Mettavalokanaya Buddhist Magazine on August 17, 2016.

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2 fu;a;djf,dalkh I wf.daia;= I 2016

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f,dj kka foiska ,efnk iqnjd§ m%;spdrhka ueÈka

—fu;a;djf,dalkh˜ id¾:l .ukl'''

óg wg udihlg fmrd;=j —fu;a;djf,dalkh˜ fn!oaO

udisl i`.rdj Y%S ,dxflah i`.rd l,djg kejqï wdrla tla

lr


kslsKs mqr mif


—i[a[;iai p OïuÔúfkd˜ - Tn yslafukak' ±yefuka

Ôj;a fjkak' br hï fia fï f,dj t


.; fukau is;;a

kSfrda.Sj ;nd .ekSu

kSfrda.S iqjh yer fjk

iqjhla ñysmsg fjk

fldhskao@'''

ÿr wE; w;S;fha mgka wdhq¾fõo ffjoH úoHdj

iïnkaOfhka Y%S ,dxlslhka olajkafka wiSñ; úYajdihls'

W;=ï jQ ;=karejfka wdNdIh ,nñka" ;=Kqrejka úIfhys mqo

i;aldr o olajñka" mj;ajdf.k hkq ,nk wdhq¾fõo ffjoH

úoHdjg iEu fudfyd;l u ;=karejfka msysg;a" wdYs¾jdoh;a

,efí'

tod .sßudkkao ysñhka fndfyda fihska wikSm ù

isáh §" ikrdur ;=ka f,dalhla ioyï wud isis,iska uy;a

lreKdnrj ksjd ikid iqjm;a l


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fu;a;djf,dalkh I wf.daia;= I 2016 7


fu;a is;a fmr±ßj

Èú f.ùfï u`.'''

Tng Tn

ch.kak


wksjd¾fhka

u Tn

ù¾hh

jeäh hq;=

u fõ

wo wm Ôj;ajk iudcfha iEu w;ska u mdfya olakg

we;af;a wfkldg jvd ;ud ch.%yKh lrd fufyhùfï

m%h;akhls' th Wfoid we;euqka lrkq ,nk lem lsÍï kï

wkka;h" wm%udKh' fï foi b;du;a iqmßCIdldÍj n,oa§

wmg fmkS hkafka fï ch.%yK i;H jYfhka u ;udf.a

fuf,dj iy mrf,dj hym; msKsi u fhdod .kakjd o@

hkakhs'

ish,a,gu m%:ufhka wm isÿ l< hq;=j we;af;a" wfkldg

jvd ;ud ch.%yKh lrd fufyhùfï hï W;aidyhl ksr;

ùu fkdj" ;ud ;=


tfyu jqkyu ta whf.a l=i,;d f.dvkef`.kafk;a keye'

wms yefuflkl=u fï wms wo bkak ;;a;ajh .ek ;Dma;su;a

úh hq;= uhs'

;j;a úÈylska lshkjd kï" Tn hï /lshdjl kshef,ñka

isákjd kï" Tn ta lrk ld¾hh l¾;jHh b;du;a fyd`Èka

´kElñka lrkak' fndfydu i;=fgka lrkak' ta fudlo@ Tn

wo hefmkafka" Tfí oreu,af,da hefmkafka Tn fï kshe,S

bkak /lshdj ksihs' tfyu ke;sj Tn ta /lshdj ´kjg

tmdjg" ;rydfjka lrkjd kï" ffjÍ fÉ;kdfjka hqla;j

lrkjd kï tal ljodlj;a hd fokafka keye' Tng i;=gla

bka ,nkak mq`Mjkalula we;af;a keye' Tn" Tfí uki;a

tlal b;du;a fyd`o ffu;%S iy.; ne`§ula we;s lr.kak'

hfula ÿllg m;a jqkyu" f,vla yeÿkyu ys;kak

mq`Mjka —wfka fï uu f.jkafka l¾uhla o@˜ lsh,d' we;a;g

u Tõ' fïl tla;rd ÿrlg wNsO¾uhg wkqj .;a;yu hï

úÈylska flfkl= f,v fjkak mq`Mjka fjkafka" ixidßlj

lrmq l¾uhla fyda l=vd ld,fha § lrmq l¾uhla fyda

j¾;udkfha § lrmq l¾uhla úmdlhla úÈyg bÈßm;a

jqkyuhs' wkak t;fldghs tfyu fjkafka'

ta jf.au ;uhs" —w;suyka;drïuk l¾u˜ lsh,d

y`ÿkajk fohla ;sfhkjd' ta lshkafka" nqÿka" oyï" i`.=ka

lshk fï ;=karejk u uqK .efykjd lsh,d lshkafka fmrodl

Tn hï fyd`o l¾uhla isÿ lsÍfï m%;sM,hla jYfhka wo Tn

yuqjg tk fyd`o wruqKq j,ghs' fyd`o foaj,a j,ghs'

iuia;hla úÈyg .;a;yu wms yefudagu uqyqKmdkak

fj,d ;sfhkafka" oji .dfka fyd`o u wruqKq j,g jvd fjkia

iajrEmfha wruqKqhs' tajd wfma l¾u hs' wms ixidßlj lrmq

l¾u ;uhs wmg ta úÈyg wo M, fokafka'

fyd`ohs tfyu kï uu Tng fhdackd lrkjd fï

W;=ï wjia:dfõ wvq u ;rñka Tn lerfmd;af;laa" ueis"

uÿrefjla j;a urkafka ke;s ;;a;ajhlg m;a fjkak lsh,d'

ta fudlo@ tl tlaflkdg ;u ;ukaf.a Ôú; Èyd ne¨jyu

hï hï wvq¨yq`vqlï fmfkkak mq`Mjka' ;uka lrmq jerÈ

.ek ÿla fjkak" miq;efjkak isoaO fjkak mq`Mjka' kuq;a fï

fudfydf;a b`o,d Tn krl foaj,a j,ska wE;a fj,d yefokak

W;aidy .kak'

wms wx.=,sud, l:d mqj; WodyrKhlg .uq' wx.=,sud,

999 la u uerejdfka' kuq;a wjidkfha § fudlo jqfka@

i;Hh yßhdldrfhka u jegyqKdfka' ta lshkafka thdg hï

wjfndaOhla wdjd ;uka lrmq foa krlhs lsh,d' t;kska tydg

thdg ksjka olskak mdr lemqKd' thd wïud ur,d keye"

;d;a;d ur,d keye" nqÿkaf.a wef`.a f,a fid,j,d keye"

ry;ka jykafia,d ur,d keye" ix>fNaoh we;s lrj,d

keye'

wkak tfyu kï Tn;a ta foaj,a lr,d keyefka' b;ska

wehs Tng hym;a fjkak neß@ wehs Tng Tfí .uk id¾:lj

hkak neß@ lju ljrodlj;a w;S;h .ek miq;efjkak tmd'

wo b`o,d fyd`Èka ys;g Yla;sh .kak' ffO¾hu;a fjkak'

fï olajd Tn w;ska isÿ jQ wl=i,a wu;l lrkak' h


jia;= lduhkaf.a;a"

laf,aY lduhkaf.a;a wd§kjh'''

Nj l;ßka

tf;r

jkakg mxp

lduhkaf.

ka" mxp

ÿYapß;hkaf.

ka f;drj

mdró mqruq

wo Ôj;a jk fndfyda fokd —lduh˜ hkak b;du;a jerÈ

iy.; f,i ks¾jpkh lrkq ,nk w;r" ta iïnkaOfhka

olajkafka o wmyeÈdar i¾mfhla yd iudk h' hful= hï

jia;= lduhlg fyda laf,aY lduhlg f.dÿrla jkafka kï" ta

ish,a, W.%j u úi we;s foaj,a nj jgyd .; hq;= h'

mxp lduhkag fukau mxp ÿYapß;hkag f.dÿre ùfï

we;s wd§kjh;a" ìhlre nj;a ±ka Tng mila jkq we;'

tksid Tn l< hq;=j we;af;a hï ldu is;la my< jk úg th

foi nqoaêu;aj isys kqjKska hqla;j ne,Su hs'

Tfí weig;a" lkg;a" kdihg;a" Èjg;a" YÍrhg;a

±fkk ldu jia;+ka flfrys Tn ;jÿrg;a jyf,l= fkd

jkak' Nhxldr jQ fï ixidr id.rfha w;rux fkdù" ukd

jQ bkaøsh oukhla iu`.ska" ixjr is;a we;sj" YS, ixhufhka

hqla;j hym;a jQ Èúhlg m%úYag jkak'

pkaødks udmd

10 fu;a;djf,dalkh I wf.daia;= I 2016

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fu;a;djf,dalkh I wf.daia;= I 2016 11


;uka lrk mska mõ fol u

;ud miq miq u meñfKa'''

nqÿrcdKka jykafia ksrka;rfhka

u wmg isysm;a l< foa ;uhs mskaj;aks"

fï —l¾uh˜ lshk tl' tfyu kï wms

yeufj,djl u isysm;a lrkak ´fka uu

hï l¾uhla isoaO l


yenehs thdf.a Ôú;fha msk jeä kï" l=i,a jeä kï"

yeufj,djl u mska lrk ;eke;af;l= kï" wr úÈyg

wl=i,h n,j;a fjkak ;sfhk wjia:dj wvqhs'

fï fudkdjd jqk;a mD:.ackj mska jvkafka ke;sj"

l=i,a jvkafka ke;sj wl=i,a u lr lrd bkak flkdg mqxÑ

wl=i,hla jqk;a we;s ta flkd wmdhg hkak' wkak ta ksid

iuyr mqxÑ u mqxÑ foaj,a jqk;a we;s tajd n,j;a fj,d

úmdl fokak mq`Mjka' fyd`Èka f;areï .kak tfyu kï" lrk

wl=i,h fmdä fohla lsh,d kï ys;kak tmd' tafla úmdlh

ljod yß ojil Tng u úmdl ,nd fokjd'

fï l¾u .ek wfma f,dõ;=rd nqÿrcdKka jykafia

fmkajd jodrkafka" —uyfKks" fÉ;kdjla my< lr,d hï

l¾uhla /ia lf ixidr .ufka § u,a,j fmdr

Y+rfhl= fj,d isáh § ;ukaf.a m%;sjdÈhd Wiai,d fmd


—wiaiq;x iqKd;s˜

wid ke;s W;=ï nqÿ nK wikakg ,eîu;a Nd.Hhls

iqKd: Odf¾: prd: Oïfï -¡ fyd`Èka O¾uh

wykak" isf;a ;shd.kak" msd fu irKx jrx˜ - uyd ix>r;akfha .=K yer

fjk irKla ug ke; hkqfjka is;k m;k ±yeñ mqoa.,hd

;=< W;=ï jQ ;=karejfka wdYs¾jdoh ksrka;rfhka u mj;S'

i;H jYfhka u" —m[a[djka;iaidhx Oïfud˜ - W;=ï

jQ fï wisßu;a nqÿ oyu wjfndaO lr.kak mq`Mjka jkafka

m%{djka;hkag u muKhs' mkais,a rlsk" oE ys;ldó;ajfhka

is;k m;k we;a;ka ljodlj;a ;ukaf.a Ôú;h mjg nr

lr.kafka ke;sj id¾:l;ajh lrd ish Ôjk Trej meof.k

hkafka ta foi n,k we;a;kag mjd wdo¾Yhla fjñks'

—Ofïud yfõ rlaL;s Oïu pdßx - Ofïud iqÑfKaKd

iqLudjyd;S - taidksixfid Ofïud iqÑfKaKd - kÿ.a.;sx

.ÉP;s Oïupd͘ - O¾uh wikq ,nk" O¾uh ms


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fu;a;djf,dalkh I wf.daia;= I 2016 15


16 fu;a;djf,dalkh I wf.daia;= I 2016

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W;=ï jQ ksjfka iajNdjh yd

ks¾jdK mrud¾:h

ix;=ÜGiaid hdx

Ofuud ¡-

fï wisßu;a nqÿ

oyu i;=fgka

bkak whghs

cd;shla ke;s" crdjla ke;s" urKhla ke;s" iodld,sl

iem we;s" mru Ydka; jQ W;=ï ks¾jdK iem; idCId;a lrjd

.ekSu" wm ieu fokdf.a u taldhk m%d¾:kdj hs'

tfia kï fï w;s W;a;u jQ ks¾jdKfha iajNdjh ljr

wdldrhl tlla ±hs wm ±k isàu fndfyda fihska jeo.;a

fõ'

ish¨ ixialdr O¾ufhda ke;s jk iq`M tajd fõ' ;Kaydjla

ke;s ;ek ksjkg wmamKsys; ;;a;ajhla Wodfõ' tfukau

hula flfrys wm hï ksñ;a;la my< lrjd .ekSu o ÿla

iys; fõ' ksjkg lsisod lsis`ÿ ksñ;a;la fkdue;'

tfukau" rd.h w;sYhska u Nhdkl jQjls' rd.dÈ

flf,ia hful= ;=< yg.kak" yg.kak ta ;eke;a;d ;efõ'

mõlï o lrhs' tfia kï flf,iqkaf.ka yd ialkaOhkaf.

ka ñf`ok is; ksjk lrd .uka lrjhs' iq[a[;" wksñ;a;"

wmamKs;s; hkqfjka O¾ufha i`oyka jkafka o fïjd h'

W;=ï wcrdur ksjk úia;r lsÍu i`oyd fndfyda kï

fhdod .kS' —wuD;˜ hk kñka ksjk y`ÿkajkafka" ksjkg

lsisod urKhla fkdue;s fyhsks' tfukau" fldmuK ld,hla

.; jqj;a" fï ksjk f.fjk fohla j;a" wyjr jk fohla

j;a fkd jk ksidfjka ksjk" —wjHh˜ yd —wlanr˜ hk kï

j,ska y`ÿkajhs'

ksjfka j¾Khla fyda hï igykla j;a fkdue;s ksid fï

ksjk" —wrEm˜ kï fõ' ta jdf.a u fï ksjk" m%;H O¾uhkaf.

ka yg.;a O¾uhla fkd jk ksidfjka ksjk" —wixL;˜ fõ'

wdY%j O¾u lsisjla fkdue;s ksidfjka o ksjkg —wkdij˜

hehs lshkq ,efí'

ksjfka we;s ;j;a tla úfYaI;ajhla jkafka" ldu" Nj"

ÈÜÀ" wúÊcd kï jQ O¾u;djhka o ksjfka wka;¾.;j fkd

mej;Su hs' tfukau" ;Kayd" wúÊcd" ÈÜÀ" udkdÈ ish¨

flf,iqka flfrka ioyg u ñ§ we;s neúka fï W;=ï ksjk"

—úuqla;s˜ ke;fyd;a" —fudaCI˜ hk kï j,ska o y`ÿkajhs'

m%;sm;a;s.rel ieu fokd úiska m%;sm;a;s u; u msysgd

,nd .; hq;= O¾u;djhla jk ksidfjka ksjk" —iÉp˜ kï

fõ' fidamÈfYaI ks¾jdKh yd wkqmÈfYaI ks¾jdKh hkqfjka

foúÈylg fnod ±lafjkafka o fï ksjk u hs' tfukau"

mßks¾jdKhka o fohdldrhls' laf,aY mßks¾jdKh yd ilakaO

mßks¾jdKh hkqfjka fnod ±lafjk fï mßksj¾jdKhka

wjik ksjkg u`. újr fõ'

ksjk wruqKq lsÍfï m%:u wjia:dj jkafka" —fida;dm;a;s

u.a.˜ hhs' is;l we;s ilaldh ÈÜÀh" úÑlsÉPd" iS,ïn;

mrdudi hk jerÈ is;sú,s oyrdjka we;=,;a fï ish,a,

fuhska ÿrefõ' tfukau" i;r wmdfha bm§ug fya;= N+;

jkakd jQ ish¨u ls


;DIaKdj Tfí wkd.; Nj ÿlaLhg

n,mdk wdldrh'''

- w;sf.!rjd¾y' uydpd¾h f¾reldfka

pkaoúu, uydkdhl uyd iajdókaøhdKka jykafia -

;DIaKdfjys wkd.; Nj ÿlaLhg fyj;a u;=

W;am;a;shg fya;=jk wdldrh fï p;=rd¾h i;Hh l:dfjys

b;du;a .eUqre jQ o" ÿrjfndaO jQ o ldrKh ls' fuh isys

kqjKska hqla;j kej; kej; lshùfuka o" fuh .ek kej;

kej; l,amkd lsÍfuka o" okakjqka w;ska ;jÿrg;a lreKq

úuiSfuka o" okakjqka yd idlÉPd lsÍfuka o f;areï .ekSug

ta ta ;ek mj;akd jQ hg lS fkd nr fkd fmfkk Od;= .Khg

wh;a jQ plaIq fY%da;dÈ Od;+yq ksreoaO fj;s'

is;g ksYaY%h jk fohla ta YÍrfhys ke;s neúka bkamiq

tys is;a fkd yg .kafka h' YÍrh l%shd úrys; jkafka h'

tl,ays i;a;ajhd uf


Wmofka h'

tfia Wmokd jQ is; fojk Njfhys m


ldh.;d

i;s Ndjkdj

Ndjkdjla

jvk úg

udkisl

iqj;djhla

fukau

ldhsl

ixjrhla o

we;s jkafka

ksrdhdifhks

wfma fï Ôjk ux fm; wjq,a úhjq,a j,ska f;drj

mj;ajdf.k hdug wms yefudau wm%udKj fjfyfia' iudcfha

fndfyda fkdmk;alï isÿ jqj;a tajd wm wd.%yKh lrjd

.ekSug lsisúfgl;a W;aidy fkd orkafka thska wfma fï

Ôú; .ukg ì`ÿjla fyda wjevla isÿ fj;ehs hk ìfhks'

m%{dj uyd n,hla lrf.k Ôj;a jk ñksiqka tfia

is;=j o" we;eï w`o nd, w{dkhka úiska wkjYH oE ;u

;ukaf.a Ôú; lrd


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fu;a;djf,dalkh I wf.daia;= I 2016 21


mru mQckSh jQ

oUÈj jkaokd iuh we/TqKs'''

wm uyd ;:d.;hdKka jykafia" ;uka jykafiaf.a

msßksjka mEfuka wk;=rej ie±yej;=ka úiska ±l n,d

ixfõ. Wmojd .; hq;= ia:dkhka y;rla iïnkaOfhka

jod< fial' tkï" nqÿrcdKka jykafiaf.a W;am;a;sh isÿ jQ

ia:dkh" nqoaO;ajh ,enQ ia:dkh" m%:u O¾u foaYkdj meje;a

jQ ia:dkh yd msßksjka mE jod< ia:dkh hs'

Ndr;fha msysá fï isoaOia:dkhka jkaokd udk lsÍu

tod mgka fï olajd f,dj mqrd fjfik ,CI ixLHd;

ne;su;=ka úiska isÿ lr;s' tkuq;a" wd¾Óluh ÿIalr;djhka

yd wfkalúO wmyiq;d ksid fï wisßu;a mqo ìu jkaokd

lrkakg fkd yels jk msßi wm%udKh'

tjka jQ iqjyila ie±yej;=kaf.a wfmaCIdjka uqÿka m;a

lrùu Wfoid hï wdldrhlska fyda msysgla" ms


ñ.odh mqoìfï fm!rdKsl isoaOia:dkhka /ils' ta

w;r iïuqL ffp;Hh" ke;fyd;a —pqlaLkaä ia:Qmh˜ ±l .;

yelsfõ' wm ;:d.;hdKka jykafiag tod miaj. ;jqika yuq

jQ ia:dkh iod iaurKh ùu msKsi O¾udfYdal rc;=uka úiska

fuu ffp;Hh bÈlr ;sfí'

iïuqL ffp;Hh msysá ia:dkfhka u`o ÿrla .sh úg

O¾urdðl ia:Qmfha kgUqka yuqfõ' fuu ia:dkh nqÿrcdKka

jykafia úiska oïila mej;=ï iQ;%h foaYkd l< ia:dkh

jYfhka y`ÿkdf.k we;s w;r" wo tys ia:Qmhla olakg

ke;;a tys wä;d,u iy jgod f.hl kgUqka muKla b;sßj

we;' óg wu;rj wfYdal ia:ïNh" wdrdu" Ndjkd l=á" ia:Qm"

úydr ukaÈr" ilauka u`M iy ;j;a fm!rdKsl kgUqka /ila

o olakg ,efí'

tfukau" m%:u jia

ld,h .; l< me/Ks

uQ,.kaO l=á úydrh;a"

nqÿrcdKka jykafia miaj.

uyKqkag wkka:,laLK

iQ;%h foaYkd l< ia:dkh

isysùu msKsi fu!¾h

rdc jxY iufha bÈ

lrk ,o óg¾ ;sia ;=kla

muK Wilska hq;a Oïñl

ffp;Hh;a" miqlf,l

isßfoajñ;a; Oïumd, kñka meúÈ jQ Y%Su;a wk.dßl

O¾umd,;=uka úiska j¾I 1931 § újD; l< kj uQ,.kaO l=á

úydrh;a fuu mqo ìfï § ±l .; yelsfõ'

l=iskdrdj

Ydka;s kdhlhdKka jykafiaf.a iïnqÿ mßks¾jdKh isÿ

jQ l=iskdrd kqjr u,a,j rcorejkaf.a Wmj;a;k kï i,a

Whk wo fuf,i Èiafõ' j¾;udkfha § fï ia:dkh y`ÿkajkq

,nkafka —l=Isk.¾˜ hkqfjks'

msßksjka mEug fmr tf;la ld,hla ;uka jykafia

iu`.ska isá" ;uka jykafia weiqre l< Y%djlhka jykafia,d

iy odhl msßia wjidk j;djg;a ±l .ekSu i`oyd nqÿrÿkag

uy;a ´kElula we;s jQ w;r ta wkqj" ieje;a kqjrg;a" t;kska

rc.y kqjrg;a" úYd,d uykqjrg;a jevu l< nqÿrcdKka

jykafia" wk;=rej mdjd kqjr yryd l=iskdrdj n,d .uka

.;ay'

Wmj;a;k i,a Whk winäka .,d hk ysr[a[j;S

kÈhg nei is;afia Èh iakdkh lr msßisÿ jQ wm uyd Ydka;s

kdhlhdKka jykafia" i,a Whfka i,a .ia folla w;r bÈ

l< wiqfka W;=rg ysi oud je;sßKs'

wjika jrg;a NsCIQkajykafia,d wu;d oyï ldrKd

wjfndaO lrjd mkaid


oyfï isis,iska hqfrdamh tl`M lrkd

Y%S ,dxflah fy< uyd m`ärejk

w;sf.!rjd¾y lsß`È.,af,a Oïur;k kdysñmdKka jykafia

Ydiksl .uka u`.l

kshef,k ialekaäfkaúhdkq

rgj, m%Odk ix>kdhl"

iaùvkfha iafgdlafyd,aï

fn!oaO úydrfha úydrdêm;s"

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iïud iïnqÿrcdKka jykafia úiska jfrl fmkajd jod


www.meththawalokanaya.com

fu;a;djf,dalkh I wf.daia;= I 2016 33


Living in Peace,

Unity & Harmony

The Buddha’s

teachings,

reveals that

one can live in

peace, unity

and harmony as

a member of a

normal family

in present day

society.

I would like to commence this essay with a question

“Can we live a normal life in society whilst practicing as true

ong>Buddhistong>s?”

There is a misconception in some people that Buddhism

is something only meant for the next life. Therefore, they

think that Buddhism should be practiced in the last days of

their lives.

Again, there are others who hold the view that Buddhism

cannot be practiced by ordinary people, because it is so deep

& lofty. To practice it one has to renounce one’s house hold life

& become a monk.

Those who hold such views do so due to a lack of proper

understanding of the Dhamma. The analysis of the results

and benefits of morality and meditation, which are leading

practices in the spiritual domain of the Buddha’s teachings,

reveals that one can live in peace, unity and harmony as a

member of a normal family in present day society.

One can also gain a better rebirth as a result of leading a

virtuous life in accordance with morality (sila) and meditation

practices (bhavana)

There are five benefits resulting from leading a moral

life. The first one is, acquiring and enhancing one’s material

gains - (Bhogakkhandam Adhigachchanti)

ong>Buddhistong> moral conduct enables us to control our senses.

It is true that one can live in this world without having food

for the senses. The eye needs visual objects, the ear needs

auditory objects, the tongue needs taste, the nose needs

smells and the body requires tangible objects.

When enjoying amiable and pleasurable objects we get

attached to them. With an increasing attachment, one tries

to indulge in them. If one does not know the limits and the

purpose of using these sense objects, one would spend all of

one’s earning to gain more and more sensual satisfaction.

Besides, if one’s income is not sufficient to meet the

expenses, anything would be done to earn more and more

money, regardless of its moral validity. Considered against

such a backdrop, it is obvious that observing precepts to

abstain from excessive indulgence in sensual pleasures haas a

great economic advantage.

The second one is, gaining popularity - (Kalyano

Kittisaddo) - This is the second benefit resulting from being

a virtuous person. It is true that some educated and talented

people become quite popular due to their creative and

productive performances. But, this type of fame spreads only

to a certain extent for a limited time only. Real popularity

springs up automatically when one behaves in a virtuous way.

(A stanza to come in here)

The fragrance of flowers like sandalwood, tagara flowers

and jasmine does not blow against the wind. But, the perfume

34 fu;a;djf,dalkh I wf.daia;= I 2016

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of a virtuous person blows in all directions and pervades the

whole atmosphere.

Another stanza says whosoever is perfect in morality

and possesses the right view, is established in the Dhamma,

speaks the truth and fulfills one’s duties, is highly popular and

respected by everyone. Popularity cannot be gained by force.

The third one is, they have the ability to enter with selfconfidence,

into groups that are higher in morality and higher

in social status - (visarado upasam khamati)

Evil doers are always suspicious of their behavior.

Although, they are happy when committing unwholesome

activities due to a lack of understanding of the gravity of what

they do, they will become anxious and restless when they

realize the evil consequences of such conduct.

They will feel guilty and worried for what they have

done. Therefore, they will have no courage to go to different

groups of people. Self-confidence is essential for a better

spiritual and social life.

The negative kammic energy that is generated at the

time when one engages in immoral activities does not allow

one to acquire self-confidence and positive ways of thinking.

That is why immoral people cannot associate with groups of

people who are higher in morality and higher in social status.

The fourth one is, death without confusion - (Asammlho

kalam karoti) - Dying with an impure mind is a great curse.

When some people are on their death bed it is seen that they

display great mental confusion through their body language,

facial impressions, movements and words. This indicates that

they are experiencing suffering at that very moment.

Generally, people become confused at the time of death

because they begin to remember the unholy words they have

spoken, deeds they have done and thoughts they have had

during the early stages of their life.

On the other hand, some people are extremely happy

and peaceful during the last hours of their life. Regular practice

of meditation and living a virtuous life are the surest factors

for dying with a peaceful mind, free of confusion.

The fifth one is, birth is happy world - (Parammarana

brahmalokupanga hoti) - If one can maintain peace of mind at

the time of one’s death, it would be a great blessing for him.

Regenerative kammic power and repressed mental images

and memories appear in the dying mind. If those things are

positive, then the dying person will be happy and peaceful.

That can lead one to be born in happy realms. In

Buddhism, human world and heavenly worlds are presented

as worlds where beings can enjoy sensual pleasures (Kama

sugati) and in the Brahma worlds there are two categories,

one with material form (Rupa loka) and the other one without

the material form or formless (Arupa loka). The beings in these

worlds do not intend to enjoy sensual pleasures.

On the other hand, negative mental images and negative

memories will make a dying person unhappy. They can lead

one to be born in unhappy realms. These four kinds of realms

are hell, (naraka) animal, (tirachchana) spirits (peta), demy

gods (asura).

By the way, there are eleven benefits to be gained by

practicing meditation on loving kindness. Those are…

01. Sleeps comfortably - (Sukham supati) 02. Awakes

comfortably - (Sukham patibhujjati) 03. No evil dreams - (Na

papakam supinam Passati) 04. Dear to follow human beings

- (Manussanam piyohoti) 05. Dear to non-humans beings

- (Amanussanam piyohoti) 06. Deities too protect them -

(Devata rkkanti) 07. Fire, poison or weapons will not harm -

(Nassa aggiva visam va sattam va khamati) 08. Concentration

comes quickly - (Tuvatam chittam samadiyati) 09. Acquires a

pleasant countenance - (Mukha vanno vippaseedati) 10. Dies

without being confused - (Asammulho kammam karoti) 11. If

he fails to attain Nibbana in this life, he will be born in the

Brahma world - (Brahma lokupago hoti)

Dying with one of the first four meditative absorptions

(Rupavachara jhyana) leads to birth in a sublime world of

Material Realm (Rupa loka). Similarly, dying with one of the

next four meditative absorptions (Arupavachara jhyna) leads

to birth in one of the Formless Sublime worlds (Arupa loka).

Many of these benefits apply to this present life. Only

four of them apply to future lives. Above all, Nibbanic bliss

itself can be experienced in one’s own present life.

Now, let us look at some others relevant teachings of the

Buddha, in respect to the material and spiritual progress of lay

person’s life, as described in Vyagghapajja Sutta in Anguttara

Nikaya.

On one occasion the Buddha was residing in a small

village called Kakkarapatta in the Kolian country. A lay person

by the name Dighajanu approached the Buddha and sat down

after saluting him. He then explained to the Buddha the type

of life they led.

In reply, the Buddha said, “there are four supportive

factors which are conductive to welfare and happiness in the

present life” Those are…

01. Sustained Endeavor - (Utthana sampada) - In

whatever occupation by means of which one makes a living -

whether framing, trading, cattle rearing, archery, serving the

king or practicing any other craft, he should be skillful and not

be lethargic. He should be smart and tactful in organizing and

carrying them out.

02. Securing protection - (Arakkha samapada) -

Whatever wealth that one has acquired righteously through

continual endeavor with one’s physical and mental effort, by

the sweat of one’s brow, must be carefully guarded. It should

be protected so that it would not be seized by the king, stolen

by robbers, washed away by floods or burnt up by fires. It

should not be allowed to fall in to the hands of wrongful heirs.

03. Good friendship - (Kalyana mittata) - Wherever a

person lives, in a community whether big or small, there

could be elders or juniors who are highly cultured, endowed

with faith (saddha), virtue (sila), generosity (caga) and wisdom

(panna). One should meet with them and keep company with

them. One must converse with them and engage in discussions

with them. One would then be able to gain much from their

company. Though such association, one should develop faith,

virtue, generosity and wisdom.

04. Balanced living - (Sama jivikarta) - A person who

correctly estimates the size of his income and expenses will

lead a balanced life, without being extravagant or greedy. His

income should be above his expenses and not the other way

around. It is like holding a common balance in one’s hand to

see which side is heavy and which side is light.

Most Venerable Royal Pundit

Meegahakumbure Dhammagavesi Thero

The Chief Prelate of the Malwatta Chapter of the Siamese

Sect in Australia, Chief Incumbent of Sri Lanka ong>Buddhistong>

Vihara, Lankarama, Schofield, Sydney, NSW, Australia

www.meththawalokanaya.com

fu;a;djf,dalkh I wf.daia;= I 2016 35


The Focus and Values of the Six

Ethics of the Mind Campaign

"Ethics" means doing one's duties and observing one's

role and "morality" means respecting and caring for each

other in interpersonal relationships.

Ethics must be based on morality

"Ethics" and "morality" are usually mentioned

in the same breath. Although they are closely related,

they are not identical to each other. For example, the

domain of morality does not necessarily include ethics,

while the realization of ethics must be based on morality.

"Ethics" refers to interpersonal relationships. However,

without morality we cannot speak of ethics, leaving

only ordinary interactions. The formation of ethics

will not be complete without norms of morality.

The meaning of morality is helping all those we interact with

to gain benefits and peace, and as such it has the function of

making friends. Confucius said: "Friendship with the upright;

friendship with the sincere; and friendship with the learned."

We all wish to make such kind of beneficial, wholesome

friends.

But we should also reflect: Am I a beneficial, wholesome

friend to others? Do I possess the necessary qualities and

requirements for being a beneficial, wholesome friend? If

we do, friends of ours who were not good at the outset will

transform for the better. This is the function of a beneficial friend.

The key to the realization of morality lies in ourselves. If

we only expect or demand kindness from others, asking

them to be "upright, sincere and learned friends" of ours,

while failing to reciprocate, that would be immoral of us. I

must emphasize once again: In interpersonal relationships,

ethics cannot be formed without the element of morality.

To develop correct concepts of morality we must start from

ourselves. We should give of and contribute ourselves what

Buddhism terms "compassion" or "benevolence" as it is

popularly referred to today so that those interacting with us

attain peace, and gain benefit and help. At the very least, we

should not cause them loss.

The crucial concerns and values of the Six Ethics

The Five Ethics of ancient Confucianism refer to the

ethical relationships between sovereign and subject, father

and son, husband and wife, elder and younger, and between

friends. These seemed to suffice in a traditional society.

However, the Five Ethics cannot sufficiently cover the

interpersonal relationships of modern-day society.

The Six Ethics campaign, which consists of Family Ethics,

Living Ethics, School Ethics, Environmental Ethics, Workplace

Ethics, and Ethics between Ethnic Groups. Within each of the

different areas covered by the Six Ethics, each one of us plays

not only a single role, but also actually multiple roles.

Whatever roles we play, we should develop the correct

concept: We should contribute ourselves for the sake of

fulfilling our roles and responsibilities, instead of fighting

for our interests; while seeking our own benefits we should

respect others and care about them.

Therefore, greed and fighting for gain are not in line with

ethics; the value of ethics lies in serving and giving. We must

bear this same concept in mind with any of the Six Ethics.

Family Ethics

Family ethics focus on the mutual help and interaction

within the three interpersonal relationships of husband and

wife, parents and children, and siblings. People today tend to

have small families, or at most with three generations living

under the same roof, although the latter has become rare.

The most common problems facing small families

of modern society are: Parents are not showing adequate

concern and care towards their children, while children's filial

piety, respect, and concern towards their parents are flagging.

For instance, the media often reports on the

descendants of prominent celebrities fighting amongst

themselves over their inheritance, or even filing law suits

against each other. They are only calculating their personal

interests and do not consider harmony in the family.

The family forms the most basic constituent of any society. A

healthy and happy family forms the cornerstone of a happy

and harmonious society.

Living Ethics

The main point of the living ethics is frugality, simplicity

and refraining from waste. Living Ethics is closely related to

the other five ethics because any occasion forms a part of

human life. Once, I saw an advertisement about a girl who

had bought many clothes but was not necessarily happy. In

fact, our true material needs are few, but we simply want

too much: The more we want, the more we feel dissatisfied.

The other meaning of the living ethics is respecting both others

and ourselves; in addition to benefiting ourselves, we should

also benefit others. We'll often see people throwing trash, fruit

peelings, cigarette butts, and pieces of paper on the streets

and in public places. Those who litter may think, "Somebody

else will clean it up anyway, as long as I don't have to do it."

Such an attitude and conduct damages the environment, and

is utterly irresponsible and immoral. People acting this way do

not realize that they are greatly deficient in the living ethics.

Realization of the living ethics starts from each one of us.

We should not only cherish and make good use of all the

resources in our life, but also take care of and respect our

natural environment. While seeking our own convenience, we

should also respect the rights of others.

School Ethics

The focus of school ethics is on teachers, students and

parents. I have heard complaints from many teachers, students

and parents. For example, teachers complain that nowadays

students don't act like students. Whatever mistakes students

make, teachers can't discipline, admonish, and exhort them,

or their parents will come to the school to argue with them.

On the other hand, when students don't get good grades,

the parents will say it's because the teachers are not doing their

job properly. All the teachers can do at this is sigh regretfully.

Seen from the parents' perspective, they, too, complain that

nowadays teachers have little or no enthusiasm or patience,

that they just resort to physical or verbal punishment, and

that they just put in their hours with no real commitment to

36 fu;a;djf,dalkh I wf.daia;= I 2016

www.meththawalokanaya.com


educating and nourishing young minds.

Healthy and heart-warming school ethics lies in how

to enable mutual respect and support and harmonious

interactions among students, teachers and parents, making

up the main body of school ethics. Parents and students

should respect and show gratitude towards teachers, while

teachers should treat parents and students with respect, talk

with parents, show care and understanding towards their

students, teaching in accordance with each student's ability,

to develop their potential.

Environmental Ethics

The main concern of environmental ethics is the

natural ecology, including living creatures and non-biological

resources and environments. Non-biological resources,

such as minerals, petroleum and coal, are not living beings,

but are connected to the ecology. Therefore the concern

for environmental ethics discussed here involves the direct

protection of the organic ecology and indirect protection of

various resources by maintaining sustainable balances among

them.

All plants and natural resources are related to the

survival of humanity. As consumers of natural resources we

humans should cherish and protect them. Today it is generally

acknowledged that we have only one Earth and so it cannot

be destroyed. By cutting down a tree, flattening a hill, catching

protected animals our Earth may not perish.

However, the interaction of mankind with nature,

the unbridled exploitation and destruction of natural

resources all serve to speed up the destruction of the Earth.

Although, nature doesn't speak for itself, we shouldn't waste

any materials (resources) we use in our daily life, either those

we have bought ourselves or those we receive from others

as gifts. Concern for environmental ethics involves efforts to

enrich the Earth's ecology and natural resources and to bring

about greater sustainability for the Earth as a whole, and

create a safer environment for the future survival of mankind.

This way of caring for and contributing to natural

resources and the environment is exactly the same as the way

we care for and take care of our family and relatives. That is

the kind of environmental ethics we are promoting.

Workplace Ethics

Ethics of the workplace covers a great range of workplaces

in the public and private sectors, education and academia,

agriculture, industry, commerce, and non-profit organizations.

Any workplace involves interpersonal interactions, whereby

each individual should fulfill their responsibilities and duties,

work with enthusiasm, give of themselves to their colleagues,

superiors, subordinates and society, helping others to achieve

their goals.

For example, in an industrialized and commercial

society, the enterprise ethics mainly concern the

interaction between workforce and management,

corporations and their collaborative partners, and

between corporations and consumers, all of which

should observe their roles and fulfill their duties.

Most of the entrepreneurs I know are in despair over the

difficulties of being an entrepreneur. Those responsible for

the enterprise bring their ideas, intelligence, capital and

resources, but instead of appreciating them their staff tends

to treat them as enemies, and asking and demanding for more

and more.

From the staff's standpoint, however, what they see is

different. They feel the employers exploit their time, resources

and even their lives. After giving so much of their time and

effort, the employees only get disproportionate rewards in

the end. This is a common problem in the corporate world,

with the workforce and the management in opposition to

each other, both parties demanding more rights and benefits

from the other. That is not a healthy entrepreneurial ethic.

Ethics between Ethnic Groups

Ethics between ethnic groups means showing respect

and tolerance towards other ethnic groups, cultures,

languages, customs, and religions different from ours.

When coming into contact with other ethnic groups,

we mustn't act from a sense of superiority and look down on

them, and we should definitely not be hostile to them. Rather,

we should interact with them in all sincerity so as to learn

from and serve our new friends.

Most Venerable Master Sheng Yen Thero

The Founder - Dharma Drum Mountain Temple, Taiwan,

The mainstream teachers of Chan Buddhism

& Chan master (M.A., PhD)

www.meththawalokanaya.com

fu;a;djf,dalkh I wf.daia;= I 2016 37


This own

body is there

for attaining

mindfulness,

for

development

of ultimate

knowledge &

wisdom

The Olympic Games 2016 are due to take place in Rio

de Janeiro in Brazil from 5 to 21 August 2016. Thousands of

competitors who qualified for the games will compete for the

medals. In athletics, few hundred competitors will compete

for 100 meters, yet only one will be able to win the Gold

Medal. After the games, those who won the medals will

receive accolades from various sections of society.

From an economic perspective many winners will be

approached by the clothing, perfumes, accessories and

various other industries to be the brand ambassador for their

brands. Such endorsements will result in athletes receiving

large sums of money from these companies.

In 1936 Olympic Games in Berlin, Jesse Owens won four

gold medals, 100 meters, 200 meters, long jump and 4x100

meters relay. Yet in later years of his life he had to race against

horses, do dry cleaning business and work as gas station

attendant to make a living.

He is no more, yet has left his legacy behind. Then you

also begin to wonder, what did he win? Some may say he won

The Mind

Olympics

four Olympics gold medals at 1936 games. But that too he left

behind. Some of the competitors who will compete in the Rio

games too will win medals. But that will be only for this life

and not beyond.

This year we also witnessed the Euro 2016 Soccer

Championship won by Portugal while the rest did not win

anything. The same happens in all these, be it sports, politics,

other competitions where just a few end winning something

while the rest become losers.

In victory, the victor creates kind of hatred at having

vanquished the other while the loser is filled with sadness.

But those who are of sublime peace jettison both victory and

defeat and live happily. In other words, happiness and sadness

are two sides of the same coin. When you lift the happiness

side you invariable will take the other side too.

However The Mind Olympics can make all winners

provided they are able to strive with wisdom and clarity in

the mind. The mind Olympics that I am going to write about

is meditation, both Mindfulness and Vipassana. The many

great and beautiful things achieved vide meditation cannot be

matched by any other worldly thing.

To begin with there is no need to spend Billions of

dollars to construct and maintain the various facilities. The Rio

Olympics is said to have cost US$ 9.7 Billion. Mind Olympics

can take place in isolation or with others, either at one’s own

residence or a meditation center.

Unlike in sports or any other exercise seeking victory

one will not create any personality ethic with mind Olympics.

Indeed mind Olympics enables anyone who practices to get

rid of the personality ethic.

Let me relate a story from Zen Buddhism. Once upon a

time there was a meditation teacher who was known for his

38 fu;a;djf,dalkh I wf.daia;= I 2016

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strict discipline. Two friends who went to the retreat were told

to play a game of Draughts. One was very good at Draughts

while the other was not.

With each move the friend who was not good at Draughts

was moving to a losing end. The other player realizing that

his friend was going to lose suddenly made two moves which

changed the complexion of the game and was now on the

verge of losing. The teacher was watching the game with a

sword in his hand, and the loser was afraid for his life.

What happened next? Suddenly the teacher bent down,

took the Draughts board and threw it away together with the

game pieces. It is said that the two players both achieved

SATO, or became stream Enterers (SOTHAPATHTHI).

Mind Olympics will not create hatred towards losers or

sadness in losers. Also the benefits derived will multiply with

each day’s meditation. When will the citizens of this planet

ever realize the value that can be gained both spiritual as well

as in health from Meditation?

Realize that you are only the caretaker

Brahmin Bavari at the tail end of his life having retired

from the king’s court was dwelling in an abode near a river.

One day another Brahmin came to see him and asked for

some money. Bavari told him that whatever money he had

in possession was spent on worshipping deities and that he

was devoid of any money. The other Brahmin got enraged and

cursed Bavari saying that his head will break up into seven

pieces.

Hearing these words, Bavari became very sad and

contemplated about what might happen. Then a certain god

told him that the other Brahmin does not know the head or

breaking of the head into pieces. He also informed that the

Enlightened One is now in this world, dwelling in Sravasthi and

told him to see the Enlightened One.

Since Bavari was old and feeble he requested 16 of his

disciples to visit the Enlightened One and to ask questions by

thinking about the questions only and not to speak with the

Enlightened One.

Among the youth was one young person named Kappa.

Approaching the Enlightened One he thought of his question

thus,

“Stranded in the middle of a lake and about to be

engulfed by huge currents, Enlightened One please tell them

of an island of refuge”

Then the Enlightened One said, yes Kappa I will tell you

of that island of refuge, “neither owning nor grasping, that

is the island of refuge where old age and death no longer is

there”

What are the four currents? They are Desire, View,

Existence and Ignorance. These currents have engulfed us

and make us believe in a self, and thus creation of self-view.

This self wants to own it all, of self, those around us, of all the

things around us. But sadly we do not realize that we own

nothing from the time of coming till the moment we depart.

The Enlightened One often used similes to explain the

deeper meaning of the dharma. In my most humble way with

utmost reverence to the Enlightened One I shall try to use

a simile hoping that it would provide an understanding and

shed some light on the matter.

Let us think of a motor car. It is owned by a person but is

driven by a driver. The wise driver will wash the vehicle daily,

top up radiator with water and fill the tank with fuel & oil and

if an electric car charge the battery.

He will drive the car carefully on the road. If it meets with

an accident, will inform the owner and get it repaired may be

through insurance. But he does not try to own it knowing it

is not his vehicle but that he is only the driver cum caretaker.

On the contrary the owner will get unhappy if the car

gets damaged or if corrosion sets in.

It is the same with this somatic body, and we are only

caretakers for a certain period. We did not bring it and nor

will we take it away with us. This body is there not to be

glamorized or glorified, because it is a heap of many forms of

fecal matters with a very thin coating covering it. To the wise it

is a means given to help them understand the impermanence

of it all.

In the KAYANUPASSANA section of SATHIPATTANA SUTTA

it is stated, “This own body is there for attaining mindfulness,

for development of ultimate knowledge & wisdom,

development of mindfulness and live not leaning on this sixagency

world and not grasping it either.

Thus we must understand this body of ours is a facility

that can be used to contemplate the impermanence and

striving with mindfulness and wisdom attain the ultimate,

nibbana, just as the extinguishing of a lamp.

According to the Dhammapada - Magga Vagga (The

way or the path), “Eso’va maggo natth anno - dassanassa

visuddhiya - Etamhi tumhe patipajjatha - marass etam

pamohanam” - This is the only path and there is no other for

the purification of vision. Tread this path to overcome Mara

(Death).

“Sabbe Sankhara aniccati - yada pannaya passati - Atha

nibbindati dukkhe - esa maggo visuddhiya” - He who realizes

that all conditioned things change will be passive in pain. This

itself will lead him to purity.

“Vacanurakkhi manasa susamvuto - kayena ca akusalam

na kayira - Ete tayo kamma pathe visodhaye - aradhaye

maggam isippaveditam” - Let a person watch his speech,

restrain his mind and not engage in bodily misconduct. He

who purifies these three paths of action will tread the way

proclaimed by the sages.

“Yoga ve jayati bhuri - ayoga bhurisankhayo - Etam

dvedha patham natva - bhavaya vibhavaya ca - Tath attanam

niveseyya - yatha bhuri pavaddhati” - Wisdom arises from

meditation and it wanes in the absence of meditation. Knowing

this two-fold way for the arising and waning (of wisdom), let

one engage himself in the way wisdom grows.

According to the Dhammapada - Dhammattha Vagga

(The just or righteous), “Na tavata dhammadharo - yavata bahu

bhasati - Yo ca appamapi sutvana - dhammam kayena passati

- Sa va dhammadharo hoti - yo dhammam nappamajjati”

- One who speaks much is not a bearer of the Dhamma on

that account. One who lives according to the little he hears of

Dhamma, not neglecting the Dhamma, is indeed a beaver of

the Dhamma.

“Na vakkaranamattena - vannapokkharataya va -

Sadhurupo naro hoti - issuki macchari satho” - A jealous,

selfish and deceitful man cannot be called a virtuous person

merely because he is eloquent and handsome.

Sugath Rajapakse

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fu;a;djf,dalkh I wf.daia;= I 2016 39


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fu;a;djf,dalkh I wf.daia;= I 2016 43


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