Most Venerable Bhante Walpola Piyananda's 80th Birthday Celebrating - Collected Essays

Collected Essays
Bhante Walpola Piyananda
Celebrating
his
Birthday...
1

Collected Essays
Bhante Walpola Piyananda
Celebrating
his
Birthday...

Published by
Dharma Vijaya Buddhist Vihara
Also by Bhante Walpola Piyananda
Love in Buddhism
Saffron Days in L.A.
The Bodhi Tree Grows in L.A.
Away from LA
Sharing Buddhism in the Western World
By Bhante Walpola Piyananda and Dr. Stephen Long
Thus We Heard Recollections of the Life of the Buddha
© 2023 by Bhante Walpola Piyananda
All rights reserved.
No part of this book may be reproduced in any form or by any
means, electronic or mechanical, including photocopying,
recording, or by any information storage and retrieval system
without permission in writing from the publisher
Printed at Imashi Prakashana
Nugegoda, Sri Lanka
Design by Wijaya Wagaarachchi
Photographer: Lakshitha Karunarathna
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This book is dedicated to the following esteemed Buddhist
Monks who are the most senior members of the Sri Lanka
Sangha in the United States. Each is approaching 100
Years of Age.
Most Ven. Aggamahapandita Dr. Henepola Gunaratana
Nayaka Maha Thera
Most Ven. Royal Pandith Ahangama Dhammarama
Nayaka Maha Thera
Most Ven. Royal Pandith Weihene Pannaloka
Nayaka Maha Thera
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TABLE OF CONTENTS
Forward Acknowledgements
1 Buddhist Influence in North America
2 Buddhism – Linking Spiritual and Secular Paths
3 Buddhism: Sri Lanka and Thailand
4 Can We See the Buddha
5 Peace and the Five Precepts
6 Integration of Buddhism into Western Culture
7 Self Discipline – Cornerstone of the Dhamma
8 It’s No Joke
9 Buddhist Concept of Evil
10 Power of Chanting
11 The Healing Power of Pirith
12 Offensive to our National Pride?
13 Thanks for your Help
14 How to Earn Wealth
15 Unity in the Sangha
16 Most Venerable Hikkaduwe Sri Sumangala
17 Anagarika Dharmapala – A True Visionary
18 Our Hero, Anagarika Dharmapala
19 Righteous Rulers Never Seek Revenge
20 Independence Day Speech
21 The Thrice Blessed Day of Vesak
22 The Buddha’s Service to Humankind
23 The Buddha – First Psychologist
24 Purity of Mind
About the Author
Words From Friends
Foreword By Stephen Long
It’s hard to believe that 25 years have passed since I first met
Ven. Walpola Piyananda. At the time I had no idea how much meeting
this Buddhist monk from Sri Lanka would both change and enhance
my life experience; knowing him has indeed been a blessing in so
many ways.
About a week after moving to Los Angeles in September
of 1998 I got a phone call from a close friend who invited me to an
exhibit opening at her art gallery on La Brea Boulevard in Hollywood.
Her beautiful gallery specialized in high-end, museum-quality Asian
art – especially Buddhist art. She said that there would be a blessing
ceremony conducted by a group of Theravadan Buddhist monks. I
readily accepted her invite – particularly because I missed my close
association with Buddhist monks in Thailand, where I had lived for
nearly six years.
When I arrived at the gallery Bhante Piyananda was just
parking his Volvo station wagon near my car; three or four other monks
were with him. I smiled and introduced myself, and escorted the monks
inside. Having learned in Thailand the proper etiquette for looking
after venerable members of the Sangha, I spent most of the evening
by their side, making sure they were comfortable and had everything
they needed. One of the monks, the late Ven. Elle Chandawimila, took
a particular interest in me, and we enjoyed a spirited conversation that
blossomed soon into a close friendship that lasted until he passed away
several years later. The monks’ chanting of pirith was like music to my
ears, and when they finished, I walked them out to the Volvo. That was
when Bhante Piyananda and Bhante Chandawimila invited me to their
Crenshaw temple, Dharma Vijaya, for meditation that Friday evening.
I’ve been going ever since.
After a few months Bhante Piyananda asked me if I would like
to receive ordination as a Dhammacari, the second step of his brilliant
program that led to becoming a Buddhist lay minister. He allowed me
to skip the first step, Upasaka, because I had practiced meditation and
studied Zen Buddhism with a Japanese roshi in Honolulu, Hawaii, for
nine years, and because I had learned a great deal about Theravada
Buddhism from an Indian monk living at Wat Mahathat in Bangkok.
At that time the two monks gave me the Buddhist name of Dharmapala.
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I didn’t know who I was being named after, but Bhante Chandawimila
assured me that it was a great name, and that the original name-holder
was a Buddhist hero from Sri Lanka. I did some research, and found
out how true that statement was; the Anagarika Dharmapala became
one of my spiritual heroes, too.
Fast forward a few years, and my relationship with Bhante
Piyananda and the other monks that came and went at the Crenshaw
temple, grew and matured. I helped edit three books of memoires
for Bhante, led meditation services, was ordained as a full Buddhist
lay minister, a Bodhicari, was appointed Sunday School teacher for
the teenagers, traveled to Sri Lanka, Thailand, and other places with
Bhante, gone with him to chant pirith for dying patients in hospitals,
co-authored a comprehensive book on the life of the Buddha with him
entitled “Thus We Heard: Recollections of the Life of the Buddha,” and
participated in a host of other activities, both in and outside the temple,
too numerous to mention here.
During the 25 years of our friendship, Bhante Piyananda has
accomplished many things, among them: helped establish over 130 new
temples in North America, traveled the world on dozens of missions
of Dhammaduta, funded scholarships for medical students and others
in Sri Lanka, provided counseling services for hundreds of people in
Southern California and elsewhere, advised the former President of Sri
Lanka and other Government leaders on important issues, and received
local and international high honors and titles for his leadership and
immense contribution to Buddhism. All of this just since I’ve known
him.
To keep this foreword personal, Bhante Piyananda is my chief
Kalyanamitta, my primary spiritual friend. The Buddha spoke many,
many times about the importance of having kalyanamittas; he even
said that it was impossible to achieve enlightenment without them. In
the Digha Nikaya the Buddha says about kalyanamittas: “The friend
who is a helpmate, the friend in happiness and woe, the friend who
gives good counsel, the friend who sympathizes, too — these four as
friends the wise behold and cherish them devotedly as does a mother
her own child.” Bhante Piyananda is this kind of a friend to me – and
to countless others whose lives he touches daily. The first thing he asks
visitors to the temple is, “Have you eaten yet?” And to the children who
adore him, “How about some ice cream?” He says he learned this from
his mother; I think he also learned it from the Buddha who knew that a
person who is hungry cannot listen properly to the Dhamma.
The Buddha also spoke of the kalyanamitta who is one’s
spiritual teacher. In the Angutarra Nikaya he says that they should
have these qualities: a pleasant demeanor, a dynamic personality, an
articulate way of expressing themselves, a philosophical outlook on
life, and be a good judge of human nature. If Bhante Piyananda doesn’t
embody all five of these characteristics, then no one does. In addition
to these fine qualities, I have to add that he is consistently tolerant of
everyone, judges no one harshly, and makes himself accessible to all
who seek his wise counsel – even in the middle of the night. And, oh
my, he is startlingly perceptive.
I am grateful to Bhante Piyananda for many things: his
commitment to his beliefs, his boundless generosity, his ever-present
kindness, his inquisitive curiosity, his bold fearlessness, his unwavering
compassion, his deep understanding of truth, and, of course, his radiant
smile that comes straight from the heart. I wish Bhante the happiest
of birthdays on the occasion of completing his 80 th year, and I look
forward to his companionship, guidance, partnership in creating books,
and spiritual friendship for many years to come.
To commemorate this milestone birthday, Bhante asked me to
help him curate a collection of articles and essays he’s written over the
years, which he wished to publish as a small book. I readily agreed,
and the pieces that follow are the result. When selecting the articles
for this book we mostly avoided the political ones, and settled on a
variety of pieces that reflect his urge to share the Dhamma, his practical
advice to laypeople, his commentaries on Buddhism in the West, and
the spiritual principles he thoroughly believes in and teaches to others.
The essays are not dated nor in any particular order; some, go back
nearly fifty years. Bhante is one of the most active figures in modern
Buddhism, and both his life and this collection reflect this.
Please enjoy.
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ACKNOWLEDGEMENTS
As I approach the age of 80 years I find that I’ve collected
a wide assortment of friends and colleagues. My list of cherished
individuals is very long, and stretching back decades and reaching
around the world. Space does not allow me to print all the names, but
please know that my heart is filled with gratitude for you.
Firstly, I would like to express my deepest gratitude to my
parents and siblings for their kind and loving upbringing. Secondly, I
acknowledge the many teachers, who helped me acquire knowledge of
Dhamma, enriching my life experience.
Thanks to the continuous rotation of venerable monks who
have resided with me in my Los Angeles temple; vastly contributing
to the temple’s growth. I am grateful for our current resident monks:
Ven. Muruthamure Pannaloka, Ven. Bambarawane Kalyanawansa,
Ven. Dr. Gonadeniye Pannarathana, Ven. Kalabululande Dhammajothi,
Ven. Wanduradeniye Somissara, and Ven. Higgoda Sumangala. I am
grateful to Ven. Walpola Piyaratana, who expertly oversees my temple
in Sri Lanka and works hard developing it.
I am thankful to our temple administrator, Cintamani for her
dedication and hard work. My gratitude also goes to Stan Levinson for
his many years sagely advising the assortment of projects I have found
myself involved in over the years.
I would also like to thank my longtime spiritual friends in America:
Ven. Dr. Udagama Sumangala, Ven. Dr. Panila Ananda, Ven. Professor
Madawala Seelawimala, Ven. Siyabalagoda Ananda, Ven. Henbunne
Kondanna, Ven. Maitipe Wimalasara and Ven. Halwitigana Assaji.
My special thanks to the following people who helped create this
book: Tissa Karunasiri, Bhadraji Jayatilaka, Janith C. Aluthwatha,
Jayampathi Palipana, Moran Perera, Rakhitha Perera, Buddhika
Sanjeewa, Lakshitha Karunarathna, Tilakaratne Lokubanda.
I might not have survived in the United States without the help
of these fine people: Dr. Gamani Jayasinghe, Dr. S.K.P. Gunawardana,
Ron Bogan and Ms. Prapai Boonyindee. Thank you from the bottom
of my heart.
My thanks to the following supporters: Ven. Dr. Thich Vien
Ly, Ven. Bhikkhuni Zusai, Ven. Bhikkhuni Gunasari, Ven. Bhikkhuni
Dr. Elizabeth, and Ven. Bhikkhuni Susila.
Thanks also to Dharma Vijaya Buddhist Vihara’s members,
and the children and parents of the Sunday school for inspiration and
encouragement.
My friend Stephen Long suggested this group of selected
essays and articles that I wrote over the years to celebrate this milestone
birthday. I am grateful to him for suggesting and curating this collection.
May all of these spiritual friends, my kalyanamittas, enjoy the
blessings of the Triple Gem.
May they all be well and happy.
1
Buddhist Influence & Development in North America
The Buddha told his monks, “O Bhikkhus, go and wander forth
for the gain of the many, for the welfare of the many, in compassion for
the world. Proclaim, O Bhikkhus, the Teaching glorious, preach a life
of holiness, perfect and pure.” As members of the Buddhist Sangha we
have taken this directive very seriously.
The history of Buddhism in the New World is very interesting,
and its study is full of many surprises – the first one being the discovery
of America, which has long been accredited to Christopher Columbus.
According to some scholars, it was actually Chinese Buddhist monks
who discovered America during their missionary tour in 1421 – 71
years before Columbus made his fateful voyage in 1492.
Another interesting fact is that Thomas Jefferson’s co-drafter
of the US Constitution Thomas Paine, from England, was a student
of Buddhism. This may be why the constitution has the liberal,
humanitarian slant that it has.
Henry Brooks Adams, the grandson of America’s fourth
president, John Quincy Adams, was a poet and also a Buddhist. One of
his little-known accomplishments is that he translated the Sutta Nipata
into the English language.
Robert G. Ingersoll (1833-1899), was the attorney general
of the State of Illinois. He studied Buddhism and appreciated the
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Teaching. He is called by most historians an agnostic because he
criticized the Bible and the concept of God. He also gave credit to
Buddhism for its contribution to humanistic philosophy.
In 1880 Col. Henry Steel Olcott, co-founder of the Theosophical
Society with Madame H. P. Blavatsky, went to Sri Lanka and helped
revive Buddhism, which was then in a state of decline. They were
the first two Westerners to formally take the panca sila and publicly
declare themselves Buddhists.
Anagarika Dharmapala went to Chicago in 1883 to attend the
World Parliament of Religions. He was the first person to speak about
Theravada Buddhism in America. It is interesting to note that there
were five American Buddhists in the audience.
The Chinese came to America in the 19 th century to build the
railroads, and in the process, they founded their own Buddhist temples
all across the country.
The Japanese also came to America in the 19 th century, and
founded their Buddhist temples, mainly in Hawaii and California. The
Jodo Shinshu sect started the Institute of Buddhist Studies to train
Judo Shinshu priests in Berkeley, California during the 1970’s. In
1976 Ven. Madawala Seelawimala joined the teaching staff and taught
courses about the Theravada Buddhist tradition for the first time. Ven.
Seelawimala has a Theravada temple in Sacramento, California, and
helped establish one in Vancouver, B.C., Canada. He helped organize
a Sri Lankan American temple in San Jose, California that was later
renamed Dhammapala Insitute by the members and Ven. Dr. Ellawala
Nandissara.
After the Korean War in the 1950’s, many Koreans immigrated
to America. The American involvement in the war allowed Christian
missionaries the opportunity to work aggressively to convert the
Buddhist population. Buddhist immigrants founded many temples
throughout the US and Canada.
The Vietnamese War brought immigrants to the US and
Canada from Vietnam, Laos, and Cambodia. They brought with them
their Buddhist religion establishing Buddhist temples in their many
communities.
Free-thinkers and scholars from the 1960’s like Father Thomas
Merton, Alan Watts, and Robert Thurman introduced various traditions
of Buddhism to the West.
Scientists such as Albert Einstein, Nikola Tesla, Fritjof Capra,
J. Robert Oppenheimer and others have written about the convergence
of science and Buddhism.
William James, American psychologist, taught at Harvard and
wrote many books comparing Buddhism and psychology.
His Holiness, the Dalai Lama has contributed greatly to bringing
Buddhism into the forefront of Western consciousness. His charisma
captured the imagination of the Hollywood film industry, and many
celebrities embraced Buddhism and became his followers. Several
films, including “Seven Years in Tibet,” “Kundun,” “Siddhartha,” and
“The Little Buddha” brought Buddhism into public view.
Even though Herman Hesse’s novel, Siddhartha, isn’t the true
story of Buddha’s life, many Westerners were introduced to Buddhism
through its pages.
The last three decades have seen many Baby Boomers
discovering Buddhism for the first time. Authors such as Ram Dass,
Joseph Goldstein, Sylvia Boorstein, and others introduced Buddhist
principles and philosophy to this generation. Other scholars who wrote
about Buddhism in the West were Erich Fromm, Jon Kabat-Zinn, Jack
Kornfield, Dr. David Kalupahana (University of Hawaii), Dr. George
Bond (Northwestern University) and Dr. Lewis Lancaster (University
of California at Berkeley).
There are many Jewish people in America who have discovered
Buddhism, and are referred to as “Jew-Bud” or “Bud-Jews.” One
such American of Jewish descent is Theravada monk Ven. Bhikkhu
Bodhi. He was trained in Sri Lanka and has been instrumental in the
translation of great portions of the Pali Canon into present day English
thus making it accessible to the English-speaking population. He is an
imminent scholar to whom we are indebted for his great service to the
Buddha Sasana.
Today in most universities throughout North America there are
many courses of study that include Buddhist literature and art – both in
depth and in comparative curriculum contexts. The first professor of
Theravada Buddhism in America was Dr. Ananda Koomarassamy. He
taught Buddhism at Harvard University in the late 1930’s.
Dr. Walpola Rahula taught Buddhist Studies at Northwestern
University from 1964 to 1969, and then at UCLA as visiting lecturer.
He also taught at Swarthmore College in Pennsylvania. His book
“What the Buddha Taught,” is a very popular introduction to Buddhism
for Americans. This academic contact with Buddhism has enabled the
development of Buddhist scholars such as Dr. James W. Boyd, who
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taught at Colorado State University, and Dr. Shanta Ratnayaka of the
University of Georgia.
Ven. Ariyadhamma Thera taught Buddhist Studies for over
four decades at a center he founded in Los Angeles. He arrived in
America in the mid 1940’s, having been born in Burma to a Dutch
family and educated at Calcutta University. An American, Julius
Goldwater studied Buddhism and became a Jodo Shinshu minister. He
helped to establish Dharma Vijaya Buddhist Vihara.
The Chinese Mahayana tradition of the Bhikkhuni Order
has a long history dating from its first ordinations in the 5 th century
C.E, and they continue to do great service wherever they are based.
Unfortunately, in the Bhikkhuni Order of the Theravada tradition died
out several centuries ago, and has only been revived in the last few
decades. In 1996 the first high ordination of Theravada Bhikkhunis
was held at Saranath. It was organized by the late Ven. Mapalagama
Wipulasara Maha Thera, General Secretary of the Indian Maha Bodhi
Society, with the help Ven. Walpola Piyananda Maha Thera of Dharma
Vijaya Buddhist Vihara, and other Sangha members.
Presently there are many Mahayana Bhikkhunis and some
Theravada Bhikkhunis sharing Buddhism throughout the world.
The late American born Ven. Dr. Karuna Dharma, was a Mahayana
Vietnamese bhikkhuni for several decades, and had dedicated her life to
the propagation of Buddhism. A few years ago, two former physicians
were ordained in the Theravada tradition at Dharma Vijaya Buddhist
Vihara by Ven. Walpola Piyananda, and they continue to work in the
U.S.. Ven. Gunasari and Ven. Susila are located in Southern California.
Ven. Gotami works in Boston and Ven. Santusika works to propagate
Buddhism in Northern California. Ven. Sudarsana, a senior Sri Lankan
bhikkhuni, lives and works in Florida. Ven. Tataloka who was given
her high ordination by Dr. Karuna Dharma and Ven. Dr. Ratanasara has
also been doing great services for Buddhism in Northern California.
Technology was perhaps the most influential motivator of the
spread of Buddhism in North America. With the advent of the Boeing
707, young people went in droves to Asia for the first time. Prior to
the 1960’s, travel of this kind was reserved for the rich and idle – those
who could afford the time and expense of long ocean voyages. For the
first time, masses of people – most of them young college students –
were able to hop a plane and visit Thailand, Sri Lanka, India, Taiwan,
Japan, Korea and other exotic lands. These students brought Buddhism
home with them to North America, and many still practice to this day.
Some liberal churches in North America, such as the Bahai
Faith, Unity, Unitarianism, and the Church of Religious Science have
adopted some Buddhist Principles as part of their doctrine.
The Vedanta Society, founded by Swami Vivekananda, and
the Self Realization Fellowship, founded by Paramahansa Yogananda,
helped open the door for Indian-inspired philosophy, Buddhism, and
spirituality to enter the consciousness of North Americans. Both
organizations have prominent facilities in the Greater Los Angeles area
as well as elsewhere.
The non-violent movement, originating with Gandhi, spread
to North America and was embraced by such politically-motivated
individuals as Martin Luther King, Jr., Senator George McGovern,
Former President Jimmy Carter and former California Governor Jerry
Brown. This movement is an application of Buddhist principles to the
political arena, embodying the Buddhist philosophy of non-violence.
The Theravada Buddhist tradition was originally brought to
America by Sri Lankan monk Ven. Dr. Paravahera Vajiranana Maha
thera who lived for some time in Los Angeles in the early 1930’s while
he studied English. He was the first Theravada Buddhist monk to come
to this continent.
The Third Secretary-General of the United Nations was U
Thant from Burma, and he was a Buddhist.
R. S. Gunawardena was the first Sri Lankan Ambassador to the
United Nations, and he also promoted Buddhism in the United States.
Dr. G. P. Malalasekera, Sri Lankan Ambassador to the UN in
the late 1960’s, gave lectures on Theravada Buddhism throughout his
career in America.
Washington Vihara was the first Theravada temple in the U.S.
It was founded in 1965 in Washington D.C. by the most Ven. Madehe
Pannasiha Maha Nayaka Thera of Sri Lanka. He received support from
the Government of Sri Lanka, some Sri Lankan friends, and several
American devotees as well.
The Los Angeles Buddhist Vihara was the second Theravada
temple in the US, and it was founded in Los Angeles in 1978 by Ven.
Walpola Piyananda and Ven. Pannila Ananda. Then in 1980, along with
Ven. Dr. Havanpola Ratanasara, these same two Venerables founded
Dharma Vijaya Buddhist Vihara, also in Los Angeles.
At the present moment there are more than 150 Sri Lankan
Buddhist temples in North America, all of which were established with
the help of Sri Lankan expatriates. Many of these US and Canadian
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temples were established under the leadership of Ven. Walpola
Piyananda. Some of the monks that started these temples were trained
at Dharma Vijaya Buddhist Vihara, and many others were sponsored
by his temple. The purchase of the lands and buildings for seven of
these temples was made possible by the generosity of Shantini Wijay.
She continues to be involved in the organization of new temples, under
the guidance of Ven. Walpola Piyananda.
In the late 1980’s Ven. Galaboda Nanissara started the New
York Buddhist Vihara and appointed Ven. Dr. Kurunagoda Piyatissa to
be the abbot. Later Ven. Henbunne Kondanna came to help the abbot
with his work, and they have since opened satellite branches in New
Jersey, Staten Island, Chicago, Minnesota, Long Island and Boston.
In Canada there are over 20 Sri Lankan Theravada temples. The
first one was founded in Toronto in 1978 by Ven. Dikwala Piyananda
Maha Thera who, at the time, was president of the Washington Vihara.
The Theravadan forest meditation tradition is also expanding
in the North America. The Ven. Dr. Henepola Gunaratana Maha Thera,
former president of the Washington Vihara, established the Bhavana
Society in West Virginia. Thailand’s Ajan Chah’s disciples, Ven.
Amaro from London and Ven. Passano from Canada, started a forest
monastery, Abhayagiri, in Northern California. In Southern California,
American born monk Thanissano Bhikkhu (Geoffrey DeGraff), started
the Metta Forest Monastery near San Diego.
Burmese monks, especially Mahasi Sayadaw’s Vipassana
group, started many temples in America. Lay teachers, like Joseph
Goldstein and Jack Kornfield, started meditation centers that taught the
Burmese tradition. The late Mr. S. N. Goenka, originally from Burma,
came to North America often to teach Vipassana students at several
centers.
There are currently hundreds of Buddhist temples and
meditation centers in the United States and Canada. In the Thai
Theravada tradition alone, there are over two hundred temples. Wat
Thai in Los Angeles was the first of the Thai temples, and it was founded
in 1967. There are also approximately 200 Laotian and Cambodian
Theravada temples scattered throughout the US and Canada, and a few
Vietnamese Theravada temples as well.
There are numerous Mahayana temples in North America, the
Chinese tradition being the most active. They have beautiful centers
throughout America, a good example of which is Hsi Lai Temple in
Los Angeles County. The City of Ten Thousand Buddhas north of
San Francisco is a Buddhist community for both the Sangha and the
laity, and it also has schools for children. Every state and province
has active Buddhist temples from this tradition. It is interesting to
note that a Sri Lankan monk named Ven. Gunaratana converted to the
Chinese tradition and became Ven. Chao Chu. He wound up learning
three dialects of the Chinese language. He established the Los Angeles
Buddhist Union, and combined the Chinese and Theravada systems
into a hybrid form of Buddhism.
There are numerous Tibetan Buddhist centers in the U.S.
and Canada, the most prominent one being Tibet House in New York
City, founded by Robert Thurman, and containing one of the greatest
collections of Tibetan art in the world.
In the Japanese tradition there are many different sects, the
most popular in America being Zen. The Zen centers are now mostly
run by Americans. In California the largest representation is from the
Jodo Shinshu sect, which is organized as the Buddhist Churches of
America, and has its headquarters in San Francisco. Other groups are
Jodo Shu, Nichiren and Sokka Ga Kai which appeals mainly to young
Americans has a university in Southern California.
With regards to higher education, the Naropa Institute was
founded in Boulder, Colorado, in the early 1980’s by a Tibetan
Rimpoche. In the late 90’s the University of the West in Los Angeles
County was founded by Master Hsing Yun of the Fo Kuang Shan
temple in Taiwan, along with the imminent Buddhist scholar, the late
Dr. Ananda Guruge, a former Ambassador from Sri Lanka to the US.
Presently there are twelve Buddhist universities in North America.
In North America, as a result of Buddhism being primarily
practiced by the immigrant population of different Asian cultures and
their descendents, confusion between Buddhist Dhamma or teaching
and Asian cultural traditions has come to light. This is not the fault
of the monks coming from Asia, where there is complete integration
between culture and religion due to long, intertwined histories in those
countries. It is also not the fault of the students who, having been
exposed to a particular form of Buddhism, believe that what they have
learned is Dhamma, and not the cultural traditions that developed in
the specific country of origin. They are unaware that there are distinct
differences in the customs and cultures in terms of rites and rituals,
which are the ethnic “dressing” of the Dhamma. A good example of
this is the removal of shoes before entering all Theravada temples.
In a Chinese temple, however, if you remove your shoes you are not
allowed to enter the temple. The student typically thinks that the
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cultural custom is part of the religion, and they have no idea that they
are really separate.
As a result, I have noticed a trend in North America of the
“Asian-ness” being removed from the presentation of the Buddha’s
Teaching; a teaching which is for all people and for all times. The
Buddha’s Teaching can be taught to anyone, anywhere for its relevance
to the human condition, no matter the time or place. Other well-known
Americans such as Phil Jackson, Carl Lewis, Tiger Woods, Richard
Gere, Goldie Hawn, Tina Turner, Uma Thurman, and many others in
the fields of music, art, entertainment, sports, and poetry are Buddhists.
When Buddhist monks come directly from Asian countries
such as Sri Lanka or Thailand, they usually do not understand the basic
customs and religious traditions of the North Americans they hope to
teach. A good example is the concept of “god,” which is introduced
to the minds of Americans at a very young age. When the monks
talk to Americans about Buddhism having no god, Americans may
misunderstand such statements, and react negatively to the teaching.
The monks should be trained before leaving Asia in the ways and
beliefs of the people in the New World if their activities to share the
Teachings are to be successful.
In addition, before Buddhist monks and teachers come to
North America they should learn American or Canadian English – or at
least learn it as soon as they can after they arrive. This will help them
avoid the inevitable misunderstandings that arise when the vernacular
is not understood. While their fellow countrymen may understand
perfectly the mother tongue, the children growing up in North America
will not. They will speak American or Canadian English with only a
basic understanding of the language of their parents.
The founding monks at Dharma Vijaya were foresighted in that
they initiated a Buddhist training ministry whose ordained ministers
are called “Bodhicari.” It is not easy to be a Bhikkhu or Bhikkhuni in
Western society, and our temples in America do not have the resources
to properly train monks or nuns. These Bodhicari follow the Buddha’s
teachings, keep twelve precepts, and learn the Dhamma in order to
share it with others. They are the equivalent of the clergy of Japanese
Buddhist Jodo Shinshu, or ministers in the Protestant churches. These
dozens of Bodhicari have been practicing and working in their ministry
for over three decades.
In conclusion, I feel that Buddhism has been successfully
transplanted in North America, and its roots have already deeply taken
hold. In the coming decades I am quite sure that we will witness
the integration of the benefits that the Buddha’s Teaching offers to
everyone: the hope for peace in one’s life, and freedom from suffering.
The most wonderful aspect of Buddha Sasana is that whether or not
individuals in North America choose to become Buddhists, they can
still partake of the benefits of the Buddha’s Teaching, which will surely
enrich their lives.
Buddhism: Linking Spiritual and Secular Paths
The 6 th century B.C.E. witnessed the birth of several religious
philosophies, which resulted in a spiritual awakening in India. A
number of teachers consistently engaged in preaching their doctrines
among the people. Among those teachers, the Buddha was the only one
who did not confine his teachings purely to a spiritual path of liberation
which was isolated from the society and life of the people; he also dealt
with matters of day-to-day interest in secular life.
However, it has been a common incorrect assumption that
Buddhism, especially Theravada Buddhism, is completely monastic
in character, and is not meant for the laity who leads a secular life.
An in-depth study of the Pali Canon reveals that this assertion fails
to present an accurate view of the Buddha’s teaching. The Buddha
did not claim to be other than a supreme man, and he demonstrated
to ordinary people how they could develop themselves through their
own effort to also evolve to a supreme level. He preached not only the
process of renunciation, but also taught how the individual can develop
ethically and spiritually within family life amid society as well. The
primary purpose of this paper is to examine how the teachings of the
Buddha link spiritual development and secular paths.
As revealed in the Pali Canon, Buddha not only admitted the
existence of happiness in secular life, but he also advised and instructed
people how to achieve that happiness. According to the Vyaggapajja
Sutta of Anguttara Nikaya, a Koliyan lay follower, Dighajanu,
approached the Buddha and asked:
“Master, we are lay people who enjoy worldly pleasure. We
lead a life with family. We use sandalwood of Kasi. We deck ourselves
with garlands, perfumes and ointments. We use gold and silver. Please
advise us in such a way that we may make our present existence and the
next life happy”
2
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This Sutta describes the general lifestyle of many of Buddha’s
lay followers. Buddha never condemned such a style of living nor
asked his lay disciples to change their way of living in order to achieve
happiness in this life – or in future existences. In response to Dighajanu’s
request Buddha listed four conditions that would ensure happiness in
this world, and four to achieve happiness in the next world. The four
conditions for happiness in this life were the following:
• Utthana-sampada – Persistent effort
• Arakkha-sampada – Guarding and watching
• Kalyana-mittata – Good friendship
• Sama-jivikata – Balanced livelihood
In order to achieve happiness in future births he listed the following
conditions:
• Saddha-sampada – Accomplishment of confidence and
devotion
• Sila-sampada – Accomplishment of virtue
• Caga-sampada – Accomplishment of charity
• Panna-sampada – Accomplishment of wisdom
The explanation given in the discourse discloses how the laity
can live happily in both this life and the next when they follow these
principles. It also demonstrates the gradual spiritual development
resulting from the process of living their lives according to these
principles.
When the Buddha explained Iddhipada, a set of principles
called “the four roads to power,” he emphasized that when these are
developed they lead to success and enable one to achieve their goals in
life. They are Will (Chanda), Effort (Viriya), Thoughtfulness (Citta),
and Investigation (Vimamsa).
• The first principle is will, or inspiration. Being happy to
work and being ready to work to one’s best ability, means
that one should have interest and determination to work
properly. Will or inspiration is the primary requirement,
without which nothing can be accomplished.
• The second principle is putting effort into one’s
undertaking. This implies the ceaseless application of
sufficient energy required to finish the work in the way
one intends it.
• The third principle is thoughtfulness. This means that
one should pay full attention to the work one is doing
in the moment. Whatever we do, be it great or small, we
must apply to the task mindfulness and active thought
– again and again – until it is completed. If we do not
succeed the first time, we must try again with effort,
mindfulness, and hard work.
• The fourth principle is investigation, or examination.
Without investigation, one’s work may not be completed
perfectly. Investigation and examination should be
undertaken very carefully, with applied wisdom. A
good plan and an understanding of the given work
should always be kept in mind. To merely work hard is
oftentimes not enough. We should also work wisely and
intelligently. Working with wisdom will ensure a high
degree of success.
As recorded in the Iddhipadasamyutta of Samyuttanikaya,
Buddha says that those who have neglected the four bases for
spiritual power have neglected the noble path leading to the complete
destruction of suffering. Those who have undertaken the four bases
for spiritual powers have undertaken the noble path leading to the
complete destruction of suffering.
Therefore, the practice and development of these four
principles leads to success, and enables one to achieve goals on both
mundane (lokiya) and supermundane (lokuttara) levels.
Again, when the Buddha explained the Sammappadana, the
Four Great Efforts, (the effort to avoid, the effort to overcome, the effort
to develop, and the effort to maintain), he pointed out the importance
of those efforts in regards to achieving success in both secular and
spiritual lives.
There are many teachings in the Pali Canon where we can
find a connection between the spiritual and secular paths. However,
the practice of the Buddhist secular moral life, which leads to spiritual
development, is based on the Noble Eightfold Path. As Ven. Walpola
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Rahula said in his book, What the Buddha Taught, “Practically the whole
teaching of the Buddha, to which he devoted himself during 45 years,
deals in some way or other with Noble Eightfold Path.” Therefore,
it is important to look into at least a few of the factors of the Noble
Eightfold Path in order to understand this link more comprehensively.
The Buddha refers to two paths. One is the wrong path
(miccha patipada) and the other is the right path (samma patipada).
The Noble Eightfold Path begins with Right View, which is the right
path for not only monks and nuns, but also for lay men and women as
well. The Buddha says that he sees no single factor so responsible for
the suffering of living beings as wrong view (miccha ditthi), and no
factor so potent in promoting the good of living beings as Right View
(samma ditthi). This is common to both the laity and the Sangha.
• The first factor, Right View (samma ditthi), focuses our
mind in the right direction for the practice of a moral
life.
• The second factor, Right Intention (samma sankappa),
draws our attention for changing the way we think.
Here we begin to change our thought from selfishness
to selflessness.
• The next two factors, Right Speech (samma vaca), and
Right Action (samma kammanta), help to bring changes
in our verbal and physical actions.
• Right Livelihood (samma ajiva), which is the fifth factor
of the Noble Eightfold Path, is defined as abstention
from morally reprehensible means of livelihood, such as
trading in weapons, slaves, animals (for meat production),
poisons, and intoxicating drinks. Obviously, it is only
the laity who follows these five trades as a means of
livelihood; therefore, this definition is made by taking
only the laity into consideration.
Thus, all of these explanations show that the ethical teachings
embodied in the Noble Eightfold Path are meant for both secular and
spiritual paths. They are very closely linked, and the moral qualities
enshrined in the Path are intended to ensure three main functions,
namely: happiness in this life, well-being in the life after, and the
realization of Nibbana.
3
Buddhism: The Link Between Sri Lanka and Thailand
The Sri Lankan Background
In order to understand the relationship between Sri Lankan and
Thai Buddhists, we should have a general idea of Buddhism in both
these countries. Buddhism was introduced into Sri Lanka by Arahant
Mahinda, son of Emperor Asoka (247-201 B.C.E.). He brought not
only Buddhism but also Buddhist culture. The Sinhalese kingdom
progressed as a nation after embracing Buddhism. Sinhalese literature,
art, architecture, education, ethics, economics, and politics developed
under Buddhist influence. Buddhism became the state religion in Sri
Lankan from the 3rd century B.C.E. until the fall of the Sinhalese
kingdom in the 19th century C.E. Ancient Sinhalese people believed
that legal possession of the throne was the exclusive right of Buddhists
and that the selection of kings was subject to approval by the Sangha.
However, due to Portuguese and Dutch manipulation of the
divided kingdom in the late 17th century, monks found it necessary
to engage in agriculture, medicine and fortune-telling. Therefore,
monks of the Vimaladharasuriya period (1684-1706 C.E.) gradually
became corrupted in their struggle for survival. During that time there
appeared a young monk named Walivita Saranankara who was dynamic
in thought and action. Following his advice, King Kirthisri Rajasingha
(1747-1798 C.E.) sent ambassadors to Thailand to bring monks who
would revive the purity of religious practices.
Thailand
Mahayana Buddhist missionaries from Kashmir (in the north
of India) undertook travel to Southeast Asia, including Java, Sumatra,
and Cambodia, in the 8th century C.E. When the king of Sumatra,
Sri Vijaya, extended his power to Molucca (in present day Malaysia),
he strongly encouraged the propagation of Mahayana Buddhism to
southern Thailand, starting in 757 C.E.
Over 200 years later, the kings who belonged to the
Suriyavarmam dynasty ruled Cambodia and the south of Thailand
(1002-1182 C.E.). These kings promoted Mahayana Buddhism
with a strong mix of Brahmanism. Hence, the Mahayana Buddhism
of southern Thailand became mixed with Hinduism. Meanwhile,
Theravada Buddhism was introduced in the north of Thailand by King
Anawratha of Burma. This king had received Theravada Buddhism
from the monk Shin Arahan Mon, who had contact with Sri Lanka
(1044-1077 C.E.).
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Sri Lankan King Parakramabahu’s reign was most important
in Thai Buddhist history. Parakramabahu was a powerful monarch and
a great supporter of Theravada Buddhism. As a result of his efforts,
Buddhism was greatly strengthened in Sri Lanka and it spread to
neighboring lands. Buddhist monks from Pegu (Myanmar), Cambodia,
Lanna (Northern Thailand) and Lunchanga (Laos) flocked to Sri Lanka
to learn Buddhism in its oldest form.
The First Sri Lankan Ordinations in Thailand
In the 13th century, Thai novices went to Sri Lanka and
obtained higher ordination (upasampada). They later returned after
their studies accompanied by Sri Lankan monks, to establish the
Lankavansa (Sri Lanka Sect) in southern Thailand. That was the
initial introduction of Theravada in a pure form. The Lankavansa
monks spread Theravada Buddhism to Sukhothai, an ancient capital
of Thailand. Their missionary activities were supported by the famous
Thai King Ram Khamhaeng (1279 - 1298 C.E.). Around this time
a Sinhalese monk, Udumbara, went to lower Burma (Ramanna) with
Bhikku Sumana. Sumana received help from the King of Sukhothai
to propagate Buddhism. Ananda was sent to King Kilana of Nabbisi.
The Sinhalese monks who had established the Lankavansa belonged
to the Vanawasi (Forest) Sect of Sri Lanka. Therefore Ananda, who
belonged to the Gramavasi (village) sect, did not like to take part with
the monthly ceremony of confession and forgiveness (uposata) with
them. In time, both sects played a prominent role in the religious
development of Thailand.
Ordination of Thai monks
According to the Sasanavansa, a Burmese history of Buddhism,
it became necessary again for Thai monks, during the reign of King
Parakrambahu VI (1425 C.E.) to go to Sri Lanka for higher ordination.
In the mission that came from Thailand and Cambodia were 25 chief
monks. Mahathera Wanaratana officiated at the ceremony. When the
Thai monks returned to their motherland, Sinhalese monks named
Mahavikramabahu and Mahauttamapanna accompanied them. The
religious sect established in Thailand was then known as the Sinhalese
Sangha.
The scholar Dr. Paranavitana shares more of this history,
writing:
One of the Siamese (Thai) monks who came to Ceylon
in 1425, Medhanakara, had visited a few years earlier
and had taken with him a replica of the footprint at
Sumanakuta with its Pali inscription and set up a vihara
there. In 1455 C.E., a seedling from the Bodhi tree at
Anuradhapura was taken to Nabbisipura in northern
Siam (Thailand) and planted at Mahabodharama, where
a shrine was built modeled after the famous shrine at
Bodhgaya. A relic taken from Ceylon was deposited
there in 1478 C.E. at another shrine in the same city.
Sinhalese Buddhism was very popular and widespread in
Thailand. Sinhalese monks were active in the religious
growth of Thailand.
Thai history proves that Thai Hindus and Mahayana followers
were converted to Theravada practice due to the religious activities and
political connections of Sinhalese monks. Dr. Ananda Kumarassamy
mentions that there are signs of Thai-Lanka relations that indicate
Siamese sculpture had come under the influence of Sinhalese art
(History of Indian and Indonesian Art 177). Furthermore, the
distinguished Buddhist scholar, Dr. Sukmar Dutt says:
Buddhism had been growing up as a state sponsored
religion in Siam until the impact of Ceylonese Theravada
Buddhism was felt in the later years of Sukhothai. The
idea of “church government” being a function of the
Sangha was central in Ceylonese Theravada Buddhism,
and that was impressed upon Siamese Buddhism via
instruction from monks from Ceylon.
Years later in Sri Lanka under King Vimaladharmasuriya
(1689 C.E.) doubt arose as to the validity of the Sinhalese higher
ordination, because the monks did not have time to practice due to
political problems. His mission returned with a positive report about
Thai Buddhism. King Vijayarajasinghe sent a mission to bring Thai
monks to receive higher ordination in Sri Lanka unfortunately, there
was a ship wreck and all perished.
In the third year of King Kirtisri Raja Singha (1741-1781
C.E.) a third mission consisting of 65 members was sent to Thailand.
The Dutch government of Batavia supplied the ship. The governor
of Malacca welcomed them and treated them well. After a yearlong
sea journey, the mission reached Amsterdam, a Dutch island at
the mouth of the Thai River. From there the Thai officers took them
through Muan Long district to a temple called Wat Prasat. After that,
the delegation was taken to the capital city of Ayuthya, where they met
King Bonomkot (1733-1758 C.E.) and his ministers.
Thailand was able to repay its debt to Sri Lanka by sending
26 27

a group of monks including Upali Thera. In addition, the Thai King
gave a golden Buddha image to the Sri Lankan King. According to the
account of Vilbagedara Rala, who guided the mission, 25 Thai monks
and five ministers came back with them. The Thai monks were housed
at the Malvatta temple in Kandy. To facilitate the ceremonies, because
they did not speak the same language, Venerable Upali Maha Thera
gave the higher ordination to one of his Thai students. Then, five Sri
Lankan novices received upasampada the next day. One of them was
Sri Siddharth Buddharakkhita, who wrote the Syamopasampadavata
(Record of the Thai Ordination). Each day Siamese monks ordained
and conferred upasampada on the other novices.
Mahanama Thera, one of the Thai monks, taught the
Sinhalese monks Vipassana (insight meditation). Another Thai monk,
Brahmajhoti, trained them in chanting sutras. The letter which Upali
sent to the Thai king said that his monks gave Upasampada (higher
ordination) to six hundred Sinhalese monks and ordained three
thousand novices. He requested that the King also share the merit of
that glorious undertaking.
Descendants of this distinguished group still exist in Sri Lanka,
now the largest and most influential religious denomination in Sri
Lanka; the cultural relations established between these two countries
continue. Those who follow this tradition of ordination are called
Syamopali Maha Nikaya, the large Thai sect of Upali Thera. This sect
remains dominant in Sri Lanka in religion, politics and social life.
The interactions between these Buddhist groups give us a
sense of the ebb and flow of political and cultural relations between the
two countries from early times providing many occasions for mutual
cultural enrichment and understanding.
4
Can We See the Buddha?
Although the Buddha lived over two thousand six hundred
years ago, it is still possible to see him through his Teachings. We
can also gain an understanding of him by reading numerous books
that have been published over the years. The Buddhist world has
sculptured statues of the Buddha which portray his unique compassion
and dynamic personality. It is in these ways we try to imagine and
understand what type of person he was. At the same time the Buddha
himself pointed out a way to see him by following his path. To help us
see him, we find passages in the suttas which explain his character and
qualities, his way of life, and his philosophy.
Once there was a faithful disciple named Vakkali who always
wanted to be in the presence of the Buddha. When Vakkali fell ill he
requested a visit from the Buddha. He was asked by the Buddha what
was troubling him, and Vakkali replied that what bothered him most
was that he could not see the Buddha every day since he was ill.
Then the Buddha said, “Vakkali, what good is there in seeing
this decaying body of mine? One who knows the Dhamma sees me.
One who sees me, sees the Dhamma. Vakkali, one who knows the
Dhamma sees me.”
This explains that one who knows the Dhamma, is able to see
the Buddha. The Mahahatthipadupama Sutta in the Majjhima Nikaya
says that the person who understands dependent origination can see
the Dhamma and one who can see the Dhamma understands dependent
origination. The following verse refers to dependent origination:
“When this is, -- that is.
This arising, -- that arises.
When this is not, -- that is not.
This ceasing, -- that ceases.”
Therefore, by understanding and experiencing dependent
origination we can realize the teaching of the Buddha.
The suttas of the Sutta Pitaka contain descriptive narratives of
the Buddha by some of his disciples. They tell of the manner in which
28 29

he solved problems, the way he addressed people, how he handled
situations for peaceful results, his wisdom and foresight, and so on.
Reading these suttas can provide one with an experience of the Buddha.
The Buddha is often referred to in Pali Suttas as having
nine qualities. Buddhists recite, “Itipi so bhagava araham samma
sambuddho…” Through this verse the Buddha’s nine qualities are
enumerated:
“Such, indeed is the Blessed One,
Perfected, fully awakened,
Endowed with knowledge and virtue,
Having walked the right path,
The knower of worlds;
Incomparable guide of willing persons,
Teacher of gods and humans,
Awakened and blessed.”
During the Buddha’s lifetime, he was respected by other
religious leaders, and considered their spiritual friend. He was
popularly known as “Bhagava” which means blessed one, but the
Buddha referred to himself as “Tathagata,” a person who followed the
path and attained the goal of Nibbana.
The Buddha’s associates expressed their opinions about him.
Once, Venerable Assaji met Upatissa, a young man who later became
the monk named Sariputta. Upatissa asked him to describe his teacher.
Venerable Assaji replied, “When something arises it is due to a cause,
and those reasons were explained by my teacher. He also explained
how the arising ceases as well. I am following that type of teacher.”
It is because of this description that Upatissa became a monk and was
eventually known as the Buddha’s Chief Disciple.
Venerable Ananda, the Buddha’s chief attendant says this of
him to Gopaka Moggallana, “The Buddha is the one who discovered a
path to happiness for those who are ignorant of the correct way. He is
the person who knew the path; tread the path; experienced the path; and
followed the path to the end to gain ultimate peace and happiness.”
A Brahmin named Drona, travelling along the same road after
the Buddha, was amazed when he saw some footprints, and thought,
“These can never be the footprints of a human being.” Drona followed
the footprints and found the Buddha seated under a tree very calm and
serene. The following conversation took place:
The Brahmin asked the Buddha, “Are you a god?”
“No Brahmin, I am not a god.”
“Are you a gandhabba (divine musician)?”
“No Brahmin, I am not a gandhabba.”
“Are you a yakkha?”
“No Brahmin, I am not a yakkha.”
“Are you a human being?”
“No Brahmin, I am not a human being either.”
Then the Brahmin said, “When I ask you whether you are a
god, you say, ‘No I am not a god.’ When I ask you whether you are a
gandhabba, a yakkha or a human being, you say ‘No’. If that is so, who
are you?”
The Buddha replied, “O Brahmin, if I am a god, I must
have godly sense-desires. But I have eradicated sense-desires fully.
Therefore, I am not a god. If I am a gandhabba, I must have gandhabba
sense-desires. But I have eradicated sense-desires fully. Therefore, I
am not a gandhabba. If I am a yakkha then I must have the sense-desires
that a yakkha would have. But I have eradicated all sense-desires fully.
Therefore, I am not a yakkha either. Then if I am an ordinary human
being, I must have the sense-desires of ordinary human beings. But
I have totally eradicated sense-desires. Therefore, I am not a human
being like other human beings.”
The Buddha continued, “O Brahmin, a blue lotus, red lotus or
white lotus is born in the water. It grows in the water. But it remains
uncontaminated and untouched by water. I, too, am like that. I was
born among human beings in this world. I grew up among human
beings in this world. But I have risen above the world of ordinary
human beings. I am not attached to the world. Therefore, O Brahmin,
I am a superior human being who has destroyed all the weaknesses
of ordinary human beings (uttaramanusso). In short, I am a Buddha.
The best way to describe me is ‘Buddha.’ O Brahmin, please call me
‘Buddha.’”
This is one of the ways the Buddha described himself. Many
30 31

others can be found in the suttas.
“One who has gone for refuge to the Buddha,
to the Buddha’s Teaching
and to the Sangha;
Penetrating the transcendental wisdom of the Four Noble
Truths:
There is suffering.
There is a cause for suffering. Suffering can cease.
The Noble Eightfold Path leads to the cessation of suffering.”
Dhammapada 190-191
5
Peace and the Five Precepts
A Performance Piece
(This performance piece was presented during the annual Peace
program at Hsi Lai Temple in Hacienda Heights, California, by
members of the Dharma Vijaya Sunday School class.)
Introduction (Presenter):
When the Buddha became enlightened, he reached the ultimate
state of Peace: Nibbana. The entirety of the Buddha’s teachings are
about sharing his discovery with all of us – giving us practical guidelines
that help us identify and eliminate the obstacles we would encounter on
our own path to Peace and enlightenment.
The most basic and fundamental set of these guidelines are
the Five Precepts. They seem so simple on the surface, and yet if
practiced consistently over the course of a lifetime, they can bring us a
long way toward our journey’s goal; and if practiced collectively by a
community – by an entire nation – or by the whole world – they would
most certainly elevate the planet to a blissful state of Peace.
Try to imagine an entire country basing its national policies
on the Five Precepts; think what would happen if it encouraged its
citizenry to adopt these Precepts as their personal policy for living their
individual daily lives. Since the Five Precepts are all based on respect
for oneself and others, and on protecting ourselves and others from
harm, it wouldn’t be too hard to imagine the peaceful outcome for the
greater society and its ripple-effect for the whole world.
Let us listen to each of the Five Precepts and explore the
opportunities they present for Peace:
(Five individuals come forward in order to recite the following.)
I am the First Precept: I undertake the precept to refrain from
taking life.
This means that I will respect life in all its forms, and protect it
with my words, thoughts, feelings, and actions – making sure that I am
free of all negativity and full of compassion and loving-kindness for all
– myself included. Imagine a world where everyone practices this First
Precept: There would be no war, no capital punishment, no slavery,
no need for national militaries, and no violent crime. We would all be
looking out for the least fortunate members of our societies – protecting
them when we can from poverty and hunger. All living beings would
be free from threat, and be at peace with one another.
I am the Second Precept: I undertake the precept to refrain from
taking what is not given.
This means that I will respect the property of others, and not
use any means to lay claim to that which is not mine. This includes
material things, intellectual property, being deceitful and cheating,
or taking an unfair advantage over others who are weaker than I am.
Imagine a world where everyone practices this Second Precept: there
would be no national border disputes, no colonial possessions, no
financial fraud, no cyber crime or computer hacking, no burglaries or
armed robberies, and no plagiarism. All living beings would be free
from the fear of something being taken away from them, and be at
peace with one another.
I am the Third Precept: I undertake the precept to refrain from
sexual misconduct.
This means that I will never force another to do anything
sexually that they don’t wish to do. It means that I will respect the free
will of all people to maintain their established relationships without
interference, their family and personal values, and sovereignty over
their bodies. It also means that I will strive to keep my own body pure
and clean for myself and for those with whom I have relations. Imagine
a world where everyone practices this Third Precept: there would be
32 33

no rape, no sex trafficking, no adultery, no unwanted pregnancies,
and no guilt about harming or being harmed sexually by another. All
living beings would be free to express their individual sexuality within
the integrity of their conscience and culture, and be at peace with one
another.
I am the Fourth Precept: I undertake the precept to refrain from
lying.
The Buddha teaches us to seek the truth and speak the truth.
This means that I understand that others depend on hearing the truth
from me, and they count on my words being the truth as I know it in the
moment. It also means that I investigate my own mind and tell myself
the truth – never being in denial or allowing delusion to influence my
choices. Imagine a world where everyone practices the Fourth Precept
and told the truth: there would be no need for spies or espionage,
no need for treaties, no need for courts of law or contract litigation,
no need for lie detector tests, or ever having any doubt or uncertainty
about the word of another. All living beings would be illuminated by
confidence in truth as it is spoken, and be at peace with one another.
I am the Fifth Precept: I undertake the precept to refrain from
taking intoxicants.
This means that I will take nothing that interferes with my
clear perception of reality. This also means that I understand that
mind-altering substances will poison my brain, distort my vision,
cloud my meditation, and disable my ability to perceive the truth. It
also means that if I have enlightenment as my goal, taking alcohol and
drugs would prevent me from attaining it; the temporary “high” of
substances is no substitute for the real thing. Imagine a world where
everyone practices the Fifth Precept and there was no drug or alcohol
abuse: there would be fewer wrecked families, people would have a
better chance of reaching their potentials, there would be less physical
and mental disease, there would be no war on drugs, smuggling or
illicit trafficking; there would be fewer car accidents, and there would
be greater conservation of wealth. All living beings would live in the
purity of consciousness, and be at peace with one another.
Conclusion (Presenter)
We have just heard some examples of what would happen
if everyone practiced the Five Precepts – if they were a universal
standard for conscious and ethical behavior; I’m sure you can think
of countless more examples as you ponder this idea. As you can see,
each one of these examples represents one step towards Peace for all
mankind. These steps all start with me and you, each of us. Let us
recommit ourselves to keeping these Five Precepts as guidelines for
our own lives, and become examples for others. Like a ship on the sea,
it rises bit by bit as the water level rises. We each make a contribution
to Peace, raising the water level, by living our lives in accordance with
the Five Precepts. This is how we make a difference in the world. We
become Peace ourselves.
(One by one the Precept presenters bow before the Buddha statue and
repeat their Precept in the Pali language. The presenter bows last and
then stands to lead the Five Precepts from the hall.)
6
Integration of Buddhism into Western Culture
As Asians, we sometimes forget that the teachings of the Buddha
actually have nothing to do with Asia or Asian culture. We were born
into Eastern cultures where images of the Buddha and Buddhist rituals
and teachings were commonplace and, therefore, natural to us. In the
West, however, the Buddhist tradition of Zen is relatively new, brought
here as late as the 1950’s and 1960’s by Western Zen teachers. From
those days it has gradually made its way into the mainstream culture,
but not completely. We still have much more work to do in order to
fully integrate it and make the Buddhist temple as familiar a sight as
the Christian church or the Jewish synagogue.
With the arrival in the West of immigrants who brought their
religion with them from countries such as China, Vietnam, Tibet,
Korea, Thailand, Cambodia, Laos and Sri Lanka, for example, the
New World became increasingly more exposed to Buddhism and
Buddhist iconography. The monks from these countries soon followed
the immigrants to establish temples that would cater primarily to the
religious needs of these groups, which included the cultural traditions
that accompanied them.
It took a while for the various Asian monks to learn English
and although Westerners were made welcome, their presence is rare in
34 35

many temples. In the early days, those Americans curious and brave
enough to show up in the various Asian temples did not understand the
difference between the Asian culture of the temple – and the teachings
of the Buddha. The two were intertwined and mixed together so that
some American devotees thought they had to somehow “become Asian”
in order to absorb Buddhism and become Buddhists. Many of the early
monks who arrived in the West (some newcomers today, too) were
unable to separate the Buddha’s teachings from their native culture.
These temples were a refuge for the immigrants; a place where their
American born children could learn their parent’s cultural traditions (to
wear shoes or remove shoes, how to address the monks and chanting
in their native tongue for example) alongside the Buddha’s teachings.
Americans became confused when they visited different ethnic temples
and discovered they all had different “rules.”
I first came to America in 1976, and was one of the first to found
a temple on the West Coast in 1978. From the very beginning I made
it a point to reach out to American friends, but many of the temples, for
one reason or another, disregarded our host population, usually using
the language barrier as the reason. Over the years I discovered several
ways to attract Americans to my temple. I am going to share some of
these ways here, which represent proven methods of integrating the
Buddha’s teachings into Western culture:
• The Buddha’s teachings are universal; for all places and all times.
The first thing we have to do to integrate Buddhism into Western
Culture is to make this fact known – loud and clear. We should
explain the Asian cultural symbols and artifacts in a way to make
their meaning available to Western visitors as well as learn about
their culture in order to promote greater understanding.
• Most Westerners first approached Buddhism though their attraction
to meditation. The monks in all temples should be fully-versed and
able to teach this subject; meditation is the cornerstone of Buddhist
development and attainment.
• The monks staying in the West should also teach about the practical
benefits of Buddhism. The Buddha offered countless ways to
practically improve one’s life, and these ways need to be taught to
Western students.
• It is very difficult for a Westerner to become a Buddhist monk or
nun. In my 47 years in America I have only ordained four American
men as monks (it is interesting to note that I have ordained almost 40
women as nuns). Being a Buddhist monastic in America is a drastic
and unfamiliar path for a Westerner to take. Forty-three years ago,
I instituted a three-step pathway for ordaining lay people as fullycertified
Buddhist ministers (Bodhicari), which are comparable to
Protestant or Jodo Shinshu ministers. This system has been very
successful, and we now have many excellent, highly-qualified
male and female lay ministers who can teach Dhamma classes,
conduct weddings and funerals, give meditation instruction, and
serve the Buddhist community in a host of useful ways. The threestep
program is based on progressive levels of Buddhist education,
commitment, teaching experience, and Precepts.
• An important reason this system has been effective, and has
attracted dozens of initiates, is because we early-on recognized that
Westerners are independent by nature, and do not like to depend on
others. Asian Buddhist monks, however, because of our cultures,
are dependent on our ethnic communities for support (e.g. food,
donations, etc.). The lay ministers we have ordained have, for the
most part, maintained full-time careers while they perform their
ministerial duties.
• Another thing for Asian Buddhist monastics to keep in mind is
that it is very difficult for Westerners to practice celibacy. We
do not demand celibacy of our Buddhist ministers, which allows
them to continue their lay lives as householders, the same as other
hard-working ministers in America. I am very happy to say that
our Bodhicari ministers are extremely devoted to the Sasana, and
strive to maintain their personal practice while they share their
knowledge and insights with others.
• Temporary monastic ordination, as it is practiced in Thailand, is
another way to integrate Buddhism into Western culture. It is my
observation that there are many American Buddhists who would
like to experience the monastic life for a period of time (weeks,
months, or years), and then return to their lives as laymen. The Sri
Lankan culture frowns on such a practice, but I personally feel that
it would be very useful.
• Our Western ordained lay ministers are equipped to become
chaplains in universities, hospitals, and prisons. We encourage
36 37

them to volunteer for these positions, and those that have done so
have been richly rewarded spiritually.
• We need to continue to educate Westerners about the practical and
spiritual applications of Buddhism, and point out any incorrect
notions about what it is not. We are still up against the perception
that Buddhism is “idol worship” in some uninformed populations.
• Put the emphasis on the young people. All of the ethnic Asian
temples in America and other Western countries will vanish
after one generation if we don’t educate our young people in the
Buddha’s teachings. In this case I’m mentioning our very own
Sri Lankan, Chinese, Vietnamese, etc. young people, who are the
children of our adult temple members. These children very quickly
become Westernized, and if we don’t provide an interesting, happy,
and informative temple experience for them, we will lose them
to other religions. I am all-too-familiar with the ethnic Asian
Buddhist temples in America that are dying off because there is
nothing to attract the young people. Many Christian churches offer
day-care for toddlers and full-scale youth programs complete with
youth ministers, rock music, and savvy teachers. Western Buddhist
temples need to follow these examples and beef-up their Sunday
school programs to include music, community service programs,
speech and writing competitions, and other attractive activities.
• At my temple in Los Angeles, the children are our first priority,
we have been very successful at keeping our children interested
and engaged in Sunday school, thanks to our adaptation of modern
and innovative teaching modalities for Dhamma education. One
Bodhicari, Dr. Stephen Long, uses Dr. Barbara Wright’s “Metta
Map” in his Sunday school classes (Dr. Wright is also a Bodhicari).
The older children have completely taken to this three-dimensional
presentation of the Dhamma, and their knowledge of Buddhism has
increased dramatically as a result of their interaction with this new
teaching tool. We are also very engaged in internet technology;
updating our website weekly, and keeping an active Facebook page
for all our friends to see.
• Asian temples must learn the Western way of providing hospitality
to guests when they visit their premises, and adopt Western
administration techniques, such as maintaining a database of
members, e-mail lists for frequent message blasts, and birthday
lists for annual acknowledgements.
• Finally, Asian temples must learn to appreciate the female members
of their congregations, and give them equal status with their male
counterparts. At my temple I make a point of assigning key roles
to females during ceremonies, such as having a young girl carry
the relics on her head during a puja procession. I know that in Sri
Lanka this is contrary to custom, but I feel that we must expand
our acceptance of females in all facets of society, including temple
society, which I’m certain is something the Buddha would have
intended for citizens of the 21 st Century world.
The above examples are just some of the ways we can begin to
more fully integrate Buddhism into Western culture; I’m sure there are
many more. I continually attempt to educate the Asian Buddhist clerics
in America on this subject, and more and more I am able to sway them
to an understanding of the realities I have expressed above. I invite you
all to think of new ways we can reach out to our Western friends, and
please let me know your ideas.
7
Self-Discipline: Cornerstone of the Dhamma
The Buddha was the supreme example of the benefits of his
teachings based on self-mastery. The Fourth Noble Truths proscribes
in detail in the Noble Eightfold Path instructions for us to carefully and
continually observe the mind. It is this observation which leads us to
disciplining our ego or false sense of self; thus enabling us to make
conscious corrections in our behavior. The thinking and feeling that
takes place in one’s internal environment influences all the external
manifestations of one’s life. Taming the mind ultimately leads to
enlightenment.
Development of self-discipline and restraint is the basis for
cultivating mindfulness, the technique employed for the rooting out
and elimination of the causes of our suffering or stress stemming from
our clinging to attachments arising from false identifications. The
Buddha taught self-discipline to the Sangha members of his day, and
to the countless lay persons he interacted with in his forty-five years of
ministry. In essence, the Buddha’s fundamental core message to all of
38 39

us is to pay attention, and moment-by-moment to discipline ourselves
in all aspects of our lives; only this will lead us to the end of samsara.
The Buddha equates self-discipline with restraint, and to the
monks in the Dhammapada (verse 361) he says:
“Good is restraint in bodily action; good is restraint in speech;
good is restraint in mind; good is restraint in everything. The Bhikkhu,
restrained at all points, is freed from sorrow.” The Buddha spoke of
bodily actions, speech, and mind as the “three doors,” and restraining
what comes in and goes out through these doors is the primary focus
of the Five Precepts taken by lay persons, Ten Precepts for samaneras,
and the 227 Precepts taken by bhikkhus.
The Buddha also said to the monks, “Vinayo nama sasanassa
ayu,” which means “Buddhism exists because of self-discipline.”
Self-discipline and restraint are the tools that all civilized
societies use to build productive, peaceful, and successful organizations
– and countries as well. Without self-discipline and restraint, the
conditions of anarchy, chaos, and worse – war come into being. In
fact, without self-discipline and restraint, there can be no society or
civilization at all.
Restraint and self-mastery shape and nurture one’s character;
helping it to evolve in the world and mold its outward expression into a
peaceful and serene demeanor. One can easily spot someone who has
worked to perfect his or herself through the purification of the contents
that pass through their three doors. Communication takes place on a
number of levels – not just through words. Body language, posture,
facial expressions, and tone of voice often speak louder than words. In
fact, the majority of all communication is non-verbal.
Take for example Emperor Asoka who surveyed the battlefield
after the infamous battle of Kalinga where 100,000 persons were
slaughtered. The scene saddened and depressed him. He regretted
what he had done, and was confused about how to proceed with his
life – even though he had succeeded in his goal of defeating the enemy.
As he looked about, he spotted a small young monk who was walking
calmly and serenely among the bodies of the dead soldiers; he exuded
a peaceful energy, and this stirred the heart of the great king. Emperor
Asoka thought to himself, “This young fellow looks happy,” and he
asked that he be brought before him.
The young fellow was seven year old Samanera Nigrodha.
When he came before the Emperor, he was asked, “Whose dhamma do
you follow? Who is your teacher?” The young samanera replied, “I
follow the Buddha.” The emperor responded, “What does he teach?”
Nigrodha answered, “I am not qualified to teach you much of the
Buddha’s dhamma, but what I understand is that it is about not harming
yourself or others, and about purifying your mind.” He then quoted a
verse from the Dhammapada (verse 21), “Heedfulness is the path to
Nibbana; heedlessness is the path to death.” The ones who have learned
how to discipline themselves do not die; those who cannot discipline
themselves are like the dead.” Asoka was so impressed by the young
man’s demeanor and energy that he converted to Buddhism and later
sent Buddhist missionaries to eighteen other countries – including Sri
Lanka. Because of this self-disciplined young samanera, the Buddha’s
teachings were spread across Asia.
Monks who lack self-discipline, unfortunately, can create
perceptions about Buddhism that are less than favorable. Since
perception is everything, one cannot blame the international media for
jumping to report negative things about Sangha members, sometimes
referring to them in Sri Lanka and Myanmar as “militant Buddhist
monks,” which is somewhat of an oxymoron. In these instances, the
media is not listening to the message, which is usually well-intentioned
and may, perhaps, be good; they are looking to the methodology
of message delivery, which can often be full of flaws and lead to
misperceptions about Buddhism, the Sangha, and one’s own country.
I urge all Sangha members to be aware of how their actions and words
might be perceived, and to discipline themselves by delivering their
messages appropriately.
There is a Jataka story (Puspahara) that comes to mind when
talking about this subject. One day the Bodhisattva went to bathe
in a lovely, pristine lake. Unbeknownst to him, a deity was always
watching him, looking for ways to fault and criticize him. Wading
out into the water, the Bodhisattva leaned over a lotus blossom and he
smelled the flower enjoying its scent. The deity spying on him shouted
out, “Bad monk! You have polluted that flower!” The Bodhisattva
responded calmly by saying, “I only smelled the flower; those people
over there are pulling the lotus plants up by the roots and making the
water cloudy. Why are you picking on me?” The deity answered, “You
are a monk; not a lay person. You are a role model for those people;
40 41

you are someone they look up to as an example of how to behave.
Common folks are always looking for reasons to criticize you, so you
had better be careful about how you are perceived – 24/7.”
Another example of the Buddha’s teaching in regards to
message delivery comes from the Brahmajala Sutta in the Digha
Nikaya. In this sutta it is very clear that the Buddha is teaching restraint
and self discipline to the monks, and he emphasizes that their very
spiritual development depends upon it:
“Monks, if outsiders should speak against me, against my
teachings, or against my disciples, you must not be angry or hold that
against them. If you were angry with them, how would you know if
they were right or wrong? And also, if outsiders should praise me,
my teachings, or my disciples, you should not be pleased or proud. If
you were pleased or proud, how would you know if they were overpraising
us? Therefore, whenever people speak either for or against
me, my teachings, or my disciples, be neither proud nor angry. Rather,
be impartial, and acknowledge where they are wrong. Furthermore,
both anger and pride would be a hindrance for your own spiritual
development.”
The Buddha was very specific in regards to his instructions
on speech and the power of the word. In the Anguttara Nikaya he
says, “Speech has five marks, O monks, it is well-spoken, not badly
spoken; blameless and above reproach by the wise. What are the five
marks? It is speech that is timely, true, gentle, purposeful, and spoken
with a mind of loving-kindness.” In many suttas the Buddha stressed
that for society to work together in harmony, then individuals must
communicate correctly, using “words that are pleasant – to ears and
heart – they must be civil at all times.” In order to temper one’s speech
according to these instructions of the Buddha, we must be very selfdisciplined.
The Buddha said to his monks, “Appasannanan pasadaya
pasannanan bhiyobhavaya,” which translates as, “Anyone who isn’t
happy with me or with you, make them happy; if they already like me
or like you, then make them like us even more.”
I told a story in Saffron Days in LA that I would like to share;
it fits the context of what we are talking about here. In 1976, shortly
after I had arrived in America, I was standing at a bus stop at the corner
of Hollywood Boulevard and Vine Street; I was on my way to a book
store on Melrose Avenue. A couple of other people were also waiting
at the bus stop. A Mercedez Benz suddenly came to a halt, and the
driver jumped out. He walked over to me and spit in my face, shouting,
“You do not belong in this country. Go away!” I responded politely,
“Thank you so much for your advice.”
The other people standing around me were both sad and angry.
One lady reached into her purse and handed me a tissue to wipe off
the spittle. She said, “Don’t worry, sir. He must be some kind of crazy
fundamentalist. Not all Americans are like that.” Then she proceeded
to tell me that I should wear normal western clothes so I would fit in. I
responded, “No, I am a Buddhist monk. I choose to wear these robes
to teach people about the Buddha.”
When I got on the bus, I didn’t realize that a young man was
following me. When I got off at Melrose and La Cienega he stepped up
to me and started asking me questions about the Buddha and Buddhism.
Before too long this young man became a very devoted Buddhist, and I
eventually ordained him as a monk. So, the moral of this story is, you
never know who might be watching your actions, and what opportunity
you might miss to share the Dhamma if you don’t demonstrate selfdiscipline
and restraint.
Unfortunately, people without self-discipline will often react
to situations without thinking – a simple reflex because they are
conditioned or programmed to behave in that way. Lay persons often
commit all sorts of offenses, like road rage on the highways; they forget
to demonstrate patience, and maintain law and order – just because of
some trigger-quick reaction that pushed their anger button. People will
even take the law into their own hands because they lack the discipline
to rein in their angry minds; then they cry out later, “I couldn’t help it!”
and deny their responsibility for controlling their personal actions.
Ananda, the Buddha’s chief attendant, spoke of this type of
reaction in a story in the Udana (No. 5.9):
“Thus have I heard. At one time the Buddha was journeying
amongst the people of Kosala together with a large Order of bhikkhus.
On that occasion a number of youths were shouting abuse at each other
not far from the Buddha.
“The Buddha saw those youths shouting abuse at each other…
42 43

then, on realizing its significance, the Buddha uttered on that occasion
this inspired utterance:
“Wise speech forgotten,
They chant a range of words
At will with mouths agape:
What leads them on they do not know.”
In other words, those youths reacted with abusive speech
without even realizing why. People often do this out of carelessness;
hopefully monks will seek to control themselves and refrain from
speaking words they cannot take back. As the Sabbasava Sutta states
so clearly, we must do our best to counteract unwholesome thoughts
and impulses by exercising restraint and self control.
Very often, age and lack of maturity play a significant part in
the ability or inability to discipline and restrain ones-self. This reminds
me of a story about Confucius, the Chinese sage from the 6 th century
BCE. One sunny, hot day he was walking through a forest with some
of his students. At some point they paused and sat down under the
shade of a banyan tree. A hunter of birds had the same idea, and also
sat down under the tree. Confucius told his students to go over and look
at the baskets of birds the hunter had captured. Confucius said, “How
many of the birds are old, and how many are young?” The students
answered, “80% are young, and only 20% are old.” Confucius smiled,
and the students realized that the older the bird, the wiser it became –
wise enough not to get caught. As human beings in modern society,
both lay persons as well as Sangha members, we also hope to get wiser
as we get more mature in years.
Every morning Buddhist monks chant the Dassadhamma
Sutta, which says in verses 1 and 3: “I am now living a different life
from that of a lay person. I must now behave in a different manner than
that of a lay person.” These verses remind us that we monks are, in
fact, different from lay persons – primarily because of our commitment
to stand apart from the world and serve as guides or beacons of light for
others. We wear the “banner of the arahants,” our symbolic robes, and
our purpose is to urge others to find their way to higher, purer states of
consciousness; we also have to practice with perseverance so we can
transcend our own egos. If we are to realize this purpose, we first have
to find the necessary self-discipline and learn to exercise restraint in our
thoughts, words, speech, and deeds. If we don’t, then we have failed
in our mission, and have wasted our time. As the Buddha said when
he returned for the first time to Kapilavatthu after his enlightenment,
and saw his elder kinsmen standing in the back while putting the
young ones forward, “My haughty Sakkyan relatives; they got old for
nothing.” Let’s all make a commitment to ourselves not to get old for
nothing; that would be a tragic waste of a life.
8
It’s No Joke
Over the years I have met several people who take great
pleasure in playing jokes on others. Their spontaneous pranks are
usually intended to make people laugh and be happy, but sometimes they
have a way of going very wrong. I’ve seen them destroy meaningful
relationships – and even the lives of some unsuspecting people.
One incident that I sadly recall happened during my years as
a Buddhist chaplain at UCLA. I had made friends with a group of
graduate students who roomed together in an apartment off campus.
Mahen, originally from Nepal, was very naïve. He seldom left the
university environs except to visit my temple. He had lived for several
years in Thailand where a man can become a monk temporarily, and
Mahen did so for five years. As a result, he was able to speak Thai
fluently.
Raj, from India, was witty, easy going, and was popular with
the women as he was jovial. Tuk, from Vietnam, was studious, neat
and dedicated to keeping the cultural traditions of his homeland.
The three friends usually visited me at the temple on Sundays.
I could see that these men were somewhat homesick, so the other
monks and I made an extra effort to make them feel at home. The
men became very friendly with the monks, and confided in them like
brothers.
Since the very beginning our temple has been frequented by
Thai devotees who offer food to the monks and attend our religious
activities. Among them was Thanom, a business woman around fifty
years old, who still looked like she was thirty-something. She decided
one day that she wanted to donate her second car to an assistant monk
at the vihara, Bhante Vipassi.
Bhante Vipassi was aware that Mahen spoke Thai fluently, so
he invited him to accompany him to pick up the car from Thanom, who
lived in Ventura County. During the visit Mahen spoke to Thanom in
44 45

Thai, and she seemed pleased to be able to speak to someone in her
mother tongue.
Later that evening Bhante Vipassi and Mahen returned to the
temple with the donated car, and Mahen told his roommate Raj about
the visit to Thanom’s home. Raj acted quite excited and asked Mahen,
“What was the woman’s name?”
“Thanom,” Mahen replied.
“Oh, I know that lovely lady; she tried to become my girlfriend,
but I ignored her as I have a girlfriend in India. She would be good for
you Mahen; she has money, good looks, and is religious like you”
“How old is she? She must be much older than I,” replied
Mahen.
“Age doesn’t matter, Mahen. Money takes care of everything.
She is definitely a beauty, so you must get friendly with her,” said Raj.
me.”
“Are you sure about that?” asked Mahen, unsure of the idea.
“Absolutely, Mahen, how can she resist you?” encouraged Raj.
“Well, you know, I’m not Thai for starters. She may not like
“You know Thai ladies like foreigners, Mahen. Besides, you
can’t live like a monk all your life.”
“You’re right, Raj. How should I start?”
Raj quickly replied, “That’s easy, Mahen. Just visit the temple
more often – she’s always there on Sundays. I’ll join you. Come on,
dude, you’ve got to get your confidence up – you can’t lose!”
The following Sunday the two men came to the temple, and
I noticed right away that they were better dressed than normal. I also
noticed a mischievous twinkle in Raj’s eyes when he asked me if
Thanom was expected that day. As it turned out, Thanom did come to
the temple and they all enjoyed a meal together.
I asked the men where their friend Tuk was, and they said he
was depressed, and didn’t want to leave his room.
Concerned for Tuk, the following evening I went to their
apartment. It was late, and I found Tuk sitting alone in the dark. He
turned on the lights and warmly welcomed me, offering me a chair to
sit on.
“Tuk, I haven’t seen you at the temple for a few weeks. Are
you overloaded with assignments, or don’t you feel well?”
Without responding, Tuk quietly left the room and went to
prepare me some tea. When he came back, I noticed his depressed
state of mind, so my first thought was to ask him about his scholarship
status.
“Bhante, I’m so glad you asked because I’ve been holding this
in for several weeks. My scholarship is finished, and I don’t know
what to do. I’m determined to get my Ph. D., but my parents can’t help
me anymore. Now they have to help my younger brothers and sisters
get their education.”
“I believe you will be able to get a position as a teaching
assistant, Tuk,” I responded.
“Yes, Bhante, I have spoken with the Dean and he is willing to
give me a job as a TA, but that will only cover my tuition.”
“Then, Tuk, I have a suggestion. You can live in my temple
while you complete your studies. You don’t have to pay anything
for rent. The temple environment is good for concentrating on your
studies, and I’m sure you’ll enjoy the company of my brother monks.”
I was touched to see the tears of joy roll down his cheeks.
Without saying anything, he bowed down and touched my feet in the
custom of his homeland to show his gratitude.
At the end of the month Tuk came to my temple with his few
belongings. He moved into the building next door which was occupied
by three other college students. They were happy to welcome a
Vietnamese student and everyone got along very well together.
Raj and Mahen continued to come to the temple frequently, and
Raj was always happy to share news about their lives with me. One
morning Raj was quite excited and related this bit of news, “Bhante,
believe it or not Mahen is head over heels in love with Thanom. Every
Wednesday Mahen leaves early in the morning to go see Thanom in
Ventura.”
“Raj, how can that be? She has to go to work,” I replied with
surprise.
“No, Bhante, Mahen doesn’t talk to her. He only parks his car
near her house and watches her leave for work.”
“How do you know this, Raj?”
“Bhante, he even composes romantic poems for her.”
46 47

“I don’t believe it.”
“Yes Bhante, he does. He gives me the poems to correct, and
some of it is quite juicy!”
“Raj, it seems that you have had a hand in this. You are playing
with Mahen’s life. Please leave him alone and allow this innocent man
to concentrate on his studies. Don’t you dare try to match him with a
lady fifteen years his senior. And besides, I know that she already has
a boyfriend.”
“Bhante, age is no barrier when you’re in love,” Raj responded
rather playfully.
there.”
“Raj, is Thanom responding to his attention?” I asked.
“Bhante, I don’t know, but I feel there might be something
I couldn’t quite believe that Raj was being completely honest
with me. I had a feeling that there was more going on behind the scenes
in terms of Raj’s involvement in this ill-fated relationship. It also
concerned me that he might be planting unwanted seeds in an innocent
man’s mind.
A few months passed and Thanom came to visit me. She had
a bundle of unopened letters with her. “Bhante, I came here to tell you
that Mahen has become a complete nuisance. He visited me only once
when Bhante Vipassi came to pick up the Toyota I donated. Since
that day he’s been watching my every move, sending me letters that I
don’t open, and sometimes I see him parked near my house early in the
morning. This really bothers me, Bhante. I don’t want to report this to
the police because I don’t want to make a serious problem for the poor
young man. But, please, Bhante, I beg you to make him stop.”
She handed me the letters and said, “I talked with Tuk and
asked him to tell Mahen that I wasn’t interested in him in a romantic
way, and to please stop bothering me.”
“Did Tuk speak with him as you asked?”
“Yes Bhante, but Tuk told me that Mahen feels Tuk is only
jealous of him,” she replied.
I had the feeling that this unwanted situation had gone too far.
I decided to ask Mahen to come to the temple to talk with me. I called
him and made the appointment.
Later that day Mahen paid me a visit. I noticed that his
demeanor was a bit strange, and that he wasn’t dressed as neatly as he
usually was. I took him to my office, closed the doors and said, “Mahen,
I am going to ask you directly to tell me about your relationship with
Thanom.”
“Bhante, did Tuk put you up to this? He is a rumor monger
who is jealous of me,” he said angrily.
“No, Mahen, Thanom herself came here, handed me a bundle
of letters that you sent her, and asked me to help her get rid of you.
Why are you behaving this way?” I scolded.
“Show me the letters,” he demanded.
“I will not show you anything Mahen until you calm down
and listen to me. First of all, it isn’t wrong to love someone if it is
reciprocated. But in this case with Thanom it is not reciprocated, and
you have become an unwanted pest,” I exclaimed.
“But Bhante, I love her, and I know she loves me,” he said
vehemently. I could tell that the young man was somehow not thinking
straight.
“How do you know?” I asked.
“When I talk to her, she listens to me without saying a word.
She has never hung up on me when I call. That means she loves me.
Bhante, help me to get Thanom to marry me. I know Tuk moved in
here because of her. Tuk was always interested in her – from the very
beginning. This is all his fault. I know it!”
I laughed at his ridiculous assumption.
“You’re laughing at me, Bhante. I know you’ve always
preferred Tuk over me. In fact Raj told me you’re helping Tuk.”
“Yes, I’m helping him by letting him stay here at the temple
so he can finish his degree; but I’m certainly not helping him in any
romantic pursuit he may have going on. And I must say that I know
for sure that he doesn’t have any interest in Thanom. You’ve got to
believe me.”
“I don’t believe you, Bhante. I know you’re against me,” he
shouted.
“Calm down Mahen; you’re getting out of control. You must
learn to see things the way they really are. While you were a monk you
meditated and studied the Dhamma. You should be able to concentrate
your mind and see through your delusions to the real truth.”
48 49

“What do you mean ‘the real truth’? I’m telling you the real
truth. Tuk is jealous of me and he is trying to get Thanom.” When
Mahen said these words, I knew that it was impossible to get through
to him, so I decided to try another tactic.
“Mahen, just for the moment please try to pay attention to me.
What I’m going to tell you is very important. I’ve been your friend
for a long time, and I have to tell you that you are living in a world of
illusion. I know for a fact that Thanom has a boyfriend. In fact, she
brought him to the temple several times. Besides, she is far too old for
you. Before you think of women you must complete your studies. With
your spiritual experience and education, I’m sure that one day you will
find exactly the right woman for you. Please be careful not to jump
into situations that will block your progress in life. Take my advice and
leave Thanom alone. You need to spend your energy concentrating on
your own welfare.”
Mahen turned and ran out of the temple without paying me his
usual respects. I really didn’t know what to make of him.
That night I was shocked to see Tuk, who lives next door,
standing outside the door to my office. He was frantic, as if he’d been
chased by a ghost.
“Bhante, Mahen just called,” he exclaimed. “He’s threatening
to kill me, saying that you helped me steal his girlfriend. I don’t know
anything about any of this. You know as well as I do that my goal is to
finish my studies. When Thanom told me her story, and asked me to
talk to Mahen, I spoke to him and thought that was the end of it. I don’t
want to have any part of this craziness.”
At this moment I wondered why Mahen was acting so strangely;
maybe he had a mental problem. There was really no other explanation
for his delusional behavior.
“Tuk, I spoke to Mahen earlier today and he ran out of the
temple like a madman without saying a word to me. I wonder if he’s
taking drugs.”
“No Bhante, he’s clean, I’m sure. I’m afraid he’s unbelievably
innocent and gullible. I do know that Raj has been playing with Mahen’s
mind. Do you think Mahen is that susceptible to his bad jokes?”
“Do you think Raj is being malicious?” I asked.
“Bhante, I know that Raj derives pleasure from the misery of
others, and has a very strange sense of humor. I’ve seen him playing
cruel jokes on others, and I truly believe he is a sadist. This whole mess
is because of Raj, and my good friend Mahen thinks I’m his enemy.”
Tuk was really getting worked up about Raj.
“Tuk, you shouldn’t judge people like that. No matter what
Raj’s involvement is in this unfortunate situation, whenever love and
attraction are involved, rational behavior goes out the window. Who
knows, this type of obsessive infatuation may happen to you one day.”
“Oh my, I surely hope not,” he said in desperation.
I continued to explain that when a person is infatuated, he is
oblivious to the world. No parent, priest or friend can change a man or
woman’s deeply rooted endearments. “Tuk, the Buddha explained in
one of his suttas that nothing persists in obsessing the mind of a person
as much as the opposite sex – for a man’s obsession is a woman; and a
woman’s obsession is a man – the opposite sex can become a powerful
obsession. This obsession can cause the mind and actions of either a
man or a woman to become completely irrational.”
“I’m so sorry about Mahen; he looks like he’s really suffering.
He’s been my friend for a long time, Bhante, and I care about him.”
“Let me remind you of a verse from the Dhammapada, Tuk. It
goes like this:
‘From passion and desire,
Sensuousness and lust,
Arise grief and fear.
Free yourself from these attachments.’
“You see Tuk, even the Buddha states that obsession is an
influential factor in a relationship. Over the years I have met many
people in Mahen’s predicament, and I truly hope that he will get past
this. Tuk, don’t take these things too seriously. Go to your room now
and attend to your studies.”
Tuk bowed and paid his respects to me and left the temple.
The next morning, I was surprised to hear a commotion
downstairs. I went down to find Mahen accusing the young monks of
helping Tuk in his imagined relationship with Thanom.
“Mahen, you are living in a world of imagination. These
innocent monks are stunned at your accusation. In fact, you have no
right to create this scene.”
He was quick to reply, “Bhante, they are not innocent. I saw
them near the Bodhi tree talking to Thanom. These two are accomplices.
I don’t trust them.”
50 51

I wanted to calm him, so I told him to go have breakfast. He
ignored me and hastily left the temple.
A couple of weeks later I was informed that Mahen had given
up his studies, moved out of the apartment he shared with Raj, and was
living in another Buddhist temple out in the San Fernando Valley. Our
paths occasionally crossed during the next few months, and I always
tried to speak to him. I’m unhappy to say that he ignored me.
During those months I heard from many sources that he was
spreading rumors about the monks in my temple. Unfortunately, he
did not stop at that; late one night Mahen called and threatened to burn
down the temple. The senior monk who answered the phone, Venerable
Dr. Ratanasara, immediately made a telephone call to the police.
Officers came to the temple immediately and took the matter
very seriously. They took my statement, and told me that if Mahen
ever again comes to the temple, to call them at once.
One month after this incident I was summoned to the City
Attorney’s office. Mahen had been called in, and was also present.
When Mahen was questioned about the threat, he made to burn down
the temple he replied, “Sir, these monks are obstructing my relationship
with Thanom, my fiancé. They are supporting my former roommate
Tuk, who lives at the temple.”
“What have you to say?” the attorney asked me.
“Sir, let me explain the real situation. Mahen and Thanom are
both members of my temple congregation. As a rule, we as monks
never interfere in the private lives of any person who attends our
temple. However, in this case, Thanom is not in the least romantically
interested in Mahen, contrary to what he just said. In fact, several
months ago she gave me a bundle of unopened letters from Mahen. I
know for a fact that she has a boyfriend, because I’ve met him at the
temple several times. She told me directly that Mahen had become a
nuisance. It seems to me that Mahen is living in a world of his own
imagination, which has affected not only his life, but the lives of many
others, including mine. Please advise Mahen to seek professional help;
I have nothing more to say.”
The City Attorney closed the case by saying these exact same
words to Mahen. He added, “You are prohibited to visit the temple.
You cannot make any threatening phone calls to them. If you break this
order you will end up in jail. The case is closed, and you may leave.”
As a result of this incident Tuk gave up his studies, and he
ended up moving to Texas. Thanom, desperately afraid of Mahen, left
the country permanently and returned to her native Thailand.
A few months later, I was surprised to see Raj and a couple
of his friends at the temple. “Bhante, I heard about the problems you
had because of Mahen and me. I feel guilty because there are certain
things that I said and did without thinking of the consequences they
could have. Forgive me, Bhante; my jokes have resulted in disaster for
two of my friends.”
“Raj, I feel sorry for Mahen and Tuk. Your playful nature
caused quite a bit of trouble for your friends, as well as for the monks.
You must understand that causing trouble for others and for yourself is
an unwholesome activity. The Buddha states, ‘If one harms oneself or
causes trouble to others, one accumulates bad karma.’
“In Western psychology, these words of the Buddha might
be describing sadistic and masochistic behavior. It seems that many
people are unaware that they might possess these traits. Some cultures
derive pleasure in watching bullfights, cockfights, wrestling, etc. The
spectators of these sorts of events may be unaware of their possible
sadistic inclinations. People who enjoy inflicting physical, mental or
emotional pain to themselves would be called masochistic. Certain
disorders actually cause people to cut themselves, burn themselves,
stop eating, and perform other harmful acts on their bodies. It is
important to eliminate the seeds of both sadism and masochism before
they sprout and take root. To do so, we have to be aware of our mental
pleasures and where they might lead us.
“Raj, think of all the damage caused by your frivolous
remarks, even though they might have been innocently spoken at
the time. Mahen and Tuk gave up their educations. Mahen is now
mentally disturbed and needs professional help that he cannot afford.
A faithful devotee had to leave her home here in this country. People
are criticizing the behavior of monks because of Mahen’s rumors, and
are innocently accumulating bad karma.
“Right now, try to re-organize your life in a mature manner, and
take care that you watch your speech. Be honest with yourself, look
clearly into your mind, and try to remove your unwholesome thoughts.
Also, don’t carry around your feelings of guilt, and from now on think
of positive ways you can help your friends. I will give you a quote from
the Dhammapada,
52 53

‘Easy to do are things
that are bad and harmful to oneself.
But exceedingly difficult is it to do
that which is good and beneficial.’
9
Buddhist Concept of Evil
The concept of evil, is actually only important for theistic
religions, those in which the belief in a creator god is prominent.
Since Buddhism does not embrace this concept of creation, evil
does not arise as a problem. Buddhists do not see suffering
(dukkha), both physical and mental, as punishment for evil from
a displeased creator god. Theistic religions consider evil arising
from some external force, power, or influence to which people
are victims and, therefore, not fully responsible.
Viewing evil as an external negative force; it has to be
countered by another external force which is positive in nature.
Thus, we encounter the scenario with God on one side and the
Devil on the other side manipulating human beings. Man’s only
salvation is to pray to God to receive help from him. God is
ultimately the savior, as well as indirectly the punisher, since in
addition to creating humans, he also created the Devil. According
to Buddhism, evil is an unwholesome action (akusala Kamma),
not something that has come from outside. This is succinctly
expressed by the following quotations:
“By oneself, indeed, is evil done and by oneself is one
defiled. By oneself is evil left undone and by oneself,
indeed, is one purified. Purity and impurity depend on
oneself. No one can purify another.”
Dhammapada 165
According to Buddhism, ‘evil’ is an action directed against
society or others that results in unhappiness or harm to themselves or
other people. “If one’s action leads to one’s own harm, or others harm
or to the harm of both oneself and others, it is evil.” (Maharahulovada
Sutta). Evil actions are followed by unpleasant consequences.
“All mental states have mind as their fore runner, mind is their
chief, and they are mind made. If one speaks or acts with a defiled
mind, then suffering follows as the wheel follows the hoof of a draughtox.”
Dhammapada 1
It is therefore seen that evil originates from the
shortcomings of the mind leading directly to evil actions which,
according to the law of cause and effect, bring suffering to oneself.
Christianity, being a theist religion, has evil as a subject of
great concern in that one is almost helpless without the intervention
of God. While, for Buddhism it is discomfort or stress (dukkha)
which we can end by our own personal efforts. If we consider
the opposite word “good,” then we may best speak of “good and
bad,” not “good and evil.” Evil is not exactly what we call bad.
The English term “bad” embraces both (connotative) levels more
readily than does the more forceful term “evil,” it appears to be a
more appropriate general rendering of the Buddhist meaning of
‘papa.” (“Satan and Mara,” J. W. Boyd, p. 159)
The whole practice of Buddhism can be summarized as
Sammappadhana, or harmonious efforts. This practice is fourfold
in nature. The first is the effort to prevent unwholesome
or evil states of mind from arising. The second effort is to get
rid of such unwholesome or evil states that may have already
arisen within the mind. The third effort is to produce or cause to
arise wholesome or good states of mind not yet arisen, and the
fourth effort is to develop and bring to perfection the wholesome
or good states of mind already present, (S.V. P. 79). The Buddha
pointed out, “When you know for yourself that certain things
are unwholesome, wrong, and evil, you then give them up. And
when you know for yourself that certain things are wholesome
and good, then accept them and follow them.” (A.P. 115)
The Buddha also spoke of three other points of view.
“There are certain recluses and Brahmins who teach thus; who
hold this view: whatsoever weal or woe or neutral feeling is
experienced, all that is due to some previous action. There are
others who teach: whatsoever weal or woe or neutral feeling
is experienced, all that is due to the creation of a Supreme
Deity. Others teach that all such feelings are uncaused and
unconditional.” (Gradual Saying 159)
The first point of view is that there are some who believe
that the present state is a result only of past actions in past lives.
This is called “Pubbekatahetuvada.” If a person believes that
everything happening to him or her is due to karma or actions
54 55

done in the past, that individual is likely to believe that freedom
is not possible and that he or she must be resigned to their destiny.
Consequently, man cannot develop morally and spiritually
without suffering all the consequences of his previous thoughts
and actions, both good and bad. So, man is at the mercy of his
own fatalist belief and runs the risk of becoming pessimistic.
The second point of view is that the good or evil, pleasant
or unpleasant things that people experience in this life have been
caused by the direct action of God or a Supreme deity. This is
called “Issaranimmanavada.”
The third point of view is that there is no cause for such
feelings; everything only happens spontaneously. In Pali this is
called “Ahetu appaccayavada.”
In Buddhism, none of these three points of view are
accurate. Buddhist teachings hold to the view of Dependent
Origination, which is basically cause and effect. This is called
“Paticcasamuppada.” This point of view is summed up this way:
The Buddha taught that everything that exists is dependent on
something else – conditioned by something else. This applies to
objects as well as thoughts; it also applies to the individual as well
as the entire universe. Nothing exists independently. Everything
is conditioned.
“This concept is illustrated in the Buddhist teachings of
the chain of Dependent Origination, which explains the factors
that perpetuate the cycle of birth, death, and rebirth. The twelve
links in this chain are sequential, each link causing the following
one:
Because of this, that arises.
When this ceases, that also ceases.
10
Power of Chanting
Since the beginning of recorded history every religious and
spiritual tradition of the world has recognized the power of words.
Priests, shamans, rabbis, teachers, and ministers of all faiths have
invoked words in a positive way to bring about good effects – such
as helping people, healing people, bringing about peace and harmony,
influencing nature, or even making rain to fall on parched fields. Many
misguided, superstitious traditions, however, have also used powerful
words in a negative way – to curse another in order to cause bad things
to happen to another tribe or family, to create war and disharmony
between countries, and to generally bring about bad effects for others.
An example of the recognition of the power of words is found
in the first verse of the Gospel According to John of the Christian
New Testament that begins with the phrase, “In the beginning was the
Word, and the Word was with God, and the Word was god.” The Jews
recognized the power of the word, as did the Egyptians, Babylonians,
Native Americans, Hindus and we Buddhists, among many others.
Ever since the Buddha’s time, our Buddhist tradition has
employed the power of the word in our chanting practice – one of
the most powerful tools we have to invoke blessings for others, and
unleash the power of peace and healing. From the time the Buddha
embarked on his path to become enlightened he never spoke one angry
or harmful word. The words of the Buddhist suttas contain nothing but
pure love, compassion, and joy – and have the greatest beneficial effect
on all who hear them.
Modern science even supports the idea that words have power.
Scientific experiments have proven that when kind, compassionate and
loving words are spoken to plants and animals there will be a positive
response. The Japanese scientist, Dr. Masaru Emoto, writes about
an experiment he conducted in his book called “Hidden Messages in
Water.” He poured two glasses of water, one to be chanted over by a
group of Buddhist monks, the other glass was isolated where the sound
of the chanting could not be heard. After the monks chanted, the water
was frozen and when viewed under a microscope, it was discovered
that the molecules had formed lovely, organized crystals. The water
from the other glass had no change – the molecules were disorganized
56 57

and had not formed crystals.
All spoken languages, including English, Mandarin, Sinhalese,
Thai, or French, evolve over time as conditions, society, and culture
changes. For example, the English that is spoken today would hardly
be recognizable to English-speaking people during Shakespeare’s or
Chaucer’s time. Mandarin now is undoubtedly not the same language
it was during the Tang Dynasty – those of you here today would have a
hard time understanding people from the 8 th century, I’m sure.
The language of the Buddha’s Teachings is recorded in Pali
which is not a spoken language. Therefore it has not changed since
the time of the Buddha nearly 2,600 years ago. It is preserved in the
Buddhist chants we use today. Our chants were originally passed
down orally for hundreds of years – from one generation of monks to
another – before finally written down on palm leaves in Sri Lanka in
the third century B.C.E. They have since been written down on sheets
of gold, marble plaques, stone pillars, and other mediums – all in the
Pali language. The Pali language has been perfectly preserved to this
modern time – and the chants we recite today are exactly the same as
they were when the Buddha was living.
Buddhist chants in the Pali language carry a tremendous
vibration that travels around the world. It is interesting to note that
every minute and hour of every day Buddhist chants are being recited
by monks somewhere in the world. I personally feel that the positive
vibrations of our chanting do much to bring peace and harmony all over
the planet – and that without chanting, things would be much worse
than they already are. I think our chanting almost acts as an anchor for
stability and calm in the midst of the strife, confusion, and multitude of
disturbances we read about in the news every day.
It was said in the introduction to the Angulimala Paritta that the
power of chanting is such that if a monk sits on a chair while chanting,
and the chair is later washed, the water used to wash the chair can even
have beneficial effects.
One type of Pali chanting is called Paritta, which means
“protective.” Paritta chants can be used for all sorts of problems – even
astrological problems – or hungry ghosts or earth-bound spirits can be
set free – without any harm coming to the menacing entity.
Paritta chants can be used to heal all sorts of illnesses – mental,
physical, or emotional. There are many stories about the healing power
of chants during the Buddha’s time – in fact, many suttas illustrate such
occurrences. One of the most well-known is the Ratana Sutta used to
rid the kingdom of Vesali from three plagues – sickness, evil spirits,
and famine. The Buddha taught this sutta to Ven. Ananda, and told
him to walk around the ailing city for seven days while chanting and
sprinkling holy water everywhere. After seven days Vesali was rid of
the three plagues, and peace, prosperity, and equanimity returned to the
kingdom.
It is our custom to tie a thread around sacred relics or a statue
of the Buddha before we start chanting. The thread is then tied around
chanting books, and then passed through the hands of the monks who
will be chanting. In this way the three elements of the Triple Gem –
the Buddha, Dhamma, and Sangha – are joined together to create an
energy circulating – as if through wires – that goes through the thread
to those who need healing and help.
Please keep in mind that for Buddhist chanting to be most
effective, two necessary conditions must be present. First of all,
the monks who do the chanting must have great compassion for
the listeners. Secondly, those who listen must have faith, trust, and
confidence in the power of the chanting. When these two elements are
present, the chanting will have its intended effect.
In conclusion, never underestimate the power of Buddhist
chanting. It has been used for centuries to bring about positive results,
and it is used in the same way today. Its power to bring about changes
in the lives of all who are fortunate to hear it is real – just as electrical
power is real. Whenever you have the opportunity to be in the presence
of sacred Buddhist chanting – don’t miss it. Your lives will be blessed
in untold ways, and the lives of those you touch will also be blessed.
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11
The Healing Power of Pirith (Paritta)
There was this interesting incident that happened several years
ago, in the year 1998. Mr. Wickramasinghe and several other patrons
of the Dharma Vijaya Vihara had invited me to a small event that
they had organized to celebrate the Vesak, full moon poya day, in the
sprawling city of Tucson, Arizona, USA. Accepting the invitation, I,
together with Ven. Madawala Seelawimala thera and Ven. Wathogala
Saranasiri thera attended a night time Pirith chanting ceremony held at
a Thai temple in the city. The next morning, we were approached by
Rev. Silva, a Sri Lankan Anglican priest who was heartbroken about
his sixteen year old son who had Leukemia. He was in the ICU and his
father turned to us in desperation. Everything he had tried to heal his
son was unsuccessful. He wanted to know if there was anything we
could do to save his son using the teachings of Buddhism.
Without wasting a second, the three of us went and chanted
Pirith by the patient’s bedside for more than an hour. We blessed him
at the end of the chanting, gave the boy some holy water to drink and
returned to the Thai temple. At about 2.00 p.m. that day, the boy’s
father Rev. Silva came to see us at the temple and claimed that the boy
had already been showing signs of improvement; getting out of bed
on his own and asking for food. Several years later I visited the city of
Tucson again and was delighted to meet a healthy, young man who had
been the sick boy we had chanted for at the hospital. While offering his
thanks for saving his life, this young man admitted that both he and his
family had begun to firmly believe in the power and strength of Pirith.
They had begun listening to the Ratana Sutta daily.
One wonders how exactly something that seems as insubstantial
as “pirith chanting” could possibly have the ability to cure physical
illnesses. According to the teachings of Lord Buddha, our mind is
closely associated with our physical form and hence one’s mind can
easily affect their physical wellbeing. Even psychologists have a hard
time refuting this philosophy of Lord Buddha because it has become
an already proven scientific fact that a gradual change occurring in
the mental state of a person causes a gradual change in that person’s
physical being.
If a sick person remains optimistic about the outcome of his
sickness, then his positive feelings will more than likely accelerate the
process of his healing. The book “YOU CAN CONQUER CANCER”
penned by Dr. Ian Gawler explains this phenomenon in vivid detail.
There are three main expectations of Pirith chanting,
1. To cure sickness and disease
2. To get rid of troubles caused by ghosts and other
malevolent forces
3. To prevent troubles in life caused due to misalignment
of planets and stars as explained in Astrology
The power of Pirith is mainly due to the truth contained within
its stanzas (“Ethenasachchawajjena”) as well as the morality (“Seela”)
of the Pirith chanter and the listener. The chanter should chant Pirith
with loving-kindness (“Metta”) and compassion (“karuna”) while the
listener should listen with faith (“Saddha”). The energy of the acoustic
waves that occur when chanting Pirith has the ability to heal sickness and
disease. Dr. Lal Fernando based in Chicago, Illinois showed scientific
proof of this through experiments he carried out by having his patients
listen to Pirith during their period of recovery. The accelerated rate of
recovery observed in patients exposed to Pirith chanting compared to
those that were not exposed proved his premise.
Long ago in India, the city of Visala was plagued by disease,
non-human beings and famine which brought much suffering to its
inhabitants, our Lord Buddha directed his trusted disciple, Ven. Ananda
thera to go throughout the city sprinkling holy water and reciting the
Ratana sutta to dispel all the woes that burdened its people. The first
two of the seventeen verses of Ratana sutta addresses non-human
beings. The rest of the verses describe the characteristics of three ratana
(Gems) in Buddhism. Four verses are about the Enlightened One
(Buddha), three are about the Teachings (Dhamma) and the remaining
eight are about the noble community of disciples (Sangha). The reason
that most of the verses were dedicated to the Sangha was due to their
responsibility to continue the Buddha Sasana.
In Pirith chanting, special attention is given to holy water.
Water is something that’s essential for the survival of all living beings.
As mentioned in the book “THE POWER OF WATER”, the Japanese
scientist Masaru Emoto clearly states that water has the ability to
capture acoustic energy. The Buddha also taught his disciples, Ven.
Ananda thera and Ven. Angulimala thera about the massive power that
could be contained within water by transferring the acoustic energy of
Pirith chanting. This is the reason why we call the water containing the
energy of Pirith, holy water. Whereas water contained within a bottle
may stagnate after a while, holy water never goes stale. We know this
from experience, here and in Pamankada Sri Maha Vihara, holy water
as old as twenty to thirty years is still potent and used to cure sickness
60 61

in patients to this day.
In order to survive these unfortunate times when the whole
world is plagued by Covid-19 pandemic, it is of the utmost importance
to carefully lead our lives according to the medical advice we are given.
To do so, we need a disciplined and well-groomed lifestyle (sanwara).
To guide us to lead such a life style, the Buddha taught the five precepts
of Buddhist ethics. If followed, these precepts would automatically
allow a person to lead a happy, content and a healthy life.
To lead a meritorious life, one should not cause trouble for
others or oneself (Attabyabadhaya pi samvatteyya parabyadhaya pi
samvatteyya ubhayabyadhaya pi samvattyya akusalam). As described
in the five precepts of Buddhist ethics, killing or destroying the lives
of other beings, taking that which is not given, sexual misconduct
and other inappropriate behavior, such as lying and consumption of
alcohol or other intoxicants would lead to the destruction of one’s
life, as well as that of the others which in turn leads to the demise of
society as a whole. These are unwholesome actions. Therefore, it is
the ultimate responsibility of a disciplined, law abiding citizen to lead
their life upholding the teachings of the five precepts of Buddhist ethics
to the best of their ability. We can successfully weather this storm of
unfortunate pandemic only if we lead a life listening to Pirith chanting
daily and doing everything in our ability to ensure our own safety as
well as that of others around us.
12
Offensive to Our National Pride?
I was greatly distressed when I heard about Naomi Coleman,
a tourist from the UK, being deported because of the Buddha image
tattooed on her shoulder. As everyone knows by now, Naomi was
shamefully detained in prison in Negombo for one night and then spent
another two nights at a detention center before being thrown out of
Sri Lanka, a pattern that seems to be repeating itself. In an attempt to
apologize and make amends the Sri Lankan Tourism Authority sent her
off with a business-class ticket back home and gifted her with a future
holiday on our beautiful island. This is, however, no consolation for the
horrible way she was treated. Meanwhile, our international image and
reputation have been damaged yet again, and we are now branded as
intolerant, lacking in compassion, and narrow-minded – characteristics
that can be added to the long list of negatives the international media
has already tacked onto our profile.
If wearing Buddha images on the body is offensive to our
hyper-sensitive Sri Lankan Buddhist society, what should we do about
the monks from Thailand and other Southeast Asian countries that
have ritual Buddha tattoos on their torsos? Should we deport them,
too? In many countries faithful Buddhists wear Buddha images on
amulets around their necks; should we ban those people from entering
our country as well? Every year I give hundreds of children – both in
Sri Lanka and in America – small images of the Buddha that they can
wear to remind them of their Precepts, and help them remember to be
compassionate and understanding in their daily lives. Should these
children be tossed out of Sunday Dhamma School? In the West we
Sangha members wear the yellow robes, unfamiliar attire to many in
this society. How are we perceived here? How would we feel if we
were persecuted for the way we dress as monks? Should we be deported
from America and other countries just because we look different? Is
dressing as a monk disrespectful to society?
Naomi Coleman was herself a faithful Buddhist, one who had
already been on meditation retreats in Thailand, India, Cambodia, and
Nepal. To her, the tattooed image of the Buddha on her shoulder was
a mark of respect; she meant no offense to anyone. On the contrary:
she only wished to honor her master teacher with an outward symbol
of her beliefs. For our immigration officials and judicial system to
perceive her mark of faith as offensive and defamatory, we do nothing
but demonstrate our lack of skillfulness and compassion in recognizing
other cultures’ perceptions and outward representations. Just because
we in Sri Lanka don’t like tattoos of the Buddha on the human body, it
doesn’t mean that we have the right to demonize individuals from other
countries that wear them. In fact, our judgmental attitude totally goes
against the fundamental teachings of the Buddha – especially in regards
to defining kamma as “motivated action”; and Naomi’s motivation
was certainly not to be disrespectful. I read that the magistrate didn’t
even allow Naomi Coleman to speak in her defense; she was simply
sentenced and shipped out. She was quoted as saying that there was
no forgiveness or compassion in Sri Lanka, and her friend said that she
would definitely not come back – not even with her free trip.
I have been speaking to our Ministers and other Government
officials for years about properly utilizing the media to improve our
national image. Unfortunately, my pleadings continue to fall on deaf
ears. The only things published in other countries about Sri Lanka
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these days are articles that condemn us for our perceived wrong-doings.
You can be quite certain that unskillful actions like the deportation of
Naomi Coleman will do nothing but add fuel to the fires kept burning
by the UN Human Rights Commission and others who have agendas
to do us harm. I urge the Government to wise up and act skillfully so
we can improve our image overseas, encourage tourism, and put the
teachings of the Buddha into practice.
To Naomi Coleman, on behalf of all Buddhist Sangha members
everywhere, may you have the Blessings of the Triple Gem. Thank
you so much for wearing the image of the Buddha on your shoulder;
by doing so you are promoting Buddhism to those who might see you,
and present the opportunity to discover the Buddha’s teachings for
themselves.
13
“Thanks for your help!”
Every experience is an opportunity for learning
On April 17, 2022 while I was in Sri Lanka, Venerable
Kalyanawansa answered the phone at our Dharma Vijaya Buddhist
Vihara in Los Angeles, California. He was greeted with a vulgar
barrage of insults and curses from a lady speaking Sinhalese whom
he didn’t know. Ven. Kalyanawansa was able to learn that she is a Sri
Lankan lady claiming to have lived in the U.S. (she was calling from
Louisiana) for 25 years.
She was furious, out of control, and the object of her anger was
not Ven. Kalyanawansa, but me. I won’t tell you her exact words, first,
because I don’t use that kind of language, and second, because I don’t
think the English translation conveys the sheer rage, fury and vitriol
that came out of the lady’s mouth.
What prompted her call? Did she feel I had violated the Vinaya
(the Buddhist monks’ code of conduct), taught Dhamma incorrectly, or
somehow insulted her personally (although I did not know her)? No,
in fact, it was a political issue. She was furious that I had given a
Dhamma talk, as I had done several times before, in the home of the
Sri Lankan Prime Minister Mahinda Rajapaksa. To her, this was a
crime worthy of reporting to the White House and the Department of
Homeland Security, and in a threatening tone said she would come to
Dharma Vijaya Buddhist Vihara.
This episode seems typical of recent times, especially familiar
to Americans who have faced the extremes of partisan fury in our
politics for the past seven years or so. Just think about the unhinged
attack on the U.S. capital on January 6, 2021 and you will understand
what I am talking about.
The tirade was recorded and posted on social media by the
woman identifying herself as Nimalka Manamperi. Immediately after
hearing this, the Chairman of the Ceylon Broadcasting Corporation,
Mr. Hudson Samarasingha telephoned me and recorded my responses
to his questions about this incident. The following is an English
translation of our conversation:
Her tirade is a very good example of just what I was trying to
convey through my Dhamma sermon that day at the Carlton residence.
The sermon was about the Vitakkasanthana Sutta of Majjhima Nikāya
which teaches about Lobha (greed), Dvesha(anger or hate), and Moha
(delusion brought about by ignorance). These three unwholesome
mental states (Mulāwa) are quite difficult to eradicate, even for some
Buddhist monks who have achieved a high state of consciousness
(Dhyāna) while on the noble path to achieve enlightenment. I thank
her for the opportunity to further point out the importance of striving to
overcome these unwholesome mental states of mind.
I was ordained as a Buddhist monk at the tender age of twelve
and it’s been 67 years since. Ever since then I’ve been practicing the
meditation of ‘loving-kindness’ (Mettābhāvanā) day and night. Thanks
to Nimalka’s harsh abusive tirade, I got a chance to put all the lovingkindness
I cultivated those past years into practice. I’m glad to realize
that my efforts have not been in vain; I did not become offended or feel
any anger towards what she said. Instead, it actually made me smile
a little. I hope all the Buddhist monks out there could have such an
opportunity to put their patience and loving-kindness to test.
From the perspective of certain aspects of Astrology, I know
that certain people are afflicted with bad planetary influences according
to their horoscopes and this affects the flow of their daily lives. It is
known that being scolded by people bearing bad influences of the
planet Saturn and of Rāhu (a shadow planet according to astrology) is
a good thing. That is because such people tend to absorb the negative
energy of whomever they interact with, thus preventing whatever bad
thing that might happen: like a heart attack or an accident that was
supposed to happen. So, thinking along these lines she did me a big
favor.
Spending most of my time writing books, I need ideas for new
topics. Now this incident provides me with an example about what
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happens when people are blinded by anger and delusion. According
to western psychology there are two types of characteristics that
people with disturbed mental states exhibit. The first being the sadistic
character where one derives pleasure from inflicting pain and suffering
on others and the second being the masochistic character where one
derives pleasure from inflicting pain and suffering on themselves. So,
if a person gains pleasure by humiliating and causing pain to another
then that person should take the time to reflect on their actions and
the sorry state of mind that prompted their behavior, and they should
seek help from a psychiatrist. I don’t know for sure if this person who
called me is indeed Nimalka Manamperi from Louisiana, USA as she
claims to be, but I’ve decided that this incident would be a good topic
for a future Dhamma sermon where I can discuss the merits and the
extent to which a person could practice meditation of ‘loving-kindness’
(Mettābhāvanā).
The Buddha addressed this type of human behavior, which
occurred commonly 2500 years ago just as it does now. So, on the
one hand, while this might seem to be an insurmountable world-wide
problem, it can be dealt with on an individual level in society; what we
need to do is look first at ourselves, one by one.
But before we go into the details of dealing with situations
such as these, let me say a few words about approaching Buddhism for
what it is. In the U.S. and Europe, where most people were not “born
Buddhist”, the attraction to Buddhism usually starts with meditation.
People read about the benefits of meditation, how to practice it, and
what may happen if you practice. They tend to equate Buddhism with
meditation. Meditation is an integral part of Buddhism. Buddhism
includes meditation a practice that will enable us to reach a level of selfunderstanding
so that we may lead a happier and more fulfilling life.
This program requires understanding, behavior, and mental training,
we could call this program: meditation.
Let’s see what the Suttas say about this problem as it applies to
the circumstances of this story, in which the monks of the temple were
berated, insulted, cursed, and threatened. On the most basic level, this
problem and its solution are addressed by four verses in the first chapter
of the most popular Buddhist text, the Dhammapada which states:
“Mind precedes all mental states. Mind is their chief,
they are all mind-wrought. If with an impure mind a
person speaks or acts, suffering follows them like the
cart wheel that follows the foot of the ox.
Mind precedes all mental states. Mind is their chief,
they are all mind-wrought. If with a pure mind a person
speaks or acts, happiness follows them like their never
departing shadow.
That one abused me, struck me, overpowered me, or
robbed me. Those who harbor such thoughts do not
still their hatred.
They abused me, struck me, overpowered me, or robbed
me. Those who do not harbor such thoughts still their
hatred.”
In these four short verses, we receive some understanding of
how our minds work, we are taught some behavior modification, which
implies a mental practice necessary to instill this lesson in us.
This might be enough to help us deal with the diatribe of that
anger filled lady. However the Buddha did discuss these matters in
further detail. He understood that full understanding requires more
explanation and practical training.
The Buddhist fundamental guide to the path for a happier and
more peaceful life is called the Noble Eightfold Path.
Right Understanding
Right Thought
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Meditation
One well-known sutta presents a five-fold approach to dealing
with unwholesome thoughts, thus helping us improve our understanding
(or perspective) and thought (or orientation). It is totally practical, as
valid today as 2600 years ago and what I taught at the Prime Minister’s
house. It is the Vitakkasanthana Sutta, found in the Majjhima Nikaya
section of the suttas, Sutta #20. Here are the five techniques with an
explanation and example.
The first we could call “Thought displacement”. This
simply means that attention should be diverted from the unwanted
unwholesome thought and given to another thought. For example,
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when a small child is playing with something dangerous, you get the
child to stop by replacing the dangerous item with a safe toy.
The second is “Aversion Therapy”. This refers to examining
the danger in the unwanted unwholesome thought and seeing that
bad consequences will result from it. For example, when you have
a thought of gambling, you could think of the consequences that can
occur, such as being left without money to feed your family.
And the third one is “Sublimation”. Ignore the unwanted
unwholesome thought by not paying attention to that thought. Just
as when one with good eyesight doesn’t want to see something, they
close their eyes or look away. Or when one sees a commercial on
TV, they change the channel. In the movie “A Beautiful Mind” the
character John Nash’s solution to his mental problem illustrates this
type of behavior.
The fourth one is “Thought analysis.” Attention should be
given to stopping the unwanted unwholesome thought from forming.
Say you see a lit candle is close to curtains that are moved by the wind.
You analyze the situation and stop a fire from occurring by removing
the candle.
The fifth one is “Will power.” One should use one’s mental
strength to let go of the unwanted unwholesome thought and not give
in to it. If you open the refrigerator and see a piece of your favorite
cake, you shut the door to avoid eating it.
These are all immediate, short-term solutions, yet with
consistent use, they can transformation of one’s way of thinking to help
eradicate unwholesome thoughts.
Loving-kindness is not a common term in English but it
is hard to translate Metta otherwise. Basically, it is love without a
physical or emotional component, based on recognizing that we are no
different from others in terms of our needs. I guess you can think of
it as analogous to the Judeo-Christian “Love thy neighbor as thyself”.
Henceforth we will use the Pali term Metta.
We can develop Metta via a simple meditation practice of
projecting metta outwards. For detailed instructions, please see my
short book “Love in Buddhism”. What are the benefits of Metta? Here
is a useful comparison of Hate and Metta, slightly paraphrasing Ven.
Piyadassi’s “The Buddha’s Ancient Path”.
Hate restricts, metta releases
Hate estranges, metta enfranchises
Hate brings remorse, metta brings peace
Hate agitates, metta calms
Hate divides, metta unites
Hate hardens, metta softens
Hate hinders, metta helps.
In the Akkosaka Sutta, found in the Sutta Nipata 7.2, we see
the benefits of the development of Metta illustrated. The Buddha
is approached by a Brahmin, known for being quite abusive. He
approaches the Buddha and abuses him with harsh and rude speech.
In response, the Buddha asks the Brahmin if he has guests visit
him from time to time. When the Brahmin answers in the affirmative
the Buddha asks who the food belongs to if the guests do not accept
the food the Brahmin offers them. The Brahmin says it still belongs to
him. The Buddha then replies
“The abuse, the scolding, the reviling you hurl at us who do
not abuse or scold or insult, we do not accept from you. It all belongs
to you, Brahmin.... We are not joining you for dinner. It is all yours,
Brahmin, it still belongs to you.”
The Buddha concludes with these verses:
“Understanding a person’s angry mood, a person can help the
angry person clear it and find peace.
He is the healer of them both because both benefit thereby.
People who think a person like that is a fool, cannot understand
the Truth.”
So, back to our “irate telephone caller”: Why did this happen
to me? The fact of the matter is that I did was not accept the “dinner”
this lady offered me, so she held on to it; it still belongs to her. I
responded with Metta towards her and all beings. I wasn’t harmed.
So, I guess I should tell her, “Thanks for your help.” I leave
you with this poem.
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14
How to Earn Wealth
When You’ve Lost Your Temper
When you’ve lost your temper,
You’ve lost your reason, too.
You’ll not be proud of anything
Which in anger you may do.
When in anger you have spoken
And been by emotion led,
You’ll have uttered something
That you’ll wish you’d never said.
In anger you will never do
A kindly deed, or wise.
But many things for which you’ll feel
You should apologize.
In looking back upon your life,
And all you’ve lost or made
You’ll never find a single time
When anger ever paid.
So cultivate calm patience,
And grow wiser as you age.
Never act, nor speak a word
When overcome by rage.
Remember without fail
That when your temper flies,
You’ll never do a worthy thing,
A decent deed, or wise.
Bohumil Ontl
(1906-1976)
Some scholars who have read very little of the Buddhist
literature have stated that Buddhism is a religion meant only for persons
who have renounced household life. Some others have tried to show it
as a kind of pessimistic religion. Some others, due to their prejudice or
poor knowledge of Buddhism, have tried from their bias to prove that
Buddhism is a kind of religion, hostile to world progress.
But unprejudiced and broadminded scholars have honestly and
openly praised it and declared its greatness and practicability for all
times. One of the great Pali scholars, the late Mrs. Rhys Davids, said
in the introduction to the English translation of the Sigalovadasuttanta
in the Digha Nikaya:
“This Suttanta is called the Vinaya of the Householder. In one
who practices what he has been taught in it, growth is to be looked
for, and not decay.’ And truly we may say even now of this Vinaya, or
code of discipline, so fundamental are the human interests involved, so
sane and wide is the wisdom that envisages them, that the utterances
are as fresh and practical and binding today and here as they were then
at Rajagaha. ‘Happy would have been the village or the clan on the
banks of the Ganges, where the people were full of the kindly spirit of
fellow-feeling and the noble spirit of justice which breathes through
these naïve and simple sayings.’ Not less happy would be the village,
or the family on the banks of the Thames today, of which this could be
said.” (p. 169 Dial. iii)
This world is like a school in which there are beings of varied
mental levels. A teacher uses toys and pictures and the like when he
teaches the children in kindergarten. The pupils of the middle forms
are taught lessons suitable to their standard. The students of the highest
forms are taught lessons dealing with higher subjects like higher
mathematics etc.
The Buddha viewed the world as a school of many levels and
gave instruction suitable to the mental level of his hearers. Following
along this path, economists are investigating the application of the
Buddha’s principle of Right Livelihood to improve the well-being of
the modern world. Scholars such as Ernst Schumacher, who spent a
considerable amount of time in Myanmar wrote Small Is Beautiful:
Economics as if People Mattered looked at the ways in which
communities developed using indigenous Buddhist practices. Dr. Clair
Brown, a practicing Buddhist wrote Buddhist Economics which gives
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guidance to all those who seek peace, fairness, and environmental
stability. She developed a holistic model based on Buddhist principles,
bringing them forward into our modern world.
One day a poor Brahmin came to the Buddha and said, “Master
Gautama, I am a poor person and am going to a distant city seeking
a job with a view to earning some wealth. Will you kindly give me
some instruction in order to become successful in my job?” The Lord
agreed and instructed him on the way to success in his work. Some
time passed and the Brahmin returned as a man of riches.
Now let us see what the Lord said concerning the accumulation
of wealth. One day the Buddha addressed Anathapindika, a lay devotee:
“Householder, there are five merits of earning wealth and what
are the five?
“A wealthy person can live a healthy, happy and long
life supplying all his needs. This is the first merit of the wealth.
“A wealthy person can look after his parents when
they are sick or old or in need of his support. This is the second merit
of the wealth.
“A wealthy person can support his wife and children
supplying all their needs. This is the third merit of the wealth.
“A wealthy person can help his relatives, friends,
servants and others. This is the fourth merit of the wealth.
“There are recluses and priests who have given up
household life and devoted their time for higher religious practices. As
they depend on the support of the laity, a wealthy person could support
them and become a sharer of their virtues; it would conduce him to
be born into a happy state after death. This is the fifth merit of the
wealth.” (p.45 Ang. iii)
In the Mangala Sutta the Buddha expounded 38 blessings of
which ‘To look after parents’ is an important one which is mentioned in
the sutta. The next one is “To look after wife and children is a blessing.”
“To treat the relatives and friends is another blessing.”
The Buddha advised his followers to work for the well-being
both of oneself and of others.
One religion holds, “It is hard for a rich man to enter heaven.”
But according to Buddhism, it is easier for a rich man to enter heaven if
he properly spends his wealth fulfilling his duties. It is not wealth but
miserliness and other wrong ways that obstruct the way to heaven. So
the Buddha said: “Certainly the miserly cannot go to heaven (whether
they are rich or poor).” (Samyutta, Devata)
The Buddha praising the wealthy that are generous said: “The
generous rich man gives or helps others and enjoys himself, too, and is
praised here and will go to heaven after death.” (Samyutta, Devata)
Now about the question “How should one earn wealth? What
has the Buddha said about it?” Instructions for being successful in
earning wealth, as expounded by the Buddha, have been mentioned in
detail in many a discourse like Ujjaya-Sutta, Vyagghapajja-Sutta, and
Sigalovada-sutta.
One day Vyagghapajja, the Koliyan, asked the Lord for some
instruction concerning success in life here and hereafter. The Lord
instructed him on how to be successful and happy in both the lives.
To be successful in business and other affairs in this life,
the Buddha said that a person should be endowed with four things,
namely Utthana-sampada, arakkha-sampada, kalyanamittata and
samajivikata. Utthana-sampada means ‘achievement of indefatigable
effort. A business man should be energetic and active. He should try to
live close to nature, not fearing slight cold, slight heat, slight rain and
the like. Sometimes he may fail in his effort, due to obstacles, but by
that he should not lose his courage. He should try over and over again.
At last he will be successful. At every step, the Buddha said, he should
be mindful, far-seeing and cautious.
‘Arakkha-sampada’ means ‘the achievement of wariness.’
This implies that one be careful in keeping what one earns from being
wasted. The Buddha said there were many ways which would bring
decay to one’s wealth and therefore one should be careful and vigilant
in keeping one’s wealth. Sometimes fire or flood and the like might
consume his wealth. Sometimes one’s ill-disposed heirs would try
to take away one’s wealth. If one falls into bad habits of gambling,
debauchery in sex and drunkenness, before long one would be dragged
down to poverty. One should follow a righteous government, otherwise
one’s wealth might possibly be forfeit. As there are some many ways
to a person’s degradation, they must be vigilant and very careful in
keeping their wealth from being wasted.
The earner should be possessed of a ‘Kalyanamittata’ which
means ‘to have good companions who instruct, help and encourage in
carrying out his business. Suppose he could not find good companions,
he should be careful not to fall into association with persons who
follow evil ways. It is better to keep oneself to oneself and carry out
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one’s business alone. The Buddha’s advice is that if you could not
find a good companion, go on alone like a unicorn, and not to have
contact with a bad companion’ (Khaggavisana-sutta in Suttanipata).
A person’s kind parents and relatives or teachers, monks, recluses or
priests, whosoever are wise and compassionate, who hope his success
are his good friends or companions.
‘Sama-jivikata’ means an even or simple way of living. A person
who continues his business should spend his money very carefully. His
expenditure should not exceed his income. A salesman who carries his
scales, when he holds up the balance is watchful and sees that by so
much it has dipped down or by so much it has tilted up. In the same
way a person who follows any kind of business must be watchful so
that his expenditure should not exceed his income, otherwise he would
be unsuccessful in his effort. If a person with small income imitates
the ways of rich men of high income and tries to live on a grand scale,
he will not be able to continue for long in the same way and fall into
insolvency and his business will be a failure. Therefore, the Buddha
advised every earner to live his life as simple as possible. This does
not mean that he should live meanly. If his income is great and he lives
meanly as a stingy person, his effort in earning wealth is useless. In his
expending he should be neither too high nor too low. This is what the
Buddha has meant by ‘an even way of living.’
In Sigalovada-sutta, the Buddha advised the youth Sigalaka
how to use income in the following stanza:
Divide the income into four parts. One portion should be spent
for his daily expense. Two portions should be used for his advancement
of the business. One part should be deposited carefully for use in the
future, in case of any failure or bankruptcy.
The Buddha never praised poverty. He has said, “Poverty is an
ordeal for the person living a household life.” Therefore, the Buddha’s
advice to householders was to try to earn wealth and to spend it in
proper way and to live a useful life.
Speaking about the merchant who would be successful in his
business, the Buddha said:
“A salesman should know the quality of the goods he buys, he
should know their price and the amount of the profit he gains on the sale
of those goods. He should be skilled in the art of buying and selling.
He should be honest and trustworthy so that highly rich persons would
deposit their money under his care.” (Ang. I p. 116)
On another occasion the Buddha said that a trader should be
active in his business throughout all the three parts of the day: morning,
noon and afternoon and that if he be inactive and lazy he would not be
successful. (pp.114, 115 Ang. i)
There are some persons who live simply and are contented
with a small amount of income. But if a person expects to do a great
service by helping people who are in need of his support, he should
try to earn much wealth. If such a person expects to earn much wealth
by right means, he must be virtuous and energetic. A real follower
of the Buddha, if he expects to earn wealth, will certainly be a rich
man before long. He will never be poor if he vigilantly follows the
Buddha’s instructions.
Once when the Buddha visited the village Pataligama, he
addressed his devotees and said that the real virtuous person was vigilant
and energetic and thereby he would be successful in his business and
earn a great mass of wealth. (DN Mahaparinibbana S. Pataligamiya
vagga.)
At this point one might question: Isn’t poverty a result of an
unwholesome karma of a past life? Poverty may be a result either of a
past karma or of a present karma or of both. But most of such karmas
can be suppressed and overcome by wise and far-seeing steps that one
takes at present.
“There are certain unwholesome karmas which can be
suppressed and overcome by means of wise and strong steps taken in
this life…”
Most often it is according to the steps taken in the present life
that a past karma, good or bad, rises up and finds the opportunity to give
its result. Therefore, the effort that is made at present is the preeminent
cause of a person’s progress or failure in the case of the majority of
people.
world.
“Get up, loiter not.” Is the Buddha’s frequent advice to the
Let us see further what the Buddha has said about wealth and
other necessities of life.
“These ten things are desirable, pleasing and charming, but
hard to achieve in the world. What are the ten?
Wealth; Beauty; Health; Virtue; Life of holy celibacy; Real friends;
Erudition; Wisdom; Genuine teaching; and to be born in the heavens is
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desirable, pleasing and charming, but hard to achieve. (p. 134 Ang. v)
These are ten things that are obstacles. What are the ten?
Laziness and lack of activity are obstacles to wealth;
Lack of finery and lack of adornment are obstacles to beauty;
Following unhygienic ways, an obstacle to health;
Keeping company with people of foul character, an obstacle to virtues;
Unrestraint of senses, an obstacle to life of holy celibacy;
Deceiving; an obstacle to friends.
Lack of recitation and re-reading, obstacles to erudition;
Not to listen and not to ask questions, obstacles to wisdom;
Lack of practice and lack of contemplation, obstacles to Dhammas;
Getting on to evil ways is the obstacle to birth in the heavens. (p. 135
Ang. v)
A person who expects to achieve success both in worldly or
religious life should get out of and avoid these obstacles and follow the
way of growth and success. The Buddha expounded the way to growth
and progress as follows:
“By increasing in the ten growths, the Ariyan disciple (i.e. a
lay follower of a Buddha) grows in the Ariyan prowess, takes hold of
the essential, takes a hold of the best for his person. What ten?
He grows in landed property; in wealth and granary; in children and
wife; in servants and workmen; in four-footed beasts (i.e. cattle and
sheep); he grows in faith and virtue; in erudition, and in generosity and
wisdom.” (p. 136 Ang. v)
From these worlds of the Buddha, it is very clear that he has
valued the growth in wealth and family life as an Ariyan growth (i.e.
valued and praised by the Ariyans, the Buddha and his disciples).
15
Unity in the Sangha
Blessed is the birth of the Buddhas;
Blessed is the enunciation of the sacred Teaching;
Blessed is the harmony of the Order, and
Blessed is the spiritual pursuit of the united Truth-Seekers.”
This verse from the Dhammapada (No. 194) has always
been one of my favorites. It stresses the importance of harmony
in the Sangha, and points out that maintaining a united effort in
the pursuit of spiritual goals is essential for achieving success.
Since I ordained as a samanera at the age of twelve, I have
witnessed many instances in my home country, and in countries
around the world, of disunity and disharmony within various
groups of Sangha members. Problems arising from monks not
getting along are nothing new; stories from the Buddha’s time and
from the commentaries discuss this issue with many fascinating
examples.
In one instance, the monks in Kosambi had divided
themselves into two factions. One group followed the master of
the Vinaya, and the other followed the master of the Dhamma.
One day the two sides were heatedly arguing over a Vinaya
rule, and even the Buddha couldn’t stop them. Because of their
bickering, he left the monastery and retreated to the forest to
spend the rains retreat alone. He had no monks to attend him, so
the elephant Parileyya waited on him.
The lay disciples of Kosambi, learning the reason for the
Buddha’s solitary retreat, refused to offer alms to the monks in
the monastery. The two factions, realizing their error, eventually
made peace with one another. The lay disciples, however, still
treated the monks with less respect than before, and they refused
to offer alms until the monks confessed their wrongdoing to the
Buddha. Since the Buddha was off in the forest for the duration
of vasssa, they had no choice but to wait for his return. In the
meantime the errant monks spent a rather harsh rains retreat,
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receiving no support whatsoever from the lay people.
When the Buddha returned to the monastery he rebuked
the monks for their petty bickering, and he reminded them in very
strong terms that they were all going to die one day. He told them
that they were behaving as if they were going to live forever. The
lesson for all of us is that remembering the impermanence of all
things will definitely take the bite out of any argument, so learn
to get along.
On another occasion, the monks were discussing the
question of what constitutes happiness. They realized that
happiness means different things to different people, and they
offered several possible causes, such as material riches, sensual
delights, and good food. The Buddha walked in and heard their
discussion and said, “The pleasures that you have mentioned
do not get you out of the round of rebirths. In this world, these
constitute happiness: the arising of a Buddha, the opportunity to
hear the Teaching of the Sublime Truth, and the harmony among
monks.” At the end of the discourse all of the monks achieved
arahantship.
The Buddha, on another occasion, reminded the monks
that every human alive is related to all other humans, through
one rebirth or another, so why quarrel with each other? In the
Samyutta Nikaya II, 189-190 he says, “Brethren, it is not easy to
find a being who has not formerly been your mother…father…
your brother…your sister…your son…your daughter in a
previous life of this beginningless cycle of lives…So it is unjust
for me to harbor anger merely because of some disagreeable
thing done to me in this life.” The Buddha also said that samsara
was a dangerous human condition, so don’t waste time arguing!
In the present day, I can think of several examples of
disagreement and disharmony between Sangha members in every
country where Buddhism exists – including the Western countries
where Buddhism has spread. These rifts can be damaging to all
involved – including temple lay members who are often called
upon to take sides with one faction or another. Not only is this
not fair, it is actually quite destructive. Arguments between
Sangha members can actually drive a vicious wedge of animosity
and confusion between lay people that can last for generations. In
extreme cases, divisiveness between monks can lead to schisms
within the Sangha itself, which is something the Buddha said was
the worst of sins.
Looking at the origins of the word “Sangha,” we find that
according to the Sanskrit dictionary it translates as “close contact
or combination,” “a multitude of sages,” “a society, association,
company, community, clerical community,” and “the whole
community or collective body or brotherhood of monks.” In the
Pali dictionary we find that it has similar meanings, and also
translates as “unity,” and “working together.”
In Sanskrit the term,”bhikkhu” or “bhikkshu,” has its
origins in the word “bhiksh,” which means “to wish to share
or partake.” In Pali bhikkhu translates as “sharing things with
each other.” In both cases it refers to members of a Sangha who
live communally where they literally share everything with one
another, both material and spiritual. This applies to working
together towards achieving the community’s shared goals and
intentions as well.
In North America, I am happy to say that the Sangha
members of all 150+ Sri Lankan temples get along very
harmoniously with each other. The North American Thai Sangha
is also quite peaceful and harmonious. Other Sangha associations
are not so lucky, however, and I’ve seen some of them become
divided and torn asunder by disagreements, arguments, money,
and differences of opinion. These petty divisions often spill over
into the community of associated lay disciples, and cause rifts
there, too.
In Sri Lanka there are currently some very strong and
vexing external forces that seek to sow disunity in the Sangha.
Fundamentalist threats continue to attack the Sangha from
religious groups, NGO’s, political organizations, and meddling
foreign governments. To face these challenges Sangha members
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must stay united. If they are to defend against these formidable
outside forces and survive they must focus and remain unified.
During the conflict caused by an argument regarding the
water of the Rohini River, the Buddha addressed the opposing
army generals with a parable that I would like to relate here:
The Buddha began by saying, “Long ago there lived a
very wise quail. He taught many important lessons to his great
family of birds, and as a result they called him the Sage. The
quail family lived together in a beautiful green forest. They had
everything they needed, and they lived happy, contented lives.
“One day a hunter came into the forest and tricked the
quail with his clever bird calls. They thought he was one of
them, so they came near him. In the blink of an eye he tossed his
net over them and captured them. He scooped them up, put them
in his basket, and took them to market to sell.
“The quail hunter did this every day, and captured many
of the members of the quail family. They became very fearful
and decided to seek the Sage’s advice.
“The quail Sage thought about it and then said, ‘As soon
as the net gets thrown over you stick your necks in between one of
the rope squares, flap your wings, and fly up into the sky. You’ll
have the combined strength to do this if you work together. Then
fly to the nearest bramble bush and let the net drop in a tangled
heap. You can scurry out from under it to safety.’
“The next day the hunter came to the forest, used his bird
calls, as usual, and trapped a covey of quail under his net. Much
to his surprise, the birds poked their heads through the holes
and flew away with the net. He watched his payday disappear
with great frustration. He followed the flying birds so he could
retrieve his net, and he found it on a bramble bush, tangled and in
dire need of repair.
“He kept trying to capture the family of quail for many
days, but the birds kept together as a unit and thwarted his efforts
every time. The hunter’s wife became angry with her husband
and called him bad names, saying he was useless and couldn’t
provide for his family. He said with confidence, ‘Don’t worry,
dear wife; one of these days those birds will stop cooperating,
lose their mutual trust, and they’ll be back in my basket again.’
“It wasn’t long afterward that a quarrel developed between
two of the birds. A silly incident caused it, but neither one was
willing to let it go and make peace. They kept on bickering,
allowing the petty disagreement to escalate by trading hurtful
insults with one another.
“The Sage leader of the quail overheard the birds arguing.
He knew that in such a state of mind they were in grave danger
because they were no longer in the mood to work together. He
spoke to the whole flock saying, ‘Those of you who want to join
me and live together in peace and in a spirit of mutual cooperation
– follow me. Those who don’t –beware.’
“The next day the hunter came upon the group of quail
that had been bickering. He threw his net over them and two of
them immediately started arguing with one another. One of them
said, ‘You never do your share of the work!’ The other one shot
back, ‘I do more than you!’ While they were busy arguing the
hunter quickly bundled them all up in his net and stuffed them
into his wicker basket. He smiled to himself knowing that his
wife would be pleased.
“After telling the story the Buddha said to the generals,
‘Even in ancient times, those who survived were the ones who
learned to work together and settle their arguments peacefully.
Those that didn’t learn this lesson perished.’
There are many challenges facing the world today, and I
feel that a united Buddhist Sangha would be in a better position
to address them. Issues such as climate change, poverty, racism,
corruption, addiction, and wealth disparity must be addressed,
and we Sangha members need to do our part if we are to remain
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relevant to our respective communities and the global society at
large. I urge all of my fellow Sangha members to develop the
practice of putting aside any personal or philosophical differences
they may have with their brothers and sisters in the community.
We must stay cooperative in the face of global change and
upheaval, and if we don’t, then we will each perish alone – much
in the same way the poor quail were trapped by the clever hunter.
16
Most Venerable Hikkaduwe Sri Sumangala
Nayake Maha Thero
Our most Venerable Hikkaduwe Sri Sumangala was born on
20 th of January 1827, during a dark era in the history of Sri Lanka where
the country which suffered tremendously under the suffocating rule of
Portuguese and Dutch colonists at the time and was forced to officially
surrender itself to the British Empire. Thus on 2 nd of March 1815, Sri
Lanka lost its 2538 years of independence by becoming a colony of
the British Empire. The Governor Robert Brownrigg who signed the
Kandy convention by promising to preserve the status of Buddhism
as the country’s main religion went back on his words once he came
to power, by making it a priority to spread the word of Christianity
throughout the country.
Several decades after that, the Buddhist faith among the
people started deteriorating. To salvage the situation Ven. Weliwita Sri
Saranankara Sangharaja Thero started a religious revival which brought
all the Sangha in the country together. The attempt, however, was not
successful due to various disagreements among different sects of the
Buddhist Sangha. The situation became so bad that in the year 1852
Mr. James De Alwis, who translated Sidath Sangarawa into English,
predicted that by the end of 19th Century all Sinhala poets will begin
their work by asking for the triple blessings of the Lord instead of the
blessings of the Triple gems.
As was published in the Journal of the Pali Text Society on
25 th of October 1861, he stated, “There are indeed good grounds for
believing that Buddhism will at no very distant period disappear from
this Island. What I believe is that if Christianity was spread throughout
the country little by little without alerting the general populace, the
prevalent false beliefs and foolishness in the country would lessen
before long”.
This statement was in agreement with a French newspaper
journalist, Bertholomeusz, who stated that the Sangha in Sri Lanka was
too weak to protect the Buddhist era from fading away, and that there
was no sign whatsoever of this situation changing in the near future.
It’s evident that the British Empire, which had governing power
over the whole country at the time, hoped to completely eliminate
Buddhism from Sri Lanka and add it to the empire as a Christian
country. In order to firmly establish their power in the country, this
was a necessity. So, Christian missionaries were sent to Sri Lanka from
Europe in order to establish schools and start spreading western culture
in the country.
In a letter sent to the British politician, William Wilberforce,
in England, on 13 th of June 1816 Governor Robert Brownrigg stated
that there were enough reasons to believe that Buddhism as a religion
would soon disappear from Sri Lanka.
It was during this dark period in Sri Lanka that a precious baby
boy was born to Mrs. Dandegoda Gamage. Christina and her husband,
Mr. Don Johannes Abeyweera Gunawardhana Liyanarachchi had the
boy baptized at four years of age and given the name Nicholas. If he
was not given a Christian name, he wouldn’t have been allowed to
go to any of the schools established at the time. Since the first-born
son, Louis, of Mr. Gunawardhana, became a disciple of Christianity as
a result of his close association with fathers at the Christian Church,
the five year old Nicholas was handed over to Ven. Sobhitha Thero at
the village Temple. The little boy who grew up under the guidance of
Buddhist monks was allowed access to the Central school at Galle Fort,
as he was among those who were baptized by the Christian Church.
The village astrologist managed to convince Nicolas’ father
that the boy was very unlucky, and that he would die at a very young
age. This prediction completely changed the course of this young boy’s
life. In 1840 he was ordained as a Buddhist monk at the Temple of
Thotagamuwa , Thelwaththa, Galle, under the supervision of Ven.
Mabotuwana Rewatha Thero and Ven. Malagoda Siriniwasa Thero.
As a monk, he was given the name Hikkaduwe Sumangala. He was
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fortunate enough to study under the guidance of many erudite monks
such as Ven. Walane Sri Siddhartha Thero, and he studied hard till
he mastered several languages including Pali, Sinhala, Sanskrit, and
English.
In 1848 his higher ordination as a Buddhist monk took place
at the Malwatha Buddhist Chapter house in Kandy. As a young
novice monk, Ven. Hikkaduwe Sumangala Thero started tackling the
criticisms against Buddhism by Christian missionaries by publishing
his comebacks. In 1858, to loosen the hold that other religions had
over the Southern province of the country, Ven. Hikkaduwe Sumangala
Thero established a publishing company named “Lankopakara,” and
started printing books – and most importantly, the Buddhist newspaper
“Lankaloka.” Further, several Sinhala Buddhist schools were founded
under his patronage and they were provided with all the required
facilities. In 1871, Ven. Thero moved to the Maligakanda area, and in
1873 he initiated the establishment of the treasure house of knowledge,
“Vidyodaya Pirivena.”
Even those who followed the teachings of Mahayana
Buddhism, such as Rev. Kojin Gunaratana, Revs. Kojina Kondanna,
Sato and Tochibana, from foreign countries like Thailand, Burma,
Bangladesh and Japan, also came to Vidyodaya Monastic College to
study the teachings of Theravadha Buddhism under the tutelage of our
Ven. Thero. Ven. Dhammananda Kosambi Thero, who travelled to Sri
Lanka from India, also studied under the guidance of our Ven. Thero.
Ven. Mohottiwatte Gunananda Thero, who participated in
the famous Panadura debate in 1873, made sure that Ven. Hikkaduwe
Sumangala Thero also came along to assist him with the debate. The
debate became so famous that information about it was also published
in a magazine called “The Truth Seeker” in America (Mr. Thomas
Paine who played a major role in creating the Constitution of the
United States was also one of the patrons of this magazine).
As a result of the published article about this debate, many
important persons such as Colonel Henry Steel Olcott and the Russian
philosopher and author, Helena Blavatsky visited Sri Lanka. On
17 th of May 1880, they both embraced Buddhism as their religion at
Vidyananda Monastic College in Galle, and started studying the Pali
language and Buddhist philosophy under the tutelage of our Ven. Thero.
They understood the importance of education and how it could
be used to salvage the pitiful situation that the Buddhist religion in Sri
Lanka had fallen into. As a result, Parama Vignanartha Corporation
was established in Colombo. In 1895, this corporation established
Ananda Vidyalaya in Colombo with the Cambridge graduate A.E.
Bultjens of American descent as its principal. This was followed by the
establishment of several other schools in the country such as Nalanda
Vidyalaya in Colombo, Dharmaraja Vidyalaya in Kandy, and Mahinda
Vidyalaya in Galle.
In 1885 Ven. Hikkaduwe Sumangala Thero chaired the
committee which designed the Buddhist flag. Many foreigners that
were interested in studying Buddhist philosophy came to Sri Lanka
just so they could meet our Ven. Thero and study Buddhism under his
guiding hand.
Thomas William Rhys Davids (1867), who was the Magistrate
of Galle at the time, studied Pali language from several Buddhist monks
including Ven. Yathramulle Dhammarama Thero, Ven. Dodanduwe
Piyarathanathissa Thero, Ven. Weligama Sri Sumangala Thero, and
Ven. Waskaduwe Subhuthi Thero. He also made sure to meet often with
our Ven. Hikkaduwe Sumangala Thero to discuss Buddhist philosophy
in depth, and thus he amassed a vast wealth of knowledge regarding
Buddhism.
This provided our Ven. Thero with an opportunity to associate
with, and build friendships with, many important figures of British rule
in Sri Lanka and to earn their respect. These relations allowed Ven.
Hikkaduwe Sumangala Thero to get a fine understanding of how he
should go about explaining the Buddhist philosophy to foreigners so
they could clearly understand exactly what Buddhism was about.
Paul Dahlke, of German descent, was a famous Buddhist
philosopher who came to Sri Lanka specifically to meet Ven.
Hikkaduwe Sumangala Thero in order to study the doctrine of non-self
(Anathmavadaya) as taught in Buddhism.
The young Anagarika Dharmapala, had written a letter
complaining about the British Governor in Sri Lanka to the Foreign
Affairs Secretary in Great Britain, in the name of our Ven. Thero.
Though at the time our Ven. Thero was not aware that such a letter had
been sent in his name, he wasn’t bothered by the fact once he did get to
know about it.
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Ven. Hikkaduwe Sumangala Thero was invited to the World
Parliament of Religion held in Chicago 1893 as the representative
of the Theravada teachings of Buddhism. However, at Ven. Thero’s
request, and with his blessings, Anagarika Dharmapala participated
in the conference in his stead, and brought about a wave of interest
regarding Buddhism in America. This built a great rapport between
Ven. Thero and Anagarika Dharmapala.
Ven. Hikkaduwe Sumangala Thero became the very first
chairperson of Mahabodhi Society. Ven. Sumangala supported and
guided Anagarika Dharmapala all through his efforts to re-establish
Buddhism on the Indian sub-continent.
In January of 1891 Ven. Thero made sure to send Ven.
Kojin Gunaratana Thero, of Japanese descent, along with Anagarika
Dharmapala, when he made his way to Bodh Gaya in India. However,
Anagarika Dharmapala had to leave India that very same year in order
to ask for the support of the Japanese government to rescue Bodh
Gaya from the clutches of other religions that sought to destroy the
sacred place. Upon his arrival back in India he was greatly dismayed to
discover that Ven. Kojin Gunaratana Thero had passed away.
Ven. Hikkaduwe Sumangala Thero firmly stated that the best
way to re-establish Buddhism in India was to educate the Indian scholars
in the Pali language. In 1907, upon Ven. Thero’s request, Anagarika
Dharmapala, together with the help of Sir Ashutosh Mukherjee,
Chancellor of the University of Kolkata, established the Department
of Pali language within the University. With permission from our Ven.
Thero, Ven. Sooriyagoda Sumangala Thero was invited to Kolkata to
become the very first Head of the newly established Department.
Great intellectuals such as Dr. Nalinaksha Datta, Sukumar
Datta, Dr. B. C. Low, Dr. B. M. Baruwa, Anukul Chandra Banrgee, and
Deepak Kumar Baruwa graduated from the Department of Pali language,
University of Kolkata, and went on to contribute their valuable services
in universities all over India as well as in Europe. Even some wellknown
Sri Lankan scholars, Ven. Dr. Walpola Rahula Thero, Ven. Dr.
Uruwela Dhammaratana Thero, Mr. Sagara Palansooriya, Dr. Siripala
Leelarathna, Dr. Wimalananda Thennakoon, Dr. D. E. Hettiarachchi
and Dr. Jinadasa Perera also graduated from the same Department in
Kolkata University, India.
The scholars thus graduated, Ven. Jagdish- kashyap Thero
and Ven. Dr. Uruwela Dhammaratana Thero together established the
University of Nalanda, which gifted the world with many more great
Vietnamese, Japanese, Thai, Cambodian and Sri Lankan scholars.
Among them were Most Ven. Akuratiye Amarawansa Thero, Ven.
Raddalle Pangnaloka Thero, Ven. Ganegama Saranankara Thero, Ven.
Kananke Wajiragnana Thero and Ven. Hagoda Kemananda Thero.
Most of them went on to provide their valuable services at Vidyodaya
Pirivena in Sri Lanka. The Department of Pali Language, which
was first established only in the University of Kolkata, was later on
established in several other Universities, such as Varanasi, Delhi, Pune
as well as in Magadha University.
Ven. Thero’s influence is still felt today in many ways, all of
which contribute to the worldwide propagation of Buddhism.
17
Anaragika Dharmapala: A True Visionary
I am sure that the details of the Anagarika Dharmapala’s life
and many of his contributions to Buddhism, India, and Sri Lanka will be
recounted and discussed in other articles in this publication. His great
accomplishments in Bodhi Gaya and Kolkata; his tireless propagation
of the Dhamma around the world; and his sowing the seeds for Indian
and Sri Lankan independence are all very well described in many
books and articles about him. Here, I wish to focus on a few pivotal
occurrences in his life that prove without doubt that he was one of the
great visionaries of his time. It has often been said that it is indeed rare
for anyone to see five years into the future; much rarer still to be able
to see decades ahead and beyond. The Anagarika Dharmapala had this
ability, and his influence on Buddhism and current events is still being
felt today.
Firstly, in our Theravada tradition, it is impossible to fully
study the teachings of the Buddha in depth without an understanding
of the Pali language, which illuminates the deeper meanings and subtle
nuances of the Buddha’s actual words. When Dharmapala arrived
on the scene there were no formal academic studies of this ancient
tongue, which is the vernacular of the Buddha. Dharmapala realized
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the importance of Pali when he was very young, and he worked hard to
persuade the Indian education minister in Kolkata to establish the first
Buddhist Studies Department at Kolkata University.
This new department educated such noteworthy scholars
as Nalinaksha Data, Sukunar Data, Anukul Chandra Banarjee – and
many others. From Kolkata University these teachers and others took
Pali studies to New Delhi, Varanasi, and London – and eventually to
colleges and universities around the world. Many scholars benefitted
from this vision of Dharmapala – including me, since I myself studied
Pali at Kolkata University.
Secondly, Anagarika Dharmapala was inspired to visit the
political leaders in Tibet, Bhutan, Sikkim, and Sri Lanka, and plead with
them to have their children study English, science, and other subjects in
schools abroad – and then return to teach them in their native lands. He
told these leaders that they should not to allow missionaries to invade
their countries and seek to convert the young people to Christianity.
He knew very well that such indoctrination would eventually destroy
Buddhist spiritual values, and undermine the national culture as well.
Dharmapala learned this lesson from personally observing
what had happened in Sri Lanka, a Buddhist country for nearly two
thousand years, but one where the Sasana had gone into deep decline
under the weight of four hundred years of colonial overseers and their
Christian missionaries. It is a well-known fact that Buddhism was on
the verge of extinction in Sri Lanka had not the Anagarika Dharmapala
and his American mentor, Col. Henry S. Olcott, stepped in to save the
day in the latter years of the 19 th century.
Thirdly, the Anagarika Dharmapala urged the ruling powers
in the various Buddhist countries of Asia to re-establish the Bhikkhuni
Order; he writes of this extensively in his published diaries. He once
said, “Buddhism should utilize the services of Dasasil Mata and
Bhikkhunis to propagate the Dhamma, and to spread the Buddhist life
around the world.” His sage advice wasn’t followed until decades after
his death, but now Theravada Bhikkhunis are thriving in the United
States, Europe, and other countries of the Western world – as well
as in Sri Lanka. The contributions of bhikkhunis to the societies in
which they live cannot be underestimated. They provide instruction
in meditation and the Dhamma, and offer valuable social services for
their local communities that strengthen the bonds between Buddhist
lay people and the Sasana. I am very proud that I myself had a hand in
reinvigorating the custom of Bhikkhuni ordination in Sri Lanka and the
United States.
Another reason I cite the Anagarika Dharmapala’s vision
comes from a story told to me by one of my teachers, Ven. Ananda
Maitreya Maha Nayake Thero. In the 1930’s while the Ven. Ananda
was teaching at Nalanda College in Colombo, Sri Lanka, Dharmapala
came to his room for a visit. Ven. Ananda was a sitar player, but
he played in secret, knowing that music was frowned upon by the
conservative monks in the Order. Dharmapala saw the sitar case on the
floor and asked Ven. Ananda if he played the instrument. Ven. Ananda
replied sheepishly that yes, he did play it sometimes, but very poorly.
Dharmapala replied, “Then you must learn to play it well! Music can
be an extremely effective vehicle for propagating Buddhism. Songs
with Dharma themes can be composed and performed with devotion,
and can influence and elevate the hearts and minds of a multitude of
listeners – now and in the future.”
My final reason for accrediting the Anagarika Dharmapala with
extraordinary vision is his promotion of Buddhist healing techniques.
When he attended the World Parliament of Religion in Chicago in
1883 – along with Swami Vivekananda from India – two people fell
ill. Dharmapala requested that Vivekananda go and heal them with his
energetic gifts, and he did. Vivekananda also used channeled energy
to heal a member of the Rockefeller family, and Dharmapala used
the energy of Metta to heal his benefactor from Hawaii, Mary Foster.
Dharmapala knew that the Buddha himself used Metta to accomplish
healings, and he understood that the energy of Metta was the most
potent force in the Universe.
In summary, Buddhism wouldn’t be what it is today if it wasn’t
for the foresight and vision of the Anagarika Dharmapala. His ability
to see beyond the present moment shaped the future course of the
Sasana, and it still guides and shapes it today.
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18
Our Hero, Anagarika Dharmapala
One hundred sixty years ago Anagarika Dharmapala was
born into a wealthy and influential family in Sri Lanka. At the age of
twenty he chose not to enter the family business renouncing the life of
a householder and dedicating his life to the revival and dissemination
of the Buddha’s Teaching.
Two thousand six hundred years ago while sitting beneath
the Bodhi Tree, after six years of strenuous practice to discover the
path that leads to the end of suffering caused by greed, anger/hatred,
and ignorance, Prince Siddhartha became the Buddha, attaining Full
Enlightenment. In 1891 Dharmapala visited the Buddha Gaya Temple
and the Sri Maha Bodhi tree and seeing the neglected condition of the
temple made a vow to rescue the holy place to preserve it for posterity.
He spent the rest of his life working to preserve the historical sites in
India where the Buddha taught and lived; to protect the Buddhasasana
in Sri Lanka that was under siege by Christian missionaries; and to
disseminate the Dhamma throughout the world.
Beginning in 1886 Dharmapala worked with Colonel Olcott,
traveling throughout Sri Lanka to raise funds for Buddhist Education to
counteract the destructive effects that Christian Missionary schools was
having on the noble aspects of the national character. They established
many schools, such as Ananda College and Nalanda College in
Colombo, Mahinda College in Galle, Dhammaraja College in Kandy
and Rahula College in Matara to name a few.
Working with Buddhists of China, Japan, Thailand, Cambodia,
Myanmar, Sri Lanka, Chittagong, India, Nepal, Tibet and Arakan he
founded Buddha Gaya Maha Bodhi Society in May, 1891 with the
Most Ven. Hikkaduwe Siri Sumangala Maha Nayake Thero as its first
President. The noble objective was to draw attention of the Buddhist
world to the state of affairs at Buddha Gaya Temple. The Maha Bodhi
Journal was established in 1892 to publish Buddhist Literature in
English and Indian languages.
In 1893 Dharmapala attended the World Parliament of Religions
held in Chicago representing the Maha Bodhi Society and the Buddhist
world giving a speech, The World’s Debt to Buddha thoroughly
impressing the participants. His well received lectures opened the
eyes of Western intelligentsia to the greatness of Buddha Dhamma.
During his return trip, he met Mrs. Mary T. Foster, wife of a wealthy
American banker who suffered from uncontrollable anger. She asked if
Buddhism could help her. He taught her the psychological advice given
by the Buddha about the cultivation of loving kindness. Practicing
she succeeded and thenceforth became his “Foster mother” and with
her generous donations, schools, hospitals, temples, monasteries and
numerous other institutions were established in India and Sri Lanka.
Dharmapala spent 1902-1904 touring Japan, America and
Europe, continuing to share the Dharma while familiarizing himself
with the technological advances of the West. Along with the lectures he
gave, he visited laboratories and technical institutions. During a visit
to Harvard University he attended a class conducted by the celebrated
American psychologist William James, who remarked that the Buddhist
psychology that Dharmapala spoke of would be what everybody would
learn in another twenty-five years. Wherever Dharmapala traveled
he investigated technology to be able to help the development of the
people in India and Sri Lanka. Under his initiative the first weaving
school was started at Hiniduma in Galle and another at Rajagiriya near
Colombo. In a letter to the 13 th Dalai Lama he urged Tibet to begin the
educational, economic, and technological development of its people to
strengthen it to protect it from outside forces.
Upon Dharmapala’s return to Calcutta, he initiated Pali classes
at the Calcutta University, a major step towards propagating Buddhism
with the help of the Vice Chancellor. Scholarships were provided for
students of the Pali department.
From 1925 to 1927, Dharmapala toured England, America,
and Sri Lanka several times. July 1926 saw the establishment of a
permanent headquarter of the London Buddhist Mission and at the
end of 1927 another house was purchased for a Vihara staffed by three
Singhalese Buddhist monks to keep burning in England the lamp of the
Sublime Law.
It is now for us, the Buddhists of today’s world to follow the
example set by Anagarika Dharmapala: To study the Sublime Dhamma
within the context of the modern world in order to fully appreciate
its clarity and efficacy in eliminating suffering for oneself and others
through the wisdom and compassion taught by the Buddha. Then will
we be able to share this most wondrous gift of the Dhamma with others
successfully for we have “sacca kiriya,” (an appeal to truth): “If the
work that I am doing is good, then let help come to me, and if the work
is good, help will surely come.”
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19
Righteous Rulers Never Seek Revenge
In recent years, more and more people around the world have
been affected by drought, floods, landslides, a pandemic, and countless
other varieties of natural disasters. Of course, climate change is
wreaking havoc all across the globe. The punishment inflicted on the
natural environment by human beings is, like anything else, subject to
the law of kamma. There is cause; there is effect.
The Buddha spoke of the effects of not taking good care of the
environment, which includes its living beings: “Bhikkhus, when kings
are unrighteous, the royal vassals become unrighteous…. (Likewise)
Brahmins and householders…people of the towns and countryside…
…The sun and moon proceed off course, the constellations and stars…
day and night…seasons and years blow off course….” He goes on to
point out how this affects rainfall, and therefore crops, and therefore
food supply.
As I wrote in my book, “Away from L.A.”, the Buddha’s intention
was to eradicate human suffering, so it stands to reason that he would
speak about the natural environment and our close relationship with
it. According to the Agganna Sutta, the evolution of the world, the
appearance of greed and moral degradation caused the environment
to decline. With each successive moral decline, the beings and their
environment devolved presenting an increasing challenge to feeding
themselves.
For a country to be happy, it must have a just government.
How this could be realized is explained by the Buddha in his teaching
of the “Ten Duties of the King.” Of course, this teaching is applicable
to “Governments” and therefore, applies today to all who form
governments around the world.
• The first of these duties is liberality, generosity, and charity; the
wealth and property should be used for the welfare of the people.
• The second is that those in government should have high moral
character, at least observing the Five Precepts of a layman.
• Third, he should be prepared to give up all personal comfort, name
and fame in the interest of the people.
• Fourth honesty and integrity is important; he must be free from
fear or favor in the discharge of his duties. He must be sincere in
his intentions, and must not deceive the public.
• Fifth, he should possess a genial temperament; to be kind and gentle.
• Sixth: He must have self-control; not indulging in a life of luxury.
• Seventh: He should be free from hatred, ill-will, enmity and not
bear a grudge against anybody.
• Eight: Non-violence is important; he should try to promote peace
through the avoidance and prevention of war and everything which
involves violence and the destruction of life.
• Ninth: He must be able to bear hardships, difficulties and insults
without losing his temper, he should have patience, forbearance,
toleration and understanding.
• And finally, the tenth; he should not oppose the will of the people,
should not obstruct measures that are conducive to the welfare of
the people. In other words, he should rule in harmony with his
people.
Countries with large Buddhist populations, such as Sri Lanka,
Thailand, Myanmar, Vietnam, Laos, Japan, Cambodia, Taiwan, South
Korea and others should be the embodiment of the Buddha’s basic
instructions for living, viz. the four Brahma Viharas, known in English
as Lovingkindness (metta), Compassion (karuna), Appreciative Joy
(mudita), and Equanimity (upekkha). Successive governments in
the history of these Buddhist countries have been sometimes more
observant of these principles, sometimes less observant. But during
the last few years, the rampant disregard of these principles has become
critical, to a point where those of us who love our countries cannot
keep silent.
In Western psychology, there is a disease of character known
as sadism, where one derives pleasure from the infliction of pain.
Unfortunately, this is the current state of affairs in several countries,
and governments are still devoting countless resources to avenging
perceived slights or offenses. Their ultimate goal is to go after political
opponents in a vindictive manner. We see a continuous stream of
examples of this in the daily news cycle.
Let me tell you a little story about the Wolf and the Lamb, a
tale from Ancient Greece by Aesop in which the wolf reminds me of
political persecutions.
A wolf was drinking at a spring on a hillside. On looking up he
saw a lamb just beginning to drink lower down. “There’s my
supper,” thought he, “if only I can find some excuse to seize.”
He called out to the lamb, “how dare you muddle my drinking
water!”
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“No,” said the lamb, “if the water is muddy of there, I cannot
be the cause of it, for it runs down from you to me.”
“Well, then,” said the wolf, “why did you call me bad names
this time last year?”
“That cannot be,” said the lamb, “I am only six months old.”
“I don’t care,” snarled the wolf, “if it was not you, it was your
father,” and with that he rushed upon the poor little lamb and
ate her all up.
Many current governments devote themselves to the endless
litigation of past perceived slights, instead of devoting themselves
to improving their countries by addressing their numerous problems.
The people who carry out these schemes are indeed sadists, and will
face something like the “10 states” as explained by the Buddha in the
Dhammapada, 137-140.
“He who inflicts punishment upon those who do not
deserve it, and hurts those who are harmless, such a
person will soon come to face one of these ten states:
he may soon come to terrible pain, great deprivations,
physical injury, deep-rooted ailment or mental disorder,
the wrath of the monarch or a dreadful accusation, loss
of relatives, the complete destruction of wealth, or a
sudden fire may break out and burn his houses. After
the dissolution of his physical body, he will surely be
born in hell.”
Revenge is a waste of time, energy and resources. It is
antagonistic to all our common goals of wanting better countries in
which to live, with stable, democratic governments that represent all
the people. I appeal to all governments to come to their senses and
serve their countries by doing the jobs for which they were elected.
20
Independence Day Speech – February 4, 2023
Good evening venerable members of the Maha Sangha, friends,
sons and daughters of Sri Lanka. We are here to celebrate the 75th
anniversary of our Motherland’s independence. We do this every year,
but this year represents a unique milestone. Not only have we reached
the three-quarter century mark as a nation – we have also endured one of
the most difficult years in our country’s history. This past year we have
endured Covid; we have endured a complete economic meltdown; we
have endured shortages of everything from petrol to food to medicine;
we have endured a political earthquake that included rioting in the
streets; and we have endured a year that was filled with global strife,
a disastrous war in Ukraine with a dramatic worldwide ripple effect,
increased global-economic inequality and inflation, and many other
woes. It will be long remembered for its many difficulties.
And yet somehow, after enduring all of this, we have survived.
The truth is, we are a very strong people, determined to survive
everything history throws at us – even against all odds. We survived
as a people through 400 years of colonial occupation. We survived
political assassinations. We survived a devastating tsunami. We have
survived 30-years of terrorist attacks. Incredibly, we have made it to
the 75 th anniversary as a nation – almost as old as I am. What will help
us survive another 75 years? This is the real question we should be
asking today.
When we really examine our lives – both individually and
collectively – the only thing we really have any control over is our
intentions. We have the ability to choose, to decide on our course of
action, to fuel our choice with mental energy, and to be persistent in
being steadfast about our choice. The Buddha himself demonstrated the
power of intention the night he sat under the Bodhi tree. He declared
that as the Earth was his witness, he would not get up from where he
sat until he had achieved complete enlightenment. The Buddha realized
his intention.
The Buddha named Right Intention as number two on his
Noble Eightfold Path, as part of the Panna, or wisdom category. He
stated that our Intention was an outcome of our View, so he placed
Right View as the first element in the Path. To survive and prosper as a
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nation we must have Right View, which will shape our collective Right
Intention for moving forward.
So, what does our national Sri Lankan View and Intention need
to become to survive? I propose that we cultivate the View of unity
– even as we are a group of people coming from different cultures,
different religions, and even different languages. From View, we need
to cultivate our national Intention as “Find Unity, Realize Unity, Come
together as United.” Understand that United we stand, Divided we fall,
therefore let’s stand united at all costs. It’s the only way to survive,
by pulling together and forging a national unity. This will foster an
unbreakable intention to stick together and continue as a unified
sovereign nation, forging ahead with a strong economy, living in peace
and in harmony with everyone.
During the past year, perhaps because of all of the things
Sri Lankans had to endure to survive, many people have engaged in
the “Blame Game:” finger-pointing. Some folks have looked to find
scapegoats for our collective suffering, a thing that is much easier to
do than look within – or look without in order come up with effective
solutions for the issues at hand. Playing the blame game simply does not
work. It accomplishes absolutely nothing – it is negative, destructive,
and fuels further feelings of divisiveness and hatred. If we can put aside
these habits of blaming one another to join together, we just might find
the answers we need.
One of my favorite stories from Majjhima Nikaya,
Culamalunkya Sutta (#53) is an excellent example of the futility of
blame, shame, and guilt. It’s the story of the poison arrow, and it goes
like this:
It’s just as if a man were wounded with an arrow thickly
smeared with poison. His friends & companions, kinsmen & relatives
would provide him with a surgeon, and the man would say, ‘I won’t
have this arrow removed until I know whether the man who wounded
me was a noble warrior, a priest, a merchant, or a worker.’
He would say, ‘I won’t have this arrow removed until I know
the given name & clan name of the man who wounded me... until I
know whether he was tall, medium, or short... until I know whether
he was dark, ruddy-brown, or golden-colored... until I know his home
village, town, or city... until I know whether the bow with which I
was wounded was a long bow or a crossbow... until I know whether
the bowstring with which I was wounded was fiber, bamboo threads,
sinew, hemp, or bark... until I know whether the shaft with which I was
wounded was wild or cultivated... until I know whether the feathers of
the shaft with which I was wounded were those of a vulture, a stork,
a hawk, a peacock, or another bird... until I know whether the shaft
with which I was wounded was bound with the sinew of an ox, a water
buffalo, a langur, or a monkey.’
He would say, ‘I won’t have this arrow removed until I know
whether the shaft with which I was wounded was that of a common
arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’
While the poisoned man was trying to find a reason to blame
someone for his plight, he wasted precious time and died. Meanwhile,
the questions he persisted in asking about the poisoned arrow and the
man who shot him – would still be unanswered and remain unknown
to him.
Let’s see if during the coming year we can create and instill a
national Sri Lankan intention to become unified, to act with the purpose,
to strengthen our Motherland, to find workable solutions to help ease
our suffering, and to be able to work as One. If we realize this intention
we will surely survive. If we don’t, then our future is doubtful, and we
may all die while looking for someone to blame for the poison arrow.
May all of you have the Blessings of the Triple Gem.
Thank you.
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21
The Thrice Blessed Day of Vesak
The full moon day of May is the most important day in the
Buddhist calendar. According to tradition the three main events
in the life of Buddha took place on this day—Birth, Enlightenment
(sambodhi) and Passing Away (parinibbana). Therefore, this day is
celebrated as the thrice-blessed day all over the Buddhist world with
great rejoicing.
The birth of Buddha is one of the greatest events of human
history. He lived in the 6 th century BCE. He was the son of King
Suddhodana and Queen Maya of Kapilavastu—a small Himalayan
kingdom. His name was Siddhartha. He was brought up with the
comforts and luxuries worthy of a prince. He was also educated in the
arts and sciences that the princes of his time studied. When Siddhartha
came of age, he was married to Princess Yasodhara.
Early in life Siddhartha gave serious thought to the universal
problem of suffering. His beloved father took every precaution to keep
him away from the unhappiness of life by keeping him surrounded by
sensual pleasures and away from the sight of any of life’s miseries.
However, the king was not successful. At last confronted by old age,
sickness and death, Siddhartha made up his mind to search for a remedy
for the suffering of humanity. Thus, at the age of 29, in his prime of
life, Siddhartha left all that was near and dear to him and became a
religious mendicant—a seeker of Truth.
He went to the well-known teachers of his day to find the
solution to this great problem of suffering. He mastered their systems
of spiritual development, but none of these provided a solution that was
satisfactory. He spent six years searching with teachers and practicing
the severest of austerities. As a result, his body was reduced to a skeleton
and he was on the verge of death. Then he realized the folly and futility
of asceticism, and the necessity of having a healthy mind in a healthy
body to achieve what he was after: a solution to suffering. So, he
avoided the two extremes of self-indulgence (kamasukha-llikanuyoga)
and self-mortification (attakilathanuyoga), and took to a middle path
that is known as the Noble Eightfold Path (ariyo atthangiko maggo).
While treading this middle path on the full moon day in the
month of May, he sat in a wooded area under a tree (known as the
Bodhi tree) at a place now known as Buddhagaya in the state of Bihar
in India. With this firm resolution: “Let my skin, sinews and bones
alone remain, and let my blood and flesh dry up, yet never will I move
from this seat without attaining full Enlightenment.” It was a resolution
that one who had fulfilled the necessary conditions (paramis) for the
attainment of enlightenment alone could make.
The moment of victory was near. At last, through his supreme
effort, Siddhartha triumphed over the forces of darkness, over ignorance.
As the sun was rising on the eastern horizon, the light of wisdom
dawned upon Siddhartha. The darkness of the night and his ignorance
disappeared simultaneously. Siddhartha became Sammasmbuddha—a
fully enlightened one. He became jina, a victorious one. The problem
of suffering was solved. And the solution is given in the Four Noble
Truths—Suffering; the Cause of Suffering; Cessation of Suffering and
the Path leading to the cessation of suffering.
Now for seven weeks the Buddha enjoyed the bliss of
emancipation and then made up his mind to share this new knowledge
with the world. He set out from Buddhagaya and went to the
Deer Park near Varanasi. There he gave his first sermon known as
Dhammacakka-pavattana-sutta or setting the wheel of Law in motion.
Thus, the Buddha started his great ministry for humanity. The sacred
scriptures record vivid accounts of how he traveled from village to
village and town to town giving the sublime message of truth, love
and peace. So great was his compassion that he would walk miles
for the sake of one person. Hence, he was known as mahakarunika,
the great compassionate one. His love was boundless. Maitri (Metta)
or universal love was one of the themes for the sermons he gave. He
would often instruct his audience with the following words: “Just as a
mother would protect her only child even at the risk of her own life, so
should one practice loving-kindness towards all beings.”
He looked upon all as his children. No life was too insignificant
for his attention. From child to aged person, from beggar to king, from
the person of piety to the person of wicked ways—all received his love
and compassion. He led them all on the path of righteousness.
After serving the world for a full 45 years, the Buddha reached
the ripe age of eighty. He had fulfilled his mission on earth. The last
days of the Buddha, as recorded in the Mahaparinibbana Sutta, were
very busy. In anticipation of the great end, he was making his last
journey, visiting assemblies of his disciples and instructing them. At
last, he is lying between the twin Sala trees at Kusinara surrounded by
his disciples instructing them thus:
“Be a lamp unto yourself, be a refuge unto yourself,
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seek no refuge outside.”
“Hold fast to the lamp of truth, take refuge in truth
alone, seek no external refuge.”
“Impermanent are all conditioned things. Be diligent
and work out your salvation.”
With these words the great Teacher entered attained Nibbana.
The essence of the teachings of the Buddha is given in that well
known stanza of the Dhammapada: Sabbapapassa akaranam…… To
avoid all evil, to cultivate all good, to purify one’s mind—this is the
teaching of the Buddhas.
So, this is not only the teaching of Gautama Buddha, but of all
the Buddhas, the Enlightened Teachers.
The essence of what is known as the three-fold training is sila
or morality, samadhi or meditation, and panna or wisdom. They in
turn represent the Noble Eightfold Path.
Morality is the foundation of the life of righteousness. Without
the cultivation of moral behavior there cannot be meditation or mental
cultivation. In the same way, without mental cultivation there cannot
be wisdom. With the attainment of purity of character, the higher levels
of consciousness can be reached in meditation. When the highest stage
of consciousness has been reached, the light of wisdom or intuition will
dawn upon a person. Then one can see the true nature of things as they
are and not as we think they are. With the attainment of enlightenment
there will be an end to all suffering and one will experience the bliss of
Nibbana.
The sublime message of the Buddha has as much relevance
today as it had more than 26 centuries ago. Today when we are paying
homage to the Enlightened One, we should contemplate the significance
of his message and try to walk the path shown by him for our own good
and for the good of others.
22
The Buddha’s Service to Humankind
According to most religions, a great teacher appears
periodically on earth. The Jewish religion and Christianity teach
the advent of prophets and a messiah. Islam teaches the advent of
prophets and Imams. Hinduism teaches the main and secondary
incarnations of Vishnu or Shiva. Zoroastrianism, too, teaches about
such events. Jainism teaches the appearance of Jinas. In theistic
religions, the prophet, messiah or incarnation had some connection
with their particular creator god that inspired them, but Buddhism is
entirely different from the others. Buddhism teaches that after a very
long cyclic interval, a great world teacher appears whom they call the
“Buddha.”
The historical Buddha, Gotama Sakyamuni, was born in what
is now Nepal in 624 B.C.E. According to Buddhism, the Buddha was
neither a god nor an incarnation or son or a prophet of a god. He
was born a human being, an extraordinary human being, a prodigy.
He was a son of a king, and was heir-apparent to his father’s throne.
After seeing the miseries and suffering in the world, he left behind all
his treasures and went in search of Enlightenment. After six years of
tireless and incessant search, he discovered the way—entirely different
from the ways of all other religions – by his own efforts. Following the
“Middle Path” he attained Perfect Enlightenment.
His efforts culminating while he was sitting and contemplating
the nature of existence, at the foot of the Bodhi (pipal) tree in what is
now known as Buddha-Gaya in Bihar. He spent seven weeks near the
tree experiencing the bliss of emancipation. He had attained the goal
for which he had searched so many years. With his clairvoyant vision,
he looked for those who were spiritually developed enough to attain
realization of what he had discovered. He saw his former companions,
the five ascetics, living at Isipatana in Benares.
The Buddha left for Benares and reached them on the full moon
day of July. That evening, beneath the bright full moon, he expounded
his discovery for the first time. He pointed out the practicality and utility
of the “Middle Path,” which avoids the two extremes of sensuality and
self-mortification. His Middle Path consists of eight factors: Right
View, Right Thought, Right Action, Right Speech, Right Livelihood,
Right Effort, Right Mindfulness and Right Concentration.
He became the Buddha at the age of 35, and travelled on
foot throughout India for the next 45 years expounding, teaching and
guiding people of every class. When he turned 80, after giving final
instructions to his disciples, he passed away on the full moon day of
May at Kusinara.
The birth, attainment to Buddhahood, and passing away: all
occurred on the full moon day of May in different years. Hence, this
Vesak full moon day is highly esteemed by Buddhist all over the world
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as a reminder of these most important events.
At this point I would like to explain the meaning of the word
“Buddha,” and what the Buddha has expounded to us. One meaning
of “Buddha” is “one who has realized complete freedom from all the
stress and tribulations of existence in the world.” Other meanings are:
“The Fully Awakened One”; one who has awakened from the heavy
and long sleep of ignorance; one who guides others to awaken from
that same sleep.
Thus, the Buddha was the most extra-ordinary human being.
He attained perfection, the consummation of self-development, through
his own effort and independent self-investigation.
Buddha’s attainment was not an accidental occurrence. It was
the result of the vast experience and virtues gathered for incalculable
numbers of past lives. He gradually matured until he achieved
Enlightenment at the foot of the Bodhi tree. According to the texts and
commentaries, he was a human like any of us.
Seeing suffering in the world, he made up his mind to solve the
problem of suffering. With this aim fully planted in his heart, he began
to practice the ten virtues for many lifetimes. He earnestly practiced
the virtues for a very long time with compassion and skillfulness. He
fulfilled the perfections of generosity, morality, giving up worldly
pleasures, wisdom, energy, patience, truthfulness, perseverance, loving
kindness and equanimity. This long practice came to its fulfillment and
culmination when he became the Buddha.
Now I will speak of how the Buddha was of service to the
world. When he made the first definite aspiration for Buddhahood, he
said to himself: “I will attain Enlightenment and help others become
enlightened; being perfect, I will help others become perfect.” He
served the world by helping people to open their eyes to see the Truth,
the Truth that saves the world by removing suffering. He said that you
must try to realize the Truth for yourself. The Buddha only teaches and
guides. We must remember the famous sayings of the Buddha found
in the Dhammapada: “You should do your work, the Buddhas only
point the way…”; “One is truly the protector [refuge] of oneself; Who
else could the protector [refuge] be? With oneself fully controlled, one
obtains protection [refuge] that is hard to gain.”
The Buddha is like a physician who gives you medicine, but
if you don’t take the medicine, or if you spit it out even after taking it,
how could you be cured? So we must all be determined and learn and
follow the way shown by him. If you do not like to take the medicine
and another drinks it for your sake, your disease will not be cured. That
is why the Buddha said, “One is one’s own refuge.” This is a specific
feature of Buddhism.
He was not concerned with gathering followers to worship
him. He was not jealous of other teachers. He worked harmoniously
with all.
Once in the city of Nalanda there was a millionaire, a staunch
follower of Nataputta Nigantha, the greatest spiritual teacher of the
Jains. This millionaire was so generous that every day he offered food
and other requisites to a vast number of Jain monks. He was also
well versed in the teachings of Nataputta. Hearing that the Buddha’s
teaching was different, he wanted to engage him in debate. After the
debate, he was convinced that the Buddha was right and that Nataputta
was wrong. He asked to become the Buddha’s follower.
Buddha said, “Don’t be in a hurry to become my follower.
Being a person of high status in this country, you should not come to
such a quick conclusion. Think, consider and ponder still further over
this matter.” Then the millionaire said, “Up to this time, every day I
welcomed and supported the disciples of Nataputta. But after this, I
will stop all that.”
Hearing this, the Buddha said, “Don’t take that step. Continue
to support them as before.” Such was Buddha’s way.
Occasionally, the Buddha, accompanied by some of his
disciples, would visit the monasteries of other religious teachers and
hold friendly discussions with them. Once, another teacher wanted to
debate with the Buddha. The Buddha said, “You should not think that
I am trying to convert you to my way. You may follow your own way.
Let us discuss the similarities between your teachings and mine, and
see who is following those teachings.”
He never forced anyone to become a follower; everyone was
free to choose his or her own path. Among religious teachers, the
Buddha was foremost in teaching tolerance in the world.
In the third century B.C.E., Emperor Asoka, a Buddhist,
followed this noble example. He honored and supported all other
religions in his vast empire. He made this an Edict which was carved
on a stone pillar.
The Buddha not only showed the path to freedom from
samsara, the cycle of rebirth; he also brought about great social reforms.
Brahmins were the most powerful in the community during his time;
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they were the teachers, guides and even the advisors to kings. Nobody
was bold enough to speak up against their ways.
Therefore, the caste system, which had been created by
Brahmins, was reigning all over India. If any person – whether man,
woman or child – of the so-called lower castes was suffering or even
dying of hunger, thirst or disease by the roadside, no one of high caste
would go near or cause another to help; they would only turn their
head and go on their way. A thirsty man of the so-called low caste was
not allowed to take a little water from a well used by those of the high
caste. They were not allowed to hear or learn the Vedas, the religion of
those of the high caste. If even one line of the Vedic texts was spoken
by one of the low caste, the Brahmins had permission to cut out their
tongue. If any of the low caste should hear the Vedas, his ears were
bored with an iron spike making him deaf for the rest of his life. It was
in such a society that the Buddha happened to travel and teach. He
rose up and boldly stated that a person did not become a Brahmin or
noble by birth; that it was only by one’s character or moral conduct that
one became high or low. Among his disciples, the majority were those
who belonged to royal and Brahmin families. Many were also from the
families of the merchant or farmer caste. The Buddha also admitted
men of the lowest or Candala caste into his order, and had them live
among the high castes as members of the same family. A great change
occurred in that society when even kings and Brahmins paid respect,
bowing down at the feet of monks who had belonged to the Candala
caste. The lives of Sopaka and Sunita are examples of two such men
who became the Buddha’s monks.
Women had no freedom before the Buddha’s appearance in
that society. A woman of any caste was just like a slave in most parts
of the country. The Buddha’s teachings made a great change in this
system too. Consequently, there arose lay female devotees as well
as nuns who were versed in the Dhamma; some became teachers and
preachers – even to royal families.
To think and speak freely has been a crime in many countries,
and in Medieval Europe it was severely punished, as in the Inquisition.
In every country where Buddhism gained a foothold, there has been –
and still exists today – full freedom of thought and speech. The Buddha
brought this to the world for the first time. It is very clearly seen in the
incident described in the Brahmajala Sutta of the Digha Nikaya.
One day, some monks, disciples of the Buddha, were
discussing how an ascetic’s disciple disputed with his teacher. The
Buddha surprised the monks with a visit and asked them the nature of
their conversation. They said, “Lord, last evening we overheard words
between the mendicant teacher and his disciple Brahmadatta. While
Brahmadatta was praising the Buddha, his teachings and his disciples,
his mendicant teacher was condemning the Buddha, his teachings and
his disciples. We were just conversing on their disagreement.” The
Buddha responded by saying:
“Monks, if outsiders should speak against me, against my
teaching, or against my disciples, you should not be angry or hold that
against them. For if you were angry with them, how would you know
if they were right or wrong?
“And also, if outsiders should praise me, my teachings or my
disciples, you should not be pleased or proud. For if you were pleased
or proud, how would you know if they were over praising us?
“Therefore, whether people speak for or against me, my
teaching or my disciples, be neither proud nor angry. Rather, be
impartial, and acknowledge it if they are right or calmly explain where
they are wrong. Furthermore, both anger and pride would hamper your
own spiritual development.”
On another occasion when the Buddha visited the town of
the Kalamas; they came to him and said that they were confused by
contradictory views in the various teachings they had heard from
various teachers. They could not remove the doubts that had arisen
from these contradictions. In this case, the Buddha advised them:
“Do not be led by reports, tradition or hearsay. Do not accept a
thing merely because you find it is in a religious text, or merely because
it is proved by logic or inference, nor because it is said by a saintly
guru. Do not depend on mere speculations, or seeming possibilities.
Use your reason and see whether it will be beneficial. Put it to the test;
then if it proves beneficial, accept it and follow it.”
The Buddha did not urge even his disciples to accept something
merely because he had said it. Thus, for the first time in the religions of
the world, the Buddha opened the gate to free thinking and independent
investigation. The Buddha emphasized in his teachings that one should
practice what one teaches and teach what one practices (yathāvādi
tathākāri, tathāvādi yathākāri ). He was the prime example of this.
Among the world teachers, no one was more attentive to the
well-being of his disciples than the Buddha. When a monk or monks
traveled far to see him, his first question to them was about their journey;
was it difficult, and did they get sufficient food and other necessities
along the way? And he would also ask them about their health. The
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Buddha would often pay a visit to where they were staying and supply
whatever they needed.
Two such important events are worth mentioning. One day
the Buddha and Ananda went to a monastery where their monks were
practicing vipassana. They came to an isolated hut where there was
one sick monk suffering from a serious ulcerous skin disease. He was
alone, neglected, lying on a bed with his robe stuck to his body with
blood and pus. The Buddha and Ananda prepared some warm water.
The Buddha sponging warm water on him, slowly removed the robes,
which Ananda then washed. When the robes were dry, the Buddha had
the patient don his robes and lie down on a comfortable bed. Then the
Buddha expounded his teaching to the refreshed monk. At the end of
the discourse, the monk attained arahantship.
On another occasion the Buddha, when seeing a monk lying
helpless, suffering from dysentery, heated some water and tended the
sick monk. Then the Buddha said, “Monks, one who attends to the sick
is one who properly attends to me.”
There are many similar incidents that show the Buddha’s
compassion. Apart from teaching the way to Nibbana, he helped
people in all sorts of ways. Some writers have mistakenly stated that
Buddhism deals only with renouncing the world, but not with the
welfare of the world. On this point, they are entirely wrong, being
misled and also misleading others. The Buddha did not expound the
nature of suffering to everyone. Only to the spiritually mature people
who wanted to attain Nibbana. To others, he gave other instructions
that suited their temperament; to help them become more generous,
compassionate and successful people.
His had an orderly way of teaching, expounding a gradual
self-training (anupubba-patipada). He started with the practice
of generosity. Then continuing with: morality, the merits of these
practices, the vanity of sense pleasures, the advantages of the higher
religious life, and finally the Four Noble Truths. On other occasions he
preached and advised lay people on the value of earning wealth, how to
look after one’s family, how to govern a family as well as a country, the
duties toward one’s family, the duties toward friends, and in general,
the way to offer service to anyone in need.
In brief, the path shown by the Buddha consists of three factors:
sila (character building), samadhi (development of concentration of
mind for peace and tranquility) and panna (development of wisdom).
By building good character, which is the starting point or
first step of the path, one becomes compassionate, virtuous, honest,
righteous, and of service both to himself and others.
By developing concentration using the Buddha’s teachings,
one is easily able to control one’s mind. By avoiding temptation one
invites ease, comfort, tranquility and peace to one’s heart and mind.
By developing insight one acquires wisdom. Utilizing insight
one looks within to gradually root out unwholesome states of mind. By
fulfilling the Noble Eightfold Path one completely eradicates craving
(lobha), hatred (dosa) and ignorance (avijja), the root causes of one’s
suffering.
23
The Buddha: The First Psychologist
To paraphrase a common Buddhist saying, “All human beings
are somewhat mentally ill until they are enlightened.” (“Sabbe putujana
ummataka.”) Looking at this statement from a different direction we
might say, “The only cure for mental illness is enlightenment.”
The Buddha’s teachings emphasize the mind more than any
other element or component of the human experience. Mind is truly
the key to everything. The Buddha, characteristically way ahead of
his time, taught so much about the mind and analyzed its functions
so completely, that we can easily give him the title of “World’s First
Psychologist.”
In the second verse of the Dhammapada, the Buddha says:
“Mind precedes all mental states,
mind is their chief;
they are all mind-wrought.
If with a pure mind
a person speaks or acts,
happiness follows a like
never-departing shadow.”
The Buddha spoke countless times about “seeing things
clearly as they are,” which is a necessary requirement for attaining
enlightenment, as well as a necessary factor for achieving a happy,
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healthy, and wholesome life. “Not seeing things clearly as they are”
is another term for mental illness, which is a major form of human
suffering.
The Buddha taught that the “original mind” is luminous, but it is
soon spoiled by outside defilements. Spiritual work is ridding the mind
of defilements, which renders it luminous again. Defilements, such
as lust or anger, cloud the mind and render it incapable of producing
happy, positive results. Examining and investigating the mind – along
with meditation – are the tools the Buddha suggested we use to get rid
of defilements and return our mind to its original state.
The Buddha said, “No other thing I know, O monks, brings
so much suffering as an undeveloped and uncultivated mind. An
undeveloped and uncultivated mind truly brings suffering. No other
thing I know, O monks, brings so much happiness as a developed and
cultivated mind. A developed and cultivated mind brings happiness.”
According to Ven. Dr. Walpola Rahula, the Buddha’s use of
the term bhavana, in its fullest sense, means “mental cultivation” – not
just “meditation.” Bhavana aims at cleansing the mind of impurities
and disturbances, such as lustful desires, hatred, ill-will, indolence,
worries, restlessness, and skeptical doubts. It also aims at cultivating
such qualities as concentration, awareness, intelligence, will, energy,
the analytical faculty, confidence, joy, and tranquility leading finally to
the attainment of the highest wisdom, which sees the nature of things
as they are, and realizes the ultimate truth, Nibbana.
The simultaneous, dual activities of (1) ridding the mind of
defilements while (2) cultivating and developing the Four Sublime
States contributes to the end of suffering. On one side you are
purifying the mind by emptying it of negative thoughts and feelings
and eliminating unwholesome influences; on the other side you are
strengthening the mind by filling it with positive thoughts and feelings,
exposing it to wholesome influences.
The Buddha taught that health of every kind begins in the
mind. For example, it is impossible to have a healthy body without a
healthy mind. Negative, self-destructive thoughts have a direct impact
on the body, weakening the immune system, and causing every form
of illness. How could the body remain healthy when it is continually
bombarded by negativity? What do you think are the effects on the
body of fear, anger, hatred, ill-will, jealousy, or self-loathing?
In the Sallekha Sutta the Buddha refers to forty-four illnesses
that afflict the human mind. In the same sutta he also gives a cure for
each of them.
In the Vitakka Santhana Sutta, the “Discourse on the Stilling
of Thoughts,” the Buddha gave us five effective methods for achieving
focus in meditation as well as during daily life. In today’s psychological
terminology we would call these: thought displacement, aversion
therapy, sublimination, thought analysis, and will power.
In the Dvedha Vitakka Sutta, “Two Kinds of Thought,”
the Buddha expounds on the cruelty of sadism and masochism, as
negative thought is directed either to one’s self or to others causing
harm. He explains in detail the period before his enlightenment when
he subjected himself to extremes of self-mortification, and said that it
was wrong to do so. In our society today (e.g. some politicians and
members of the media. etc.) there are many instances when people
seem to enjoy inflicting pain on others causing harm – rather than being
constructive and building up confidence in others, giving support so that
they achieve their highest good. We must always be watchful of our
thoughts, speech, actions, feelings, and behaviors, so we can prevent
sadistic or masochistic elements from entering our minds, which will
then cause harm to society.
In many instances the Buddha taught that we humans must
take responsibility for our lives, refrain from complaining and blaming
others, and look our own minds. In the Dhammapada, Verse 50, he
says:
“Let none find fault with others;
let none see the omissions
and commissions of others.
But let one see one’s own acts,
done and undone.”
As the World’s First Psychologist, the Buddha’s primary
prescription for the healing of mental afflictions is the consistent
application of Metta, loving-kindness. This powerful healing energy
can be directed towards ourselves or others. We should never hesitate
to employ the transmitting of Metta at all times, in all circumstances,
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without fail, no matter what. The positive results you will see in your
own lives, as well as in the lives of others around you, will surprise
you, encourage you, and inspire you.
24
PURITY OF MIND
“Sleep and wake in comfort;
You see no evil dreams;
You are dear to humans and non-humans;
Deities protect you;
Fire, poison and weapons cannot touch you.
“Your mind quickly concentrates,
Your countenance is serene,
And when you die,
It will be without
Confusion in your mind.
“Even if you fail to attain Nibbana,
You will pass to a world of bliss.”
There was once a senior monk named Sangharakkhita. When
his sister gave birth to a son she named him after her brother. He soon
grew up, entered the Sangha and was given the name Sangharakkhita
Bhaginayya. The young monk was offered two sets of robes and he
wished to share one with his uncle who refused, saying that he had
enough robes. The young monk felt disheartened by his uncle’s refusal
and thought that it would be better if he disrobed and became a layman.
After this decision, the young monk thought that when he
became a layman he would sell the two sets of robes and buy a female
goat. That goat would breed quickly and he would soon have enough
money to marry. Then he and his wife would have a son. He imagined
that he would take the child to see his uncle in the monastery. On
the way he would hold the child in his arms but his wife told him to
just drive the cart and not to worry about the child. This started an
argument between them. During the argument he accidentally dropped
the child on the ground and the cart drove over the young boy, killing
him. The man was so furious that he readied himself to beat his wife
with a goat whip, but did not strike her.
At that moment, lost in thought while fanning his uncle with a
palm branch, he accidentally struck the elder on the head. The senior
monk knowing the thoughts of his nephew said to him, “You were
unable to beat your wife. Why have you beaten an old monk?”
The young Sangharakkhita shocked and embarrassed fled
from the monastery. Young monks caught him and took him to see the
Buddha.
The Buddha was told what happened and said to young
Sangharakkhita that the mind has a tendency to stray from its original
thought toward far distant destinations. He also said that one should
strive diligently for liberation from the bondage of sensual lust, ill will
and ignorance. Then the Buddha uttered a verse, “The mind is capable
of traveling vast distances – up or down, north or south, east or west –
in any direction. It can travel to the past or the future. It roams about
on its own.”
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What we call “mind” is a flow or stream of thoughts which rise
and vanish repeatedly, leaving no gap. Rise and vanish together with
mind–unit of this process consists of a number of mental characteristics
which rise and vanish together. Every mind-unit arises depending on
an object; there is no mind-unit arising without dependence on some
object:visible objects, sounds, odors, flavors, tangibles and ideas.
There are six kinds of objects depending on which mind-units arise in
the mind-stream.
If we examine how our thought arises and vanishes, we find
our mind is wandering and straying. This mind is scattered, not unified
or fixed on one object. The Buddha said in the Dhammapada (#34),
“As a fish when pulled out of the water and cast on land throbs and
quivers, even so is this mind agitated.”
During the Buddha’s first visit to Kapilavattu Prince Nanda
was admitted to the order of monks. Although Nanda had taken up
Bhikkhuhood he could still hear his fiancée Janapadakalyani saying to
him “O my dear come back to me soon.” This is what he imagined.
Nanda tried to run away from the monastery. The Buddha, knowing
the distress of Bhikkhu Nanda, explained to him, “When the house is
protected with a well-thatched roof, it is not at all harmed by the rain.
The rainwater cannot seep through. In the same way, a well cultivated
mind does not allow passion to come through.” The rain represents
thoughts and the well-thatched roof is a disciplined mind.
According to the Buddha there are four kinds of food. The
physical organism craves food (kabalinkahara); it needs food to
survive. The second kind of food (phassahara); craving for contact.
The Buddha referred to this contact with regards to the five senses.
The third kind of food (manosancetasikahara) is the mind craving for
thoughts. It needs thoughts to keep it busy, to keep control and to create
things. The fourth kind of food (vinnaahara); this is consciousness
craving for the false “I” concept.
If we are not mindful, craving for thoughts can feed our mind
toxic narratives. We can get negative thoughts which are unwholesome.
Some thoughts may even become a major source of anxiety and stress.
That is why the Buddha asked us to feed ourselves with right thoughts
which are wholesome. “Every thought-seed sown or allowed to fall
into the mind to take root there produces its own blossoming action
sooner or later to bear its own harvest of opportunity and circumstance.
Good thoughts bear good fruit; bad thoughts, bad fruit.” [“As a Man
Thinketh” p. 12]
The Buddha said, “Mind precedes all mental states. Mind is
their chief; they are all mind-wrought. If with an impure mind a person
speaks or acts, suffering follows…If with a pure mind a person speaks
or acts, happiness follows…” [Dhammapada v.1 & 2]
About the Author
Ven. Walpola Piyananda, “Bhante”, is the founder, president
and abbot of Dharma Vijaya Buddhist Vihara in Los Angeles, California.
Born in 1943, in the village of Walpola, Bhante was ordained as a
novice monk at the age of 12. He gave up his lay given and family
names, taking his village name Walpola and given the Buddhist name
Piyananda, meaning “pleasant joy.” Assuming the name of his village
as his new “surname,” in accordance with Sri Lankan tradition, it
showed he now belonged not just to his biological family, but to his
entire village, the broadest level of organization in a traditional rural
society.
Bhante received full ordination as a monk, bhikkhu, in 1970,
and after completing his education in Sri Lanka, with a B.A. Honors
from Kaleniya University, he continued his studies in India, getting
an M.A. from Calcutta University. He then came to the U.S. in 1976
for further studies. He received a second M.A. from Northwestern
University in Chicago in 1980, and in 1985 completed the requirements
for a Ph.D. at the University of California, Los Angeles. He received
a Ph.D. from the College of Buddhist Studies, Los Angeles, in 1997.
Bhante is president of the Buddhist Sangha Council of Southern
California and the Chief Sangha Nayaka Thera in America. He was
also advisor to the President of Sri Lanka on International Religious
Affairs. He has provided many services for Southeast Asian refugees
in L.A., and was Buddhist Chaplain for the 1984 Los Angeles Olympic
Games. In 2012, he received the title of Aggamaha Pandita from
the government of Myanmar for his work spreading Buddhism. He
currently teaches Dhamma and meditation at Dharma Vijaya Buddhist
Vihara, one of the oldest Theravada temples in the U.S.
A frequent speaker on Buddhist issues in the U.S. and around
the world, he is also the author of numerous articles and books
in English and his native Sinhala. In 1990 he published Love in
Buddhism and Buddha Vandana, in 2001 he published Saffron Days
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in L.A.: Tales of a Buddhist Monk and then published a sequel of
that work in 2008 titled The Bodhi Tree Grows in LA. In 2010 he
co-authored Thus We Heard: Recollections of the Life of the Buddha
with Dr. Stephen Long and in 2016 he published Away from LA:
Tales of a Buddhist Monk from Around the World. 2018 Sharing
Buddhism in the Western World
WORDS FROM FRIENDS
It is with great pleasure to participate in the celebration of the
80th birthday of Venerable Walpola Piyananda Nayake Maha Thera.
I have known him since childhood. I consider him one of my closest
friends, my colleague in spreading the Buddha Dhamma, and he is truly
like a big brother. He has developed into a distinguished Buddhist
scholar and Dhamma teacher. His patience and determination have
made it possible for the Buddha’s teachings to be available virtually
all over the world. In 1976 he arrived in the United States with little
more than total devotion to Buddhadhamma, and we began to establish
temples across the continent.
We congratulate him on his 80th birthday, and hope to enjoy
many more birthdays together. He is truly a unique figure in the growth
of Buddhism in the United States and beyond.
Ven. Mahopadhaya Dr. Pannila Ananda Nayake Maha Thera
Chief Abbot of Attanagalla Royal Temple, Sri Lanka
Bhante Walpola Piyananda Nayake Maha Thera offered me
a place in his monastery for many years to carry out the mission of
the Buddha dhamma beyond our native Sri Lanka. His generosity
to all people always impressed me. I have worked in India with
the communities of emerging Buddhists and followers of Dr. B.
R. Ambedkar and understand the profound achievements Bhante
Piyananda has made in Los Angeles for spreading Buddhism in the
West. He has helped fellow monks set up temples across America. This
publication of his collected essays and articles express the expansive
range and depth of his ability to convey the dhamma and its meaning
with a sense of ease to people of every walk of life.
Ven. Maitipe Wimalasara Maha Thero
Abbot of Parama Dhamma Cetiya Pirivena, Sri Lanka
The Most Venerable Walpola Piyananda Nayaka Maha Thera
stands out among the great people I have met. His religious service
is unparalleled. He is a genuinely qualified prelate with rare noble
qualities such as mercy and compassion. It is a unique fact that
Theravada Buddhism in America has reached a very high level due to
his noble religious mission. I wish him good health and long life on his
80th birthday.
Ven. Prof. Gonadeniye Pannarathana Ph.D.
Department of Pali, Buddhist and Pali University of Sri Lanka
I met him in 1979, after discovering there was a monk from
Sri Lanka teaching Theravada practice at the International Buddhism
Meditation Center of Los Angeles, California. While the other
attendees came and went, I felt I was in the right place. Bhante had
such a sweet disposition; kind-hearted and soft spoken; a true follower
of the Buddha’s teachings and a very learned scholar of Dhamma. I
started visiting his small temple in Hollywood and folllowed him to
what became Dharma Vijaya Buddhist Vihara. Under his leadership,
guidance, and wisdom, Western and Asian students flocked to learn
Dhamma. His energy is legendary. His courage and determination in
the face of countless challenges and difficulties is a model of Dhammabased
behavior, and shows how wonderful it is to live by Dhamma; the
proof is in the results: everything he has determined to do, he has done.
He has helped countless Asian immigrants, whether or not they were
Buddhists. Bhante is a 24 hour a day Dhamma man -- living proof
of the blessedness of a life lived in the Dhamma. Happy Birthday
Bhante. I look forward to celebrating many more birthdays with you.
Stan Dharmajiva Levinson, Bodhicari
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Ven. Walpola Piyananda
Nayake Maha Thera has
chosen to dedicate his life to
sharing the teaching of the
Buddha in the Western World,
knowing that it has so much
wisdom to offer; not an easy
task for someone coming from
a foreign background.
However these articles reflect
his ability to make a great
impact on the American
Community. He has helped
many people and monks new
to this country in many ways
throughout the years, He has
helped these monks to
establish Dharma Centers in
various parts in this country.
Ven. Madawala Seelawimala
Maha Thera
American Buddhist Seminary,
Sacramento, California
Emeritus Prof., Graduate
Theological Union, Berkeley,
California
Venerable Walpola Piyananda
is an extraordinary monk and
dharma teacher who
exemplifies
wisdom,
compassion and selflessness.
He has made a profound
impact on numberous
individuals and communities
worldwide through his
teachings and service. On his
auspicious 80th birthday, I
express my deepest gratitude
to Venerable Walpola
Piyananda for his remarkable
contributions and limitless love.
Prof. Miroj Shakya Ph.D.
University of the West,
Rosemead,
California
Collected
Essays
Bhante Walpola
Piyananda
Ven. Walpola Piyananda Maha
Thero has been a pioneer in
establishing Theravada
Buddhism in America and
developing knowledge of the
Buddha Dhamma through
radio and promoting education
to uplift the children of his
native Sri Lanka. As a
Theravada monk, he has
manifested a sense of caring
with wisdom and compassion
by providing hospitable
spiritual and physical shelter at
his Los Angeles monastery.
Bhante, as he is affectionately
known, is a teacher with a great
breadth of interests spanning
from the origins of Buddhism to
how Western people could
apply the teachings, Dhamma,
into their daily life. I have known
Bhante since we were students
at University of California, Los
Angeles (UCLA)…. This edition
of his collected works is an
important contribution for
Western readers.
David Blundell
Ph.D. Anthropology
University of California,
Los Angeles (UCLA)
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