths discovered
by the Buddha without any help from anyone.
The Four Noble Truths are the suffering, the origin of
suffering, the cessation of suffering and the path leading
to the cessation of suffering. The Buddha said to the
world that he accessed each of these truths in three
steps. For example, he first understood suffering as a universal,
noble truth; then he realized what was to be done
about the suffering; and finally he realized what had to be
done about suffering had been done. In the same manner,
the Buddha accessed the other three universal, noble
truths. In this discourse, Buddha expounded that suffering
must be understood; the origin of suffering must be abandoned;
the cessation of suffering must be realized; and
the path leading to the cessation of suffering must be followed.
Through this discourse, for the first time the Buddha
declared, and for the first time human and divine beings
heard, that the one and only path to the eternal liberation,
the Nibbana, is the Noble Eightfold Path. The
Buddha proclaimed that in each step of this accession
process, which were never heard before, the vision arose
in him; the insight arose in him; the wisdom arose in him;
the knowledge arose in him; and the light arose in him.
The Dhammachakkapavattana Sutta, was the first lion’s
roar of the Buddha. At the end of the discourse, the leader
of five ascetics, Kondanna, who developed unshakable
confidence in the Buddha, understood that “all that has
the nature of arising ceases”. Kondanna was the first ever
stream entrant in the world. The five ascetics delighted
listening to the Buddha. Not just them, the heavenly beings
of the cosmos too were overjoyed by knowing that
the Buddha had set the wheel of the Dhamma in motion;
and knowing that no being can revert the wheel of the
Dhamma set in motion. Also, an uncountable number of
heavenly beings realized the Dhamma.
11

The Meditation
The meditation (bhavana) is an essential component of attaining
the highest goal in the Supreme Buddha’s dispensation,
Nibbana. According to the Noble Eightfold Path, the one and
the only path to the Nibbana, only those who have developed
the right-concentration (samma-samadhi) develop the rightliberation
(samma-vimutti) and right-knowledge (sammagnana).
There are prerequisites for developing the right-concentration.
The starting point is purifying the bodily and verbal actions,
which is fulfilling the virtue (seela). The components of virtue
are the right-speech (samma-vaca), right-(bodily) action
(samma-kammanta) and right-livelihood (samma-ajeeva). Developing
these qualities in a person’s life helps establishing the
right-mindfulness (samma-sati) and right-effort (sammavayama).
A person who has developed these qualities in the life
develops the right-concentration through practicing meditation.
The concentration of mind, sometimes developed in the absence
of virtue, is baseless; it is wrong-concentration (miccasamadhi).
A person who developed the right-concentration develops
the wisdom (panna), which is the firm establishment in
the right-view (samma-dhitti), and establishes in the Noble
Eightfold Path. Even though, the Noble Eightfold Path is developed
in a person in the order of seela, samadhi and panna, one
simultaneously practices in the components of seela, samdhi
and panna.
For the development of the concentration of mind, the Supreme
Buddha recommended practicing the serene meditation
(samatha). The serene meditation develops the mind, calms
down the mind and directs the mind to unification. Practicing
the serene meditation to attain a jhana (a higher state of concentration)
is the means of abating sensual desire.
Meditation techniques
-Contemplation on breathing
(Anapanasati)
-Contemplation on the repulsive nature
of body (Asubha)
-Contemplation on the impermanent
(Anicca)
-Contemplation on the qualities of the
Buddha (Buddhanussati)
-Contemplation on the qualities of the
Dhamma (Dhammanussati)
-Contemplation on the qualities of the
Noble Sangha (Sanghanussati)
-Contemplation on ones own virtue
(Seelanussati)
-Contemplation on ones own generosity
(Caganussati)
-Contemplation on ones own divine
qualities (Devatanussati)
-Contemplation on death
(Marananussati)
-Contemplation on lovingkindness
(metta)
-Contemplation on compassion
(Karuna)
-Contemplation on altruistic joy
(Muditha)
-Contemplation on equanimity
(Upekkha)
-Contemplation on skeleton
(Attikasanna)
Contemplation on corpses in a cemetery
(Nawaseevathika)
Contemplation on the elements
(Dhatumanasikara)
Contemplation on the Nibbana
(Upasamanussati)
12

The Meditation continued…
Conversely, the insight meditation (vipassana) develops
wisdom, which directs to the understanding of things, as
they really are (yatabhutagnana), while gradually dissipating
the avijja (not knowing the Four Noble Truths).
The Arahants, those who liberated from the cycles of
birth and death (samsara), have attained the Arahanthood
by practicing both serene and insight meditation.
That is to say, some have the natural tendency for practicing
serene meditation; they begin practicing the serene
meditation and later on switch to practicing the
insight meditation. For some others, they begin with insight
meditation and later on switch to practicing serene
meditation. There are others, who develop both serene
and insight meditation concurrently.
The Buddha has taught numerous techniques of meditation,
each directs the mind to the cessation of
greed, hatred and delusion. Some of these techniques
targets eliminating a specific unwholesome state of
the mind. For example, lovingkindness meditation
helps reducing and eliminating hatred and anger. The
meditation on the repulsiveness of the body and
meditation on the corpses in a cemetery are helpful
in reducing and eliminating the passion. The contemplation
on death helps reducing and removing heedlessness
(pamada). However, mental disposition of
individuals are different. Therefore, each person will
find few techniques of meditation that are easy to
practice and calm the mind.
Meditation Retreat
A full day meditation retreat was held in April 2017 at the St. Joseph Roman Catholic Parish, 535, 8th St E, Saskatoon,
SK . The program was open to the public and a free lunch was offered to the participants.
13

Sunday Meditation Program
Contemplation on Loving Kindness
- May I be free from anger; be free from
ill-will; be free from jealousy; be free
from mental and physical suffering;
may I live in peace; may I live happily.!
- May my family, friends and everybody
be free from anger; be free from
ill-will; be free from jealousy; be free
from mental and physical suffering;
may they live in peace; may I live happily.!
- May all beings be free from anger; be
free from ill-will; be free from jealousy;
be free from mental and physical suffering;
may they live in peace; may
they live happily!
Every Sunday, from 4:00 to 5:30 p.m., a Theravada
Buddhist Monk conducts a guided meditation program
at the St. Mathew’s Anglican Church at 135,
109th Street W, Saskatoon, SK, S7N 1R3. Participation
is free of charge. Every one is welcome!
14

Extending an Arm to the Community
The members of the youth group at the Mahamevnawa Buddhist Monastery Saskatoon, volunteered at the Lighthouse
Community Kitchen Saskatoon, in May 2017, to donate, prepare and offer a dinner.
15

The Life of an Arahant
The Arahant Sariputta was one of the two chief disciples of the Supreme Buddha.
Next to the Buddha, Arahant Sariputta was the foremost of all wise beings
lived in the universe. He had a great reputation for his humbleness, and
unparalleled respect for his teachers. He had an extraordinary talent for
teaching the Dhamma in a manner similar to that of the Buddha. Because of
this great talent and intelligence, Arahant Sariputta was regarded as the Chief
of the Forces (Dhamma) if the Buddha were the King of the dispensation.
Once the Buddha said, Arahant Sariputta was like a mother, the one who
gives life; this is because he guided the fellow monks to attain the stream entrant
state (sotapanna). The Buddha recognized the Arahant Sariputta as the
best of all upright men (sappurisa). The verses given below are a translation of
the words of the Great Arahant Sariputta from the Buddhist script “Thera Gatha”,
verses by Arahants, which was originally translated into Sinhala by Venerable
Kiribathgoda Gnanananda Thero.
Verses by the Great Arahant Sariputta
If he is virtuous and established in mindfulness; if he guards his thoughts well,
practices heedfully in the Dhamma, delights in practicing meditation, concentrates
his mind well, and lives a solitary life, that person is the Monk.
May it be wet food or dry food, yet, eating over the limit is not good. Leave
some empty space in the stomach. This is the good manner of a monk. Accept
just sufficient amount of food. Contemplate wisely. Not ingesting all food, but
leaving four or five mouthfuls aside, drink water. This is the easy manner for
the energetic monk who directs his mindfulness to the Nibbana.
The statue of Arahnat Sariptta at the
Mahamevanwa Buddhist Monastery
in Polgahawela, Sri Lanka.
Some parts of the body need concealing; use the robe,
which is obtained appropriately, to conceal those body
parts. This is the easy manner for the energetic monk
who directs his mindfulness to the Nibbana.
When sitting in the meditation posture, if rain does not
wet his knees, that is a good shelter for the energetic
monk who directs his mindfulness to the Nibbana.
If one could see pleasurable feelings as suffering, and
painful feelings as a dart, and if neither- pleasurable-norpainful
feelings cannot deceive him, how does he develop
any connection with the world.
Those who have evil desires, and living in heedlessness
without revering the supreme Dhamma, may never
associate with me! What is the benefit of associating with
them?
Yet, if someone is skilled in the Dhamma, wise, virtuous,
well founded in the concentration of mind, and practices
in the tranquilization of mind, may that noble one stand
on my head!
The one who lives like a wild beast, indulging in wrong
intentions and swamping in wrong intentions, looses the
opportunity to attain the Nibbana that eradicates all
suffering. If someone eliminates wrong intentions without
pondering on this and that, and if he practices the serene
(samatha) and insight (vipassana) meditation, that person
will attain the Nibbana, which eradicates all suffering.
16

A village, a forest, a lowland or a mountain, wherever an
Arahant lives, it is a beautiful place. Those who are full of
taints do not like to dwell in forests. The great Arahants
free from sensual desires like the forests.
One should associate with wise noble ones who point
out the wrongdoing in a similar manner to showing a
treasure, and also admonish. Associating with such wise
people is beneficial, and will not do any harm. Admonishing
is a necessity, for the benefit of the other; advising
is also necessary; must stop when engaging in unwholesome.
The upright people (sappurisa) adore those noble
ones, but dishonest people do not like them.
(On that day) The Supreme Buddha, the one with the
great vision, was teaching the Dhamma to another person.
I was mindful and listening very attentively because
I wanted to understand the meaning of that Dhamma.
My listening was not a waste. I have liberated from all
taints; liberated from all suffering.
In truth, I was not looking for the knowledge of knowing
the previous lives (pubbenivasanussatignana). I was not
looking for the knowledge of seeing passing away and
arising of beings according to their karma
(cutupapatagnana). I was not seeking for the knowledge
of knowing the minds of others
(paracittavijananagnana). I was not seeking to develop
the skills of performing miracles (iddhi). I did not want to
develop the divine ear (dibbasota). I did not want to develop
the divine eye (dibbacakku). (All I wanted was to)
shave my head, sit in a shade of a tree and meditate (to
become) the Arahant Upatissa, the wisest one. He is a
disciple of the Supreme Buddha. He dwells in an absorptive
meditation (jhana) that is the noble silence; it is free
from applied thought.
A well-positioned rock does not move; a monk free from
delusion does not move, like the rock. The one free from
taints always looks for a life without blemishes. Even a
minute wrongdoing, as small as a drop of filth on a
horse’s hair-tip, he considers as a cloud.
wisely, I am going to give up this body. I am like someone
expecting a wage. I am awaiting the Parinibbana .
In the front and behind is the death, not eternity. For
that reason, (one should) practice in the Noble Eightfold
Path. Do not ruin this life;
Do not miss this rare opportunity. Like a city wellguarded
from inside and outside, protect the life in the
Dhamma. Many of those who missed the opportunity
were born in the hell and (went through) suffering.
Be virtuous. Refrain from wrongdoing. Speak only after
considering wisely. Pride is not good. Just as the wind
removes a leaf from a tree, remove all unwholesome
things from the mind. The virtuous monk who refrains
from wrongdoing, acts only after wise consideration,
speaks only after wise consideration and is free from
pride, removes all unwholesome things just as the wind
removes a leaf from a tree.
Be virtuous and live a life free from the pain of taints.
(Live) with a pleasant and undisturbed mind. The wise
monk possessing good qualities can end all the suffering.
It is not beneficial to trust some ascetics and some lay
people. They are good at a time and bad at another
time. They are bad at a time and good at another time.
Good at a time and bad at a time.
I do not have a desire for death or life. Mindfully and
17

Verses by the Great Arahant Sariputta continued...
The passion, hatred, drowsiness, laziness, lack of concentration
of mind, remorse, and doubt ruin the mind
of a monk. If, the concentration of mind of a heedful
monk does not change in front of praise and gain as
well as criticism and loss, if (he) dwells in absorptive
concentration (jhana), if (he) wisely investigates even
minute of views (arises in him), if (he) practices to eliminate
the bondage, that monk is the upright one
(sappurisa).
The great ocean, the Earth, the great mountain
“Mahameru” and the great winds are no equals to the
great liberation, discovered by the Supreme Buddha.
The Arahant Sariputta, who turns the wheel of the
Dhamma, in the exact way as did by the Supreme Buddha;
the wisest of all with the most concentrated mind,
is like the earth, is like the water, and is like the fire; he
develops neither a bond nor an aversion.
This monk has reached the highest perfection in wisdom;
possesses a great intelligence; possesses a great
intuition. Yet, despite not being an unintelligent one, he
lives as someone who knows nothing.
dispensation of the Buddha; removed the heavy
weight of all defilements; destroyed the string of
(events that lead to) re-becoming. You have to be
heedful in practicing in the Noble Eightfold Path. This
is all what I have got to say. I have escaped from all
kinds of re-becoming. (Now) I am attaining the Parinibbana!
“Sariputta is wise, one of great wisdom,
of wide wisdom, of joyous wisdom,
of swift wisdom, of sharp wisdom,
of penetrative wisdom. The Venerable
Sariputta has few wishes; he is
content, secluded, aloof, energetic. The
Venerable Sariputta is one who gives
advice, one who accepts advice, a reprover,
one who censures evil. Indeed
who would not approve of the Venerable
Sariputta, unless he were foolish, full
of hatred, deluded, or mentally deranged?“
by the Supreme Buddha
SN. Devaputtasamyutta. 29(9)
I have associated the great teacher (the Supreme Buddha)
with the utmost respect. I have fulfilled in the
An Advice by the Brahma Tudu
When Kokalika, a bikkhu with a defiled mind, accused the Great Arahants Sariputta and Moggallana because of hatred,
the Brahma Tudu, a non-returner, approached Kokalika and advised him. Angry Kokalika replied to the Brahma disparagingly.
Hearing that the Brahma uttered these versus and vanished. SN. Brahmasamyutta, 9(9).
"When a person has taken birth
An axe is born inside his mouth
With which the fool cuts himself
Uttering defamatory speech”.
"He who praises one deserving blame,
Or blames one deserving praise,
Casts with his mouth an unlucky throw
By which he finds no happiness.”
"Trifling is the unlucky throw
That brings the loss of wealth at dice,
[The loss] of all, oneself included;
Worse by far-this unlucky throw
Of harbouring hate against the fortunate ones.”
"For a hundred thousand nirabbudas
And thirty-six more, and five abbudas,
The maligner of noble ones goes to hell,
Having set evil speech and mind against them."
18

The Vesak
The Supreme Buddha’s birth as a prince, his enlightenment
as the Sasmma Sambuddha and his great
passing away (maha parinibbana) took place on the
full moon day of the month of May. The Vesak is the
commemoration of these three great events of the
Buddha’s life. On the day of Vesak, Buddhists make a
special effort to practice according to the teachings of
the Buddha. They make offerings (dana) of food and
drink to the Sangha and lay people as well, observe
eight precepts (Attanga uposatha seela) or ten precepts
(Uposatha dasaseela) recalling the great lives of
Arahants, and practice other acts of generosity such as
helping the needy, and donating to blood-banks. On
the day of Vesak, practicing meritorious activities, the
Buddhists recollect on the extraordinary qualities of
the Supreme Buddha.
These practices have a deep meaning and encourage
the person to contemplate on life. The flowers are
offered to the Buddha considering the impermanence;
thinking that in the same manner the flowers wither,
the life of one who offers flowers too will wither away.
The sweet scents are offered revering the extraordinary
virtue of the Buddha. The oil lamps are lit in the
reverential salutation to the Buddha who lit the world
with his wisdom and removed the darkness of ignorance
(avijja). Additionally, the fate of an oil lamp is
used as a simile to explain the nature of passing away
(parinibbana) of an Arahant; that is, no one can find
the flame of an oil lamp that has faded away, so is the
consciousness (vinnana) of an Arahant who has passed
away. The essence is that by engaging in wholesome
bodily and verbal acts, and by generating wholesome
volitions, the disciples of the Buddha collect many
merits for the benefit in this life and in future lives.
Many Buddhists visit a temple on the day of Vesak to
offer flowers and sweet scents to the Buddha, and to
light oil lamps.
An Inspired Utterance of the Supreme Buddha
After enlightenment, the Supreme Buddha had
spent the first seven days in mediation experiencing
the bliss of liberation, the Nibbana. Emerging from
meditation, the Supreme Buddha examined the Dependent
Origination, forward and backward ,many
times. Realizing the significance of the Dependent
Origination, the Supreme Buddha had uttered this
inspired utterance.
The inspired utterances are the spontaneous expressions
of the Buddha, consisting of one few verses.
“When the ardent Arahant with repressed afflictions
of mind abides in the Jhanas, he is
well aware of the dependent origination; then,
that Arahant, vanquishing the Mara’s retinue,
prevails like the sun that illuminates
the sky.”
by the Supreme Buddha
Patamabodhi Sutta, Bodhivagga, Mahavagga Pali
19

20
The Vesak Celebration 2017

The Sacred Jewels
Extracted from Ratana Sutta
The Buddha is the most precious jewel in all worlds,
and none is equal to the Buddha. This is a jewel in the
Buddha.
The Buddha realized the Nibbana, the deathless
state free from passion, and taints. This is a jewel in
the Dhamma.
The Buddha commended the noble concentration
(samadhi); there is nothing comparable to noble concentration.
This is a jewel in the Dhamma.
There are eight noble disciples, who are four pairs
and worthy of offerings. The offerings made to them
bring exceptional merits. This is a jewel in the Sangha.
Those who are well trained, having developed steady
minds in the Buddha’s dispensation, reach the deathless
state. They enjoy the peace of Nibbana as they
wish. This is a jewel in the Sangha.
The wind cannot shake a stone post well-planted in
the earth. So are the wise men who have realized the
Four Noble Truths. This is a jewel in the Sangha.
Those who attained the right view proclaimed by the
Buddha who possessed profound wisdom, would not
have an eighth existence. This is a jewel in the Sangha.
Attaining the right view, they abandon three fetters:
identity view, doubt and engaging in ignoble rights and
rituals. They are free from a birth in the planes of misery;
they will not commit wrongdoings that lead to a
birth in the hell. This is a jewel in the Sangha.
The one, who developed the right view, if ever engaged
in a miniscule wrongdoing by body, speech and mind,
will not hide it; hiding is impossible to happen. This is a
jewel in the Sangha
The trees in a forest blossom in the early months of
summer. So does the Dhamma preached by the Buddha,
which gives the highest happiness, that is the Nibbana.
This is a jewel in the Buddha.
The Supreme Buddha, who is the knower, giver and the
bringer of the Nibbana, proclaimed the excellent
Dhamma. This is a jewel in the Buddha.
The Arahants, having ended all past karma, do not generate
new karma. With their minds free from attachment
to future arising, they do not generate the seed for
another existence. The Arahants pass away in the same
manner an oil lamp fades away. This is a jewel in the
Sangha.
The Stupa in Vaishali. The Supreme Buddha delivered the discourse of Jewels (Ratana Sutta) in this land.
21

My Journey to the Buddhist
Meditation Centre of Saskatoon
by David Steer
In recent years, interest in Buddhist ideology, philosophy,
and common practices has exploded in the Western
world. It is not difficult to understand why, as the
myriad health benefits of mindfulness and meditation
have become a frequent topic for scientific study. Further,
there is something about the Buddhist philosophy
of loving kindness that seems a perfect antidote for
much of the current dis-ease of the world. At times the
malaise of modern existence feels overwhelming. Buddhist
teachings can help us cope with these frustrations
and anxieties.
Some regard the Buddha as only a religious figure. In
my opinion this is a grave mistake. I, among others,
consider him first and foremost a physician. The genius
of the Buddha is that he accurately diagnosed the
source of so much suffering in the world. We all feel
discontent. We all experience sadness, resentment,
and regret. That is, we all suffer, at least to some extent.
It is part of the human experience. And it can,
from time to time, seem overwhelming. But the Buddha
teaches us that we suffer because we feel compelled
to cling to our desires and to our cravings, and
to our ignorance. And crucially, the Buddha realized
that many of the things that we cling to and crave are
by their fundamental nature ephemeral, ever changing.
Mindfulness techniques, including meditation, help us
to clearly identify these sources of our suffering, to recognize
their impermanence, and thereby ease the burden
of dissatisfaction with our existence. I began to
attend the meditation workshop at a time when I was
frustrated by my inability to manage my daily anxieties
and resentments.
22
I am by nature an analytical person and consider myself a
“science oriented” problem solver, and as I reviewed the
scientific literature regarding the neurology of compulsive
behaviors I realized that many of the studies focused on
the benefits of mindfulness in general and of various
types of meditation in particular. This led me to an online
course focusing on the relationships between Buddhist
teachings, mindfulness techniques, and current neuroscientific
research. As I became more and more intrigued by
the therapeutic benefits of mindfulness, I began to search
for a place in Saskatoon to put my theoretical learnings
into practice. I became intrigued by the Buddhist Meditation
Center of Saskatoon, partly because it offered a clear
guide to learn how to meditate, and partly because the
classes were taught by honest-to-goodness Buddhist
monks. Sri Lankan Buddhist monks at that! As the saying
goes, “If you want the truth, go straight to the horse’s
mouth.”
I am not really a “joiner” and sometimes feel anxious in
social settings, so I was a little nervous attending my first
session. I was quickly put at ease, however, by the warm
welcome of the members of the Sri Lankan community
who make these remarkable events possible. And when
the Bhante spoke, it was with a gentleness and sense of
calm certainty that I had never before encountered. He
led the group through a very interesting discussion about
the teachings of the Buddha – a so-called “Dhamma” talk
– before introducing the first mindfulness exercise of the
afternoon: a “loving-kindness” meditation. It was a profound
moment, to be a part of a like-minded community
devoted to radiating love and kindness throughout the
world. I have attended many many sessions since then
and always leave feeling centred and more connected to
the people in my life, and ready to meet the challenges of
the week. I strongly encourage everyone reading this to
take a chance and join us for at least one meeting.

The Tranquil Sunday Evenings in
Saskatoon
by Shobha Alva
I lived in Saskatoon for five years, from 2012 to 2017.
The period of the last eighteen months of my stay there
shall remain the most memorable to me because of the
Mahamevnawa Buddhist Monastery. I had been trying
from a long time to master the art of meditation and
had failed. I had sought help from various websites,
books and online meditation courses but was unable to
control my ever wandering mind. And then by chance I
came across the Mahamevnawa website and started
attending the weekly meditation sessions offered by the
monastery. A Buddhist monk guided us, a group of
around twenty people, and under his guidance we were
able to slip into a calm meditative state. The presence of
the Buddhist monk and his gentle, soothing voice leading
us into Metta meditation took our minds away from
the noisy, bustling world to the most peaceful serenity
of meditation.
The monk whom we called with respect as
'Bhante' (which means teacher) introduced us to different
types of meditation.
23
During the Metta, which means loving kindness meditation,
I could actually feel the positivity in the mind
as our Bhante recited, " May all the people and all the
living beings in this place, in this country, in this world
be free of anger and hatred, may they be free of mental
and physical suffering…"and so on. And thus the
Sunday evenings became very special to me. I practiced
meditating every evening at my home and finally
after a few months I was able to get into a serene
meditative state all on my own.
Other than the guided meditation, Bhante
also introduced us to the Buddhist scriptures and we
were allowed to ask questions at the end of every session,
if we had any doubts. At present I am not in Saskatoon
but I know those meditation sessions are held
there even now and I miss those precious moments
very much. Those tranquil Sunday evenings of group
meditation, in that quiet church premise of Saskatoon
shall ever remain in my memory as a blessing and I am
ever grateful to the Mahamevnawa Monastery for
that.

We are Noble Children of the Dispensation of the Buddha
Our Reflections
24

Our Reflections
25

Friday Evening Dhamma Class & Meditation Session of Children
26

The Paccekabuddha
This is the era of the Gautama Supreme Buddha. Time
to time, extremely rarely, a Supreme Buddha is born
into the human world. A supreme Buddha realizes the
Four Noble Truths by himself without any assistance of
a teacher. A Supreme Buddha is also known as the
“Sammasambuddha”. A Sammasambuddha develops
an extraordinary knowledge and psychic power.
Through which, the Sammasambuddha understands
the cosmos, the world system, various planes of beings,
reasons for beings born in each of these planes as
well as countless number of other capabilities no other
being can even imagine. A Sammasambuddha possesses
the extraordinary ability to teach the Four Noble
Truths to wise beings in a manner so that the being
realizes the teachings immediately. In teaching the
Dhamma, at times, using his super normal powers, a
Sammasambuddha displays miracles to tame humans
and devas and then teaches; at times, reads the mind
of a person, interrogates him and teaches; at times
uses his super normal oratory skills to convey the message
for the benefit of the listener.
Nonetheless, a Paccekabuddha cannot teach others
what he has realized; he simply expresses his understanding
in a few verses. As a result, a dispensation of a
Buddha will not arise after a Paccekabuddha. Also
unique is that, it is possible to live more than one Paccekabuddha,
even hundreds of them, at the same time.
In contrast, only one Sammasambuddha arises in the
world system at a time.
We learned about the beautiful stories of the Paccekabuddhas,
only because the Gautama Supreme Buddha
had illustrated their stories. In the Discourse of
Mountain Isigili (Isigili Sutta), Gautama Supreme Buddha
listed names of five hundred Paccekabuddhas lived
in the Isigili Mountain a long time ago. The Buddha
mentioned that the mountain had got the name Isigili,
meaning swallowing the supernormal ascetics, just because
people at the time only could see that the Paccekabuddhas
arriving into the mountain but not returning.
Also, in the Discourse of Unicorn (Kaggavisana
Sutta), the Gautama Supreme Buddha expounded some
versus uttered by the Paccekabuddhas, which simplifies
the reasons behind their realization of the truth.
Before the beginning of a dispensation of a
Sammasambuddha, when teachings of a Sammasambuddha
are absent in the world, very occasionally, extremely
wise and intelligent human beings are born.
During the samsaric journey, these praiseworthy men
have completed the pre-requisites for realizing the
Dhamma by themselves without any assistance from a
teacher. Because of their merit, these wise men are
born into royal families or aristocratic Brahmin families.
For some time, they lead a lay life enjoying the
worldly pleasures; but, after seeing, hearing or going
through some experience, which is normal for anybody
else, their wisdom arises; with little effort they realize
the truth in the world and liberate from ignorance, terminating
future birth. These wise men are known as
Paccekabuddhas. They are called Buddha because they
understood the truth by themselves without external
help. However, the degree of and power of virtue, concentration
and wisdom of a Paccekabuddha is by no
mean closer to that of a Sammasambuddha. Yet, a Paccekabuddha
is superior to an Arahant. An arahant realizes
the Four Noble Truths after listening to the teachings
of a Sammasambuddha.
27

The Perfect Protection in the Next
Birth
A team work by
Laknadee, Harshada, Maneesha, Ravindi, Manothri, Jayendri,
Amaya, and Monali
Being a Buddhist requires commitment. This commitment
is classified as refuge. Refuge takes place daily and
is an important part of a Buddhist’s routine. As Buddhists,
we take refuge in the Triple Gem: the Buddha,
Dhamma and Sangha. Taking refuge provides many benefits.
It keeps us in line and doesn’t let us change our
minds often. We cannot hop from one idea to another.
For example, we cannot decide we like everyone one
day and then dislike everyone the next. In a way, taking
refuge keeps us from harboring bad thoughts.
With taking refuge, we have a greater chance of accumulating
good merit, and the ability to accomplish all
virtuous deeds. Taking refuge also helps us to decrease
our chance of being born in lower forms of existence.
Vice versa, refuge gives us a greater chance of being
born in higher forms of existence. There is a verse in the
Dhamma that describes the benefits of refuge in a great
way.
In conclusion, taking refuge is a crucial part of our Buddhist
lifestyle. It is the beginning of our spiritual cultivation
and can affect us in astounding ways. The benefits
that follow taking refuge not only help us in this life, but
follow us to our next life and help us become reborn in
higher forms of existence. The importance of taking refuge
is to set us on the right path and to help us cultivate
merit, find wisdom and compassion.
In the Connected Discourses of the Buddha (Samyutta
Nikaya) there is a beautiful discourse that describes this
fact very well. That is the Mahanama Sutta given by the
Buddha to the Sakyan known as Mahanama. Mahanama
was concerned about his well-being after death because
his mindfulness and peace of mind would get dis-
28
when he made his way through Kapilavatthu. Kapilavatthu
was a city during the Buddha’s time. It was
where the Bodhisattva was born and the Bodhisattva’s
father, King Suddhodana presided over the city. During
this time, the Buddha lived among the Sakyans in Nigrodha’s
Park. Mahanama would visit the Blessed One. On
one occasion, Mahanama visited the Buddha and after
paying homage to him, explained his predicament. Mahanama
explained that after he visited the Blessed One
and went back to Kapilavatthu, his mindfulness regarding
the Blessed One would become muddled, his mindfulness
regarding the Dhamma would become muddled,
and his mindfulness regarding the Sangha would
become muddled. Although he found Kapilvatthus rich,
prosperous, populous, and crowded, Mahanama’s
mindfulness would be disrupted because of the city’s
activities. Mahanama had become concerned because
he was worried that if he died, his destination would be
a bad one because he wasn’t focused on mindfulness
on the Triple Gem. The Buddha explained that Mahanama
should not be worried because his death would not
be a bad one. This is because Mahanama had strengthened
his mind with faith, virtue, learning, generosity
and wisdom. The Blessed One told Mahanama that losing
mindfulness for a short period of time would not
break the strength of his mind. These five qualities definitely
bring us the real protection in the next world as
well.
1. Faith – The confidence in the wisdom of the Buddha.
The first quality that we should have as our protection
is the faith. Faith is having great confidence in the Supreme
Buddha. It means that we believe in the Buddha,
Dhamma and the Sangha very strongly. That is the most
powerful energy in a good disciple. An example of faith
is the story of Mattakundali. Mattakundali was the son
of Adinnapubbaka, a very wealthy, but stingy man. He
was so stingy that he didn’t even spend any money on
his own son. Mattakundali never got any good or
healthy food to eat and because of this he became sick.
But, Adinnapubbaka did not bother giving his son medicine.
That morning, Supreme Buddha searched the
world to see who was in need of his help and saw
Mattakundali. Then the Supreme Buddha decided to go
and help him. When Mattakundali saw the Supreme
Buddha’s radiant aura, he felt extremely happy. The
Supreme Buddha came to see him even when no one
loved or cared for him.

Mattakundali felt so happy and he had no hatred towards
his father for treating him the way he did. Instead,
his mind filled with pleasant thoughts about the
Supreme Buddha. At that time, Mattakundali passed
away with a happy mind and was reborn in the heavenly
world. This story shows that Mattakundali had
great confidence in the Buddha and that he was very
faithful. If we have faith in the Buddha, Dhamma and
the Sangha as Mattakundali did, we will also be reborn
in a good destination like the heavenly world.
2. Virtue – The beautiful life style
The Supreme Buddha, our great teacher has taught us
that in this world there are five very important qualities
that all human beings should establish within
themselves. Therefore if a person were to have these
qualities he or she is considered as a very wise and noble
being. Virtue is known for being the second quality,
which in Pali is known as Sila. Sila is the understanding
of right conduct, the precepts, and part of the effort to
acknowledge and realize the Dhamma and the Noble
Eightfold Path leading to liberation.
There is a mesmerizing story that took place during the
time of the Supreme Buddha called Chatta Manavaka,
showcasing the importance of virtue in a beautiful
way. As for this story during this time there was very
wise, young, and intelligent boy named Chatta Manavaka.
He was on his way to visit his teacher to offer him
a gift as a way of showing thank you. While on the way
through the stiff forest he came across the Supreme
Buddha; Chatta Manavaka was amazed and happy seeing
the Blessed One standing in front of him. The Supreme
Buddha was very wise and caring, out of compassion
the Buddha preached to Chatta who knew
nothing, the great importance of the Triple Gem, and
the value of refuge to the Buddha, Dhamma, and Sangha.
The wisdom within Chatta Manavaka helped him
easily understand; soon he undertook the percepts and
went refuge to the Buddha, Dhamma, and Sangha. Unfortunately
on the way Chatta was killed by bandits,
although he was reborn in Thawathimsa heaven. Only
because he had the effort to learn the knowledge of
the Supreme Buddha’s teachings. As Noble disciples of
the Buddha we are very fortunate to know and learn
about the true meaning of virtue and we should have
the great effort to understand and practice it.
29
3. Knowledge of Dhamma – The perfect power
Learning the Dhamma is a great merit. Learning the
Dhamma helps us learn the truth about life, learning
about how to do our duties to parents, teacher, elders,
relatives and other people. By learning the Dhamma,
we can learn about the after life’s there are, which depends
on the merits and demerits we have collected.
When one has followed the teachings by ear, recited
them verbally, examined them with the mind, and penetrated
them well by view, there will be four benefits
expected as expounded by the Buddha in the Sotanudhata
Sutta.
The first benefit is, “when he passes away muddled in
mind and is reborn into a group of devas; there, devas
recite passages of the Dhamma to him. The arising of
his memory is sluggish, but then that being quickly
reaches distinction. This the first benefit to be expected
when one has followed the teachings by ear,
recited them verbally, examined them with the mind
and penetrated them well by view”. The second benefit
is, “when he passes away muddled in mind and is
reborn into a certain group of devas; there, devas do
not recite passages to him but a Bhikkhu with psychic
potency who has attained mastery of mind teaches the
Dhamma to an assembly of devas. It then occurs to
him ‘this is the Dhamma and Discipline in which I formerly
lived the spiritual life’. The arising of his memory
is sluggish, but then that being quickly reaches distinction
and that is the second benefit”. The third benefit
is, “when he passes away muddle in mind and is reborn
into a certain group of devas there, devas do not recite
passages of the Dhamma to him nor does a Bhikkhu
with psychic potency who has attained mastery of
mind teach the Dhamma to an assembly of devas.
However, a young deva teaches the Dhamma to an
assembly of devas. It occurs to him ‘this is the Dhamma
and discipline in which l formerly lived the spiritual life’
the arising of his memory is sluggish, but then that being
quickly reaches distinction and that is the third
benefit.” The fourth benefit is “when he passes away
muddled in mind and is reborn into a certain group of
devas. There, devas do not recite passages of the
Dhamma to him nor does a Bhikkhu with psychic potency
who has attained mastery of mind teach the
Dhamma to an assembly of devas, nor does a young
deva teach the Dhamma to an assembly of devas.
However, one deva who has been spontaneously

eborn reminds to him: ‘Do you remember dear sir,
where we formerly lived the spiritual life? Then the other
says! ‘I remember, dear sir, I remember’. The arising
memory is sluggish, but then that being quickly reaches
distinction that is the fourth benefit.” According to this
beautiful discourse of the Buddha, these are the four
benefits to be expected when one has followed the
teachings by ear, recited them verbally, examined them
with the mind, and penetrated them well by view.
Learning the Dhamma is a wealth that brings the happiness
both in this life and the next.
developing the wisdom. The Supreme Buddha said that “the
world is full of suffering and the cause of it is craving.” “The
end of suffering is Nirvana and the way to the end of suffering
is following The Noble Eightfold Path.” This is how the
realization of the great and powerful quality of wisdom can
help us achieve the highest knowledge of wisdom and how
the power of learning can benefit us by destroying suffering
and help us achieve happiness.
4. Generosity – The meaningful letting go
Giving is a beautiful habit that everyone should develop.
That makes merit that can bring happiness both in this
life and the next life as well. And it is very helpful to fulfil
the final goal as we can develop our minds to let go.
When we develop the generosity we can develop our
minds to eliminate the greediness or the craving from
our minds.
In the holy Dhamma the Buddha explained the benefits
of giving and sharing. Even if we give something to an
animal, it creates a good karma that brings results a
hundred times bigger. When we give something to a
virtuous person, the merit is really tremendous to benefit.
When we give gifts to the Sangha of Bhikkhus, the
Holy order of monks of the Blessed One, the Buddha
explained that merit create unlimited benefits. That
merit is immeasurable, uncountable and limitless, like
the waters in the great ocean.
Collecting good karma is the best way for us to make our
real protection in this live in the next destination and it
is also helpful to achieve the bliss of Nirvana.
5. Wisdom – The way to liberation
And the next good quality that a good person should
have is wisdom. Wisdom is a very powerful and great
quality to gain and learn about. Wisdom is the realization
of the Four Noble Truths. The ability to understand
the reality of the life, - the arising and the vanishing of
the world - is the wisdom. By meditating, listening to the
Dhamma and taking them into wise consideration one
can develop the wisdom. Doing good things to collect
merits, doing meditation, learning the Dhamma, following
the precepts and living by the Dhamma aid in
The beautiful simile in the Mahanama Sutta
In this discourse there is a simile that shows the results of
these five qualities which are faith, virtue, learning, generosity
and wisdom, that have been strengthened in a person’s
mind. In the story the Supreme Buddha spoke to Mahanama,
saying “Suppose Mahanama, a man submerges a pot of ghee
or a pot of oil in a deep pool of water and breaks it. All of its
shards and fragments would sink downwards, but the ghee
or oil there would rise upwards.” In the same way, when the
one who has these qualities dies, his body that has been left
behind after the death will be eaten by various kinds of animals,
or will decay on the ground. But his mind that proceeds
to a virtuous destination like one of the heavenly
worlds.
The results and how to practice these five qualities
There are many benefits regarding these five qualities: faith,
virtue, learning, generosity, and wisdom. If someone practices
these five qualities, it becomes a protection for that person.
This protection also allows us to do more things that will
help us to gain merits. There are many ways we can practice
these five qualities. The first quality faith, can be practiced by
believing in the Buddha, Dhamma, Sangha, and the Buddha's
teachings. The next quality virtue can be practiced in simple
ways, like observing the five precepts, and the eight precepts.
The five precepts are simple to follow as they are precepts
that you can follow in everyday life without having
trouble. The eight precepts can also be observed at least
once every month. The third quality, learning, can be practiced
by having knowledge of the Dhamma. The knowledge
of Dhamma can be obtained by reading about the Buddha's
teachings through books of discourses spoken by the Buddha.
The next quality generosity is an important quality to
have in everyday life. This quality can be practiced in many
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ways; one of the main ways is giving for the happiness of
others. Some other ways to practice generosity are, donating
things, giving gifts, and offering food and requisites
to the Sangha. Giving food and requisites to the
Sangha is a very important, and the merits you gain from
this are immeasurable. This is because when you offer
things to one monk, you are offering it to all the other
monks, and nuns that have lived in the past, live in the
present, and will live in the future as well. You're also
offering the things to the Arahants including, Arahant
Sariputta, Arahant Moggallana, Arahant Maha Kassapa,
and many more. Although this offering is not literal, as
long as you have the thought of offering the Order of
Sangha, the merit you gain will be as immense as offeing
it in person. The final quality, wisdom can be practiced
by understanding, and thinking about life the way that
the Buddha has taught. This includes, thinking in a way
as such, “everything is subject to change,” and
“everything is impermanent, therefore, it is suffering,”
You not only should think this way about life, but also
understand that this is the truth.
Therefore, when you practice these five important qualities,
and apply them to your life, the result is not only
gaining protection from harm, but also being reborn in a
good world such as a heavenly world after death. These
wonderful results can be gained in the best probable
ways, if the five qualities are practiced truly, and with
dedication.
May All Being Be Well and Happy!
Appreciation of the Guided Meditation Sessions
First let me express my gratitude and appreciation for
this free class available to for all regardless of denomination
or religious affiliation. Thank you.! Thank you!
Two years ago I was looking to start a meditation practice.
I had heard numerous times of the positive benefits
to the mind, body, spirit. Such as for myself ,I have
found, meditation helps me to look at and assess our
lives honestly. It enables self-discovery and selfinquiry.
It helps us to slow down and enjoy each moment.
Clarity increases, our hearts open and forge
trust, friendliness and goodwill towards others. I wanted
this in my life, self-teaching through online resources
but always questioned if I was doing correctly.
I came upon an advertisement in a local newspaper for a
free meditation lesson led by a practicing monk from Sri
Lanka. It was life changing! I learned that meditation practice
lead to enlightenment, and it is a discipline to free
you from sorrow and improve daily living. I also learned
that in order to do this you need not live in seclusion or
lead a monastic life. You can be where you are and realize
the temporary and changing manner of the world. The
weekly sessions I find healing and peace. There is a great
power in meditating in a collective towards a loving environment
for all.
Namo Buddhaya!
Your Friend, Pauline Dagenais
Through Buddhist meditation, I am learning how to develop awareness towards my feelings and emotions and
control over my mental states. Because Buddha’s teachings make us focus on the very nature of the impulses that
originate our actions and behavior, my thinking patterns are changing and I am finding guidance for a better and
different life. Meditation is a challenging and beautiful practice in which we can find ourselves less anxious and
stressed, more grounded and aware of the true nature of everything that is happening inside us. I am thankful for
the program.
Mabiana Camargo
31

The Ultimate Pilgrimage
of a Buddhist
Just before the parinibbana (passing away) of the Supreme
Buddha, the venerable Ananda, the chief
attendant of the Buddha, asked several questions from
the Buddha on how the disciples should continue in the
dispensation in the absence of the great teacher. As stated
in the Great Discourse of Passing Away of the Buddha
(Mahaparinibbana Sutta), one of the concerns the venerable
Ananda raised was the disciples’ inability to venerate
the great teacher any more after his passing away. In replying,
the Buddha said, a faithful disciple can visit four
places that would develop great respect for the Buddha.
The four places are where the Buddha was born, where
the Buddha had attained the enlightenment, where the
first sermon was held, and where the great parinibbana
was taken place. The Buddha also said that, if a male
monk, a female monk, a male lay-disciple or a female laydisciple
dies during a pilgrimage to one of these places
having developed a pleasant mind about the Buddha, he
or she will be born in the heavens.
The Prince Siddhartha was born at the Lumbini Park, near
the foothills of the Himalayas. The park is located between
the two cities of Kapilavastu, the paternal
hometown of the Buddha and Devadaha, the maternal
hometown of the Buddha; at the time, the region was
part of India. While Queen Maha Maya, the mother of
the Buddha, was visiting the park, the Prince Siddhartha
was born under a Sala Tree. He was welcomed by a retinue
of devas. His birth was marked by an illumination
that reached the manifold world system. The just born
Prince walked seven steps and uttered his first lion’s roar,
“I am the foremost in the world; I am the most superior in
the world; I am the supreme in the world; this is my last
birth and there is no more re-becoming for me”. Centuries
after the Buddha’s birth, a temple was built enclosing the
place of birth. As a gratitude to the mother of the Buddha,
the temple is called the Maya Devi Temple. A carved
stone structure was placed by the Emperor Asoka to
mark the exact place of birth. Additionally, the Emperor
erected a stone-post, Asoka Pillar, to identify the place.
The pond in the premise is thought to be the same one
used by the Queen Maha Maya on that auspicious day,
just after giving birth to the Prince Siddhartha.
The Maya Devi Temple at Lumbini, Nepal
The Vajrasana, Bodhgaya Temple, India
Isipatana Migadaya, Varanasi, India
Kusinara, Kushi-Nagar, India
32

At the age of twenty nine, the Prince Siddhartha Gautama
renounced the lay life and became an ascetic. On
foot, he travelled from the Kosalan Region to reach the
Magadha Region of the ancient India. After spending six
years practicing severe austerities, finally, the ascetic
Gautama realized that the only path to end suffering is
the Noble Eightfold Path. Abandoning his austere practices,
he settled down for meditation under an Asatta
Tree (now called the Bodhi Tree) by the river Neranjara
in the Uruvela District. At that moment, to support the
“Buddha-to-be”, a seat was arisen from the ground,
which is known as the Vajrasana. While sitting on the
Vajrasana, ascetic Gautama resolved to himself the
fourfold exertion; he determined that he would not
move from the seat until attaining the enlightenment.
The Sacred Bodhi Tree that helped the Buddha during
the enlightenment is located close to the Vajrasana.
The Maha Bodhi Temple, in Bodhgaya, was built encircling
the Vajrasana, the exact place of the Buddha’s enlightenment.
The most beautiful statue of the Buddha,
one would ever see, is placed on the Vajrasana. Even
today, one visiting the place would testify for the Supreme
Buddha’s extraordinary power of taming beings.
In front of the indescribably stunning statue of the Buddha,
hundreds and thousands of pilgrims bent their
knees in reverential salutation. The Vajrasana is surrounded
by the seven significant locations, where the
newly enlightened Buddha spent his first seven weeks
saluting the Bodhi Tree and reviewing the Dhamma he
had understood. Outside the temple, only few meters
away from the Vajrasana is the place where evil Mara
was defeated by the Buddha; which is marked by a small
stupa. The Vajrasana is the most sacred place of veneration
for Buddhists.
Having enlightened, the Buddha was looking for intelligent
and wise beings to teach the Dhamma he had discovered.
Because the teachers of his ascetic life were
already dead, the Buddha decided to visit the five ascetics
who had helped him when he was practicing austerities.
Using his divine eye, the Buddha looked for
them. They were living in Isipatana in Varanasi, at the
sanctuary for deer (Migadaya). The Buddha set on foot
to visit the five ascetics. Having met the five ascetics, the
Buddha set the wheel of the Dhamma in motion, by explaining
33
to them his key discoveries, the Four Noble Truths and the
path leading to the realization of the Four Noble Truths,
the Noble Eightfold Path. Today, ruins of a stupa built by
ancient kings are located on the site where the first sermon
was delivered by the Buddha. A few hundred meters
away is the place where the Buddha delivered the second
great sermon to the five ascetics; while listening to the
sermon they became Arahants.
After forty five years of incomparable service to humans
and divine beings, having shown the path of liberation to
an uncountable number of beings, and having known that
he had completed his duty as the Buddha, finally, the Buddha
decided to attain the parinibbana, the death that
marks the end of rebecoming. He left the Magadha Region
with a large retinue of monks. They set on foot travelling
across the country towards the North. On this journey, at
several locations, the Buddha indirectly expressed his desire
to attain the prinibbana to the Venerable Ananda. The
Buddha also indicated his power to live longer, if he was
invited. During the journey, the Buddha explained to the
monks the laws of non-decline, the essentials to ensure
the sustenance of the dispensation of the Buddha. On his
way to Kusinara, today’s Kushinagar, the Buddha became
seriously ill. Finally, on the full moon day of May, the Buddha
attained the parinibbana under the Sala trees at the
Upavattana Park in Kusinara that belonged to the Malla
dynasty of kings. The place of parinibbana is marked by a
stupa and the ruins of which are still present. A temple
housing a statue of the reclining Buddha in parinibbana
posture and another stupa dedicated to the Buddha are
located at the site. In close proximity is the place where
the body of the Buddha was cremated by the Malla Kings
and where the sacred relics were divided into eight portions.
Venerating the four place of significance in the life of the
Buddha is a great merit. Developing confidence in the
Buddha is the greatest merit.

“A hundred elephants, a hundred horses,
A hundred chariots with she-mules,
A hundred thousand princesses decorated with jewelled earrings,
These are not worth the sixteenth part of one’s step forward to see
the Buddha.
Go forward householder! Go forward householder!
Going forward is better for you, not turning back!”
- Uttered by a deva to Anatapindika -
Buddha Meditation Centre
Mahamevnawa Buddhist Monastery Saskatoon
``Your gateway to discover the authentic teachings of the Buddha``
Contact Us
602 Stonebridge Common, Saskatoon SK S7T 0M9.
Telephone: (306) 374-2840
Email: info@mahamevnawasaskatoon.com