“Mettavalokanaya”
Offered to the High Buddhist Monks in
Malaysia….
Most Popular & leading Buddhist Magazine in Sri Lanka,
“Mettavalokanaya” Monthly Buddhist Magazine was recently
presented to the High Buddhist Monks in Malaysia by the
Founder, President & Chief Editor of Mettavalokanaya, Mr.
Buddhika Sanjeewa, at Kuala Lumpur, Malaysia on September
23 - 27, 2017. This is the first time that a Sri Lankan Buddhist
Magazine was presented to the High Buddhist Monks in
Malaysia.
The first photograph shows, “Mettavalokanaya”
presented to the Most Venerable Datuk Kirinde
Dhammaratana Thero - the Chief Sangha Nayaka of
Malaysia & Chief Incumbent of the Buddhist Maha Vihara,
Brickfields, Kuala Lumpur, Malaysia.   Second photograph
shows, “Mettavalokanaya” presented to the Most Venerable
Bhutawatte Sri Saranankara Nayaka Maha Thera - the Chief
High Priest Judiciary of Malaysia and Chief Monk of Sri Lanka
Buddhist Temple, Sentul, Malaysia.
The third photograph shows, “Mettavalokanaya”
presented to the Most Venerable Master Hui Hai Thero - the
Rector of Dharma Buddhist University, Pahang, Malaysia. The
2 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
last photograph shows, “Mettavalokanaya” presented to the
Mr. Wong Liang Yew - the General Secretary of Thean Hou
Temple, the world popular Taoism and Confucianism Temple,
in Malaysia and the Selangor & Federal Territory Hainan
Association.
“Mettavalokanaya” Buddhist Magazine has been
successfully distributed to over 40 countries up to date,
and also to all districts across Sri Lanka. “Mettavalokanaya”
Buddhist Magazine’s slogan is “The Aspiration of Metta
(Loving kindness) to Enlighten the Minds”. Our mission is to
write and publish on pure teachings of Buddha and share
them via different print media and online media platforms
with the whole world.
“Mettavalokanaya” Buddhist Magazine will continue to
aim to be the magazine that will take the higher teachings
of the Enlightened One to those in Sri Lanka and across the
world. The magazine comprises of special articles written by
leading Buddhist Monks in Sri Lanka & overseas as well as lay
people.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 3

The Classification of Mind….
Most Venerable Yalagamuwe Dhammissara Anunayake Thero
The Anunayake of Udarata Amarapura Maha Nikaya, Chief Incumbent of Sakamuni
International Buddhist Centre in Tokyo, Chief Incumbent of Viharagoda Dimbulana
Pirivena Temple, Director of Dhammananda Viddiyatana Pirivena, Honorable President
of Japan Sri Lanka International cultural & social development foundation (JSICSF) &
Chief Sanganayake Thero in Japan.
In Abhidhamma, the colorless consciousness, only a
single kind of mental phenomenon, is divided into eighty-nine
kinds from many aspects, such as its associated mental factors
{cetasaika), sense-doors {dvara), sense-objects {arammana),
realm {bhOmf), and so on. In this discourse, however, the
Buddha classified the mind into sixteen kinds (or eight
couples) from ethical aspects as follows:
01. A desire associated mind and desire-disassociated
mind
02. An aversion-associated mind and an aversion
disassociated mind
03. A delusion-associated mind and a delusion
disassociated mind
04. A contracted mind and a distracted mind
05. An advanced mind and a basic mind
06. A surpass able mind and an unsurpassable mind
07. A concentrated mind and an un-concentrated mind
08. A liberated mind and an un-liberated mind
01. Desire-associated Mind
The Paji word “sa-ragd” literally means "ragaassociated."
The word "raga" is normally translated as 'Nust" and that
generally refers to romantic feelings. In the context of
satlpatthana, however, the term "raga" refers to lobha, which
includes not only lust but also many other mental states, such
as greed, selfishness, desire, attachment, craving, clinging,
wanting, passion, family love, romantic love, and so on.
To cover all the range of its meanings, the word is
translated here as ''desire," which can indicate raga in different
degrees and different forms according to different kinds of
desirable objects, such as:
• The desire {raga) for material things, like: money,
cars, houses, Phones, Pods, jewelry, flowers, food, clothing,
medicine, and so on.
4 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
something or when we are worried or anxious about someone
or something. It always comes along with the unhappy
feeling {domanassa) and offensive attitude {patighd). The
Abhidhamma divides it into two kinds by modifying it with
"unprompted" and "prompted," because it sometimes takes
place by itself without being prompted, but other times it is
prompted by thinking about negative aspects of someone or
something.
Diametrically opposite of the aversion are loving
kindness and compassion. The mind that is accompanied by
these mental factors is literally called "aversion-dissociated
mind." So, this aversion dissociated mind takes place when
we act, speak or think of something with loving kindness,
• The desire {raga) for living things, like: girlfriends compassion and understanding. In any case, the most effective
and boyfriends, husbands and wives, parents and children, way to deal with aversion is, of course, to note it as "aversion,
brothers and sisters, friends and colleagues, students and aversion, aversion...," whereas if we feel compassionate, note
teachers, employers and employees, and so on. it as "compassionate, compassionate, compassionate..."
• The desire {raga) for something conceptual like: 05 - 06 Associated or Disassociated with Delusion
beauty, popularity, reputation, respect, self-image, high social The Pan word for "delusion-associated" is samoha. Here,
status, high living standard, and so on. moha literally means "cloudy (mind)" referring to ignorance
• The desire {raga) for pleasant feelings like: comfort, and illusion or not knowing {appatipatti avijja) and knowing
happiness, sensual pleasure, sexual pleasure, and so on. falsely {michapatipatti avijja). For example, It Is Ignorance If we
Classification of "Desire-associated Mind" - This desire- do not know what the body Is, while It Is Illusion If we mistake
associated mind arises on such occasions as when we think the body for "I" or "mine." Such mental states are sometimes
about having a desirable object (like a car or a partner); when associated with skeptical doubt or confusion (yicikicchs) and
we actually get it; when we enjoy it; or when we become other times with wandering minds {uddacca). Most of the
attached to it. In the Abhidhamma and commentary on the time, we have a wandering mind thinking aimlessly.
Satipatthana Sutta, this desire-associated mind is technically The train of thought always keeps on going without any
divided into eight kinds by modifying it with three pairs of fixed destination. Moreover, this delusion-associated mind
phrases: "with or without illusion," "with happy or neutral underlies all sorts of unwholesome activities, speech and
feeling," and "prompted or unprompted." thoughts. So, this delusion-associated mind arises on such
Buddha gave up the great opportunity for his full liberation
For example, when thinking about buying a car or occasions as when we think It Is I who Is doing, speaking or
under the guidance of Dipahkara Buddha and, instead,
having a partner, sometimes we feel pleasant and other thinking; when we feel as If we were someone unique and
took great pains going through the cycles of life and death
times indifferent or neutral. Such mental states sometimes ageless; when we find another person lovable or despicable;
{sarhsara) for eons fulfilling his parami so that he could help
take place by themselves without being prompted, but other when we have wandering thoughts; or when we get confused
beings to become liberated.
times they are prompted by thinking about the advantages of between right and wrong.
In our day-to-day life, while we are working hard to earn
having a car or a partner. Moreover, this mental state is mostly 07 - 08. Contracted or Distracted
our living, we sometimes think about saving money to give to
associated with illusory sense of "I." As for the first two stages "Contracted mind" refers to the laziness which Is literally
our parents or to contribute to a charity, etc. Although these
of enlightenment, it does not have this illusory sense of "I," known as sloth-and-torpor {thina-middha). Sometimes, we are
thoughts may appear to be trivial, they signify the selfless
because it has been uprooted. Inactive and unwilling to put effort in something wholesome
nature of mind. At such moments, there arises the selfless
However, even without having this illusion of "I" they like meditation practice. We often give lame excuses for our
mental state that is literally called "desire-dissociated mind."
can still be attached to things and people. So, even when we failure to do good and beneficial things. For instance, we may
This is classified into eight kinds (in Abhidhamma and the
can eradicate the illusory sense of "I," desire or attachment make excuses that we cannot practice meditation, as we are
commentary on Satipatthana Sutta) by modifying it with three
will still persist. It is desire that creates what we are now. We too busy, or too weak, or the weather is too cold or too hot,
pairs of the phrases: "with pleasant or neutral feeling," "with
cannot uproot it until we are fully enlightened. The best way and so on. With such laziness or nwillingness, the mind is said
or without understanding," and "prompted or unprompted."
to react to such a desire-associated mind is, of course, to note to be contracted because at this moment we do not act, speak
This mental state is wholesome, but it may be
it, as "desire-associated mind, desire-associated mind..." or or think of anything clearly and distinctly.
counterproductive if it makes our ego bigger. So, the best way
just "desire, desire..." 09 - 10. Advanced or Basic
to react to it is, of course, to note it as "desire dissociated
02. Desire-dissociated Mind Here, two Paji words mahaggata and a-mahaggata
mind, desire-dissociated mind..." or "selfless, selfless..."
"Desire-dissociated mind" refers to selfless nature of the literally mean "Great" and "Non-great." In harmony with
03 - 04. Associated or Dissociated with Aversion
mind. Generally, we human beings are regarded as selfish in the context, however, they are translated here in common
The Paji word for "aversion-associated" is sadosarii. In
nature. Our activities are motivated by self-interest. For our language as "advanced" and "basic." In Abhidhamma, the
this phrase, the word dosa is normally translated as "anger."
survival, we are often selfish and aggressive. And with our progressive stages of mind are stated from the very basic
Actually, dosa literally means "destructive (phenomenon),"
over concern about survival, we often over-react to conflict to higher basic and advanced levels, which are respectively
including several kinds of mental states such as dislike,
by fighting a war. described as unwholesome minds {akusala), worldly
disgust, hostility, resentment, hatred, aversion (in an active
However, there are thousands of non-profit organizations wholesome minds {kamavacara), and jhanic mind {mahaggata)
sense), and fear, worry, anxiety, disappointment, frustration,
and humanity foundations that signify the selfless nature of and supra-mundane mind {lokuttara).
depression, and so on (in a passive sense). To cover the entire
the human mind. We make donations to charities, foundations In the case of mindfulness practice, supra-mundane
range of its meanings, the word dosa here is translated as
and non-profit organizations with unselfish mental states. minds are not taken as a meditative object. So, among the
"aversion."
Actually, there can be thousands of people who will three remaining kinds of minds, the jhanic mind is regarded as
The mind that is associated with this aversion takes
even sacrifice their life and limbs if they feel their sacrifice the advanced and the other two as the basic.
place when we are angry or unhappy with someone or
would bring worthwhile benefits to humanity. Our would-be
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 5
 The Mindfulness….
Most Venerable Dr. Bhiksuni Ming Yu
The President - Chinese Young Buddhist Association in Taiwan & the Honorary Adviser
of the World Alliance of Buddhists (WAB) and President of the Outstanding Women in
Buddhism Awards 
When we fall asleep, for example, we do not really know
what is happening to us or to our surroundings; therefore,
we are open to all kind of dangers and disasters like enemies,
wild animals, floods, fires, earthquakes, and so on. For many
reasons, we are exactly like someone who is asleep, since we
do not know what is happening to us. We do not know we
are changing physically, mentally and emotionally at every
moment.
In other words, everything is changing in us without our
knowledge or consent to that. Thus, we are open to all sorts of
mental defilements {kHesa) and their resultant misfortunes. In
this sense, we are exactly like someone who falls asleep and is
open to all sorts of dangers and disasters. Out of compassion,
therefore, the Buddha taught us how to wake up from this
kHesa sleep by developing the seven awakening factors as
mentioned above.
Below are the Seven Awakening Factors:
1. Mindfulness that refers to being mindful of mental
and physical phenomena by practicing the exercises described
in this discourse.
2. Investigation of dhamma, which means discerning our
mind and body as they really are.
3. Energy which refers to being inspired, enthusiastic and
energetic when we discern mind and body without identifying
them as "mine."
4. Gratification which means being gratified with such
dhamma experience.
5. Tranquility which naturally follows gratification.
6. Concentration in the wake of gratification and
tranquility.
7. Equanimity which refers to the stable mind unaffected
by any kind of sense-objects, pleasant or unpleasant."
The Awakening Factor of Mindfulness
Affected by different sense-objects at every moment, we
have different emotions and feelings along with different facial
expressions and different physical gestures at every moment.
We are not aware of them unless we are mindful. We do not
know what is truly happening to our minds and bodies and
how fast mental and physical phenomena are changing in us.
We feel as if we are someone special and ageless.
6 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
How deep this illusion is! To overcome this illusion, the
Buddha instructed us to be mindful of the mental and physical
changes by observing our bodily actions, feelings, thoughts,
etc., as mentioned in the previous sections. The mere presence
of Mindfulness can counter illusion and illusion-based mental
defilements {kilesa). In other words, Mindfulness helps
awaken us from the sleep of Illusion and therefore, is called
an "awakening factor."
The key to developing the awakening factors is to be
mindful at all times and on all occasions, even in the restroom
as the Buddha instructed in the previous section. Only with
such continuous mindfulness and strong concentration can
we discern mental and physical phenomena beyond the
conceptual forms and without identifying them as "I" or
"mine." With this discernment, we can realize what our mind
and body really are (i.e., their characteristics, sabhava), how
they arise (i.e., their conditionality, sahkhata), and how they
disappear (i.e., their Impermanence, samanna).
At this moment of realization, we are considered to
be awakened from the illusion and illusion-based mental
defilements. The next moment, however, we may fall asleep
again in terms of illusion when we think that it is "I" who
is seeing something or someone beautiful or ugly. Then,
we are exposed again to the enemies, namely, the mental
defilements, such as greed, lust, attachment, anger, hatred,
and so on. Thus, at the early stages of developing mindfulness,
we can only become awakened momentarily. But, at the
mature stages, with more continuous mindfulness, we can be
awakened for a longer period. Eventually, we will become fully
awakened from all illusions once we are fully enlightened.
The Buddha instructed us to know the awakening factor
of mindfulness from four aspects thus:
1. If the awakening factor of Mindfulness is present in
him, he knows "there is the awakening factor of Mindfulness
in me.
2. If the awakening factor of Mindfulness is not present
in him, he knows "there is no awakening factor of Mindfulness
in me."
3. He knows how the un-arisen awakening factor of
Mindfulness can arise.
4. He knows how the arisen awakening factor of
Mindfulness can be perfected by development.
With continuous Mindfulness and strong concentration,
not only the meditative objects (mind and body) but also the
Mindfulness of them can become known to us successively.
This is what we call "dual insight" {pati-vipassana) it is like the
first thought moment that is known by the second. This is how
we know Mindfulness to be present in us.
Sometimes, we note the meditative objects but cannot
penetrate deeply into the phenomena, since our Mindfulness
is superficial and our concentration is not yet strong enough.
Then, we can come to know that Mindfulness is not present
in us. Based on these experiences, we are able to realize how
Mindfulness can arise and be perfected.
Investigation of Dhamma
"Dhamma" here refers to the mental and physical
phenomena, while "Investigation" means to see them this
due! Insight is more obvious at the fifth stage of progressive
vipassana insight (bhaya-nana), in which we can see the
phenomena (objects to be noted) and the Mindfulness of
them disappear in pair according to Patisambhida-magga.
As they really are. So, ''Investigation of Dhamma"
does not mean to analyze the dhamma (mind and body)
using our rational thought process. If we observe the four
meditative objects, such as the body (like the rising falling
of the abdomen), feelings (like pleasure and pain), the mind
(like thoughts), or dhamma (like seeing, hearing, etc.), we
will discern mental and physical phenomena beyond the
conceptual form or shape.
For example, when we walk mindfully focusing on the
feet, we can discern beyond the conceptual form of the feet
the physical phenomena, such as lightness or heaviness,
pressure or vibration, warmth or cold, and so on. Regarding
mental phenomena, say, we have pain in our shoulders, if
we are mindful of the pain; we will see the pain (with satl)
distinctively and separately from the shoulder or the body. In
other words, once we can observe pain without identifying it
as my pain, the pain will no longer bother us. To discern mental
and physical phenomena in this way means to investigate the
Dhamma {dhamma-vicaya). So, "Investigation of Dhamma"
or the discernment of mental and physical phenomena is
just the natural outcome of developing mindfulness, the first
awakening factor.
The Other Awakening Factors
With a clear discernment of mind and body, we will
naturally become enthusiastic, energetic {viriya), gratified
with our dhamma experience calm and tranquil {passaddha),
mentally stable, concentrated {samadhi), and unmoved
{upekkha) by pleasant or unpleasant sense-objects. Thus,
the Seven Awakening Factors successively arise starting
from mindfulness. In other words, they form a conditionally
related sequence, with mindfulness as the Initial cause and
foundation.
This confirms that the development of these awakening
factors Is a natural outcome of mindfulness. This causal
sequence Is often described elsewhere In the discourses
and proceeds from gratification to tranquility, happiness,
concentration, and culminates with the arising of wisdom and
realization.
To Know the Awakening Factors the awakening factors
does not mean to observe them deliberately but to understand
them through our own experience as facets of the progressive
vipassana Insight; or. In other words, to see them arising during
the actual practice. We will become spontaneously aware of
these facets when they become prominent during certain
stages of vipassana Insight. According to the commentarial
definition of sambodhi, these seven factors arise in a meditator
starting from the fourth stage of vipassana.
The awakening factors can be developed by a broad
range of meditation exercises including, for example,
contemplation of a decaying corpse, development of loving
kindness, mindfulness of breathing, or contemplation of the
three characteristics. This indicates that to contemplate the
awakening factors does not mean to observe them deliberately
but to see them arising while practicing meditation.
Starting from the insight into arising and passing
away (of mental and physical phenomena), a meditator
develops the awakening factors and can be called sambodhi.
(Lidayavayahanuppattito patthaya sambodhi-patipadayam
thito nama hoti.) (from sub-commentary on Satipatthana
Sutta) insight.
According to the Progressive Vipassana Insight,
however, "mindfulness" can become obvious starting from
the first stage (i.e., the insight into mind and body {nama-
rupa-pariccheda nana), ''investigation of dhamma" becomes
vivid starting from the third stage (i.e., the insight into three
common characteristics {samasana nana), "energy" and
"gratification" are the most obvious among others at the
fourth stage (i.e., the insight into arising and passing away
{udayabbaya nana), and the last three factors, tranquility,
concentration and equanimity, are most prominent at the
eleventh stage, the insight that is unmoved by sense-objects,
pleasant or unpleasant {sahkharupekkha-nana). During these
stages, we will become aware of the corresponding awakening
factors without deliberately trying to observe them.
Indeed, these seven awakening factors are perfected and
become known to us through the reflection of enlightenment
{paccavekkhana nana) when we reach one of the four stages
of maggaphata enlightenment.
In this sense, the Buddha instructed us that, if an
awakening factor is present in us, we should know that there is
an awakening factor in us; if an awakening factor is not present
in us, we should know that there is no awakening factor in
us. We should know how the un-arisen awakening factors
''Three common characteristics" refers to impermanent,
insubstantial and impersonal natures of mind and body. These
three characteristics begin to be known to us at the second
stage of vipassana insight when we see mental and physical
phenomena changing process by process (but not yet moment
by moment). Can arise and how the arisen awakening factor
can be perfected by development.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 7

Importance of Human Behavior
And Making Choices….
Most Venerable Phrarajbhavanajahn (Luang Por Dattajeevo Bhikkhu)
Vice Abbot of Wat Phra Dhammakaya, Vice President of the Dhammakaya Foundation,
Most Popular and Respected Dhamma Teacher & Author in Thailand.
development and at the appropriate stages in our lives, have
the opposite effect to bad habits. They give us the discipline
and willpower to overcome kilesa before it can take hold, even
to the extent of avoiding many of kilesa’s numerous avenues
of approach altogether. If we by habit refrain from harmful
addictive and habit-forming practices and behaviour, then
we will not suffer the consequences of those bad habits. The
consequences of our good and bad habits not only affect us in
this lifetime, but carry on with us into the next lifetime and so
on. Giving into bad habits perpetuates the habit of suffering
from one lifetime to the next and therefore should not be
considered carelessly.
Once a bad habit has taken hold, it will require
exceptional sustained and focused effort based on right
education and practice to defeat. Even when defeated, it will
remain in the background awaiting a moment of vulnerability
to overpower its victim once more. Only when the victim has
full awareness of its presence and is armed with the wisdom
within the precepts and Dhamma will they be able to follow
The Noble Path without fearing what is lurking in the shadows.
The early stages of an individual’s life are influenced
primarily by their home environment, the examples they are
set by those around them and the standards of self-discipline
Definition of Behavior imposed upon them. They are receiving directly and indirectly,
Definition of Habit habit-forming knowledge and education and are extremely
vulnerable to kilesa during this period. Habits are easy to
A person is said to have a habit when a response, acquire or form, but difficult to break and should be formed
action or pattern of behavior is repeated over and over, even only with the right guidance, right knowledge, informed
though that individual may be unaware of this repetitiveness. awareness and enlightened respect for their consequences.
Personal habits may fall into three categories: beneficial, The parent, guardian or teacher should seek to
harmful and innocuous. Innocuous habits may just be part encourage good habits and make their pupils aware of their
of the individuality and personality of a person and of no bad habits, giving them the support and guidance to eradicate
consequence or impediment to realizing full potential as a or diminish bad habits whenever they become apparent.
good human being. However, when we consider bad habits Three Essential Virtues in Developing Good Habits
compared to good habits the consequences play a crucial role The student’s education is imperfect and critically flawed
in the individual’s development and potential. if it does not include the three essential virtues that must
By their very definition, habits are very hard to change be practised in developing good habits, which are Respect,
once established. Firstly, one has to be made aware of the Patience and Discipline. The first of these three essential
habit and, secondly, the individual must have the reasoning virtues is the respect we pay by acknowledging the goodness
and motivation to break the habit. For many, even with reason that exists in the environment, people, worthy behaviour,
and motivation, the craving or compulsion proves too much knowledge, objects, events and practices as truly embodied
to overcome and the habit remains. There are many people within the Dhamma.
who repeatedly try to give up a particular bad habit they have We reveal our respect with thoughts and physical
without success. Often, trying to give up becomes as much displays of admiration and deference. Students must be
of a habit as actually achieving the goal, such is the power of encouraged not only to observe the goodness in others and
bad habits. Bad habits are the manifestations caused by the things as described above but also to absorb these goodnesses
intrusion of kilesa into our minds and are always destructive into their own lives and behaviour. Then, with due humility in
in one way or another. their conduct of body, thought and action, in return they will
Good habits, especially if acquired during early develop respect and love from all who know them.
8 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
The second virtue is that of patience. This is the with good and desirable results. Some of the results will be
capability of an individual to remain calm when confronted apparent while others will be carried forward to our afterlife
with delay, provocation or unfavourable circumstances that and future lives. The circumstances of our present life are
impedes their personal progress or causes them to encounter results of the consequentiality of our thoughts and actions in
difficulties. A person who posses patience will not suffer previous lives.
irritation or frustration but create goodness in their place. We Living a good life is the preparation for being reborn as
can consider four kinds of patience. Firstly, that of the body a human being in the next life in preferential circumstances.
in interaction with the environment, such as having to take a Alternatively, living a life with disregard to our human conduct
detour that requires walking further, or having to endure hot and cognitive status as a species will create unfavourable
or cold weather conditions and all kinds of inconveniences of kamma to the detriment of our future afterlives and rebirths.
a physical nature. When accumulating bad kamma they are like prisoners in their
Secondly, there is the patience that is needed to deal own kammic cells, unaware of their perpetual imprisonment.
with enduring sickness and pain from within our own bodies Unfortunately, as aforementioned, this prison of life is so
or, compassionately, through our emotions, for those of our vast that we cannot see the walls, often fail to recognize our
loved ones or others who are in our care or of whom we are imprisonment, and fail to take action to remedy the effects of
aware. Thirdly, emotional patience is required to deal with our at-risk and harmful situation.
stress, eagerness, disappointment, despair and heartache. As kamma has such an important influence on our
Fourthly, we must develop the patience to maintain endurance behaviour and circumstances, to know its nature empowers
to overcome the negative intrusion of kilesa that constantly us with the ability to shape its character and the future
tries to deflect our positive thoughts, words and actions. influence it will exert over us. The meaning of kamma is action
This brings us to the third virtue, that of discipline or, with intention; good kamma is action that is not swayed by
more specifically, self-discipline, which is the ability to apply greed, anger or delusion.
conscious self-control and orderliness to personal thoughts, We may have an effect on our kamma in three ways,
words and actions. We may further clarify this discipline in through thought, speech and actions, mindful that good
terms of behaviour that is controlled, calm and in keeping thoughts, words and actions produce good kamma, whilst
with the requirements of being a good human being, a good bad thoughts, words and actions produce bad kamma, which
teacher, a good student and a righteously upstanding member equates with sufferings.
of the community. Therefore, it is profoundly important for a good teacher
This discipline of the self reaches into the community by to strive constantly to create good self-kamma. This is not only
interaction, reducing contention and conflicts whilst creating beneficial to the teacher but also provides a model of good
a climate for right thought, word and deed to be applied in practice for the pupil to look up to and respect. By creating
accordance with both the laws of the society in which we live good kamma from lifetime to lifetime, eventually the prison
and the moral laws expounded within Buddhist doctrine that will be destroyed and the cycle of rebirth and suffering will
apply to all human beings wherever they may be. With correct transcend even the spiritual concept of heaven and hell,
tuition, discipline becomes a habit of second nature that is allowing the human entity to attain Nirvana.
employed in all aspects of the student’s life Teaching the
Habits of Respect, Patie nce and Discipline The components
that are required to teach efficiently and develop respect,
patience and discipline in students are a peaceful and calm
atmosphere, suitable facilities and equipment, and good
approachable teachers who can manage and balance moral
and academic studies.
However, we should note that all this is to no avail
if students have not been properly prepared for formal
education in that they have developed the appropriate
personal skills, values and habits in their early formative years
within the home place or community in which they were
raised and nurtured. If formative years have been neglected
the teacher must first address a student’s desire to take good
personal care and to do good things. Then this will create the
right conditions for the student to recognize and seek the
benefits of a good education.
Effects of Habits Formed and Choices You Make The
Law of Kamma
We are all individual, each unique in our physical make-
up and kamma. This is what makes one person different from
another, even between identical twins. We have considered
the Body and the Mind with the factors that influence their
efficiency and operation but there is another factor that
makes us who we are, and that is our kamma.
Everyone is subject to the Law of Kamma. When we
conduct ourselves in a moral and good way we are rewarded
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 9
 Peace & Harmony in Pakistan….
Dr. Pornchai Pinyapong
President of World Alliance of Buddhists (WAB)
Pakistan has been known as Islamic country for a long
time. The state religion in Pakistan is Islam, which is practiced
by about 95 – 98% of the 195,343,000 people of the nation.
Pakistan has the second largest number of Muslims in the
world after Indonesia. There are only about 2,000 Buddhist
Families in the remote country and no Buddhist monks in this
country.
The name Pakistan literally means "land of the pure"
but many times we also heard about the suicide bombs and
politic crisis in Pakistan. Wikipedia reported Terrorist incidents
in Pakistan in 2016, there are the Terrorist incidents every
month and many people were killed about 03 incidents in
every month.
However, Pakistan had been the Buddhist Land before
, Ghandara the cradle of civilization , first Buddha Statue was
built here, Taxilla, Capital of Ghandara Civilization, has been
known as a hub of Buddhism, a centre of learning, an urban
metropolis and a meeting point of various cultures.
Takibahi - we can see the great Buddhist place in the past.
The Dharmarajika - a large Buddhist stupa for Dhammaracha
in the area of Taxila are also World Heritage. In the museum
most of the treasures are Buddha statues and things about
Buddhism.
After the Independent of Pakistan since 1947, there are
many Buddhist Leaders and Peacemakers try to co-operate
with the government and local people to promote some
Buddha teaching as a way of life for the harmony and peace
of society.
Raja Tridiv Roy, King of Chakma in the Rangamati Hill
tract, Chittagong, Bangladesh. He established All Pakistan
Buddhist Association after 1971 and he was only one Buddhist
Family in Islamabud, Pakistan. During his live time in Pakistan
he welcomes Buddhist Leaders from many countries, before
he passed away on September 2012.
The World Alliance of Buddhists (WFB) representatives
officially visited Pakistan on March 2010 with 4 monks 4 lay
people as official guests of Pakistani Government.
10 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
Peace Revolution Project –
In this project, there are students learn meditation online
from 214 countries regardless of race and religions. Pakistani
people learning meditation online too. Save Mes Aynak
Campaign by Prof. Dr. Tarsi and Dr. Nadia Tarsi , who working as
an Archeologist and see the great valuable of Buddhist Site in
Mes Aynak which far from Kabul, capital of Afghanistan about
40 kilometers. Dr. Nardia worked with networking to Save Mes
Aynak by asking Afghanistan Government to postpone doing
Copper Mine in 2012 and at last the Government postpones
doing the Copper Mine 03 years.
Peace in Pakistan project started again on 2011, our
team were invited to join the Interfaith Conference between
Buddhism and Islam with participants from Pakistan, Thailand
and some other countries by Social Civilization of Pakistan
(SCP).
First time we came to Pakistan, I am very surprised
people are friendly and always smile. They think I was Chinese
people; they loved Chinese people so much because China
helps them a lot. At that time we have 02 Buddhist monks
from Thailand came with us, the monks taught meditation in
the conference, in Raja Tridiv Roy home, in the Buddhist Sites.
They all very interested to learn to seek for inner peace, inner
happiness inside our body.
Many Medias report about Buddhist monks in the
Buddhist world Heritage in Pakistan. The color of monk robes
contrast with grey colour of the Buddhist sites rocks make
the monks more outstanding and made the places look more
sacred, colorful and lively.
The first Interfaith Conference was successful especially
many participants from Pakistan can learn meditation from
Thai monk. So the 02nd Conference in Thailand in 2012 the
topic was 'Buddhism, Sufism and Modernity'.
Then the 03rd Conference come to Pakistan again the
topic is "The Role of Islam and Buddhism in Promoting World
Peace and Harmony" from 03 - 05 March, 2014, Pakistan. The
Conference is so successful and have other activities such as
visit the only one Sri Lanka Buddhist temple in Islamabad We
have a chance to pray for world peace, meditate spread our
loving kindness there, which take care by Sri Lankan Embassy.
Pakistani friends were very interesting in our activities
we had done and some follow us to do activities, some just
observed but them all willingly to bring us to visit this place.
“The Concept of Dharma in Buddhism and Shariah in Islam”
on November 03 - 05, 2015, heald in Thailand. “Muslim and
Buddhist sacred art and architecture” December 27 - 28, 2016,
Pakistan for the 05th Conference we have had a chance to
visit Taxilla, Dhammarajika stupa, ect and offering the Buddha
Relics in Sri Lanka temple.
Pakistani people want to work with others especially
International level not limited themselves only Muslim
community. Taxilla and Tak I Bahi are the good example of
World Heritage. If Pakistani people still limited themselves
both world heritage may be destroyed like Bamiyan in
Afghanistan.
Every morning when we have breakfast in the hotel,
a lot of Pakistani people come to introduce them to us
and give us their name cards ready to work with us in any
fields of working. Pakistani scholar he can explain all detail
about Gandhara period and totally accepted this is became
Buddhist Land before. We made circumbulation with
Pakistani friends at Dhammarajika stupa. Pakistani friends
also pay respect to the stupa with us, do circumbulation
and make a wai. They were proud of this land making the
remarkable and historic land of this country.
The Conference continues every year in both Thailand
and Pakistan and will be organizing in Sri Lanka too in the
year 2018. From 2011 till 2016, the Interfaith Conference
Buddhism & Islam make us can learning from each other,
Education tour at Buddhist Sites & Friendship.
Our next step we can join and working together for
the betterment and harmony of society such as Study Tour,
Renovation the Buddhist sites, meditation course in Pakistan,
some Buddhist activities in the Buddhist sites.
Conclusion
Pakistan had been the Buddhist Land before, first
Buddha Statue was built here during Ghandara period
, Taxilla known as a hub of Buddhism. There are many
Buddhist Leaders and Peacemakers tried to co-operate with
the government and local people to promote some Buddha
teaching as a way of life for the harmony and peace of
society.
Common goodness that we can work together such
as Interfaith conference, study tour, meditation course,
reservation world heritage may be the answer of cooperation
for this period.
We should find similarity in diversity or look in a
positive way as one Buddhist scholars said that “Diversity”
in a negative thinking may cause conflicts, but in a positive
thinking is possible to bring about “beauty”. Just as a garden
is beautiful with varieties of flowers, just so a human society
with varieties of faiths.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 11

Ethics must be based on morality….
Most Venerable Master Sheng Yen Thero
The Founder - Dharma Drum Mountain Temple, Taiwan, The mainstream teachers of
Chan Buddhism & Chan master (M.A., PhD)
"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 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.
12 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
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
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 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.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 13

Life with benefits….
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 Buddhist Vihara, Lankarama, Schofield, Sydney, NSW, Australia.
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)
Buddhist 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
of a virtuous person blows in all directions and pervades the
whole atmosphere.
14 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
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 self-
confidence, 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.
I would like to commence this essay with a question
“Can we live a normal life in society whilst practicing as true
Buddhists?”
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.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 15
“Zen Life
Buddhism
One belt & one
road” Chinese
International
Conference in
China….
The “Zen Life Buddhism - one belt & one road” Chinese
medicine green world exchange International Conference
held at Conch Convention Centre premises Xuzhou, Nanjing,
China on September 04 - 06, 2017 under the leadership of
the Chairman & CEO - Zen Life Well Some Medical Technology
Institute in China.
On the occasion, MOU (Memorandum of understanding)
signed between Taiwan, Hong Kong, Macaw, Bangladesh, Sri
Lanka and China. This agreements including sharing Dhamma
activities, promotion campaigns, Cultural programmes &
16 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
Chinese Buddhism medical technology exchanges
between above countries. The MOU singed by Dr.Ho
- Chairman & CEO - Zen Life Well Some Medical
Technology Institute in China & other countries
representatives.
Well Some Medical enterprise introduced their
newly medical products at the conference. Their
purpose is with the heart of the Tao of nature embodies
the combination of the traditional culture into modern
science and technology. And their mission is to carry
forward the Chinese medical culture and support
human health.
The Well Some Medical enterprise spirit is
integrity and pragmatic Houde health innovation. Their
concept is the only source of charity Lide honest cast
base through science and their vision is to create an
excellent national brand for Chinese medicine in the
diet.
Most Venerable Dr. Bhiksuni Ming Yu - the
President of Chinese Young Buddhist Association in
Taiwan & the Honorary Adviser of the World Alliance
of Buddhists (WAB) and President of the Outstanding
Women in Buddhism Awards and Mr. Zhang Lichao -
the Party Secretary & Secretary General and Mr. Lou
Genyong - the Outreach Director also participated.
Buddhika Sanjeewa
After the visit to China
Sponsored by Srilankan Airlines
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 17
 The Responsibility of Teacher in Theravada
Buddhism for the Globalised World.…
Most Venerable Mediyawe Piyarathana Thero,
(M.A.) Lecturer in English, Coordinator for External English Courses, Webmaster, Bhiksu
University of Anuradhapura, Sri Lanka.
There are many responsibilities of teacher in Theravāda
Buddhism which can be implemented in the globalized
world. As the greatest teacher, the Buddha accomplished
his responsibility showing us the way to get the deliverance
as the final goal of life while giving us the right path to lead
our lives. The followers of the Buddha have to fulfil certain
responsibilities for the benefit of the society as a whole.
The Buddha preached the doctrine that can be followed by
any person in the globalised world. Therefore, the many
responsibility of teacher in Theravāda Buddhism is to show
the Buddha’s path in its pristine nature all the human beings
in the globalised world for getting the benefit of life as human
beings relating to worldly life and the beyond.
In Buddhism, teacher is defined as a person with
immeasurable cognition, recollection and conception. So,
teacher should be a person with a vast knowledge, great
behaviour and with special objectives for serving everyone
in need in the entire world. Teachers presented in Buddhism
are in a position change the globalised world working as
the true followers of the Buddha. According to Buddhist
discourses, parents are also considered as the first teachers
since they direct children in the correct path. So, a Buddhist
teacher should be a person with great learning and honorary
behaviour leading various people in the correct path.
18 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
When the responsibility of teacher in Theravāda
Buddhism is concerned, it is possible to point out that it is
not limited to the fulfilling of monastic services. But, it paves
the way to serve the entire human beings. A significant place
has been given to the personality development of person.
Personality development should be done by a Buddhist
teacher in a gradual process through learning, training and
going in the path step by step. Development of physical and
mental personality is very significant in this respect. The
visible composition of the human personality is the body. The
mental composition of human personality is sensitive. Four
kinds of mental composition like feeling, knowing, mental
activities, and awareness is without the visible composition.
Personality concept presented in Buddhism means the
physical and mental composition arranged in the conventional
way. As the being is a composition of these factors, it is not
possible to control these factors. Therefore, the personality
has the feature of ever-changing. Since the law of changing is
worldwide, it affects various things in life leading to cause and
effect theory.
According to the nature of personality development, its
nature changes a person from birth to death. Personality means
the organisation of one’s life. The responsibility of teacher
in Theravāda Buddhism is to train a person to understand
the real nature of life through internal peace. According to
Buddhism, education should widen the knowledge on life.
Through education, a teacher should motivate a student to
under his or her personality of life. A teacher in Theravāda
Buddhism plays a vital role in helping people to understand
their own personality. If a person in a globalised world can
understand the real nature of life, it will pave the way for him
to get away from evil. The knowledge about life will make a
person intelligent giving him the opportunity to see at life
in a realistic manner. Therefore, teachers in the globalised
world should try their level best to enlighten the wisdom of
everyone to get the right vision of life in order to lead perfect
lives. According to Salla Sutta, the profound teachings in
Buddhism can be realised clearly and spent a happy life by
only those with intelligent.
So, it is obvious that personality is connected with life
formed through education. With the personality development
of man, unlimited virtues can be established in the globalised
world. The responsibility of a teacher in Theravāda Buddhism
is to give the proper understanding of life to people developing
them with good attitudes based on the teachings found in
various Buddhist discourses. Therefore, the responsibility of
teacher in Theravāda is very fruitful in forming a good society
in the globalised world.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 19

The Inside Story….
Sugath Rajapakse
Formerly Senior Commercial Manager at Sri Lankan Airlines and presently Consultant
to Air India GSA in Sri Lanka.
These three words are very frequently heard and seen about others and not about themselves. This attitude has
in international media both electronic as well as print. Often lead to the present world situation which resembles that of
also the local electronic media have many programs under a festering wound and which none want to heal but keep
this same heading. In my recent brief survey, I noted that all aggravating further.
these programs or articles are about other countries, other The recent launch of an ICBM by North Korea has created
organizations, other’s problems and of other people. Inside much fear and anger in the mindset of other nation leaders.
stories about ecosystem, fauna and flora of nations and Yet the rhetoric is mostly vituperative and not conciliatory
continents, natural resources, natural disasters etc are also towards resolving the problem. Subsequent test of a Hydrogen
often aired by electronic media. Bomb has caused fierce exchange in hard language between
But these inside stories about organizations and people North Korea and USA. As the Enlightened One said, hatred is
are always about other people and organizations and never never appeased by hatred in this world; by non-hatred alone
about own organizations or self. Even the so called multilateral is hatred appeased. This is an eternal law. (Dhammapada 1. 5)
organizations are quick to point index finger at others, mainly So how can we positively introspect on us? First thing
countries in Africa and Asia without realizing that three other that we need to know is who is this I? The traditional pattern
fingers are pointed towards that organization. Thus it appears is to use the name, of the ancestral family history, social
that people are very happy and quick to talk and comment position, somatic looks, attire, financial strength, the global
on others but never of them, and often the comments in TV accolades or awards received etc. But all these details are very
and Radio can be the personal ideas of the presenter or few cosmetic and external.
others. As they say you see clearly the hair in the other’s eye In the co-dependent arising, volitional formations lead
but never the Oak tree in your own eye. to consciousness and that to nama-rupa or name-form. As
This inside story is not about others, but how we must explained by Arahath Saripuththa in the Nala Kalapa Sutta
see ourselves. Then we will realize that we are wasting our the name-form and consciousness are like two bundles of
lifespan of about 75 to 80 years by talking about other bamboo leaning on each other. If one were to be pulled off
things and other people and which the other will fall and vice versa.
talk is often frivolous and In the Jata Sutta, replying to the question of a god,
multiplication Enlightened One said, “yaththa namancha rupancha asesan
of just mere words. uparujjathi, patigan rupa sannacha eththasa chiddathe jata”.
For example “Where the name-form (nama-rupa) along with impingement
what do they and form-perception is totally stopped without a trace there
do at United the vortex is totally stopped”. This is the consciousness of
Nations? The only an Arahath also known as non-illustrated consciousness
thing they say is (anidassana vingnana).
But the consciousness of the worldly people is illustrated
with name-form of six main ones, of form-perception,
20 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
sounds, odor/smell, taste, touch/contact and things. In these
six categories there could be trillions of illustrations in the
consciousness. Broadly these illustrations can be classified
under three categories, 01 - Raga or attachment/desire 02 -
Dwesha or hatred/anger 03 - Moha or delusion.
The first two arise because of the delusion of believing in
a self. This belief of self-pervades all of our six touch- agencies
leading to all the misery. Yet the foolish worldly people do
not realize this and keep harping on others and all the time
either try to correct others or to emotionally hurt and blame
others without realizing that each of those actions only hurt
themselves. These people who criticize others often try to
glorify themselves with many cosmetic and superficial things
creating a high self-conceit in them.
There is also the grave danger to those who stir hatred,
greed in others with their actions and words. The media
especially the electronic, the social and print are in the
forefront of creating the disturbances in this world and those
who through their actions or words cause anger, hatred, greed
and desire in the minds of others are the people who will be
impacted. What was said in a forum of one or two people
gets aired to the whole world with the media’s own additions
causing tremendous stress to millions of others.
During the time the Enlightened One was dwelling at the
Jethavana Vihar in Sravaththi, a person named Nata Gamini
(Nata – Dance, Gamini - Leader) came to city of Sravaththi
with a group of 500 female dancers. One evening he came to
see the Buddha and after worshipping The Buddha sat to one
side and asked, “Enlightened One our teachers told us that
when we go from city to city and entertain people with our
dances, then after death we will be born in heavenly abodes.
Is that true?” The Enlightened One told the dance leader not
asks that question.
Yet he asked again and again and on the third occasion
the Enlightened One said, “Gamini when a human or a godly
person ask the same question from Buddha three times
then the Buddha has to reply. Gamini when you and your
dancers dance in front of the audience, your attire and your
body movements and sounds cause two things namely Raga,
desire/craving or Dwesha, anger/hatred. Because of your
actions and words causing the defilement of the minds of
others, you accrue demerits and such people after death will
be born in hell.”
The dance leader began to cry and the Enlightened
One said that is why I told you not to ask in the first place.
Then the dance leader said, “Marisa I am not crying because
of that but because our teachers has mislead us to believe a
different thing”. Then the dance leader wiping his tears asked
to be ordained and once ordained as a Bhikku, went forth in
meditation and soon became an Arahath.
When one influences another to illustrate that person’s
consciousness with negative illustrations of hatred, craving,
desire enmity etc, then that persons mind will get defiled
(from name-form there arise mind). Such defiling is extremely
damaging to the influencer as well as the one influenced. If
the person who got influenced to form an ill mind were to
contemplate wisely (Yoniso Manasikara), will then realize
that it is dangerous to self and will jettison any bad thoughts
that may have arisen in the mind. But the influencer cannot
escape and the negative impact of the influencer actions will
follow just as the wheel of the chariot follow the Ox hoof
(Dhammapada 1.1).
The Cinema and Tele Drama is another aspect of our
daily life, and often today unlike in the early days the contents
are highly volatile and bound to defile the consciousness of
viewers. If the people, actors & actresses act in such a way
that their actions and words as well as the attire influence the
viewers in a negative way then those too are bound to reap
the harvest which will not be to their liking in this Sansara.
However even such people when they realize their folly
and move away, they are not bound to be impacted provided
they do the Kusala Actions that will cover the negative impact.
“Yassa papam katam kammam kuselena pithiyathi, so
imam lokam pabhasethi, abbha mutto va chandima”. One who
by good covers the evil he has done, illuminates this world like
the moon freed from a cloud. (Dhammapada 13.173)
One can develop the mind to ensure that no amount
of such external actions would defile that persons mind with
practice of Mindfulness Meditation. In the Kayanupassana,
the first of the four ways of observing breath a person can
do both Mindfulness Meditation as well as Insight Meditation.
The first five steps of Observing the in and out breath with
mindfulness, observing the long in and out breath, observing
the short in and out breath, observing the tactile sensations
that arise in the body and stilling of the feeling of the Bodily
Formations (in and out breath) are in the Mindfulness aspect
of meditation.
Abiding in contemplating the body internal, abiding in
contemplating the body external and abide in contemplating
body both internal-external, abide in contemplating the body
in its nature of arising, abide in contemplating the body in
its nature of vanishing, abide in contemplating the body
in its nature of arising-vanishing are in the Insight aspect
meditation.
Thus the wise even if having erred earlier will realize the
folly and will begin to tread this sublime path to purification. In
this way one will be able to find the ultimate insight happiness
of Nibbana. Those who are under the influence of Mara
should realize it as soon as they can and try to deviate from
that influence and get to the paternal territory of mindfulness.
Even in the Sakunaggi Sutta (Hawk) this is well explained and
how the young Quail escaped from the clutches of the Hawk
and found refuge under the mound of earth.
People who are all the time talking about others, other
nations, other organizations but not look to self and correct
any faults are just like the cowherds who look after other’s
cattle counting the animals morning, noon and night but
never receive the milk, butter, ghee, curd from those cattle.
Our world is full of people who are not virtuous, and this
must be realized so that one will not go under their influence.
Just as a Tusker going to war bear the pain of arrows that are
shot towards it’s body and strive to achieve ultimate victory
over the enemy, so should the wise act to find the ultimate
sublime happiness of Nibbana.
“Aham nago va sangame capato patitam saram
ativakyam titikhissam; dussilo hi bahujjano” - As an elephant
in battle withstands arrows shot from bows all around, even
so I will endure abuse. Many are those who lack morality.
(Dhammapada 23. 320) References: 01 - Translation of
Majjima Nikaya – Bhikku Nanamoli and Bhikku Bodhi 02 -
Dhammapada - Translation.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 21
 ±äj w,a,d .ekSfï h:d iajNdjh
yßu Nhxldrhs''''
f.!rjd¾y jf.af.dv iS,dkkao kdhl iajdókaøhdKka jykafia
b;d,sfha m%Odk ix>kdhl" l;dkshd isis,s fn!oaO úydrdêm;s" ioaO¾u lS¾;s Y%S
mskaj;aks" wms fï iEu fohla u .kafk ;DIaKdfjka'
±ä wdYdjlska' ;Kaydjlska' ta ksid wmsg t;kska wl=i,hla"
je/oaola isoaO fjkjd' t;fldg wms hï hï foa m%;sfCIam
lrkjd' wmsg fmakjd wj,iaik rEmhla' wms ta rEmh
m%;sfCIam lrkjd' ta tlal u wms olskjd iqkaor rEmhla'
blauKska u wms ta iqkaor rEmh ±ä ;DIaKdfjka hq;=j w,a,d
.kakjd' t;fldg wms wj,iaik rEmh neyer lrkjd'
m%;sfCIam lrkjd' ysf;a oafõYfhka ;uhs wms ta rEmh
neyer lrkafk' t;fldg wms wfma ysf;ka wl=i,hla we;s
lr.kakjd'
fï foaj,a lsõfj kdu O¾u ms<sn`oj" fõokd ms<sn`oj"
ix{d ms<sn`oj wms hï lsis fohla y`ÿkd .;a;d kï ta ix{d
ffp;islfhka' fïl wij,a foa' fïl wij,a foa lsh,d wms
y`ÿkd.kafk taflka' wkak ta ksid —ix{dj˜ lsh,d lshkafk
fïl fyd`o is;sú,a,lao@ krl is;sú,a,lao lsh,d y`ÿkd.
ekSuhs'
—ixLdr˜ lsh,d lshkafk mskaj;=ks" wfkla ish¨u
is;sú,s tl;=ùuhs' ta lshkafk ixidf¾ lsh,d lshk l=Kq
f.dvg lshk tlhs' —h:d ixldrOdkiañx Wʯ;iañx
uydmf:˜ mdrla whsfk odmq l=Kq f.dvl ,iaik fk¨ï u,la
msmqfKd;a —mÿux ;;a: cdfha: iqÑ .kaOx ufkdarux˜ - wr
l=Kq f.dfâ msmqKd lsh,d keye b;d u msßisÿ iqj`o we;s
u,la fjkjd tal' tafl iqj`o f,dj mqrd me;sfrkjd'
fukak fï lshdmq fõokd ix{d ixLdr lshk is;sú,s
wr ú[a[dK lshk ysf;a ;uhs my< fjkafk' mskaj;=ks"
fï rEmh lsh,d lshkafk hïlsis øjH rdYshl tl;=jla' fï
rEmh lsh,d lshkafk wkak wrjf.a mGú" f;afcda" wdfmda"
jdfhda hk fï iajNdj O¾ufha Yla;Ska y;rla'
ljqrej;au ys;kak tmd fïjd y;r øjHhka lsh,d'
fï Yla;sh;a ;o .;sh Èhdre .;sh WKqiqï .;sh fi,fjk
.;sh fï y;r tl;= jqKyu ;uhs nqoaOd.fï foúfhd we;s
fjkafk' ta y;r hï lsis Yla;shla ujdf.k bkakjd' fï
Tlafldu foaj,a isoaO fjkafk wms we;=`M fï Tlafldu foaj,a
ueú,d ;sfhkafk Th iajNdj O¾u y;r tl;= jqKyuhs'
tafl we;=<;a fjkjd j¾K" .kaO" ri" ´cd'
22 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
fï ´kE u øjHhl ;sfhkjd j¾Khla" .kaOhla"
iqj`ola ;shkjd rihla ;sfhkjd' ´cdjla ;sfhkjd j;=r
f.kshkak' fukak fïjd we;s fjkafk wr iajNdj O¾u we;s
jqKyuhs' ta ksid wfma YÍrh;a mskaj;aks" we;s fj,d ;sfhk
mGú" wdfmda" f;afcda" jdfhda lshk uyd N+;s y;frka iy
tajdfh tl;= fjkfldg bfíu yefok j¾K" .kaO" ri"
´cd Tkak Th foaj,a' fï wfgka ;uhs fï mxpialkaOh we;s
fj,d ;sfhkafk'
wkak ta ksid mskaj;aks" hï lsisflfkla" —fhdackd ix{d
fu;ai;aks Oïfï Oïudkq jiai;s˜ lsh,d hï lsis flfkla
ys; ikaiqka lrf.k ys; oukh lrf.k ys; flf<iaj,ska
uqod yßkjd kï ta mqoa.,hd iir l;frka tf;r fjkjd
taldka;fhkau' ioygu wmsg Wreuhla fjk fï crdfjka fï
urKfhka tf;r fj,d ksjka olskjd ioygu'
wo iuyre ys;kjd fï fudkjdo fï@ wmsg fudlgo
nK@ wms hkjd hkak lsh,d hkak u hkjd' ;j;a msßila ksÈ
lsr lsrd jeá jeá nK wykjd' f,dõ;=rd nqÿrcdKka jykafia
NsCIQkajykafia,dg fï .d:dfjka meyeÈ,s l<d uyfKks fï
f,dafl fuÉpr msßila ysáh;a nK wy,d fï ixidr ihqfrka
tf;r fjkafk fndfydu ál fokhs' ta wh ú;rhs fï jf.a
O¾uhlska m%fhdack .kafk' wkak ta ksid ta ;;a;ajh to;a
tfyuhs" wo;a tfyuhs" fyg;a tfyuhs'
b;ska ta ksid fï ldrKd .ek lïmd fjkak tmd' fïfl
m%Odk fya;=j ;uhs ;Kaydjhs wúoHdjhs' fudavlu ksid
p;=rd¾h i;H .ek fï Ôú;h .ek wjfndaOhla keye' fï
yeu foau lrkafk ;Kaydj ksihs' t;fldg fïjd lrkak
lrkak mõ isoaO fjkjd' fïjd lrf.k hkfldg ;j ;j;a
wfma ixidfr Èlafjkjd' talhs fjkafk'
wkak ta ksid wms mq`Mjka ;rï W;aiy .kak ´fk fï
iißka tf;r fjkak' nqÿrcdKka jykafiaf.a ta Ydka; O¾uh
wkq.ukh lr,d wfma fï iir flá lr.kak wms wÈgka lr
.ksuq' wms hï fohla idCId;a lrjd .ekSu fjkqfjka wjxlj
u Bg ueÈy;a ù ;ukag yels muKska W;aidy orhs kï ta
foh iM, fjkjd taldka;hs'
—wmamldf;a ukqiafiaiq f;a ckd mdr.dñfkda - w;a;dhx
b;rd mcd mcd ;SrfïjdOdkqj;S - fhapfLda iïuolaLdf;a
Oïfï Oïudkqj;a;sfkda - f;ackd mdrfuiaiia;s uÉpq fOhHx
iqÿ;a;rx ;s˜
wms fkdfhla foaj,aa j,g ÿlafjkjd i;=gq fjkjd'
i;=g lsh,d lshkafk fõokdjla' ÿlhs lsh,d lshkafk;a
fõokdjla' t;fldg wms fï fõokd lsh,d lshkafk ú`Èk
foaghs' fï fõokd we;s fjkafk ysf;a' t;fldg ysf;a we;s
fjkafk úkaokhla kï fudk fya;=j ksido fufyu fjkafk@
ysf;a we;sfjk ;DIaKdj ksid oafõYh ksid' ;DIaKdj ksid
wmsg úkaokhla we;s fjkjd' fuhhs h:d iajNdjh'
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 23

“Meditation” the practice of the
Buddha’s teachings….
Most Venerable Kakanadure Hemalankara Nayaka Thero
The Chief Sangha Nayaka of Canada, the Founder and Chief Abbot of Ottawa Theravada
Buddhist Vihara and Cultural Centre in Ottawa, Canada.
The “how” is pretty simple. With breath meditation, short breathing, heavy breathing, light breathing, deep and
sit straight, hands in your lap, right hand on top of your left shallow. The more refined you can make your awareness, the
hand, your legs crossed, right leg on top of the left leg, your better the meditation goes because you can make the breath
eyes closed. That’s getting your body into position. Getting more and more refined, a more and more comfortable place
your mind into position means focusing it in on the present for the mind to stay. Then you can let that sense of comfort
moment. Think about the breath and then notice how the spread throughout the body. Think of the breath not simply
breath feels as it comes in, how it feels as it goes out. Be aware as the air coming in and out the lungs, but as the flow of
of the breathing. That means you have two qualities at work: energy throughout the whole body. The more refined your
the thinking or mindfulness, which reminds you where to stay; awareness, the more sensitive you can be to that flow. The
and the alertness, which tells you what’s happening with the more sensitive you are, the more refined the breath becomes,
breath. Those are two of the qualities you want. the more gratifying, the more absorbing it becomes as a place
The third quality is what the Buddha called atappa, or to stay.
ardency, which means you really put an effort into it. You really This is the basic trick in getting the mind to settle down
focus on what you’re doing. You’re not just playing around. in the present moment—you’ve got to give it something that
You give it your whole attention. You try to be ardently mindful it likes to stay with. If it’s here against its will, it’s going to
and ardently alert. be like a balloon you push under the water. As long as your
Ardently mindful means that you try to keep your hand has a good grasp on the balloon, it’s not going to pop
mindfulness as continuous as possible, without any gaps. If up, but as soon as you slip a little bit, the balloon pops up out
you find that your mind has slipped off the breath, you bring it of the water. If the mind is forced to stay on an object that it
right back. You don’t let it dawdle here or sniff at the flowers really finds unpleasant, it’s not going to stay. As soon as your
there. You’ve got work to do and you want to get it done as mindfulness slips just a little bit, it’s gone.
quickly, as thoroughly, as possible. You have to maintain that Or you can compare it to parents raising a child. If the
kind of attitude. As the Buddha said, it’s like realizing that your parents are constantly beating the child, the child is going
head is on fire. You put it out as fast as possible. The issues to run away from home as soon as it finds the chance. Even
we’re dealing with are serious issues, urgent issues: aging, if they lock the windows and doors, it’s going to look for an
illness, and death. They’re like fires burning away inside us. So opening. As soon as they turn their backs, it’s gone. But if the
you have to maintain that sense of ardency because you never parents are kind to the child—give it good things to play with,
know when these fires are going to flare up. You want to be as interesting things to do at home, lots of warmth and love—the
prepared as possible, as quickly as possible. So when the mind child will want to stay home even if the windows and doors
wanders off, be ardent in bringing it back. are left wide open.
Ardently alert means that when the mind is staying So, it is with the mind. Be friendly with it. Give it
with the breath, you try to be as sensitive as possible in something good to stay within the present moment—like
adjusting it to make it feel good, and in monitoring the results comfortable breathing. Maybe you can’t make the whole body
of your efforts. Try long breathing to see how it feels. Try comfortable, but make at least part of the body comfortable
24 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
and stay with that part. As for the pains, let them be in the
other part. They have every right to be there, so make an
arrangement with them. They stay in one part, you stay in
another. But the essential point is that you have a place where
the mind feels stable, secure, and comfortable in the present
moment. These are the beginning steps in meditation.
This kind of meditation can be used for all sorts of
purposes, but the Buddha realized that the most important
purpose is to get the mind out of the whole cycle of aging,
illness, and death. And when you think about it, there’s
nothing more important than that. That’s the big problem in
life and yet society tends to slough off the problems of aging,
illness, and death, tends to push them off to the side because
other things seem more pressing.
Making a lot of money is more important. Having
fulfilling relationships is more important. Whatever. And the
big issues in life—the fact that you’re headed for the sufferings
and indignities that come with an aging, ill, or dying body—get
pushed off, pushed out of the way. “Not yet, not yet, maybe
some other time.” And of course when that other time does
arrive and these things come barging in, they won’t accept
your “not yet,” won’t be pushed out anymore. If you haven’t
prepared yourself for them, you’ll really be up the creek, at a
total loss.
So, these are the most important things you need to
prepare for. A lot of other things in life are uncertain, but a
couple of things are certain. Aging comes. Illness comes.
Death is going to come for sure. So when you know something
is going to come for sure, you have to prepare for it. And when
you realize that this is the most important issue in life, you
have to look at the way you live your life.
Meditation—the practice of the Buddha’s teachings— challenge. Are you going to let yourself just live an ordinary
is not just a question of sitting with your eyes closed every life frittering your time away? Or are you going to accept the
now and then. It’s about how you order your priorities. As the challenge to devote yourself to more important things, devote
Buddha said, when you see there’s a greater level of happiness yourself to this possibility?
that can be found by sacrificing lesser forms of happiness, you The Buddha was the sort of person who put his life on
sacrifice the lesser ones. Look at your life and the things you the line. He didn’t have anyone telling him that this was a
hold onto, the little places where the mind finds its pleasure possibility, but he thought that the only way life would have
but doesn’t gain any real fulfillment: Are those the things you any dignity; any honor would be if you could find a happiness
really want to hold onto? Are you going to let them be the that doesn’t age, doesn’t grow ill, and doesn’t die. And he ran
factors governing your life? up against all the things he would have to sacrifice in order to
And then you can think of larger issues. The chance for a find that happiness. So he made those sacrifices—not because
happiness that goes beyond aging, illness, and death: Will that he wanted to sacrifice those things, but because he had to. As
be the first priority in your life? a result he was able to find what he was looking for. So the
These are questions we all have to ask within ourselves. story of his life and his teachings are meant as a challenge for
The Buddha doesn’t force our answers. He simply sets out us—how are we going to lead our lives?
what the situation is. He says that there is a possibility for Here we are sitting together meditating. What are you
happiness lying beyond the happiness that comes from going to do with a still mind, once it’s become still? If you
simply eating and sleeping, looking after the body and having wanted to, you could simply use concentration practice as a
a comfortable time. This possibility is the good news in the method of relaxation or a way of calming the nerves. However,
Buddha’s teachings, especially since most of the world says, the Buddha says that there’s more to it than that. When the
“Well, this is all there is to life, so make the most of it. Satisfy mind is really still, you can dig deep down into the mind and
yourself with these immediate pleasures and don’t think begin to see all the currents that lie underground within it.
about other things. Don’t let yourself get dissatisfied with You can start sorting them out, understanding what drives the
what you’ve got.” When you think about this attitude, it’s mind. Where is the greed? Where is the anger? Where are the
really depressing because all it means is that you grab at what delusions that keep you spinning around? How can you cut
you can before you die. And when you die, you can’t take it through them?
with you. These are the questions; these are the issues that can be
But the Buddha said there’s a form of happiness, there’s tackled in the meditation—as long as you have a sense of their
a form of knowing in the mind that goes beyond aging, illness importance, that they’re your real priorities. If you don’t have
and death, and that can be attained through human effort that sense, you don’t want to touch them because they’re big
if you’re skillful enough. So that’s both good news and a issues and they snarl at you when you get near.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 25
 International
“Pindapata” programme
at Sam Poh Thong
Buddhist Temple
Malaysia….
The 03rd International “Pindapata” program was
held at Sam Poh Thong Temple Premises, Kg Baru Ampang,
Selangor, Kuala Lumpur, Malaysia on September 24, 2017.
Venerable Bhikkhu and Bhikkhuni Sangha of 23 of them from
05 overseas countries that follow Theravada, Mahayana,
Vajrayana & Tantrayana chapters of Buddhism participated as
representatives in this grand Pindapata Program.
Most Venerable Bhikkuni Sing Kan (How Yok Chu) -
The Abbess of Sam Poh Thong Buddhist Temple and Temple
committee organized this Pindapata Alms Gathering and
Maha Sanghika Dana.
All Venerable Bhikkhus and Bhikkhunis from 08.00 a.m.
walked down from the Sam Poh Thong Temple Premises and
went on the road and to the Pekan Ampang Market & Sam
Poh Vegetarian House with their alms bowls and began the
Pindapata. A scene of calmness gratitude and sincerity were
26 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
evident as devotees offered rice, curries and other things to the
venerable Sangha of Bhikkus and Bhikkunis.
Maha Sangha later recited the Theravada, Mahayana,
Vajrayana & Tantrayana stanzas to bestow merits to all beings
whilst devotees made the symbolic pouring of water to signify
the filling up with Merits to all present at the auspicious
ceremony.  
Most Venerable Bhikkuni Sing Kan (How Yok Chu) gave
a special Dhamma Talk, and thanked all the devotees for the
success of the event.
It was a most valuable and a very meaningful occasion
to see everyone coming together and to introspect into
the dhamma through these practices. Since the time of the
Buddha, lay people have been offering monks with food, robes,
shelter and medicine. In return, monks provide guidance to the
laity on Buddhist teachings, thus forging a close, respectful, and
symbiotic relationship between the lay people and sangha and
guide the lay people on the path to ultimate purification.
Buddhika Sanjeewa
After the visit to Malaysia
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 27

lÀkfha wmßñ; wkqyi''''
w;sf.!rjd¾y fldgqf.dv Oïudjdi uydkdhl udysñmdKka jykafia
wurmqr uyd ksldfha W;a;Í;r uydkdhl" ñhekaudrfha Y%S ,xld fn!oaO uOHia:dkh"
fkamd,fha pdreu;S úydrh" .,alsiai Y%S O¾udmd,drdu uydúydrh" l;r.u Wmd,s
O¾udY%uh hk p;=¾uyd úydrhkays wêm;s" Y%S Oïumd, jxYd,xldr" ioaO¾u lS¾;s
Y%S ;%smsgl úYdro" w.a.uyd mKaä; uydufydamdOHdh
th tfia fkd yels jkafka kï" —mÉÑñld p˜ - kslsKs
fmdfyda Èk miqjia iudoka j b,a ui fmdfyda Èk jia
mjdrKh l< hq;= h' fuhska woyia lrkq ,nkafka" cQ,s ui
mqr mif<diajl fmdfyda Èk iD;=j fhfok mßÈ fmdfyda Èk
fyda Bg miq Èk úkh l¾u fldg jia iudoka úh hq;= nj h'
fuÈkg jia iudoka ùu Ydik b;sydifha i`oyka
jkafka" —fmrjia˜ iudoka ùu hkqfjks' fuÈk jia iudoka jQ
NsCIQkajykafia,d jma mqr mif<diajl fmdfyda Èkh Wod jk
Tlaf;dan¾ udifha mif<diajl fmdfyda Èk jia mjdrKh
l< hq;=j we;' fulS jia iudoka ùu" —fmrjia úiSu˜ kï fõ'
—mÉÑñld p˜ hkqfjka lshefjkafka" wf.daia;= udihg
fhfok kslsKs fmdfyda Èkfhka jia iudokaj" fkdjeïn¾
fmdfyda Èk fyj;a b,a ui mqr mif<diajl fmdfyda Èk jia
mjdrKh lsÍuhs' fuhska úkhdkql+, kshñ; jia úiSu wei<
mqr mif<diajl fmdfyda od jia iudoka ùu nj ie,lsh hq;=
h'
ta wkqj" úkhdkql+, j lÀk Öjrhla ,nd .; yelafla
fuf,i fï wdldrfhka fmrjia iudoka jQ NsCIQkajykafia
kulg h' tkï" wei< fmdfyda Èkfhka ^cQ,s ui fmdfyda
Èkfhka& jia iudoka j jma mqr mif<diajl fmdfyda Èkh od
^Tlaf;dan¾ fmdfyda Èkh od& jia mjdrKh lsÍu lrkq ,nk
NsCIQkajykafia kulg h'
thska lshefjkafka" miqjia iudoka jk NsCIQkajykafia
kulg tkï" kslsKs ui fmdfyda Èkfhka jia iudoka j b,a
ui fmdfyda od jia mjdrKh lrkq ,nk NsCIQkajykafia
kulg lÀk Öjrhla ms<s.ekSu lsisfia;a u lem ke;'
—jiaisl idglh˜ fyj;a —jeis i,qj˜ hkqfjka
ye`Èkafjkafka" jia wdrdOkh lrkq ,nk Èkfha § jiaidk
iuh mqrdjg w`oklvhla fyda kdklvhla jYfhka mdúÉÑ
lsÍug yelsjk mßÈ y;r mia ßhkl iqÿ jia;%hla mQcd
lsÍuhs'
;sf,djg ;s,l jQ wm Nd.Hj;a wßy;a iïud
iïnqÿrcdKka jykafia úiska wkqu; lrk ,oaod jQ ta
l%ufõoh wkqj" tu jia;%h m`vq fmdjd c,iakdkh lrk
wjia:dfõ § we`o .ekSug;a" msks nEï wd§ wjia:djka ys § bka
wdrCId ùug;a ysi iy Wvqlh jid .ekSug;a m%fhdackj;a
—wkqcdkdñ NslaLfõ jiaidfka jiaix Wm.ka;=x oafõud
fõ' —jiaisl idglh˜ fyj;a —jeis i,qj˜ mQcd lsÍu" úYdLd
NslaLfõ jiaiqmkdhsld mqßñld mÉPsñld p wmrcacq.;dh
isgq foaúhf.a woyila yd b,a,Sul m%;sM,hla jYfhka wm
wid<ayshd mqßñld Wm.ka;índ udi.;dh wid<ayshd
uyd ;:d.;hdKka jykafia úiska wkqu; lrk ,È'
mÉPsñld Wm.ka;índ bud fLd NslaLfõ oafõ jiaiQmkdhsld˜
jiaidk ld,h mqrdjg u ie±yej;a odhl odhsldfjda
úkh msglfha uydj.a.md<s .%ka:fha we;=<;a jk mßÈ —
jia jik NsCIQkajykafia,d Wfoid isõmifhka wem Wmia:dk
weje;aks" uyfKks" Tn jykafia,d jiaidk iD;=jg wh;a jia
isÿ lr;s' fï ld,h mqrdjg Èkm;d u úydia:dk mqo ìug
isõ udih ;=< tla ;efkl úiSfï tkï" talÜGdk mámodj
meñfKk ie±yej;=ka nqoaO mQcd" fndaê mQcd" oka myka iy
iudoka úh hq;= h' th fohdldr fõ' wei< fmdfyda Èk jia
O¾u foaYkd ud,d wdÈh mj;aj;s' fndfyda .sys mskaj;=ka,d
iudoka j jma mqr mif<diajl fmdfyda Èk jia mjdrKh l<
i;r fmdahg u fï ld,fha § wgis,a" oiis,a iudoka fj;s'
hq;= h'˜
28 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
th fn!oaO rgj, ±lsh yels ;j;a tla iqúfYaIS;djhls'
fmrjia iudoka jQ f.!rjKSh NsCIQkajykafia,d ;u jia
ld,h ksudjg m;a lrñka jia f;ui .; jk od iSudud,lhg
jevu lr —ix>x wdjqfida mjdf¾ñ ÈÜfGak jd iqf;ak jd
mßiÙldh jd joka;= ux wdhiaukaf;da wkqlïmx Wmodh
miai;af;d málßiaidñ - ÿ;shïms ix>x wdjqfida mjdf¾ñ
ÈÜfGak jd iqf;ak jd mßiÙldh jd joka;= ux wdhiaukaf;da
wkqlïmx Wmodh miai;af;d málßiaidñ - ;;shïms ix>x
wdjqfida mjdf¾ñ ÈÜfGak jd iqf;ak jd mßiÙldh jd joka;=
ux wdhiaukaf;da wkqlïmx Wmodh miai;af;d málßiaidñ˜
hkqfjka úkh jdlHh ica®dhkd fldg jia mjdrKh isÿ
lr;s'
;=kaf,dald.% jQ wm wuduEKS f,dõ;=re iïud
iïnqÿrcdKka jykafia úiska jod< jia mjdrKhg wkqj
thska w¾: .ekafjkafka" jia f;ui ;=< olakg ,enqKd
jQ NsCIQkajykafia,df.a hï hï wvqmdvqlula we;akï th
yßhdldr ksjerÈ lrjd .ekSuls' ieneúka u fuh wmf.a
Ydia;DjrhdKka jykafiaf.ka wm ,o uy`.= odhdohls'
Wodkmd<sfhys tk ima; cá, iQ;% foaYkdfõ § mjd wm
uyd Ydka;s kdhlhdKka jykafia fmkajd jodf<a" —ixjdfiak
fLda uydrdc iS,x fõÈ;ínx˜ - <`. u weiqrla mj;ajdf.k
hdfuka Tjqfkdjqkaf.a wvqmdvqlï uekeúka ±k.; yels jk
njhs'
lÀkdksYxihka fndfyda h' —mGúßj k cd;= lïmf;a k
p,;s fïreßjd;s jdhqkd - jcsrñj k Nscacf; >kx ;ñouf;da
lÀkka;s jqÉp;s˜ - ieneúka u lÀkhl we;s wdksYxihka
uyfmd<j fuka uyd Yla;su;a h' ta jdf.au m¾j;hla yd
iudkh' tksidfjka u leã ì`§ hkafka o ke;' uyfur fuka
ljr wdldrhlskaj;a jeiailg" iq<s iq<`.lgj;a fi,úh
fkd yels h'
tjka wdldrfha uyd Yla;su;a" ia:djr" Yla;s iïmkak
uyd l=i, n,fõ.hla lÀk mskalulska ,efnk nj nqoaO
foaYkdfõ i`oyka h' tfia kï fï —lÀk˜ hk jofka we;s
w¾:h fnfyúka n,j;a jQjls' lÀkh hkq" lsisodl fkd
ìf`ok" fkd lefvk" úkdY ù fkd hk w;sYh iúYla;su;a
wdksYxihkaf.ka msÍ mj;skakls'
wfkl=;a mskalï j,ska fkd ,efnk fndfyda mskla fï
lÀkfhka ,efnk nj lsj hq;= u h' lÀkhlska mska jefvk
fomd¾Yajhls' tkï" NsCIQkajykafia,d iy .sys ie±yej;=ka
h'
fuys§ NsCIQkajykafia,d lÀk ld, mrdifha § lÀk
mskalï ksujk ;=re u hï hï nK Ndjkdjkag wkq.;
fjñka tajd mqrñka m%;smodjka ys kshef,;s' Èkm;d u Wfoa
oyj,a yd iji nqoaO jkaokdjg;a" msß;a foaYkdjka" ffu;%S
Ndjkdjka fukau wdpd¾hjreka fj; olajk j;dj;a iy
odhl mskaj;=ka,d fjkqfjka mj;ajk O¾u foaYkd" fndaê
mQcd" O¾u idlÉPd wd§ l=Y, l%shdjkag odhl ùfuka uyd
l=i,hla w;am;a lr .kS'
tfukau" jia wdrdOkd l< od mgka úúOdldrfha j;a
ms<sfj;a iqrlsñka" O¾udkql+< m%;sm;a;sfha msysgd lghq;=
lsÍug odhl mskaj;=ka,d o W;aiql fõ' .syshkaf.a ks;H
YS,h jkakd jQ mxpYS,h fukau" fmdaodg wgis,a" oiis,a mjd
iudoka fõ' odkd § mskalï o jeä jYfhka isÿ lr;s'
;jo" ie±yej;=ka jia wdrdOkd l< úydria:dk mßY%h
fj; f.dia .re;r uydi`.rejkg isõmifhka yels muKska
odhl;ajhla olaj;s' fjkodg;a jvd fn!oaO mskaj;=ka,d
fï jia idr udifha § mskalï j,g jeä keUqre;djhla
olajkafka ks;e;sks' th o uyd mskls' tksidfjka u" lÀkh
hkq" fnfyúka wkqyia msÍ mj;skakls'
tod úmiaiS nqÿrÿkaf.a ld,fha jev isá kd.s; uyry;ka
jykafia ;uka jykafia nkaOqu;S kqjr Okj;a mjq,l Wm;
,nd isá wjÈfha l< lÀk mskalul ,o wkqyia nK fmdf;a
fufia úia;r flf¾'
—lÀk odkx o;ajdk ixf> .=Kjre;a;fï - bf;da
;sxfia uydlmafma kdNscdkdñ ÿ.a.;sx˜ - lsis`ÿ wvqmdvqjlska
f;drj nqoaO m%uqL f.!rjKSh uyd i`.rejk úIfhys isÿ
lrk ,oaod jQ ta uyd lÀkuh mqKHl¾ufha n, uysufhka
ljr lf,lj;a i;r wmdhg fkd jefgkd nj ñka lshefõ'
—fNicacx iq.f;a o;ajd ixf>a .Kjre;a;fï -
oidksixfia wkqfNdañ lïudkqÉPúfla uu˜ - nqoaO m%uqL uyd
ix>hd jykafia,d fjkqfjka fnfy;a j¾. mQcd lsÍfuka
,nkd wdksixihka oyhls'
—wdhqjd n,jd ùfrda jKakjd hijd iqÇ - wkqmoaofjda
wkS;Sp fydañ wmÑfkd iod - k fï mshúfhd.;aÓ ;iai
ksiai‡f;d uu˜ - fï W;=ï mQcdfõ kdufhka fnfy;a j¾."
T!IO j¾. mQcd lrkq ,nk mskaj;dg §¾>dhq iïm;a;sh
,efí" YÍr Yla;sh o ukdj ,efí" ffO¾h iïmkakNdjhla
,efí" meyem;a j¾Khla iys; isrerla ysñfõ" hym;a
lS¾;shla we;s wfhl= fuka Èú f.úh yelsfõ'
tfukau" ljr wdldrfha Wmøjhlska jqjo fíÍ isáh
yels jd;djrKhla Wodjk w;r" YÍr iemh o ukdj ,efí"
wka whf.a fodaIdfrdamKfhka je<fla" ksrka;r .renqyquka
wka whf.ka .,d taú' tajdf.au" ;ud fukau ;u foudmshka"
orejka" ìß`o" ifydaor ifydaoßhka" {d;s ys;ñ;%d§ka
wld,fha ñhefokafka o ke;' tksidfjka m%sh úmamfhda.hlg
,la jkafka o ke;'
ta jf.auhs mskaj;aks" Tng hï fõ,djl f.!rjKSh jQ
uyd i`.rejk úIfhys úcsksm;a ke;fyd;a jgdm;a" mjka
w;=" ;,a w;= mQcd lrkafka kï th o uy;a wdksixihka f.k
fok W;=ï mskalula fõ'
—úOQmfka iq.f;a o;ajd ;d,jKafÜ p fidanfka -
wÜGdksixfi wkqfNdñ lïudkqúPúfla uu˜ - ;sf,djg ;s,l
jQ wm Nd.Hj;a wßy;a iïud iïnqÿrcdKka jykafia m%uqL
uyd ix>hd úIfhys úcsksm;a ke;fyd;a jgdm;a" mjka w;="
;,a w;= mQcd lsÍfuka n,j;a jQ wdksixihka wgla ,nd .;
yels nj ±lafõ'
tkï" iS;f,ka ysßyerhla" lrorhla" ndOdjla isÿ fkd
ùu" WIaKfhka mSvdjla fkd ùu" YÍr odyh ke;sù hdu"
wêl rd.fhka f;dr jQfjla ùu" ±ä oafõIfhka f;dr jQ
flfkl= ùu" fudavfhl= fia h<s W;am;a;shla fkd ,eîu"
udkh ke;af;l= ùu" jerÈ ñ;Hdu; Tiafia Èj hkafkl= fkd
ùu hk fï wdksixihka Tng ,efí'
—fÉf;da[dK[ap úkaodñ irdñ ÿ;shx Njx - iín;a:
iqÑPù fydañ ;iai ksiaikaofkda uu˜ - fuhska lshefjkafka
iqmskaj;a Tn hï wjia:djl § nqoaO m%uqL uyd ix>hd úIfhys
wxYlvla mQcd lrkafka kï bka ,efnkd wdksixihka .ek
hs'
fÉf;damßh {dKh ,en .; yels fï W;=ï mskalfï
kdufhka Tnj iqjm;a fõ" Tnf.a iuia; YÍrh u b;d ishqï
iulska hqla; fõ" wka whf.a is;a ±k .ekSfï kqjKla my<
fõ" ta jdf.au Tn meyem;a YÍr j¾Khlska hqla; wfhl= o
fõ'
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 29
 fokak fokak mska jefvkd
odkfha uyd jákdlu''''
f.!rjd¾y uykqjr wdkkao Ydka; kdhl iajdókaøhdKka jykafia
Ydka; <ud wOHdmk fiajd mokfï iNdm;s
iqmskaj;aks" —mh;mdKS" fjdiai.a. rf;d" odkfhdf.d"
odkixúNd. rf;d˜ hkqfjka oka fok flfkla <`. ;sìh hq;=
.=Kdx. jf.au iqÿiqlï .ek;a wm uyd ;:d.; nqÿrcdKka
jykafia fndfydu meyeÈ,sj jodr<d ;sfhkjd' oka fok
odhlhd ks;ru oka fokak iQodkñka bkak ´k' ta jf.au oka
fokak ;rï fyd`o Y%oaOdjla Tyq fyda weh ;=< ;sfhkak;a ´k'
wjdg .shdg oka fokak hkak fyd`o keye'
mskaj;=ks" wfma nqÿyduqÿrefjda jodrkjd" —hful= fok
odkhla wx.iïmQ¾K fjkak kï wf,daN" wfodai" wfuday
lshk l=i, uQ,hkaf.ka is; msßisÿ lrf.k u fokak ´k˜
lsh,' odkhla uy;aM, uydksixi f.k fok mska lghq;a;la
fjkafk wkak t;fldghs'
ta jf.au oka fok odhlhd ;=< ;sìh hq;= ,CIK ;=kla
.ek;a nqÿyduqÿrefjd i`oyka lr, ;sfhkjd' ta ;uhs'''"
;uka rij;a wdydrmdk wkqNj lrñka wfkla ;eke;a;dg
fok foh kSri kï fyda ;uka fyd`o jia;% w`Èñka wfkla
;eke;a;dg w`Èkak neß bßÉp jia;%dÈh fokj kï fyda Tyq
y`ÿkajkafk odkodi lsh,d' ta fudlo Tyq ;=< ;sfhkafk
l=yl;ajh msß odkuh ukila' fok foh flfrys odifhl=
ù fok ksihs Tyqg tfyu lshkafk'
;j;a flfkla bkakjd idudkH jYfhka ;uka lk fndk
w`Èk m<Èk w;r" Bg jvd b;du;a fyd`o m%KS; wdydrmdk"
jia;%dÈh odkh jYfhka fokj kï Tyq y`ÿkajkafk odkfhys
iajdñhd jYfhkqhs' ta jf.au ;j;a flfkla bkakj ;ud
lk fndk w`Èk m<`Èk yeáhg u wkqkag;a oka fokj' Tyq
y`ÿkajkafk odk iydhl lsh,hs' fï w;ßka jvd;a u mska
,efnk odkh ;uhs ;uka mßyrKh lrk fohg jvd fyd`o
Wiia foaj,a § u yd ;uka mßfNdackh lrk wdydrmdk j,g
jvd m%KS; jQ wdydrmdk odkuh jYfhka §u hs'
oka fok odhlhd oka fokafk ;u ;ukaf.
j;afmdfydi;alïj, wkqjhs' tajd m%KS; fjkak;a mq`Mjka"
30 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
lgql fjkak;a mq`Mjka' tafl jrola fyda wvqjla fyda fjkafk
keye' ;udf.a Yla;s muKska hula fokfldg ta fok
wjia:dfõ ysf;a we;sfjk msßisÿNdjfh ;rug hs msk uy;a
fyda ySk jkafk'
mskaj;aks" iuyre bkakj wks;a wh ,jd oka fojk'
ta whg msßjdr iïm;a ,efnkjd ta;a NjfNda. iïm;a kï
,efnkafk keye' ta fudlo@ ;uka talg ueÈy;a fj,d oka
fokak fm<UqfKa ke;s ksid' iuyre bkakjd ;ukq;a oka
fokjd ta jf.au ta odkh §ug wkqkq;a iyNd.s lrjd .kakjd'
wkak tfyu whg fï wd;aufhaÈ jf.au mrf,djÈ;a NjfNda.
iïm;a;sh;a" mßjdr iïm;a;sh;a folu tlfia ,efnkjd'
ta fudlo@ ;ukq;a oka fok .uka ta odk udk lghq;= i`oyd
wkqkq;a iyiïnkaO lr.;a; ksid'
fï yefudau w;fr ;j;a iuyre bkakjd" ;uka oka
fokafk;a keye' wkqka ,jd oka fojkafk;a keye' wkak
ta Woúh ;uhs fuf,dfjÈ;a lsisfjl=;a ke;s mrf,djÈ;a
lsisfjl=;a ke;s wirK È<skaoka fj,d WmÈkafk'
mskaj;=ks wms fï odkh .ek ;jÿrg;a l:d lrkjd
kï" uʯu ksldfha olaÅKd úNx. iQ;%fha wfma nqÿrcdKka
jykafia fmkaj,d §,d ;sfhkjd fm!oa.,slj fok odk od
y;rla .ek' ta lshkafk'''" nqÿrcdKka jykafia Wfoid
msßkuk odkh" mfia nqÿkajykafia kulg fok odkh"
uyry;ka jykafia kulg fok odkh" ry;aùug W;aiy
orK NsCIQka jykafia kulg fokq ,nk odkh" wkd.
dñ mqoa.,fhl=g fokq ,nk odkh" wkd.ó M,hg ms<smka
mqoa.,fhl=g fok odkh" ilDod.dó mqoa.,fhl=g fok
odkh" ilDod.dó M,hlg meñKs mqoa.,fhl=g fok odkh"
fidajdka mqoa.,fhl=g fok odkh" fidajdka M,hlg m;a
mqoa.,fhl=g ,nd fok odkh" wfn!oaO tfy;a OHdk n,fhka
rd.d§ flf,ia hgm;a l< mqoa.,hl=g fok odkh" mkais,a yd
wgis,a rlsk mqoa.,hl=g fok odkh" ÿYaYS, mqoa.,hl=g fok
odkh" ;sßika if;l=g fok odkh lshk fïjd fm!oa.,sl
odkhs' fïjdfh wdksixi wvqhs'
ta jf.au ;j;a ;ekl nqÿrcdKka jykafia fmkak,d
;sfhkjd idx>sl odk y;la' fï mskaj;=ka ta iïnkaOfhkq;a
wjOdkh fhduq lr.kak' tajd ;uhs'''" nqoaO m%uqL NsCIq NsCIQKS
WNf;d ix>hdg fok odkh" WNf;d ix>hdg muKla fok
odkh" NsCIq ix>hdg muKla fok odkh" NsCIqKS ix>hdg
muKla fok odkh" WNf;d ix>hdf.ka fuÉpr fuÉpr
m%udKhla fokakehs lshd ix>hdf.ka ;ud leue;s .Kkla
b,a,df.k fokq ,nk odkh" idx>sl odkhla §u i`oyd
ix>hd b,a,d hg;a msßfika Wmiïmod jQ fyda idufKar
jQ fyda tla kulaj;a ,eî ta tlkug fok odkh" NsCIqKS
ix>hdf.ka tla kula fyda ,nd f.k fok odkh jYfhka
idx>sl odk y;la ;sfhkjd' fïjd uyd n,.;=hs'
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 31
 Lumbini Development Trust in Nepal
Doing hard work to the Buddhism….
Most Venerable Bhikkhu Tapassi Dhamma Thero
The Vice President of the World Alliance of Buddhists (WAB), Executive Committee
Member of All Nepal Bhikkhu Association, the President of Cultural Peace Walk
committee, the Chief Abbot of Charumati Buddha Vihar & Founder and President of
“Charumathi Buddhist Mission” Kathmandu, Nepal.
Lumbini Development Trust was formed by the Lumbini
Development Trust Act 2042 (1985) for the purposes of
restoring the Lumbini Garden under the master plan. In the
national level LDT was constituted in order to present before
the people of the world and commitment of Government of
Nepal to project goal and ideal of development of Lumbini.
Lumbini is the traditional birthplace of Gautama
Buddha, the founder of Buddhism, who was born in the 7th
or 6th century BC. According to Buddhist tradition, Maya Devi
(or Mayadevi) gave birth to the Buddha on her way to her
parent's home in Devadaha in the month of May in the year
623 BC. Feeling the onset of labor pains, she grabbed hold
of the branches of a shade tree and gave birth to Siddharta
Gautama, the future Buddha.
The Buddha is said to have announced, "This is my final
rebirth" as he entered the world. Buddhist tradition also has
it that he walked immediately after his birth and took seven
steps, under each of which a lotus flower bloomed. In 249 BC,
the Buddhist convert Emperor Ashoka visited Lumbini and
constructed four stupas and a stone pillar.
Ashoka's Pillar bears an inscription that translates as:
"King Piyadasi (Ashoka), beloved of devas, in the 20 year of
the coronation, himself made a royal visit, Buddha Sakyamuni
having been born here, a stone railing was built and a stone
pillar erected to the Bhagavan ["blessed one"] having been
born here. Lumbini village was taxed reduced and entitled to
the eight parts (only)".
LUMBINI - The Birthplace of the Buddha - The World
Heritage Site, Rupandehi, in NEPAL
“After I am no more, O Ananda! Men of belief will visit
the place with faith, Curiosity and devotion…… Lumbini, the
place where I was born. The path to ultimate peace is spiritual
discipline” - The Buddha….
Situated in the foothills of the Siwalik range in the district
of Rupandehi, Lumbini, the birthplace of the Buddha is one
of the most important pilgrimage sites. Buddhist literatures
32 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
of the Buddha. He worshiped the nativity tree and the marker
stone. He also visited other historical sites associated with the
Buddha in Kapilavastu, Ramagrama and Devadaha.
The Lumbini Garden changed into a pilgrimage site soon
after the Mahaparinirvana of the Lord Buddha. A monastic
site evolved around the sacred spot of the Buddha’s birth.
The birth-spot being the most important point in the whole
of the holy land of Lumbini drew attention of generous
devotees who erected structures to pay homage to the great
master. These constructions were of religious nature along the
religious complex and a civic settlement emerged to meet the
growing need of the religious community visiting or living in
the holy complex.
The Maya Devi Temple shrine is the heart of all
mention that newly born Siddhartha took seven steps and
monuments at this holy site. The complex also bears the
uttered an epoch making message to the suffering humanity
testimony of several layers of construction over the centuries.
in the Lumbini Garden. The beautiful  sal  grove of Lumbini
The main object of worship here is the Nativity Sculpture. The
Garden was renowned for its beauty of shady grove of lush
restored Maya Devi Temple was reopened on May 16, 2003
green trees and colorful flowers.
on 2547th birth anniversary of the Buddha. The government
Maya Devi, the queen of Sakya king Suddhodana of
of Nepal, and LDT jointly restored the temple.
Kapilavastu, on the way to her maternal hometown Devadaha
The Marker Stone conglomerate located deeply buried
(ancient Koliya kingdom), was passing through the Lumbini
in the sanctum sanctorum pinpoints the exact birth spot of the
Garden. It was the month of Vaisakha poornima (Full Moon
Buddha, which was discovered after a meticulous excavation
Day of the first month of Nepali calendar) of 623 BC, while the
of the old Maya Devi Temple in 1996. The Marker Stone was
queen was walking in the garden, took bath in the Puskarini.
found in the same distance and direction as mentioned by
After bath, she proceeded to the north 25 paces, there she felt
Hiuen Tsang, the Chinese traveler in his travel account. The
labor pain and supported herself grasping a branch of a tree
size of the marker stone is 70cm x 40cm x 10cm.
and gave birth to the holy prince.
The Monastic Zone is situated in the middle with a
The Buddha highlighted the importance of Lumbini from
forest area between the Sacred Garden and the New Lumbini
his deathbed: “Ananda, This (Lumbini) place is where the
Village. The zone is divided into two Monastic enclaves by a
Tathagata was born, this is a place, which should be visited
Centre Canal. There are 13 plots of land in the East Monastic
and seen by a person of devotion and which would cause
Zone and 29 in the West Monastic Enclave, having 42 plots in
awareness and apprehension of the nature of impermanence.
total each allotted for the construction of new monasteries of
At this place, Ananda, who are on a pilgrimage to (this) shrine,
Theravada and Mahayana schools of Buddhism.
if they should die with devotion in their heart during the course
I think we have lot of most valuable Buddhist heritage
of the pilgrimage, will after (their) death and dissolution of
sites in Nepal. Therefore, day by day we want protect those
the body be reborn in a good destination, a fortunate celestial
are & we must do popular worldwide. By the way, all Buddhists
realm” (Mahaparinirvana Sutta).
& Hindus may be unity & develop the all things together. If we
Today devotees and visitors from all over the world come
can do that path we can take the brighter future in soon for
to Lumbini, the timeless place where ancient monuments
all Nepalese.
glorify the birthplace of Sakyamuni Buddha and bear witness
to the record of the noteworthy visits by famous dignitaries.
The pilgrims deeply immerse themselves in the serene
spiritual atmosphere of Lumbini.
The famous Maurya Emperor Asoka guided by his
spiritual teacher Upagupta made a pilgrimage to this holy
site in 249 BC. He erected a stone pillar bearing an inscription
stating clearly ‘Hida Buddhe Jate Sakyamuniti’ (here Sakyamuni
Buddha was born). He laid importance to the marker stone and
constructed few other structures to mark the exact birthplace
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 33
 iir ne`o ;nkd
wl=i, O¾uhka''''
f.!rjd¾y yqka lïrd ldYHm kdhl iajdókaøhdKka jykafia
ldïfndacshdfõ mafkdï fmkaya úmiaikdOQr fn!oaO uOHia:dkjdiS" lvqfj, cd;Hka;r
fn!oaO uOHia:dkfha úOdhl wOHCI

iqmskaj;aks" —ÿlafÄ f,daflda m;sÜÀf;da˜ lsh, ta ksid fï rEm" .kaO" ri" iam¾Y hk ish¨ foaj,a
nqÿrcdKka jykafia jodrKjd fï f,dafl ÿflys we,S .e,S wruqKq lrf.k fï wei" lk" kdih" Èj" YÍrh" lshk
;sfhk fohla' wmsg i;=gla ,efnk nj we;a;' ta ish,a, u bkaøshhka mskùu i`oyd" i;=gq lsÍu i`oyd ksrka;r
wjidkfha § fl<jr fjkafk hïlsis úÈyl ÿllska' ta ksid W;aidyhl ksr;j bkakjd f,dalfha ish¨ fokd u' wms lrk
fï f,dalfha wmsg w;aú`Èkakg" wykakg olskakg ;sfhk yeu jevla u ta i`oyd hs lrkafk' ta úÈyg wmsg bkaøshka
ish¨u ye`.Sï ÿla iys; tõjd fjkjd' ta ksid fï ÿl ke;s i;=gq lrkak Wjukdjla ke;skï fï f,dalh lsishï u
lr.kak ;sfhk fyd`o u l%uh fudllao@ wkak talhs wm lsis jevlg ke;s ;ekla fjkjd' fï ish¨u foaj,a ñksiaiq
úuid ne,sh hq;af;a' lrkafk ;u ;ukaf. bkaøshhka mskjkakhs'
tod" pkaok ÈjH mq;%hd nqÿrcdKka jykafia bÈßfha b;ska mskaj;=ks fï lduh lshk tl uyd .xj;=rla'
úuikjd" —iajdókS" Nd.Hj;=ka jykai" fï iif¾ ;sfhkafk talg wms ish¨ fokd wyqfj,d bkakjd' wmsg fífrkak úÈyla
ÿla iys; njla' wms bmfokjd" bmÈ,d ál ld,hla we;af; u keye' ta ksid fï uyd .xj;=rg wyqfjÉp wms yeu
Ôj;afjkjd' Bgmiafi wms ñh mrf,dj hkjd' wdfh;a fokd u iir mqrdjg u ÿla lror jo fõokd ú`Èñka we,s
WmÈkjd' ta úÈyg u ta ÿl u ,n,d ñh mrf,dj hkjd' ta .e,S bkakjd'
ksid WmÈk tl ÿlla' urKh lshk tl ;j;a ÿlla' ˜ mskaj;=ks" B<`.g wms fï Njhg ;sfhk ;j;a wdYdjla
fï bm§u;a" urKh;a lshk fol w;fr ;sfhk ld,h ;sfhkjd' fï ldu f,dalfha WmÈkak wms leue;shs' rEm
;=<;a wmsg ú`Èkak fjk ÿla lkaord jeähs' iemhs lsh,d f,dalfha WmÈkak wms leu;shs' wrEm f,dalfha WmÈkak wms
wms ,nk ish,a, leue;shs' ukqIH f,dalfha WmÈkjd kï wms tl mdr fï ukqIH
wjidkfha § ÿla f,dalh w;ayßkak leue;s keye' ta jf.au nK wdY%fhka
fõokd uOHfha fl<jr ys; ÈhqKq lr,d ta wh ta f,dalj, WmÈkak leue;shs' ;j;a
fjkjd' ta ksid fï uyd bÈßhg .sfhd;a wrEm f,dalj, WmÈkak leue;shs' fïl;a
ixidr id.frka w;a ñ f`oka f k iir Èlaùug tl fya;=jla fjkjd'
fldfyduo@ ohdnr mskaj;=ks" ta jdf.au ÈÜÀh;a uyd .xj;=rla
mskaj;=ks" fï jf.hs' ÈÜÀh lsh,d lshkafk wfma ys;g jeáÉp wms ms<s.
iirg ;sfhkjd uyd kak ish¨u woyia Woyia j,ghs' nqÿrcdKka jykafia jev
Wjÿre 04 la' ysgmq ojiaj, ñ;Hd oDIaá 62 la ;snqKd lsh,d wfma nK
ldu" Nj" ÈÜÀ" fmd;aj, igyka fjkjd' tajdg wyqfjÉp wh ;ukaf. u;h
wúÊcd lsh,d' ñila fjk;a whf. woyia Woyia ms<s.kak leue;s keye'
fï uyd Ôú; ±ka n,kak tod nqÿrcdKka jykafiaf.a ld,hg;a jvd
iir ixidf¾ oDIaàka fï f,dafl ±ka ;sfhkjd' wd.ñl jYfhka ne¨j;a
wmsj weof.k wms úúO oDIaàkaj,g tl;= fj,d bkakjd' ta jf.au wms ms<s.
n e ` o f . k kak fkdfhla úÈfy woyia Woyia ;sfhkjd' wms tajd wkqkag
bÈßhg u hkak ms<s.kajkak W;aiy lrkjd' f,dalfha fkdfhla ;ekaj,
fï wl=i, O¾u l,n, we;sfj,d ;sfhkafk" wdrjq,a we;sfj,d ;sfhkafk"
04 n,j;a fia fya;= u;fNao we;sfj,d ;sfhkafk ;u ;uka úiska ms<s.;a woyia
N+; fjkjd' Woyia wkHhkag leùu i`oyd lrk W;aidyh ksihs' wkak
—ldu˜ lsh,d ta ksid úúO oDIaàka ms<s.kak ùu;a fï uyd ixidrh keue;s
lshkafk mxpldu jia;+ka ,nd .ekSug wms ork .xj;=rg wyqfj,d fndfyda ld,hla ÿlaú`Èkakg isÿfjkjd'
W;aiydhhs' wykak" wms yß leu;shs' ,iaik rEm mskaj;=ks" ta jf.au ;uhs wúÊcd lsh,d lshk tl;a' ta
±l,d weia mskjkak wms leue;shs' iqñysß kdo ud,djka lshkafk i;H ms<sn`o fkd ±kqj;alu' i;H yeu;ekl u
wy,d wms wfma ijkam;a ñysfrka mqrjkak wdihs' oi; ;sfhkafk ke;s fjkak mq`Mjka' fld;ekl yß i;H ;sfhkak
.,dhk iqj`o u`.ska kyh mskjkak wms leu;shs' ri wdydrhka mq`Mjka' b;ska ta i;H f;areï wr.kak neßj fndfyda fofkla
wrf.k wms Èj mskjkak yß u leue;shs' iem" iam¾Yh jerÈ woyia ms<swrf.k wkaOldrfha w;m; .dk ñksiaiq
wrf.k wms YÍrh mskjkak fndfyd fihska leue;a;la jf.a i;H f;areï.kak neßj wo w;rux fj,d bkakjd' tal
olajkjd' ukig ys;g hym;a wruqKq we;s lrf.k ys;g uyd fÄojdplhla'
i;=gla we;s lrf.k ta u`.ska is; i;=gq lrkak wms leue;shs'

34 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 35

 Buddhism spread south to  Vietnam,
northeast to Korea and east to Japan.
Most Venerable Master Chun
Ying, the Vice Chairman of the
Buddhist Association of China and
Chairman of the Buddhist Association
of Jiangxi Province in China, Most
Venerable Master Yang Li, the Chief
Abbot of Cao Shan Bao Ji Historically
Buddhist Temple in Yihuang, China,
Mr. Yang Zengwen, the Director of the
Research Office of Buddhism - The
World Religions of Chinese Academy
also participated this merit event.
Buddhika Sanjeewa
After the visit to China
Sponsored by Srilankan Airlines

International
Symposium on Zen
Buddhism & Master
Ben Ji’s 1117th
Anniversary in China

The “First China International Symposium on Zen

Buddhism of Cao Dong Sect & Most Venerable Master Ben Ji’s
1117th anniversary” held on July 09 - 13, 2017 at Cao Shan
Bao Ji Buddhist Temple premises in Yihuang, China.
More than 100 delegates from Japan, South Korea,
Sri Lanka & China were participated for this grand occasion.
The Jiangxi Religious Culture Exchange Association & Jiangxi
Buddhist Association in China was organized this merit &
meaningful Symposium.
This is the historically place of explored the Zen Buddhism.
Zen  is a  school of Mahayana Buddhism  that originated
in  China  during the  Tang dynasty  as  Chan Buddhism. Zen
school was strongly influenced by Taoism and developed as a
distinguished school of Chinese Buddhism. From China, Chan

36 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 37

 ÿlanr iir l;frka tf;rj
iekiSu ,nd .ekSu''''
f.!rjd¾y nx.a,dfoaYfha mshr;k kdhl iajdókaøhdKka jykafia
nx.a,dfoaYfha wdßh nx.aId NsCIq ix> iNdfõ uydf,alï" nx.a,dfoaYfha ix>rdc
uydix> iNdfõ ks;H iudcsl iy ysgmq NdKavd.dßl" Ñ;f.dx fn!oaO uOHia:dkdêm;s
Y%oaOd nqoaê iïmkak .=K.rel jdikdjka; ldreKsl
i;amqreI mskaj;aks" fï f,dalh .uka lrkafk tl me;a;lghs'
rd.fhka fj<s,d" oafõYfhka fj<s,d" fudayfhka fj<s,d uq`M
uy;a ukqIH iudch u tl me;a;lg muKhs .uka lrkafk'
b;ska fï rd.hg úreoaOj hs nqÿrcdKka jykafia
O¾uh foaYkd lf<a" oafõIhg úreoaOjhs O¾uh foaYkd
lf<a" fudayhg úreoaOjhs O¾uh foaYkd lf<a' rd." oafõI"
fuday lshk fï wl=i, l¾uhkaf.ka fj<s,d bÈßhg u .uka
lrk ukqIH iudchg úreoaO me;a;ghs nqÿrcdKka jykafia
O¾uh foaYkd lf<a'
;=kaf,dald.% jQ Nd.Hjka; jQ wßy;a jQ iïud
iïnqÿrcdKka jykafia ta nj uq,ska u foaYkd lrkjd" —
máfid;.dñx ksmqkx .ïNSrx ÿoaoix wKqx rd.r;a;d k
olaÅka;s ; fudlaLkafOk wdjgd˜ uf.a O¾uh m%;s.dó tlla'
bÈßhg hk me;a;g fkfjhs wks;a me;a;ghs .uka lrkafk
fï O¾uh'
rd.fhka bÈßhg .uka lrk" oafõIfhka bÈßhg .uka
lrk" fudayfhka bÈßhg .uka lrk fï ukqIH iudchg
rd.hg úreoaOj nK lshkak ´fk" oafõIhg úreoaOj nK
lshkak ´fk" fudayhg úreoaOj nK lshkak ´fk'
ta ksid nqÿrcdKka jykafia foaYkd l<d fïl .eUqre
O¾uhla lsh,d' —.ïNSrx ÿoaoix˜ - olskak wudre O¾uhla'
f;areï .kak wudrehs' —; fudlaLkafOk wdjgd˜ - wúoHd
keue;s wkaOldrfhka fj<s,d bkak ñksiaiqkag fïl f;areï
.kak neye'
iuyr fk`Mï u,a ;sfhkjd ufâ bmÿk;a c,fhka
u;=fj,d Wvg weú,a,d fyd`og olskak ,efnkjd ,iaik
fk`Mï u,la úÈyg' ta jf.au iuyr fkdfhla úÈfy
ukqIHfhd;a bkakjd' iudcfha rd.fhka" oafõIfhka"
fudayfhka uq,d fjÉp ukqIHfhda ysáh;a ta w;ßka Wvg
weú,a,d O¾uh f;areï .kak mq`Mjka ukqIHfhd;a bkakjd'
wfma ;:d.; f,dõ;=re nqÿrcdKka jykafia wjfndaO
lr.;a;d fï f,dafl ÿlhs' fldfyduo fï ÿl we;sfjkafk@
—cd;sms ÿlaLd" crdms ÿlaLd" urKxms ÿlaLx˜ - fï f,dalfha
bm§u ÿlla' f,vg ÿlg m;aùu ÿlla' urKhg m;afjk
38 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
tl ÿlla' msfhys úmamfhdaf.d ÿlafLd - ;ukag ys;j;a jvd;a
ióm ys;j;=kaf.a wE;aùu ÿlla'
—wmamsfhys iïmfhdaf.d ÿlafLd˜ - wm%shka iu`. tl;=
fj,d lghq;= lrkak ,eîu;a ÿlla' —hïmsÉPx k ,N;s ;ïms
ÿlaLx˜ - ;uka leue;s fohla fkd ,efnkjd kï tal;a ÿlla'
fldáka u lshkjd kï fï ish,a,la u tfyu;a ke;akï fï
mxpialkaOh u ÿlla'
nqÿrcdKka jykafia fï i;H wjfndaO lr.;a;d
ish,a,la u ÿlla lsh,d' fïlg fya;=jl=;a ;sfhkjd' fïlg
fya;=j fudllao@ nqÿrcdKka jykafia ksrj fYaIfhka
±lald ;DIaKdj ;uhs fï bm§fï ;;a;ajhg uQ,sl fjkafk'
fudllao fï ;DIaKdj lsh,d lshkafk' wfma b;sydifha b`o,d
ljqreyß iif¾ my< fjÉp ojfia b`o,d yeuod u wfma
ysf;a we;sfjkafk ;DIaKdj' f,danlu'
iqmskaj;=ks" Tn,d okakjd ;kayd cd;s 03 la ;sfhkjd'
ldu ;Kayd" Nj ;Kayd" úNj ;Kayd' ldu jia;+ka flfrys
wkka; wm%udKj ysf;a w;sjk leue;a;g wms lshkjd —ldu
;Kayd˜ lsh,d' —Nj ;Kayd˜ lsh,d lshkafk fï iifr kej;
kej; WmÈkak ;sfhk leue;a;ghs' —úNj ;Kayd˜ lsh,d
lshkafk fï f,dúka ;=rka fj,d bm§ula ke;s lr.kak
;sfhk n,j;a wdidjghs' b;ska fï ldu ;Kayd" Nj ;Kayd"
úNj ;Kayd lshk nrm;< wl=i, l¾uhka ÿl we;sùug
n,mdk fya;= fjkafk'
B<`.g nqÿrcdKka jykafia wjfndaO lrf.k ;snqKd
fï ;DIaKdj ke;s lr.;a;yu fudkjdo ,efnkafk lsh,d@
tal ;uhs —ksfrdaOh˜' fï Ôú;h iißka bj;a lrf.k uq`M
uy;a ixidr.; Ôú;fhka ñfok tl' tal ;uhs —ksíndk˜
lsh,d lshk tflka wms woyia lrkafk'
mskaj;=ks" ksjkg m;aùu lsh,d lshk tlg fyd`o u
WodyrKhla §,d ;sfhkjd r;k iQ;%fhka' —ÇKx mqrKx
kjx k;aÓ iïNjx úr;a; Ñ;a;d wdh;sf; Njiañx f; ÇK
Çcd wúrE<ysÉPˆd ksínka;s ërd h:dhx m§fmd˜ ry;ka
jykafia,d ta W;=ï ;;a;ajhg m;ajqKdg miafi iifr
l=ulao isoaO fjkafk@ ish¨u flf,ia O¾uhka ke;s lr
.;a;d' B<`. wd;auNjh ms<sn`oj ry;ka jykafia,df.a lsisu
we,aula keye' wdYdjl=;a keye' ta ksid Wkajykafia,d h<s;a
jrla iifr WmÈkak ;sfhk l¾u îchka ish,a,la u úkdY
lr,d ;sfhkjd'
nqÿrcdKka jykafia,d fjkak mq`Mjka" ry;ka jykafia,d
fjkak mq`Mjka" mfia nqÿka jykafia,d fjkak mq`Mjka fï yeu
jykafia,d u fldfyduo fï iifrÈ ksfjkafk@ mykla
m;a;= lr,d ;sì,d ta myk ksjqKyu ta myfk ;sín ±,a,g
fudlo fjkafk@ fï ±,a, iïmQ¾Kfhka u ke;sfj,d .shd
fkao@ wkak ta jf.au ;uhs ry;ka jykafia,df.a Ôú;;a' ta
ksid iqmskaj;a Tn th wjfndaO lrjd .kak'
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 39
An Epoch - Making Religious Prelate This school is now well-known as Kotugoda Rahula footsteps. He toured in a number of foreign countries : India,
Maha Vidyalaya. This marked a very crucial period in his life as Nepal, China, Japan, Germany, America, Pakistan, Thailand,
Supreme Mahanayake of the Sri Lanka
it was in 1948 August 17 that the teenage Sirimevan obtained Myanmar and so on, preaching and teaching the Dharma,
Amarapura Mahanikaye admission to the sanghe community as a novice. This was as a spreading Buddhism and filling the hearts and minds of the
consequence of the close friendship between Ven. Kotugoda listeners with serene joy. Besides, he even took recovery
Most Venerable Wimalaratana Thero and Ven. Unavatune Dhammapala Thero, steps to establish temples in Myanmar, Nepal, thus further
the chief incumbent of the Sri Dharmapalamaya, Mt. Lavinia. bolstering his missionary work.
Aggamaha Obtaining discipleship under Ven. Unavatune Dhammapala Much Sought after Preacher:
Pandita Kotugoeda Thero, the new novice came to be called Kotugoda
Dhammavasa and came to reside at Sri Dhamrapalaramaya,
Most Ven. Kotugoda Dhammavasa Maha Nayaka Thero is
admired and appreciated by the Local Buddhists as one of the
Dhammavasa Maha Mt. Lavinia. most appealing preachers in the country. He had this potential
Secondary Education: from his younger days, and this he cultured taking it into great
Nayaka Thero While staying in this Viharaya he continued his religious benefits, making him a much sought after preacher. For this he
studies at the Paramadhamma Cetiya Pirivena, which he used his expertise Dhamma knowledge and blended it finally
entered in 1952 Ratmalana. From thence, he joined the with his well trained and restrained discipline. He could keep
Sri Lanka has been, from the time of inception of
Vidyodaya Pirivena, Maligakanda, where he continued his the audience spell-bound with his soft, lucid and ear-pleasing
Buddhism, a very fortunate country. One reason for this
studies in Tripitaka and such oriental languages as Pali and intoning of his speech.
is that from time to time there appeared ‘epoch making
Sanskrit. He was able to communicate most suitable doctrinal
religions leaders’ who succeeded instilling hope in the minds
This gave him the opportunity of meeting and receiving points in a very simple way. Hence his diary was ever-filled
of Buddhists, and have been also able to inspire and direct
instruction from most erudite scholar monks of the time such with invitations to visit temples, scattered all over the island
the devotees to follow the right path.
as Most Ven. Kalukondayawe Pannasekara Nayaka Thero, to preach the doctrine. The listeners not only appreciated his
In Most Venerable Aggamaha Pandita Kotugoeda
Most Ven. Welivitiye Sorata Nayaka Thero, Most Ven. Walane preaching, but generously made donation even to establish
Dhammavasa Maha Nayaka Thero, the newly appointed the
Satthissara Nayaka Thero, Most Ven. Parawahera Vajiranana temples. The temple is named 'Upali Dharmasramaya’ in
Supreme Maha Nayaka Thero of Sri Lanka Anarapura Maha
Nayaka Thero and many others. His association with Vijirarama Kataragama. It is this preaching ability of him that made
Nikaya we see such a great religions dignitary who, with his
temple and his great admiration for Most Ven. Narada Maha him win- over many, and with their generosity, develop the
impeccable and most exemplary conduct epitomizes in feed
Thero and Ven. Piyadassi Thero made him get in infarcted in Sri Dhamrmapalaramaya what it is at present. He used the
the ideal of ‘the .fruit of monkhood’. This great religious
Buddhist Missionary activities. electronic media too for proper preaching.
personality hails from a comparatively less known suburb of
Young Ven. Kotugoda Dhammavasa’s higher ordination Tireless Service to Foster the Sāsana :
the Gmpaha District, namely Kotugoda which has now shot
took place in 1954, July 10th. On this occasion Most Ven. With maturity in life, especially after his attainment
into fame because of the fame of this Maha Nayaka.
Beruwala Sri Sumangala Siriniwasa Maha Nayaka Thero of higher ordination, he began to demonstrate his growing
Early bio-data
functioned as the ‘Upajjhaya’, Most Ven. Ambalangoda dedication to work for the upliftment of the Sāsana. Tirelessly
The family of Mr. and Mrs. Endavitharanage Haramanis
Dhammakusala Maha Nayaka Thero, Most Ven. Moratuwe he went to every nook and corner of the island preaching and
Rodrigo and Selestina Rodrigo happened to be pious well-
Sasanaratana Anunayaka Thero and Most Ven. Moratuwe teaching. His sole life he dedicated to serve the Sāsana and
to-do, respected family with six siblings, consisting of four
Pemaratana Thero served as the ‘Karmacarya’. foster the Sri Lanka Amarapura Maha Nikaya.
sons and two daughters. A new male sibling joined this
Scholarly Contribution: As far as 1980s the President of Most. Ven. Kosgoda
family in 1933, January 21st, bringing much joy to this family.
With the obtainment of higher ordination there took Dhammavansa Maha Nayaka Thero who noticed the
The elated parents named this youngest of their siblings,
place a marked change in Ven. Kotugoda Dhammavasa Thero’s commitment of Ven. Kotugoda Dhammavasa Nayaka Thero,
Endavitharanage Sirimevan Rodrigo. Being the youngest, he
life. He became more scholarly bent. He started writing proposed to him to accept this co-secretary-ship of the sangha
was the darling and the pet of all others. In spite of being
articles on relevant Buddhist subjects. These contributions council. This he humbly accepted, and discharged all duties
over-petted, this youngest son, Sirimevan, turned
that he did started around 1960s, made possible for him to expected of him to the fast of this ability. In appreciation of
out to be an extremely obedient child, showing
publish much readable articles in Sinhala language and these blameless such services his position was elevated to that of
lot of restraint and maturity, not normally
were widely read and appreciated by the pious devotees. With Secretary General and served in this capacity for Years.
seen in children of similar age.
the establishment of the Bauddhodaya Association at the From this position he succeeded to the position of
Contact with Village Temples
Dhammapalaramaya temple in Dehiwala, he began publishing president of the sangha council. After a stint of years of
and Primary Education Novicehood
annually, a Vesak journal which he got distributed free among service in this position he was made the 'Mahopādhyāya'.
The parents, being ardent
the devotees. Then, when the supreme Maha Nāyaka position fell vacant
devoted Buddhists, had close
He published a fair number of booklets for the purpose after passing away of Most Ven. Davuldena Nānissara, Most
contact with the village temple.
of developing faith in the ordinary followers. Among these are: Venarable Aggamahapanditha Kotugoda Dhammavasa Maha
Hence, child Sirimevan
‘Nivanata Maga’, ‘Ketumati Rajadhāniya’, ‘Kosala Raja Sihina’, Nayaka Thero was unanimously appointed as the Supreme
received his first initiation
‘Dhammo Have Rakkhati Dhammacari’ etc. His writing greatly Maha Nāyaka of the Sri Lanka Amarapura Maha Nikāya. This
to learning from the chief
appealed to the bears of the people because of the serene was in 2017 May, 26th.
incumbent of the village
style in which he presented them, using lucid language, and This long journey to success is evidenced by various
temple, namely, Ven.
citing events and insights drawn from the Tripitaka, the Jātaka honorific ecclesiastical titles awarded to him. Among these
Kotugoda Pemananda
book etc. Besides, he often contributed very readable and honorific titles are : Saddharmakirti Sri Tripitaka Visharada,
Nayaka Thero. His formal
inspiring articles is to Sinhala language to the popular Sinhala Pravacana Kirti Sri Sāsana Shobhana, Sri Sumangala
primary education
News Papers and these were eagerly read by the public. Vidyavatansaka, Aggamaha Pandita etc.
commenced with
Missionary Activities
his admission to the
The great impact Ven Narada Nayaka Thero had on him Ven. Professor Medawachchiye Dhammajothi Thero
Buddhist Mixed School
made him earnestly commit himself to missionary activities. Head - Department of Buddhist Studies and Director - Confucius
in Kotugoda, which was
Being much influenced, by reputed missionary monks from Institute Faculty of Arts, University of Colombo, Sri Lanka.
run by the Buddhist
Sri Lanka such as Most Ven. Narade Maha Thero and Ven. (Pupil of Supreme Mahanayake)
Theosophical Society.
Piyadassi Maha Thero, our hero also followed in their

40 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 41

 Tn úiska ks¾udKh lr.kakd jQ
Tfí u f,dalh''''
f.!rjd¾y .d,af,a WÈ; kdhl iajdókaøhdKka jykafia
isx.mamQrefõ m%Odk ix>kdhl" isx.mamQrefõ fn!oaO uyd úydrdêm;s

wudre iir iuqÿr ;rKh l<d kï ry;a Ndjhg m;ajqKd

kï ixh; Ndjhg ys; yslaujd .;a;d kï ta mqoa.,hd lju
ljrodlj;a udrhdg wyqfjkafk keye' b;ska tfyu jqKyu
ksjka ±lald fjkjd' ksjk wjfndaO lr.;a;d fjkjd'
ksjkg .shd lshkak neye fudlo ksjk lsh,d lshkafk
ia:dkhla tfyu ke;akï ;ekla fkfjhs' ksjk lsh,d
lshkafk wms úiska w;am;a lr.kak fohla' ta ksid ksjkg
.shd lsh,d lshkak neye' ksjka ±lald lsh,d lshkak
mq`Mjka' wkak tal ;uhs mskaj;aks fï .d:dfjka fláfhka u
lshfjkafk'
—wmamldf;a ukqiafiaiq f;a ckd mdr.dñfkda - w;dhx
mskaj;a orejfka" ukqiaihd lsh,d lshkafk i;a;ajhkag'
b;rd mcd ;SrfïjdOdkqj;s˜ - iqmskaj;aks" fï .d:dr;akfhka
i;a;ajfhd lsh,d lshkafk ish¨u m%dKh ;sfhk wh fï
lshefjkafka" ukqiaihka w;r mrf;rg u hk flfkla
i;a;aj fldÜGdYhg jefgkjd' i;r wmdfha i;a;ajhka'
bkakjd kï ta msßi b;du;a iq`M msßila fjk nj hs' fï
ukqIHhka" ifoõ f,dalfha i;a;ajhka" tajdf.au n%yau f,dal
ixidr id.frka tf;r fjkak hk wh fï fldaá ixLHd;
i;a;ajhka" wdldi;x iÉpdk i;a;ajfhd' fï yeu flfklau
ukqIHhka w;r fndfydu iq`M msßila ;uhs tfyu ukqiaihka
wfma jf.a f,dalj, bkakjd' wfma f,dafl we;=f, ;sfhk
w;r mrf;rg u hkafk' fï f,dal ck.ykfhka b;d u
fï i;a;aj ksjdi we;=f, bkak fï i;a;ajhka jYfhka
w;f,diaihs fï ixidr id.frka tf;r fjkak W;aiy
y`ÿkajkak mq`Mjka' fmdÿfõ ukqIHfhda lsh,d lsõjg fï
lrkafk' ta fjkqfjka fhduq fjkafk fndfydu w,am m%udKhla
yefudagu tal mdúÉÑ lrkjd'
ú;rhs'
t;fldg fï i;a;ajfhda nqÿ oyug wkqj y`ÿkd.kafk
ta wh mskaj;aks" fï ixidr iuqÿfrka tf;rg hkak ksis
fldfyduo@ nqÿ oyug wkqj y`ÿkd.kafk wúoHd" ;DIaKdj
foaj,a isoaO lrkafk kE' wms iq`M iq`M foaj,a lrkjd ke;af;
wd§ wl=i, O¾uhka ksid' wúoHdj lsh,d lshkafk fï Ôú;h
u keye' kuq;a wms w;ßka fndfydau w,am fldgila ú;rhs ta
.ek' f,dõ;=re nqÿrcdKka jykafia foaYkd l<d fï f,dalhd
fjkqfjka yßhdldrj u lghq;= bIag isoaO lrkafk' fufyu
lsh,d lshkafk ljqo@ fï f,dalh we;s jqfKa fldfyduo@
lshkafk uu fkfjhs' wm ;:d.; wuduEKS f,dõ;=re
fï f,dalh ke;s lrkafk fldfyduo@ ta ke;s lrkak kï
nqÿrcdKka jykafia ;uhs tfyu jodrkafk' Wkajykafia fï
ms<smÈkak ´fk lrk m%;sm;a;s fudkjdo@ lshk fï lreKq
nj ish iïnqÿ kqjKska ±l jodf< óg wjqreÿ 2600 lg;a
y;r jod<d' ta lreKq y;r ;uhs ÿlaL" iuqoh" ksfrdaO"
biair' to;a tfyukï wo jf.a fï kùk f,dafl fï ;;a;ajh
u.a. hk jpk j,ska y`ÿkajkafk'
fudk jf.a o lsh,d fï we;a;kag ys;d.kak mq`Mjkafka'
fï mxpialkaOh lshk f,dalfh ;sfhk ,CIKh
;:d.;hdKka jykafia B<`.g jodrKjd" —fhapfLda
fudllao@ ÿl' ÿl we;sùu" ÿl ke;s lsÍu" ÿl ke;s lsÍfï
iïuolaLdf;a Oïfï Oïudkqj;a;sfkd f;ackd mdrfuiaiia;s
ud¾.h' fukak fï y;ru ;sfhkjd wfma fï mxpialkaOh
uÉpq fOhHx iqÿ;a;rx ;s˜ lsh,d' fï ixidrh keue;s
lshk fï f,dalfh' tfyu ne¨fjd;a wms fï tl tlaflkd
;rKh lsÍug ÿIalr fï ixidr id.r udrhdf.a fï ur
tl tl f,dalj, bkafk' tl u f,dalhla' fï mxpialkaOh
W.=f,ka tfyu ke;akï fï ud¾.fha úIh fCIa;%fhka tf;r
lshk f,dalh we;s lr.kafk ljqo@ .sysfhlao@ udrfhlao@
fjkakg W;aiy orkafka kï ta msßi b;d u iq`M msßila'
n%yaufhlao@ ljqo fïl lf<a@ lsis flfkla fkfõ' uu u
tksid nqÿrcdKka jykafia jod<d ys; ixjr lr.;a;" ys;
;uhs fïl yod.;af;' .sysfhl=g udrfhl=g ;j;a flfkl=g
oukh lr.;a; mqoa.,fhd muKhs fï ixidr id.frka
fïl yod.kak neye' uguhs mq`Mjka fïl yod.kak'
tf;r fjkak lghq;= lrkafk lsh,d'
wkak ta ksid Tnf.a Th Ôú;h keue;s f,dalh yod.
ta jdf.au nqÿrcdKka jykafia jod<d hï lsis flfkla
kafk Tn u hs' wehs tal Tn yod.kak fya;=j jqfKa@ wúoHdjhs'
fï iißka tf.dv jqKdg miafi ta mqoa.,hd fï udrhdf.a
ta lshkafk fudavlu' kqjK ;sínd kï Tn ljodj;a fï
úIh fCIa;%h blaujd .sh flfkla fjkjd lsh,d' udrhdg
jf.a Ôú;hla yod.kafk keye' fïl kv;a;= lrkak wms
wdfh lsis ojil ta mqoa.,hdj w,a,d .kak neye' wehs ta
fudk;rï uykais fjkjdo fkao@ fï f,dalh yodf.k fïl
thdf. jehslalsfhka ta ix{d; mqoa.,hd neyrj .sys,a,d'
kv;a;= lrkak wms Wmkaod b`o,du lrkafk tl u foa fkao@
mskaj;aks ljqo tfyu neyerj hkafk@ ry;ka jykafia kula'
iqmskaj;aks" Tfí Èúh Tfí keK kqjkska u olskak
ryiskaj;a mõlï lrkafk ke;s flfkla' wr ;rKh lsÍug
mqreÿ mqyqKq fjkak' túg Tn fï f,dalh ch .kSú'

42 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 43

 “Buddhism & Science”
International Buddhist
Conference in Singapore….

“Buddhism & Science” International

Buddhist Conference held at Buddha Vihar
Premises in Telok Kurau, Singapore on August
19, 2017. This conference organized by Most
Venerable Galle Uditha Thero, the Chief Sangha
Nayaka of Singapore concurred on his 70th
Happy Birthday. It was an ideal & remarkable
Birthday ceremony. No any arrangements of
Birthday Cake cuttings, No Birthday parties on
his special Birthday. Most Venerable Dr.Galle Maha Thera and more than 125 other Venerable Bhikkhu
Uditha Thero organized special Dhamma Talk & and Bhikkhuni Sangha from overseas countries that follow
International panel discussion of Dhamma on Theravada, Mahayana, Vajrayana & Tantrayana chapters
his Birthday. of Buddhism are among those participated for this grand
The Maha Sangha presided by the ceremony.
Chief Prelate of the Ramannya Chapter in After the Dhamma Talk offered maha Sanga Dana for 125
Sri Lanka, Most Venerable Napana Premasiri Monks & Nuns by devotees. All are blessed to Most Venerable
Maha Nayaka Thero & The Chief High Priest Dr.Galle Uditha Thero for his long life.
Judiciary of Malaysia and Chief Monk of Sri The conference provided a platform to discuss various
Lanka Buddhist Temple, Sentul, Malaysia, Most areas of the current context of the Buddhist world. The
Venerable Bhutawatte Sri Saranankara Nayaka delegates identified the challenges faced by the Buddhist
communities from around the world and internal factors and
external factors such as political, economic and other religious
concerns.
“Mettavalokanaya” wish to the Most Venerable Dr.Galle
Uditha Thero all the best of luck in his future endeavors.
Sending you the blessings of Buddha, Dharma & Sangha with
Metta for good health and long live !! “Suki Deegauko Bava”

Buddhika Sanjeewa
After the visit to Singapore
Sponsored by Srilankan Airlines

44 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 45

 l¾uh
fï ;rï u n,j;a o@''''
f.!rjd¾y uqj.u uqÈ; kdhl iajdókaøhdKka jykafia
ol=Kq fldßhdfõ f;a.= kqjr mqkavßld fn!oaO úydrfha úydrdêm;s

ta jf.au fukak fï ldrKh .ek;a Tn l,amkd lr,

n,kak' wf,daNd§ l=i, uQ,hkaf.ka fyj;a is;sú,s j,ska
lrk l%shdj,ska ksh; jYfhka u Tng l=i,a w;afjk nj'
fujka l%shdj,ska w;afjkafku hym;a i;=gqodhl m%;sM, u
hs" wdksixi hs'
fukak fï lreKq ldrKd ksidfjka u ;uhs wfma
iïud iïnqÿrcdKka jykafia úiska jodrkakg fhÿfk" —
Y%oaOd nqoaê iïmkak .=K.rel jdikdjka; ldreKsl
lïux i;af;a úNc;s hÈox ySkmamKS;;dh˜ lsh,d' ish¨u
i;amqreI mskaj;aks" ueÿï i`.sfha pq,a, lïu úNx. iQ;%hg
i;a;ajhka" nUqka" ureka" krhka" fkarhslhka" fm%a;hka"
wh;a md,s mdGhl i`oyka fjkjd fukak fufyu fohla'
;sßikqka wd§ jYfhka Wiia my;a jYfhka Wmf;a § u
—lïuiaild udkj i;a;d" lïu odhdod" lïufhdks"
fno,d fjka lr,d ;sfhkafk l¾uh wkqjhs' —mq[a[lïud
lïu nkaOq" lïumáirfKd" lïux i;af;" úNc;s hÈox
p iq.a.;sx ksrhx mdm lïukd˜- hkqfjka nqÿyduqÿrefjda
ySkmamKS;;dh" hx lïux lßiaidñ l,HdKx jd mdmlx jd
jod< mßÈ urKska miq mska l< wh iq.;sfh;a" mõ lï l<
;iai odhdfod Núiaidñ˜
wh ÿ.;sfh;a WmÈkjd'
udkjlh" i;a;ajfhda l¾uh iajlSh fldg we;af;da h'
ta jf.auhs —plalx j jyf;d mox˜ hkafkka lshkafk
l¾uh odhdo fldg we;af;da h' l¾uh Wmam;a;sia:dkh fldg
f.dkd miqmi tk lr;a; frdaoh jf.a wm hï wl=i,
we;af;da h' l¾uh {d;s fldg we;af;da h' l¾uh ms<sirK
l¾uhla l<d kï tafl úmdl;a wmg ú`Èkak isÿ fjkj'
fldg we;af;da h' i;a;ajhka Wiia my;a fldg fnfokafka
fukak fï fya;= ldrKd ksidfjka u ;uhs wfma ys; lshk
l¾ufhks' hfula hym;a fyda whym;a fyda l¾uhla flf<a
tl /l.kak ´k' lsisu fj,djl wfma ys; wmsßisÿ lr.kak
kï tys úmdl Tyqgu wh;a fldg mj;afka h'
fyd`o keye" ls<sá lr.kak fyd`o keye' lsisjl=g wjvela
;=kaf,djla uyd lreKd fu;a isis,iska f;ud jod<d jQ
isÿjk is;sú,s j,ska ys; mqrjd.kak fyd`o keye ljr
ta Nd.Hj;a Y%S wry;a iïud iïnqÿrcdKka jykafia úiska tod
fj,djlj;a" ljrodlj;a' —Ñ;a;x .=;a;x iqLdjyx˜ wms
iqN kï ;reKfhl= Wfoid foaYkd lrkakg fhÿk fï W;=ï
fldfyduyß W;aiy lr,d ys; /l.;af;d;a" ys; ikaiqka
foaYkdfjka fmkakqï flfrkafka" l¾uh uq,a lrf.k ish¨
lr.;af;d;a wksjd¾fhka u wmg iir iem ,efnkjd u hs'
i;a;ajhka fï iir l;f¾ ießirkjd hkakhs'
mskaj;=ks" ljrodj;a" ljrfj,djlj;a ys;kak tmd
wm uyd Ydka;s kdhlhdKka jykafia tla;rd wjia:djl
mõlula lrkak' ta fudlo@ wm mdm is;sú,a,lska hï fohla
§ wmg fmkajd fokjd" —fÉ;kdyx NslaLfõ lïux jodñ˜
lrkjd kï ta lrmq l%shdj ksid WmÈk mõ" yßhg w`Mhg
lsh,' ta lshkafk —uyfKks" uu fu;kÈ l¾uh lsh,d
ie`.ú,d ;sfhk .sks mqmqre jf.a' —NiauÉPkafkdj mdjfld˜
lshkafk fÉ;kdjghs'˜ fÉ;kdjla tfyu ke;akï is;sú,a,la
ysf;a ie`.ú, ;sfhkjd' ta jf.au wjia:dj meñKs úg ta mõ
ke;akï lju ljrodlj;a l¾uhla isoaO fjkafk keye'
u;=fj,d úmdl fokj'
;uka lrk lsishï l%shdjla úmdl fok l¾uhla fjkak kï
wm lrk mska mõ" tfyu;a ke;akï l=i,a" wl=i,a úmdl
tal is;sú,a,lskau lrkak ´k' talhs fïflka lshefjkafka'
fok l%u lsysmhla nqÿoyfu olaj,d ;sfhkjd' flfkl=f.a
hï wjia:djl § hï is;sú,a,la lrK fldg f.k wfma
urKhla isoaO jk l%u y;rla ;sfhkjd' wdhqlaLh urKh
ysf;a f,daNfhka" oafõIfhka fyda fudayfhka fyda WmÈkjd' ta
- lshkafk hï i;a;ajfhla Wm; ,nd we;s wd;auNjhg
jf.au wm ta is;sú,a,gu wkqj lghq;= lrkjd kï ta l%shdj
kshñ; wdhqI m%udKh wjika ùu;a iu`. u isÿjk urKhg'
wl=i,hla njg m;afjkjd' ta jf.au lsishï is;sú,a,la
lïulaLh urKh - lshkafk i;a;ajfhl=g Wm; ,nd ÿka
wf,daNfhka fyda woafõIfhka fyda wfudayfhka fyda wfma
l¾u Yla;sh wjikaùfuka issÿjk urKhhs' WNhlaLh
ysf;a bmÈ,d wkak ta wkqj wm l%shd lrkjd kï taflka
urKh - lshkafk wdhqI;a" l¾u Yla;sh;a lshk fol u
wksjd¾fhka u wmg jkafka l=i,hla" mskla'
tlúg wjika ùfuka isÿjk urKh hs' WmÉfþol urKh
mskaj;=ks" wm krl is;sú,a,lg wkqj lrk l%shdj
- lshkafk wdhqI;a" l¾u Yla;sh;a ;j b;sßj ;sìh § fmr
wl=i,hla fjkjd' tal wl=i,hla jf.au mdm l¾uhl=;a
Njhl lrk ,o fyda fï Njfhys lrk ,o fyda Wm; ,enQ
fjkjd' tal j<lajkak ldgj;au neye' ta jf.au fukak
l¾uhlg jvd n,j;a l¾uhla úmdl §fuka wld,fha isÿjk
fïl;a wu;l lrkak tmd' wms krl is;sú,a,la Tiafia lrk
urKhhs' wkak ta ksid mskaj;=ks fyd`Èka ys;g .kak fï iEu
hï l%shdjlafõ o ta krl l%shdj,g wmg ,efnk úmdlh"
;eklg u n,mdkafka —l¾uh˜ nj'
tfyu;a ke;akï tafl m%;sM,h b;du;au whym;a ÿlaLodhl
tlla fjkj'

46 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 47


Rebirth of Consciousness.…
Most Venerable Master Hsin Ting Thero
The sixth-term abbot and Former Director of Fo Guang Shan Temple in Taiwan
President of Buddha's Light International Association
During rebirth, life arises in a new body. Though it sits we must cultivate morality, meditative concentration and
in its mother’s womb, a fetus’s dispositions, appearance and wisdom. To respect others and not harm them we must
health are not given by its mother. These qualities and traits cultivate morality. To prevent unwholesome thoughts from
are determined by the most powerful memories from its becoming unwholesome actions, we must cultivate meditative
previous lives. A being who has generally made others happy concentration.
and given them pleasure will be become a well formed child. To see the truth of the world and let go of illusory
They will be born loveable, with a beautiful appearance thoughts we must cultivate wisdom. Only by cultivating in
and have good affinities with others. If a being has often all three areas can we benefit both ourselves and others and
provoked the anger of others and brought people unease and balance both wisdom and merit.
suffering they will have poor affinity with others and hideous The cultivation of morality, meditative concentration and
appearance. wisdom is essential to humanistic Buddhism. In addition, we
Aside from determining the qualities of a person’s body, should fulfill the perfections of diligence, patience and giving
appearance, health and wealth, memories from previous lives by trying our best to give sentient beings material goods,
also affect the habits we have in this life. As new lives develop, giving them fearlessness and giving them Buddhist teachings.
so too do old habits. Memories from previous lives play the Why do we sit in meditation? Why do you go on
most powerful role in determining what sort of job a person meditation retreats? We do these things so that we can focus
will like after they grow up, what sort of people they will like the mind and deepen our practice. We develop meditation to
associating with and other such matters. brighten the mind and see our true nature.
In this way, our consciousness can be said to be have We all rely on our six sense organs the eyes, ears,
been built up from the results of our acts, speech and nose, tongue, body and mind. We use them to perceive and
thoughts over the course of many lifetimes. They will continue distinguish the six sense objects of forms, sounds, smells,
to collect, leading us to our future lives and so on forever. This tastes, touch and dharmas. It is through our senses that we
is a powerful force which drives the mind. become attached to carving for pleasant states and develop
Whatever our preferences are body, speech and mind aversion and disgust for unpleasant states.
all are conditioned by the strongest habits from previous lives. We become led by our cravings and aversion to the
Even the slightest or subtlest of previous actions don’t simply various states generated by sights, sounds, smells, tastes,
vanish. Energy cannot be destroyed. They are simply stored in touch and dharmas. We ceaselessly discriminate, attach and
our memories lifetime after lifetime. give rise to various aversions. Our minds lose the ability to
The many habits imprinted on the alaya consciousness settle down.
can appear as stray thoughts when we attempt to settle the Within the mind we all have habits. When the six
mind. Just as trees in a forest compete for sunlight, growing as sense organs come into contact with the six sense objects
tall as possible to outdo each other, our illusory thoughts are they give rise to six sense consciousness’s. At the time that
the same. These thoughts appear rapidly one after another. this consciousness’s is formed our habits react with these
From this, we can understand how thoughts produced by sense objects to give rise to various mental phenomena
our bodies, speech and minds enter our alaya consciousness such as desire, anger, agitation, sloth, doubt and remorse.
manifest behaviors and then become the “energy” of memory. These negative thoughts become obstacles to our spiritual
If we wish to follow Buddhism in our everyday life, cultivation and meditation.
48 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
In a meditation hall the six senses are easy to watch
over and protect for there are very few stimuli compared to
the secular world. There are five hindrances, five desires and
other afflictions that impede meditation that we must learn
to let go of. Only by turning away from the hindrances can we
cultivate meditative concentration, brighten the mind and see
our nature.
There are many methods skillful means, techniques and
theories to help develop our meditation. During a meditation
retreat, the monastic leading the retreat will provide the
participants with spiritual guidance. The chance to enter a
meditation hall is a rare opportunity, so we should approach it
joyfully and with gratitude.
There is no need to be anxious or feel driven to attain
some level of realization. Meditation practice comes one step
at a time. Those who practice meditation should put their
worries aside and their minds & bodies at ease. In this way
we can better focus our attention and skillfully respond to the
environment.
When participating in a meditation retreat, one should
keep the following verse in mind. “The five hindrances and the
five desires. Turn away from them completely. One can then
brighten the mind. See one’s nature and give rise to joy”
We all have many habits. They affect the way we act,
the way we speak and even the way we think' An ordinary
person cannot help but fulfill their habits for they have not yet
attained control over them. This is not to say that nothing can
be done about false, illusory thinking. There are ways that we
can gradually reduce illusory thinking so that in the end we
can put a stop to it entirely.
The mind is full of thoughts all the time so much so that
it is hard to know exactly when it became so cluttered. The
Buddha called this state “Ignorance” At first, we are all like
this.
Consider the sky as an example it does not matter if the
sky is covered by white clouds or dark clouds the space exists
just as it is. In fact, the Buddha said the same of all the four
great elements earth, water, fire and wind each have always
existed just as are.
Just like we don’t know when the white and dark clouds
in the sky first took shape, we do not know when our thoughts
and beliefs were first formed. Once illusory thoughts are
present we mistake what is false to be true and such thoughts
manifest as unwholesome actions in body, speech and mind.
We become attached to our incorrect views. These
attachments to our viewpoints can lead to habits in our body,
speech and thoughts. These acts build upon each other,
furthering our deluded thinking and meaningless behaviors,
life after life, leaving marks upon our alaya consciousness.
Whether we act in a way that is wholesome or
unwholesome pleasant or painful, everything we do becomes
part of our memories. For example, when we speak whether
we speak wholesome words or unwholesome words, pleasant
or painful all that we say becomes a part of our memories.
This is natural. For each thought that we have whether pure or
impure this too becomes part of our memories.
When a particular action is occurring, be it body, speech
or mind it is manifest it’s happening right now. After the action
ceases it becomes a sort of energy, the same way that boiling
liquid water becomes vapor. Past actions may no longer be
visible, but they still exist.
Whatever actions we manifest eventually cease and
change from to be memories. As our many actions permeate
the alaya consciousness, they from our habits and tendencies.
Our habits too are a kind of energy that provides momentum
for our actions.
If we were to use modern language to describe the alaya
consciousness, we would call it “memory”. Whatever is most
pervasive in our memories will manifest the most often, such
as in our dreams.
In Buddhism, the conscious experience is divided and
analyzed into several different parts so that the function of
each can be better understood. The consciousnessesonly
school of Buddhism traditionally divides consciousnesses into
eight different types of consciousnesses. Those are…
01 - Eye consciousness. 02 - Ear consciousness. 03
- Nose consciousness. 04 - Tongue consciousness. 05 -
Body consciousness. 06 - Mind consciousness. 07 - Manas
consciousness. 08 - Alaya consciousness.
The first five consciousnesses arise when sense organs
make contact with sense objects, creating our knowledge of
the phenomenal world. The mind consciousness distinguishes
and perceives the information arising from the sense
consciousness.
The seventh or manas consciousness is the part of our
mental faculty that clings to the concept of an independent
separate self and influences our decision making to serve and
protect the self. The eighth or alaya consciousness functions
as a “storehouse” containing all of the latent karma of our
many, many past lives.
Our memories help drive our decisions. If there is a
person who constantly surfaces in your memory, you are likely
to seek that person out. If you constantly think of an act, you
will often commit the act. The same is true for everything we
think about from the foods we like to eat to the clothes we like
to wear. This is how powerful the influence of memory can be.
Now we can see how our way of thinking is produced
by our behavior. Every time we act, we strengthen that act in
our alaya consciousness. Lives after life, from the distant past
until now, thoughts are added to this consciousness. Many of
our present actions derive from the thoughts present in our
consciousness.
When we make contact with the sense objects, we
search our alaya consciousness for memories. If we find
memories of sense objects that are similar or identical to what
we are presently encountering we become very pleased.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 49
 “Mettavalokanaya”
Offered to the Mahayana tradition Most Venerable
Bhikkhu Bhikkhunis in Malaysia….
“Mettavalokanaya” highly believes our Dhamma
effort is very useful for devotees all around the world.
“Mettavalokanaya” has been published in English, which
includes 52 pages of articles related to Buddhism. Since its
establishment in December 01, 2014, the Buddhist Magazine
has been successfully distributed to 40 countries up to date
including all districts across Sri Lanka.
Most Popular & leading Buddhist Magazine in Sri Lanka,
“Mettavalokanaya” Monthly Buddhist Magazine was recently
presented to the Mahayana tradition Most Venerable Bhikkhu
Bhikkhunis in Malaysia by the Founder, President & Chief
Editor of Mettavalokanaya, Mr. Buddhika Sanjeewa, at Kuala
Lumpur, Malaysia on September 23 - 27, 2017. This is the first
time that a Sri Lankan Buddhist Magazine was presented to
the Mahayana tradition Most Venerable Bhikkhu Bhikkhunis
in Malaysia.
The photographs shows, “Mettavalokanaya” presented
to the Most Venerable Bhikkhuni Sing Kan (How Yok Chu) -
The Abbess of Sam Poh Thong Buddhist Temple in Kg Baru
Ampang, Selangor, Kuala Lumpur, Malaysia and the Abbess
of Poh Lum Fatt Yuen Buddhist Temple in Petaling Jaya,
Malaysia. Mr. Wijaya Wagaarachchi, the Creative Director of
Mettavalokanaya also participated the occasion.
The “Mettavalokanaya” monthly Buddhist magazine was
introduced to the Sri Lankan magazine field two years ago.
50 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I
Since then we have explored opportunities to expand our
identity and grow worldwide.
“Mettavalokanaya” is a registered in the Sri
Lankan Government with International Standards. Our
“Mettavalokanaya” monthly Buddhist magazine is the leader
of the Magazine field in Sri Lanka under the blessing &
appreciation by all Chief Prelate of the Chapters in Sri Lanka.
We have good recognition and are highly appreciated by
temples in Sri Lanka and Worldwide.
The Magazine distribution in Sri Lanka on every month, all
Chief Prelate of the Chapters in Sri Lanka including Malwathu,
Asgiri, Amarapura & Ramannya. And we also discussed and
write articles of Theravada, Mahayana, Vajrayana & Tantrayana
all chapters of Buddhism.
In every month we distribute selected main Buddhist
Temples, School Libraries, Universities, Selected Sri Lankan
Government offices and private sector’s offices covered all
districts in Sri Lanka. We also distribute worldwide to all of the
overseas Sri Lankan High Commissions & Embassies via PDF
version of our Mettavalokanaya Buddhist Magazine by Email.
We send our Mettavalokanaya Buddhist Magazine by more
than 15,000 Emails bulk to registered expatriates in Sri Lankan
expatriates forum, worldwide.
As a creative and ideal Buddhist Magazine, our main
target is to teach good habits & qualities to the young
generation who live in Sri Lanka and all over the world through
Buddhism.
More information about the magazine and all published
articles can be accessed on the website - www.mettavalokanaya.
com, as well as on socials media- Mettavalokanaya Facebook
page, Youtube, Google +, Twitter, Blogger, Instagram, Linkedin,
Yumpu, Flickr, Pinterest, Tumblr and Wikipedia.
Mettavalokanaya highly believes our Dhamma effort
is very useful for devotees all around the world. We desire
to publish more publications as a Buddhist Centre in the
near future. We have promised to our nation and Buddhists
worldwide that we will ensure glorious years of service to
the Buddha-Sāsana in future within our capability.
I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 51
Buddhika Sanjeewa, as the Founder, President & Chief Editor of Mettavalokana Buddhist Publications Centre, I printed and published this “Mettavalokanaya” Buddhist Magazine as a
publication of Mettavalokana Buddhist Publications Centre on September 29, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka.
52 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com
Registered at Department of PostI in Sri Lanka - QD/181/News/2016