“Mettavalokanaya”

Published in English….
This is the First Time
in Sri Lanka

Today marks a very special day for our “Mettavalokanaya”

Buddhist Magazine. For the first time in Sri Lankan Buddhist
Magazines history, 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.
Mettavalokanaya Buddhist Magazine will continue
aiming to become the most popular & leading Buddhist
Magazine in Sri Lanka. The magazine comprises special articles
written by leading Buddhist monks in Sri Lanka & overseas
Most Venerable highest Buddhist Monks.
“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 Buddhism
and share them via different print media and online media
platforms 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.

Buddhika Sanjeewa
Founder / President / Chief Editor

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 In the modern world it is not easy for people to understand

Happiness through Effort

the nature of religions that are not their own.
If people try to see where other religions differ from
one’s it will be easy for people to have mutual tolerance.
and Good Fortune…. That way there will not be disputes or conflicts. There will be
only proper understanding. And that kind of understanding,
stemming from true tolerance, is the foundation of happiness
Most Venerable Bhutawaththe Sri Saranankara Nayaka Maha Thera in a multi-religious world.
The Chief High Priest Judiciary of Malaysia and Chief Monk of Sri Lanka Buddhist Temple, The greatest possession of a human being or an animal
Sentul, Kuala Lumpur, Malaysia. is one’s life. Taking life is therefore, the greatest harm that one
can do.
Some people tend to quality life. Some forms of life are
higher, while others are lower, they may say. Once this kind
of categorization is made, it becomes proper and ethical to
take some types of life, while taking other forms of life may be
wrong. But, what is essential is to refrain from taking any form
of life. We can develop a vast compassion for all beings, only
when we refrain from taking any life. But, when we quality it,
there is no compassion.
People who take life become extremely cruel. Those
who get into the habit of taking life will resort even to murder
to achieve their aims. Children ideally should be brought up
not even to “kill” a plant. Love of people can come mainly
by restraining the urge to destroy anything that has life.
Therefore, refraining from killing is one of the foremost
lessons in being truly human.

Some people tend to think happiness comes without an
effort. But, it is not so. On most occasions even good luck can
come about through an effort. That effort is the right effort.
The following is a true story that illustrates how happiness can
result from right effort.
This story includes the book titled “Parents & Children
key to happiness” written by Ven Sarada Maha Thera. In a
remote village there lived a family of five people includes
Father, Mother, Two daughters and a son. When the Children
were not yet fully grown up, the father died. The mother
tried to bring up the family with great difficulties. She would
work hard and find ways and means of giving the children an
education along with their other essential needs like food and
clothing.
As time went on, the two girls became grownups son
too was about thirteen. At this time, the house they lived in
was getting dilapidated little by little. The mother decided that
they needed a little house.
But, of cause, they did not have the means to put up
a new house. The mother told the children what her plans
were. She told them that the house has to be put up with their
collective effort.
Now they lived near a river. The mother told her children
that each night after dinner they will go to the river and fetch
sand. The sand from river would be needed to put up the
house. This way, each night, when the neighbors were asleep,
the mother and her three children would make several trips
to the river and bring home sand. Little by little their heap of
sand got bigger and bigger.
One night, while they were asleep, a heavy rain came
down. They had difficulty in being adequately sheltered from
the rain.
In the morning, the mother came out and looked at their
pile of sand. Some of it had been washed of. But, right on the
top of the sand pile something was gleaming in the first rays of
the sun. It was a very valuable precious stone. The mother was
happy. So were the children. They acquired a considerable
fortune and lived happily. But, even in their happiness they
never forgot the early days when they had to struggle hard to
keep them alive.
According to the Buddhist thought, parents are deities
living at home. The children must appreciate this from their
early days and show how them honor and defence due. In
some Asian countries, children are trained to worship their
parents.
When children go to school they worship their parents
and obtain their blessings. Children must learn from early
childhood on to be tender to their parents, returning the
affection the parents have for them. Children must never talk
harshly to their parents. If they disagree with the parents,
children can point out their difference of opinion with love
and understanding.
The wise parents too must not trey to think that they are
always right. They must take it a point to understand the mind
of the children. Parents cannot command the respect of the
children. When parents are harsh to children, the young ones
might disobey. They will not respect or love them.
If children respect to the parents truly, they will never
do anything wrong even when the children are away from
home and away from their parents. Children should be always
taught that their parents are the only parents they have in the
whole wild world.
In the building blocks of happiness a main item is
tolerance. We must be able to respect each other’s feelings -
each other’s beliefs. In the modern world almost all countries
are multi religious and multi-racial. In such a society if there
is no tolerance for the views of others, happiness cannot be
achieved.
People are very emotional about their religious feelings.
If someone were to hurt their religious susceptibilities people
will take it very hard. Therefore, to preserve communal
harmony and social integration, it is very essential that we
should practice religious tolerance.
Our views about universe, about the faith of man, about
ultimate good many differ, but, we must always understand
that people have a right to hold whatever view they like. The
views held by one person may not actually be those held by
another, but does it matter? In about a million things we are
likely to have different viewpoints.
What do we eat? What do we wear? How do we
travel? What do we read? What do we study? In such a vast
variety of things, people differ. But, still, we can happily and
harmoniously get along with each other in the midst of all
those many differences.
We should have the same attitude towards religious
differences as well. There, too, we must be capable to getting
along with each other, whatever differences there could be
in our beliefs. In the history of Buddhism, religious tolerance
has been upheld as a characteristic mark of Buddhist thinking.
Emperor Asoka in his Buddhist Edicts has quite clearly indicated
that religious tolerance has to be carefully cultivated.
If we are trying to bring about happiness, it is centrally
important that we must train people to accept that fact that
that they are likely to have views that are not similar. But, that
should not make any difference to our ability to work together.

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 “Dhamma Thoughts” for you for
successfully life forever….
H. Dharmasiri De Silva
Chairman of HDDES Group

“Sabba Danam Dhamma Danam Jinathi - The gift of Because, you were unfaithfully and deceitful
Dhamma Truth excels all other gifts” I highly believe to others in your previous life. If you in this life
of this. Therefore, I offered for you most valuable believe and follow the cause and effect Sutra,
“Dhamma Thoughts” for you for successfully life you will be respected by many people in your
forever. next life.
10. The Buddha’s words are truth, you must not
01. To understand your previous life, look at what slight. If you deeply believe in the cause and
you have in your present life. To have a preview affect Sutra, this will bring you to reach the
of your next life, examine your daily life. land of ultimate Bliss of attain Nibbana.
02. What you reap what you sow; if you sow well
you reap well. If you sow evil, you reap evil.
Whatever you do will come back to you.
03. If you suffer in hell, blame yourself for what you
did in your previous life. Why in this life you
enjoy long life and good health?.... Because,
you set free sentient beings in your previous
life.
04. If you carry the cause and effects Sutra, you will
be free from disaster and calamity. By the way,
If you spread the truth of the cause of effect
Sutra Buddha’s Teaching, you will be wish and
intelligent in life and after life.
05. Why in this life you have splendid food?....
Because, you have donated food to the poor in
your previous life. By the way, why in this life
you have clothing in great variety?.... Because,
you have donated warm clothing to monks.
06. It is good to cultivate giving to the Triple Gems;
you will be rewarded in return. If you in this life
insult the cause and effect Sutra, you are no
longer a human being in your next life.
07. If you recite and act according to the Buddha’s
teaching, whatever you do will be witnessed
by the Buddha’s and Bodhisattva.
08. Why in this life you are healthy?.... Because,
you have offered medicine to cure the sick
people in your previous life. Therefore, do not
think that the cause and effect is fallacious.
It will manifest either immediately or later in
your life.
09. Why in this life you are forlorn and friendless?....

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 The Buddha : A Pioneer in
The Field of Psychology….
Most Venerable Aggamaha Pandita Dr. Walpola Piyananda Thero
Chief Sanganayaka Thero of USA and President of USA & Canada Sanga Council, Chief
Abbot & President of Dharma Vijaya Buddhist Vihara, Los Angeles USA.
There is a common saying in Sri Lanka among Buddhist:
“Sabbe putujana ummataka” (All human beings are somewhat
mentally ill until they are enlightened). One might deduce
from that statement that a treatment for mental illness would
be to follow the Buddha’s Eight-fold path.
In the second verse of the Dhammapada, the Buddha
has stated: “Mind precedes all mental states, mind is their
chief; they are all mind-wrought. If with a pure mind man
speaks or acts, happiness follows him like his never-departing
shadow.”
The Buddha taught that the “original mind” was
luminous, but soon became soiled with the accumulation
of defilements from without. The work to gain happiness is
to rid the mind of these defilements, which renders it pure
again. Defilements, such greed, hate or anger, delusion cloud
the mind rendering it incapable of producing happiness. The
Buddha suggested the use of Bhavana to cleanse the mind of
impurities and disturbances, such as lustful desires, hatred,
ill-will, indolence, worries, restlessness, and skeptical doubts,
thereby returning the mind to its original luminous state.
Ven. Dr. Walpola Rahula wrote that “meditation” was
a poor substitute for the Buddha’s use of the term bhavana.
For the original term meant “mental cultivation” – for it
was not just for cleansing the mind but also aimed at
cultivating such qualities as concentration, awareness,
intelligence, will, energy, the analytical faculty,
confidence, joy, and tranquility and could finally lead
to the attainment of the highest wisdom, Nibbana.
The Buddha’s teachings reflect his analysis of
the mind: thoughts, sense perceptions, and feelings
and their effect on an individual. Mind is truly the
key to well-being for the individual, for the family
and for society. The Buddha, ahead of
his time can easily be given the title of
“World’s First Clinical Psychologist,”
for he taught and applied his wisdom
of the functioning of the mind to
promote subjective well-being,
and personal development (self
realization) for all who sought him
out. What he understood and the
clarity of his therapeutic treatments
lead to the prevention and relief
of psychologically-based distress or
dysfunction as described in various
Suttas.
One of the Buddha’s
titles was the Medicine
Buddha for all those with
8 I Mettavalokanaya I July I 2017
mental ailments were restored to health with his counseling
and instruction. Therapies tailored for the individual’s
particular level of understanding. One such example is the
grief-stricken Kisagotami who carried her dead son all around
the city in search of a cure, thinking he was only sick. Everyone
she approached sent her away saying that she was mad,
except the Buddha. To help her he asked that she bring some
mustard seeds from a house where no one has died. Going
from house to house she found mustard seeds, but no house
that death had not visited. As she grew weary she came to
realize that all beings born are destined to die. This realization
enabled her to abandon her madness.
Patacara, Angulimala and Saccaka are a few other
people helped by the Buddha. Their cases were severe and yet
through the kind understanding of their maladies, the Buddha
was able to breakthrough their walls of delusion to effect a
cure. The Buddha’s wise instructions not only helped these
people, but aided those with only “a little dust in their eyes”
(few defilements) to achieve greater happiness. The Buddha’s
path was a gradual one open and beneficial to all who sought
out his help.
The Buddha said, “No other thing I know, O monks,
brings so much suffering as an undeveloped and uncultivated
mind. An undeveloped and uncultivated mind truly brings
suffering. No other thing I know, O monks, brings so
much happiness as a developed and cultivated mind. A
developed and cultivated mind brings happiness.” The
simultaneous, dual activities of (1) ridding the mind
of defilements while (2) cultivating and developing
the Four Sublime States contributes to the end of
suffering. On one side you are purifying the mind by
emptying it of negative thoughts and feelings
and eliminating unwholesome influences;
on the other side you are strengthening
the mind by filling it with positive
thoughts and feelings, developing
wholesome influences.
The Buddha spoke countless
times about “seeing things clearly
as they are,” which is a necessary
requirement for achieving a happy,
healthy, and wholesome life, as
well as necessary for attaining
enlightenment. “Not seeing things
clearly as they are” is another
term for delusion (moha),
which is a major cause
of human suffering.
The Buddha
www.meththawalokanaya.com
taught that health begins in the mind, for example, stress you, encourage you, and inspire you.
causes a breakdown in the immune system. Negative, self- “Sleep and wake in comfort; You see no evil dreams; You
destructive thoughts have a direct impact on the body, and can are dear to humans and non-humans; Deities protect you; Fire
be a contributing factor of illness. How could the body remain poison and weapons cannot touch you.
healthy when it is continually bombarded by negativity? What “Your mind quickly concentrates, your countenance is
do you think are the effects on the body of fear, anger, hatred, serene, and when you die, It will be without Confusion in your
illwill, jealousy, or self-loathing? mind.
In the Sallekha Sutta the Buddha refers to forty-four “Even if you fail to attain Nibbana, You will pass to a
maladies that afflict the human mind along with a therapy to world of bliss.”
use for its abolishment.
In the Vitakka Santhana Sutta (The Removal of
Distracting Thoughts) the Buddha taught five methods for
effectively overcoming unwholesome thoughts. He was
addressing the monks’ need to focus while meditating;
however these same therapies are used to help with everyday
life. In today’s psychological terminology these are called:
thought displacement (substitution), aversion therapy
(examination of danger), sublimation, thought analysis (stilling
thoughtformation), and will power.
In the Dvedha Vitakka Sutta, “Two Kinds of Thought,” the
Buddha divides thoughts into classes. Unwholesome thoughts
of sensual desire, ill will and cruelty were of one class and
their opposites: wholesome thoughts of renunciation, loving
kindness and compassion. He explains in detail that before he
became enlightened when an unwholesome thought arose in
his mind he understood that it was either harmful to himself,
harmful to others, or harmful to both and with that knowledge
that unwholesome thought was abandoned.
It was with this classification of thoughts that he devised
the Middle Path, avoiding the pitfalls of the extremes of self-
mortification and gluttony. We must always be watchful of
our thoughts, speech, actions, feelings, and behaviors, so
we can protect the luminosity of our minds in order to have
happiness.
The Buddha taught that we are responsible for our lives,
thus we should refrain from complaining and blaming others,
and stop looking to the “outside” for causes of things rather
than to the “inside” of our own minds. In the Dhammapada,
Verse 50, he says: “Let none find fault with others; let none
see the omissions and commissions of others. But let one see
one’s own acts, done and undone.”
As the World’s First Psychologist, the Buddha’s primary
prescription for the healing of mental afflictions is the
consistent application of Metta, loving-kindness. This powerful
healing energy can be directed at will towards ourselves or
others. We should never hesitate to employ the transmitting
of Metta at all times, in all circumstances, without fail, no
matter what. The positive results you will see in your own
lives, as well as in the lives of others around you, will surprise
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 In the end, Mara himself came forward to attack The mid night passed, everything was quiet and

Bhumi Sparsha Mudra in Siddhartha with his ultimate, the most brutal weapons,
called the “wheel -weapon” (chakrayudha). This weapon can
peaceful. In the early morning, Siddhartha was able to put
the last pieces of the puzzle together and completed his full
Buddhist Iconography….
cut through even the enormous mountains in a matter of understanding of conditions of life. In addition to the ultimate
millisecond and turned them into dust.
direct knowledge of life, he gained five psychic skills to the
Mara discharged this weapon against Siddhartha,
extent that no other human on earth could ever achieve.
thinking that this will bring Siddhartha into ash, but this
Most Venerable Bhante Madawala Seelawimala Mahathera He finally gained the knowledge that is called Asavakaya
ruthless weapon reached Siddhartha at the speed of lightning
Spiritual Advisor and the Chief Incumbent of American Buddhist Seminary Temple and Nana that leads him to be the unsurpassable Buddhahood.
and stopped above his head and turned in to a canopy of
Meditation Center, West Sacramento, CA, USA. From then on, Siddhartha was known as the Buddha, the fully
flowers. Siddhartha’s focus and concentration was never enlightened one among humans, Divines, Maras, Brahmas
disrupted by any of these attacks or the huge turmoil created and all other beings in the entire Universe. The tree he sat
by Mara’s arm forces. under was known as the Bodhi tree, the tree of Wisdom or the
Buddha was born in Northern India about 623 years assemble great number of pieces of the “puzzle of life”. Thus, Now, the Mara already knew that he has no more tree of Enlightenment.
before the birth of Christ. He was born in to a royal family that he gained great knowledge and insights about life. resources to fight Siddhartha. Unwilling to give up, he had The following seven days, he sat on the same seat which
ruled in one of the sixteen states existed in Northern India at However, he did not have all the pieces of puzzle to interrupt the deep focus and concentration of Siddhartha later called ‘Vajrasana’, the Indestructible Seat, contemplating
the time. completed yet. After putting effort to this great task for six on his discovery from the beginning to the end, and from
before he reaches the full enlightenment. He called upon his
Buddha was known as Prince Siddhartha. When he was years, one night, he sat down under a beautiful tree by the the end to the beginning. He then spent the next seven days
growing up he lived in extreme luxury and received the finest River Neranjara, with strong determination that he would not
divinely beautiful three daughters and asked them to perform
a seductive dance in front of young Siddhartha and shatter looking at the Bodhi tree without blinking as an expression of
education in India at that time. He was married to a beautiful get up from that seat until he fully master every little detail of his gratitude towards the Bodhi tree for giving the support and
princess at age of 16 according to the customs at the time. He how life works. his concentration. Siddhartha paid no attention to these
protection during the process of becoming fully enlightened.
had three different palaces built just for him to live in three Meanwhile, the Mara, the Lord of Evil of the entire extremely beautiful dancers but remained deeply focused on
Thus, he spent another five weeks meditating at different
Seasons. universe was closely observing Siddhartha’s efforts to bring his endeavor. Being unable to seduce Siddhartha, the highly places in the vicinity of the Bodhi tree. In these 49 days, he
After being immersed in so much sensual pleasures from wisdom of life to the world. By the middle of that night, Mara captivating ladies retreated with shame. didn’t consume any food or water.
such a young age, he began to see the vanity of his life. Every realized that Siddhartha is getting so closed to attain his goal As the last resort, Mara loudly claimed that the seat In the following forty-five years, the Buddha shared
time he looked around, he began to see frustrations, fears of becoming the Buddha. The Mara thought if Siddhartha that the Siddhartha was sitting, was his seat, and ordered his discoveries with the people and guided them to be free
and agony that people go through in life. As the crown prince, becomes the Buddha, he will bring the knowledge of peace Siddartha to move out the seat. Mara’s idea was to make him from all fears, frustrations and worries and to live happily.
he began to feel the need for finding ways that people could and happiness to the world, which is totally opposite of his move out of his seat and to break his concentration. All the He called this teaching the “turning the wheel of dharma”
live happily and joyfully. The more he contemplated deeply mission. (Dharma Chakra Pravartana). This is the opposite of Mara’s
soldiers of Mara screamed that the seat was truly belonged
on the fundamental problems of human conditions, Prince It was clear to Mara that Siddhartha will be his most “wheel -weapon” (Chakrayuda) that brings destruction, fear
Siddhartha felt the urgency of finding a solution to these powerful and unsurpassable rival. He realized that he had
to the Mara. Siddhartha had no way to prove that the seat
belonged to him, but he knew that this earth knows how hard and suffering to people.
problems. to stop Siddhartha from becoming the Buddha, the fully All the ancient Buddha Statues depict a certain Mudra or
Instead of taking over Enlightened One. However, he had worked to fulfill the Paramitas in many previous lives
a gesture (such as Samadhi Mudra and Abhaya Mudra). In the
the kingdom at age of 29, Mara knew that Siddhartha to be entitled to this seat.
beginning, all these Buddha statues with different Mudra are
he left the palace leaving all has already become so mighty He gently pointed his right-hand fingers towards the made as conversation pieces for later generations that lead to
his luxuries behind. He went and he should not attack earth indicating to Mara, ‘this earth bares witness on my the discussion of certain aspects of life and teachings of the
to the forest all by himself Siddhartha all by himself. behalf that this seat is rightfully mine’. At that very moment, Buddha.
to meet with top spiritual Therefore, he called all the earth started to trembled and made a thundering noise. This statue shown in the picture here depicts the amazing
teachers at the time who his ten armed forces to join This huge earthquake scared the Mara and his army. They all story of Buddha’s victory over the Mara. In the Buddhist
were living in isolation far him to the fight to destroy fled into different directions. This was the final defeat of the iconography, it is named as the “Earth touching Mudra”
away from human habitat. Siddhartha. The Mara, the (Bhumi Sparsha Mudra), to remind us the fearlessness and
Mara.
After learning Lord of Evil created thousand courage shown by the Buddha during the defeating of Mara.
everything he could under arms for himself and carried
these highly advanced various ferocious weapons in
teachers, the Prince each hand. His armed forces
Siddhartha recognized that extended twelve leagues at
these teachers haven’t the front and nine leagues
mastered the life fully and from the back, left and right
completely. He knew that to Siddhartha.
there is much more search Mara and his army
to be done. Therefore, he started attacking Siddhartha
decided to leave those with all their vicious weapons
teachers behind and to find in full force. However, none
the answers by himself. of the weapons touched the
In the following body of Siddhartha due to
six years, he conducted the power of the Paramitas
numerous experiments and that he practiced in his
made close observations to innumerable past lives. All
examine the functions of those weapons of Mara’s
his own body and mind in forces fell on the ground
relation to the external world. in front of Siddhartha and
Gradually, he managed to turned into beautiful flowers.

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 The Buddha is the
incomparable teacher to all….
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 Buddha is only a teacher who showed the noble
path to the world, not a creator God who is believed to grant
happiness to everyone who seeks it. The disciples in turn
would tread on the path prescribed by the Buddha and revere
him by being true practitioners of this wonderful teaching. On
one occasion, the Buddha advised Bhikkhu Vakkali not to gaze
at his body as that too is of the nature to change.
Ven. Vakkali was mesmerized by the radiance and glory
of the Buddha’s physical form. The Buddha went on to advice
Bhikkhu Vakkali that someone wants to see the Buddha, that
person needs the confidence built by seeing the Dhamma.
Therefore being in front of a Buddha and looking at the
physical form or looking at a statue of the Buddha and offering
Puja items is insufficient.
One who wants to see the Buddha, therefore, has to
strive hard and practice the teaching thoroughly as explained
by the Buddha. These are the Buddha’s own words of advice
to all who are eager to see the Buddha (Vakkali Sutta – SN
22:87).
It is amazing to see how his Noble disciples venerated
the Tathagatha. The following statement is one such moment,
The Buddha is enlightened and he preaches the Dhamma for
others to reach enlightenment. The Buddha is well-restrained
and he preaches the Dhamma for other’s sensual restraint.
The Buddha is at perfect peace and he preaches the Dhamma
for the peace of others. The Buddha has crossed over the
ocean of samsara and he preaches the Dhamma for others to
cross over. The Buddha has attained Nibbana and he preaches
the Dhamma for others to attain Nibbana. (Cula-Saccaka Sutta
–MN 35)
As followers of the Buddha, we can apply many Buddha
qualities to our life in order to make it better. Being a Prince,
12 I Mettavalokanaya I July I 2017
he was surrounded by sensual pleasures that would entice
any person. However, he let go of the sensual pleasures he
inherited, seeing their impermanence and true nature that
would only bring unhappiness in the end.
He grew up in a society in which poor people and
women were looked down upon. They were even ridiculed by
the society due to delusion and conceit of people from higher
castes. So the Buddha revolutionized the society by granting
freedom to many innocent people. In building his ministry of
Monks and Nuns in the name of Buddhasasana, everyone is
allowed to enter and seek refuge in the teaching which did
not discriminate anyone for their situation at birth, wealth or
gender.
The Brahmins, royal princes, women, businessmen,
farmers and poor scavengers became equal by entering to the
order. The Sasana is compared to the ocean which flow water
from different rivers and become one in the ocean. Waters
that flow to the ocean may have different origins, tastes and
colors when they flow as individual and distinct t rivers but
the designations, taste and colors become one when water
is united with salty water in the ocean (Paharada Sutta- AN
8:19).
The Buddha`s teaching encourages us to be mindful
about our actions, words and thoughts. If they are imbued
with unwholesome intention, it is shown that the outcomes
would be negative. If the intention is wholesome, inevitable
are the positive outcomes. Out of great compassion, the
Buddha says to his disciples ``monks, all of us wandered in
the samsara not knowing the truth of suffering, arising of
suffering, the cessation of suffering and the path leading to
cessation of suffering``.
This means that happiness is not in the external world
that we all strive so hard to acquire and achieve expending
all our strength, wealth but it is right there in our mind.
Therefore, he advises monks and nuns that there are many
forests, trees and empty houses and monasteries. They are
conducive places for meditation to untie the samsaric knots.
The Buddha`s Dhamma is also for lay people, who support the
Buddha and disciples with four requisites.
During the Vesak festival, the Buddhists all over the
world commemorate the birth of prince Siddhartha, the
enlightenment and the passing away of the Buddha. Everyone
should make extra effort to enrich the excellent qualities such
as loving kindness, compassion, altruistic joy and equanimity
to pay the genuine respect to the Buddha. One who abides in
these for Brahma Viharas would surely venerate the Buddha,
Dhamma and Sangha in accordance with the Dhamma (Imaya
dhammanudhamma patipattiya Buddham, dhammam,
sangham pujemi).
www.meththawalokanaya.com www.meththawalokanaya.com Mettavalokanaya I July I 2017 I 13
 Nalanda Institute - Malaysia
celebrate 10 glorious years….
Dr. Tan Ho Soon
Director of Nalanda Education Committee at the Nalanda Buddhist Society premises,
Selangor, Malaysia.
Nalanda Institute pays tribute to all our officers,
benefactors, sponsors, volunteers, and alumni for your
support and contributions towards the Institute over the past
decade.  Thank you!
As we celebrate 10 glorious years of service to
the  Buddha-Sāsana  under the banner of ‘Nalanda Institute
Malaysia’, we wish to record our deepest gratitude and
appreciation to our Founding-Director Achariya Dr. Tan
Ho Soon, our immediate past Director Achariya Vijaya
Samarawickrama, and our present Director Achariya Tan Siang
Chye, all officers past and present, our benefactors, sponsors,
supporters, volunteers, as well as the alumni of the Institute.
We thank you for your unrelenting belief and confidence
in the endeavors of the Institute, and for your contributions
to its mission.  We constantly look out for opportunities to do
more for the community, and for the advancement of Dhamma
education to benefit many more people in future. Happy 10th
Anniversary to Nalanda Institute….!
1 July 2017 marks the 10th Anniversary of Nalanda
Institute Malaysia.  Since its inception in 2007, the Institute
has successfully organized many Dhamma courses  and
programmes, benefitting nearly 12,000 participants
throughout Malaysia.   We would like to pay tribute to
everyone who has played a role to guide and shape our path
in the past decade.  We have grown tremendously, thanks to
your support in many ways.
We share the merits accrued through organising Dhamma-
educational programmes, retreats, and pilgrimage with all our
officers, benefactors, supporters, and volunteers.  May all of
us rejoice therein, and be blessed with the right conditions for
the attainment of Wisdom and Liberation.
Our Vision
We facilitate the making of a Buddhist community that
is proactive in learning, studying and practising the noble
14 I Mettavalokanaya I July I 2017
teachings of the Buddha; achieving the Six Well-beings;  and
energetic in rendering services to the world.
Our Mission
Nalanda’s noble mission is to effect personal
transformation and social improvements around the world
by providing appropriate educational opportunities based on
Buddha-Dhamma.
Our Objectives
01 - To promote the learning, study, practice, and
understanding of Buddha’s moral teaching and guidance as a
way of life. 02 - To promote and facilitate the achievement of
Six Well-beings in life. 03 - To promote Buddhist educational
programmes and cultural heritage.
Compassion – Being kind and supportive of others in
our thoughts, speech and conduct. Living a harmless life with
goodwill and friendliness to all. Courage – Being strong and
determined in the face of adversities and challenges in life.
Bearing patience and endurance in pursuing a noble way of
life. Respect – Being respectful of our elders, teachers, fellow
practitioners, and all sentient beings, thus creating healthy
and harmonious relationships.
Integrity – Living by righteous means, principles and
values. Upholding truthfulness and living a non-deceitful and
non-conflicting life. Service – Living not just for ourselves, but
for the welfare of others as well. Doing the needful and being
altruistic in rendering services to the world. Faith – Having
right understanding and deep confidence in the Buddha-
Dhamma, and the commitment to live by its lofty principles.
Learning – Continuous learning and improvement as an
individual and as a community. Eager to learn the Dhamma
for a spiritual growth and awakening. Reflection – Living
mindfully and purposefully towards liberation from afflictions.
Bearing gratitude, and having wise discretion throughout life’s
journey.
Six Well-beings
As Nalandians, we strive to attain balance and happiness
in our lives, as well as to help others  achieve greater joy
and success in their lives, by realising the Six Well-beings
: Physical  well-being and good health. Mental  well-being
and joyful living. Family  well-being and domestic bliss.
Economic well-being and career success. Interpersonal well-
being and social harmony. Spiritual  well-being and inner
peace.
Four Principles of Living
We choose to lead spiritual, grateful, and fulfilling lives
by : Embracing a life of simplicity, modesty, and moderation.
Maintaining a serene, calm and contented mind. Living
gracefully and harmoniously with the community. Living in
accordance to Dhamma.
www.meththawalokanaya.com
Nalanda Institute, Malaysia, a leading Buddhist
education institution in Malaysia, is a proud recipient of the
World Tipitaka, a gift of wisdom and peace, by the Dhamma
Society of Thailand in honour of the late Royal Patron, Her
Royal Highness Princess Galyani Vadhana, and elder sister of
His Majesty King Bhumibol Adulyadej.
Nalanda Institute was awarded the World Tipitaka as
recognition for its commitment and contribution to integral
human development in the country, and is the first and only
Malaysian institution to be presented with this revered gift.
The gift of the World Tipitaka reaffirms the stability and
maturity of our nation amidst social diversity and cultural
dynamism, and our readiness to be entrusted with the noble
responsibility of preserving and advocating the Buddha’s
message of peace and harmony.
Since its inaugural presentation in 2005, the limited-
edition World Tipitaka has been conferred to leading
institutions worldwide as a means to preserve and promote
the universal education of world peace and happiness. It also
serves as a gesture of goodwill to foster bilateral relations
between Thailand and the recipient country.
What is the highest delight?
“Of all kinds of delights, the delight in Dhamma is the
most excellent”. – Dhammapada v.354
‘Delight’ means experiencing joy, pleasure, and
happiness. The Buddha described that of all delights, the delight
in Dhamma is most excellent (Pāli – “Sabbaratim dhammarati
jinati”; Dhammapada verse 354).  Why is that so?
“Because the most common form of delight is sensual
pleasure, which is widely craved for (Pāli – “kamatanhā”)
by sentient beings.   Sensual delights occur when craving
is fulfilled; however, they do not last long.  As soon as one
craving is fulfilled, another desire comes along… the result
is an incessant quest for fulfilment and the inevitable
unsatisfactory feeling (“Dukkha”) at the end of the day.
Frustration is a common feeling when our desires are
always not met. But how can it be possible that all our cravings
are fulfilled?
“When craving is not met, beings suffer disappointment
and frustration.  They may even get angry, or become jealous
of others.
“On the other hand, delight in Dhamma is experienced
when our minds turn inward and feel contented within.  The
mind becomes joyful when it renounces craving (“Nekkhama”)
and feels a deep sense of satisfaction (“Santhutthi”).  Hence,
the delight in Dhamma will not result in any disappointment
or vexation.  That is why it is far superior and most excellent
compared to delights brought about with craving and
attachment.…”
www.meththawalokanaya.com Mettavalokanaya I July I 2017 I 15

How to build
up the Peace….
Most Venerable Kirindigalle Dhammaratana Nayaka Maha Thera
The Chief Prelate of Scandinavian Countries in Europe, the Chief Incumbent of Stockholm
Buddhist Vihara, Sweden, Vice chairman of Swedish Buddhist Co-operation Council in
Sweden, Founder and Executive director of Dhammacarana International Buddhist
Research & Training Institute For Peace & Prosperity.  real awareness. Without awareness no one can practice all
The word “Peace” is very popular, famous, and
interesting in the modern world. Due to the breaking down
of peace everywhere all the time, without any limitation such
situation could lead to disharmony and disaster.
However peace is very important for everybody. It is
necessary in our personal, family, social and everyday life.
Without peace nothing can function smoothly, really. It’s
opposite side, Darkness or ignorance will come into being.
In the darkness, if we are there we can’t see or understand
really everything. So the Peace is like the brilliant light and
ignorance is same as darkness.
For 45 years of the Buddha’s life he dedicated himself to
explain this real situation for the world which means Buddhism
or Buddha’s noble doctrine. According to this great teaching,
Buddhist means the follower of this teaching or path. So when
we search the whole Buddhist history, we never can find out
religious fightings amongst the Buddhists. It is an important
fact.
Physically, vocally and mentally with awareness if
someone does something, it is called karma and it depends on
positive or negative as good and bad. As a result of same way
it means action and reaction will come to the same doer. The
doctrine of Karma is also an important method in Buddhism.
Buddhist people do not do bad karma which would give
bad reactions or sorrowful results. That is why Buddhism
teaches us to practice always in our day to day life three
categories such as Dana or giving something (donating), show
generosity, Seela or Virtue which means moral behavior or
livelihood. To abstain from evil and do good things are the
function of Seela.
The code of conduct taught in Buddhism. This function
is never avoided of loving kindness. Seela embraces within it
qualities of the heart, such as love, modesty, tolerance, pity,
charity and happiness at the success of others, and so forth.
And Bhavana which means meditation, Concentration
and Wisdom, are concerned with the discipline of the mind
that enables one to be free of ignorance. These three actions
do help us really to cultivate our body, speech and mind.
Those three categories have great relationship with each
other. Due to these reasons arise the cultivation or cleanness
or real purification. It is only through peaceful thoughts one
acquires the purified heart or mind. It is the great and suitable
field for it.
To obtain the so called real purification one should
always practice generosity, morality and meditation and
should live with mindfulness. Be aware of generosity, morality
and meditation (mindfullness) in different way.
The Buddhist moral system is very important and should
practice gradually by up to dating. In the basement of this
16 I Mettavalokanaya I July I 2017 www.meththawalokanaya.com
system there we can find five principles or five precepts such
as, do not kill living being, not to take away anything from
someone or somewhere without the owner’s permission,
all senses should be used as usual, it means in the right way
even in sexuality, speech or discussions always not should be
misused and not to drink alcohol (intoxication) which would
change the mind and brain.
These morals are very important to follow in the daily life
for build up a successful, peaceful society. The other important
thing is Meditation (mindfulness). Actually it means live with
other Buddhist principles.
Then we call Buddhist, which means real peace
practitioner. His or her thoughts, behavior and environment
in the life will be very peaceful. Then we can give a name him
or her as a peacemaker. So in this way anyone can be a peace
maker.
To follow this great method our behavior should manage
in the real way. Practice the cause and effect. Many problems
in the personal life, family and in different way social life even
in the world problems to understand should follow this great
way. The Buddha explained these methods in his many Suttas
or Dhamma discourses.
In this scientific world too this great method is highly
accepted. It is similar to a physician’s diagnosis. He seeks
first the reason or cause of sickness as to why?. How or from
where? It arises. With such strategy he finds this way before
starting the real treatment. Then he comes to the conclusion
in giving the proper treatment. In such a way one can gets
good result.
So every human being should be aware as a physician. To
be so everybody should be a knowledgeable person. Without
it one can create daily different kind of problems, as viruses. In
the modern time scientifically and technologically the human
beings are being knowledgeable as ever before.
So many facilities are there and it is growing daily. It is
interesting and how wonderful. But at the same time how
people are getting more and more selfish, ego spreading
everywhere. How various crimes and wars are spreading
everywhere in this world daily?. How newly produced
weapons and war materials have introduced and spread
around the world.
All development of weapons and other war material’s world to wake up their lives and how to cultivate their own
validity is only for materialism. None of them is valid for insight really to be a peaceful person.
insight development of human being and not give them real This knowledge could be very valuable not only in their
solution for their burning problems in the day to day life. If so, lives but also world peace means for everybody. Here we, as
is it really helpful for human beings or other beings ? Can we peace makers can give some suggestions to the whole world
say that it is the development? leaders by our peace message, thus we altogether help for
That is the real situation of the modern world. Under the world Peace. It should be a remarkable message and also
this background we all around the world have responsibility incidentally for the world to be aware of it.
to be aware and wake up. All the world leaders and be aware Stop the whole wars everywhere in the world. Do
of this situation. All human beings are interested in continuing not kill any more innocent people. Do not destroy the very
their lives as long as possible without any disturbances. They valuable environments. Do not destroy the world heritages.
are very happy to be free of sickness. Do not spread the different kind of viruses. Do not spread the
But unfortunately still no one seems to realize the terrorism all over the world with utmost hatred. Do not miss
world problems that we are facing today. It is a sorrowful use the religion for the terrorism. Do not destroy the valuable
situation. So it is very important to be aware on this situation. forests all over the world. Do not kill the innocent animals. Do
Cooperation is very important without narrow mindedness. not kill the innocent babies.
It is the great occasion to be aware on the world peace. Please give help to the handicapped people. Please help
This could be a valuable platform to wake up our world leaders the innocent patients. Please help the helpless old people and
in this world. As I explained here in the beginning, the world parents. May all beings be well and happy..! May all beings be
leaders should be aware how to help to the people in this rid of all sufferings..!!
www.meththawalokanaya.com Mettavalokanaya I July I 2017 I 17
 Happy realms in Buddhism….
Most Venerable Walgama Sri Munidawansa Nayaka Thero
The Chief Sanghanayaka of New Zealand, The Chief High Priest Judiciary (Chief Adhikarana
Sanghanayaka) of Sathara Koralaya in Sri Lanka, The Chief Incumbent of Sri Lankaramaya
and the Patron Monk of the New Zealand Sri Lanka Buddhist Trust.
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.
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)
18 I Mettavalokanaya I July I 2017
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.
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.
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.
www.meththawalokanaya.com www.meththawalokanaya.com Mettavalokanaya I July I 2017 I 19

“Wrong View,”
The Worst of All….
Most Venerable Dr. Basnagoda Rahula Thero
President of Vipassnaga Mediation Retreat in Willis, Texas and the Abbot of Houston
Buddhist Vihara, Texas, Public speaker, Meditation teacher, Professor of English at Lone
Star College, Montgomery, Texas, USA.
society, many of them being in the field of religion. Those who
are terribly affected by Miccha Ditthi are called extremists, and
when their actions are so harmful, they are called terrorists.
Sadly, the damage caused to their brains by Miccha Ditthi is
mostly irreparable.
There are moderately affected groups as well. They are
called cult members.  In the Buddha’s own words, they believe,
“This is the truth; all others are false” (idameva saccham;
moghamajjam), without any tangible evidence to support
their claims. These people are not as dangerous as extremists,
but still they pose a threat to themselves and others.
One example of their danger is the mass suicide of a Heaven
Gate religious group in San Diego, California, in 1998. They
were so blinded by their Miccha Ditthi that, when the Hale-
Bopp comet appeared, they believed that it was the vehicle
to take them to Heaven. Thirty-nine people in the group
A word of caution: The phrases “Wrong View” used in
killed themselves to get into the flight and to fly to heaven!
the title should not be perceived in a general sense.  It is the
translation of heavily loaded Pali term “Miccha Ditthi.” I have
Some are perpetually entangled in the web of  Miccha
just struggled for over fifteen minutes to find a better translation
Ditthi throughout their lifetime, never finding the way to get
that would come close to the original meanings of the term,
out of it. Their release from one web means getting entangled
but I could not. Eventually, I decided just to use “Wrong View,”
in another.   They continue to roam in the arena of  Miccha
the most common translation of the term.  In the next two
Ditthi, groping in darkness (because they are already blinded).
paragraphs, I will define and explain the term so that you will
For them, leaving one means grabbing another, and this
have some kind of understanding of what it actually means.
process goes on, and on, and on.
What cause  Miccha Ditthi? The mind clouded by
A closer observation of the Buddha’s discussion of “Miccha
Illusion (Moha) begets  Miccha Ditthi. The following factors
Ditthi” (or “Ditthi” as used occasionally for the same meaning)
are contributory towards creating an illusionary mind and
suggests that the phrase means a dogmatic mental situation
planting and fertilizing Miccha Ditthi:
a person can fall into. Simply put, it means a strong, yet
01 - Leaders have personal agendas, and they have
irrational and pathetic, attachment to a speculative concept
persuasive skills to hide their ulterior motives and to redress
caused by illusion (moha).
their goals in different attires. Consequently, the listeners
What is a speculative concept? A speculative concept
swallow the pill.
is an idea that has no evidence for support, but the person
Hitler did, and other terrorist leaders and some
who is attached to it believes—falsely indeed—that his or
her belief can be proved.  Any individual who is strongly and
unquestioningly attached to such a belief is affected and
overwhelmed by Miccha Ditthi.
A modern example of extreme Miccha Ditthi: A Suicide
bomber believes that killing oneself and many others is the
right choice because that action helps him or her go to heaven.
A modern example of moderate  Miccha Ditthi: A
traditionalist Buddhist believes that he or she should bow
down in front of the Buddha statue every day so that the
person can have a better life after death. (You must know that
a good Buddhist honor the Buddha out of respect and not
expecting a reward.)
We find numerous types of  Miccha Ditthi  holders in
20 I Mettavalokanaya I July I 2017 www.meththawalokanaya.com
politicians use this method all the time. In the field of religion,
David Koresh did that. He was an imposter and criminal but
convinced others how great he was. You may have heard
about Koresh who died with 80 people in Waco in 1993.
02 - Leaders are psychologically affected people so
that they honestly but mistakenly believe that their  Miccha
Ditthi  is the right view.  They also have the persuasive
power to convince others. Apple white incident, in which
39 people committed suicide in 1998, is an apt example.
Daily Mail  wrote the following description about the leader
Marshall Applewhite:
At first Applewhite taught that by denying themselves
worldly comforts, sex and physical affection, individuality,
money and jobs, they could ascend to the 'Next Level' and
leave the earth before it was destroyed.
He controlled nearly every aspect of his followers’ lives.
He and six other male members of the group even traveled
to Mexico, where they volunteered to be castrated to reduce
distractions.
Unfortunately, Applewhite was crazy and even he knew
it. He had a history of checking himself into mental institutions.
03 - The followers are unsettled, inexperienced,
uneducated, distressed, or gullible.
Most of those who cling to Miccha Ditthi are vulnerable
people. Some are looking for answers; some lack experience
and education. Others are naturally gullible, yet some others
are defeatists—losers in the battle of life—who prefer
escapism. To them, a  Miccha Ditthi  is a sweet pill just like
illegal drugs.
However, this does not mean that those who are stuck
in Miccha Ditthi are dumb and stupid people. In fact, they
can be highly educated and smart people in their respective
professional fields.
04 - Society prevents people from getting rid of Miccha
Ditthi.
Social truths are simply inescapable; if society does not
encourage freedom of thought, people in such a society live
like frogs in a deep water well, believing that their space is the
entire world.
Whatever the cause, getting rid of Miccha Ditthi is the
most urgent need for any individual. Here is the translation of
the Buddha’s Pali quotation: “I do not see even a single wrong
thing of that magnitude as Miccha Ditthi. It is the worst of all
wrong things.”
The Pali word translated as “a
single wrong thing of that magnitude” is
“mahasavajjam”  (maha=extremely+savajjam=erroneous).
There are five “extremely erroneous” acts in Buddhism. 
They are the inescapable five wrong acts (anantariya papa
kammas): killing mother, killing father, killing an enlightened
person, causing physical injury to the Buddha, and creating
division among Sangha. The quotation given above shows
that Miccha Ditthi is even worse than the five anantariya papa
kammas.
You can see how true the Buddha’s saying is. “Miccha
Ditthi is the root of all evil. Greed and ill-will arise from Miccha
Ditthi; illusion arises from Miccha Ditthi. Any wrong word,
action, thought, practice, belief, or attitude arises from Miccha
Ditthi.
Thus, to overcome  Miccha Ditthi  is the most urgent
need. Once it is done, the rest will be easy.
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 As if a wasp takes nectar from flowers without destructing together. The fourth type of person is an empty person who

The Environment has not the petals and its beauty, without disturbing the environment,
the resources of it’s should be utilized. Furthermore the
doesn't either have talk or work.
“Gajjitā no vassitā Vassitā no gajjitā, gajjitācavassitāca

limited to one angle…

Buddha had given instructions quite often to Bhikkus simply Neva gujjitā no vassitā”
life by utilizing the environment all resource in the minimum The present human beings actions are mainly responsible
possible extent. for the creation of highly dangerous environmental problems.
The pollution and destruction of environment This situation has been aggravated due to the complex
Venerable Dr. Ittademaliye Indasara Thero,
The protection of environment is a concept that has lifestyles that were changed due to the scientific inventions.
B.A. (Hons.) / M.A. / Ph.D. Senior Professor in Department of Buddhist Philosophy,
given priority in Buddhism. The Buddha rejected the use In getting physical benefits, the man who is endowed with
Buddhist and Pali University of Sri Lanka, Chief Incumbent - Sri Sambuddhaloka Maha
of natural resource in a destructive manner. It is shown in "Lobha", "dvesha" and "moha" has compelled to misuse the
Viharaya, Colombo, Sri Lanka.
Buddhism that the behavior of man exclusives with greed environment what we should do now is to create an complete
and illusion of man leads to the destruction of environment. environment where it generates resource all the their people
The Buddha had given a very lengthy in "Aggañña Sutta". The can get the benefits equally and line peacefully and happily.
the nature the temples that were donated to him by lay
surface of earth was colonized due to a certain type of human Even the modern technology has not been able to give
"Upāsaka" and "Upāsika" like Anāthapiṇḍika, Bimbisāra and
beings who were miraculous and shining who come from the practical solution to environmental problems that are there
Vishākhā had built either in close proximity to the forest or
"Ᾱbassara” Brahma world. A Shining light was emanated from in the world. Buddhist Philosophy has put declared forward
within the forests. They are very effective proof to show the
their bodies and they lived by taking happiness as their food a two ways of teaching of The Buddha had shown a very
Buddha's friendliness towards nature.
during this time. knowledgeable path for transaction monks and the with the
Tree planting and the establishment of wild Parks
It is very clearly depicted in "Aggañña Sutta" that those environment society. Accordingly we should pay attitudes of
The Buddha had immensely contributed towards tree
who tasted the paste due to their voraciousness, which looking kindness towards the environment.
planting and beautifying the environment by establishing wild
lead them to lose their richness and the body had become We should try to train how to use resources in the
parks. It is taught in Buddhist Philosophy that tree planting is
very rough and finally the tasty ground had disappeared. environment in economically. Because environmental
highly effective wholesome acts (Kusala Kamma) which help
In SuwaṇṇaHaṃsaJātaka, the Bodhisatva by being born as resources are not produced in accordance of the way those
an individual to get all the resources that one needs to lead a
a "Golden Swan" was used to offer a golden feather to his resources are being utilized. It has been clearly stated in
comfortable life in his sansāric life.
previous births wife and children. The landlady who was very Buddhism the ways and many to overcome the environmental
It had been clearly explained to gods in "Vanaropa
avaricious and also ambitious, caught the golden swan one problems faced by man. The awareness of the general public
Sutta"1 that the establishment of forests and wild parks,
day and removed feathers, after that all feathers became about resources and understanding about them are not
building bridges and the establishment of shady places on
charcoal. adequate enough. The man should be directed to put those
roadside are deeds that gives lots of merits, that helps ones
Environment Pollution invites bad effects above teachings into practice.
to be born in a conducive place which is full of resource and
The Buddha had emphasized much more on the This deep analytical explanation was given for the
other crops.
protection of the beauty of the environmental and the man to understand it so as to attain enlightenment. It was
“Arāmaropāvanaropā - ye janāsetukāraka
cleanliness of the environment. It was The Buddha's advice aimed to direct them towards Vidharshanaby making them
Papañcaudapānaṃca - ye dadantiupassayam
If there was teacher, who had done an in-depth analysis to Bhikkus to maintain personal cleanliness as well as the understand the reality of the world. We have not been able
Tesaṃdivācarattoca - sadāpuññaṃpavaḍḍati”
on globe, and used nature in all the activities in his daily cleanliness of the environment where one lives. After using to understand the reality of the world due to the immaturity
There are many advice in "vinaya Piṭaka" to plant trees
routine the person is none other the Buddha. In many places the public places such as bathing, toilets and latrines they of the intellectual organs of our body and the "moha" in our
that give fruit, flowers and shade not only for lay people but
of Tripitaka, lots of information can be found, on the friendly should be cleaned before leaving such places. So that others mind.
also for monks.
attitude shown by the Buddha towards nature and stories, also could use them. The Bhikkus should not spit into water Instead we see that all Saṃkhāraare permanent,
Due to the physical and mental activity of man the
legends, explanations and examples based on his teachings in other ways. Revaluing the branches of trees and treading comfortable and has a soul. It is shown in Buddhist philosophy
environment becomes affected
and the code of discipline that has been bestowed on disciples on grass and digging earth are prohibited to Buddhist monks. that when the life is adjusted according to the "eight fold path
The Buddha had shown that mental behavior of man
of Buddha (MahāSaṅgha). In analytical intelligence on There isn't an era where these ethics are applicative to the lay or the middle path. We are able to achieve both the comforts
has a direct effect on environment when their thoughts are
environment, the wisdom that Buddha had on environment society. in the world as well as the comforts in the next world. It is then
purified the living environment becomes a conducive place
can be analyzed in many angles. The Buddha was a teacher who appreciated silence. only that we are able to produce a conductive environment an
for living. The devotees or listens of Buddha, or the Arahats
The Buddha had given many aspects of teachings and He became an exemplary person by selecting a silent would environment which is not parted for our future generation.
never do destruction even by a single thought.
ideals with regard to the direct connection that the Buddha base of a root or and by being in such silent places.In the
The arahats who is devoid of "rāga" is not aimed at the
had with the environment. The Buddha himself exemplified "ᾹnāpānasatiSutta" The Buddha had instructed the monks to
gratification of senses. They like to be in forests which are
to make exertion clergy and lay society in beautifying it, select a forester or base of a root not only silence but also
not liked by common people. There is a lengthy explanation
protection of the environment, the bad effects that man gets in developing "Ᾱnāpānasati". The fauna and flora by using
in "Cakkawatti Seehanada Sutta" in "Diga Nikaya” that the
due to the pollution of environment and many other aspects. Co2 that is exhaled by the Buddhist monks when they engage
physical life of man is destructed when the thought processes
The Buddha through his own character had cited in meditation gives them O2 automatically. This is Quite
and feelings of man are degraded or polluted by "Loba",
us real life examples about his direct connection with the important for the monks’ health condition.
"Dosha", "Moha". The life time is shortened by it. Personality is
environment and as to how one should really live with the Citing Examples from the environment
degraded in the same time, natural disasters such as droughts,
nature. The main events in Buddha's life such as the birth of The Buddha in making his devotees understand the
sprucing of diseases are occurred.
Siddhartha, the attainment of enlightenment at the foot of facts very clearly used examples from the nature. The clouds
The vitalization of environment all resources in
the Bo tree by the river 'Neraṃjanā the attainment of Nibbāna were used as a simile in explaining the characteristic features
economically.
at the “Upawaththana Sal Uyana” (Garden) in kusināra was of the four types of human beings. Roars but does not give
The permanent existence of man and other living beings
occurred in outdoor gardens full of study topes. The Buddha rain. Sometimes without having any roaring ignites rain. Some
depend, only if there is a conduce environment for them to
conducted his first dhamma sermon at the forest named rainy clouds routs while giving rain. The fourth type of clouds
live. It is emphasized in Buddhism the importance of using
"deer park" in Isipatana. does not either have roaring or rain. There are four different
environment resource and without any misuse. A pali verse
After the attainment of enlightenment, the Buddha sat types of people in the world. Some people of the world even
in Dhammapada "Puppavagga" can be cited as an example.
himself in presence of the Bo-tree that gone help him to attain if they produce a bigger sound they do not become active.
“Yathāpibamaropuppaṃ - vaṇṇagundaṃaheṭhayaṃ
Nibbāna and reminded the Dhamma that he had realized. Some others without any talking are engaged in their duties
Paletirasamādāya - evaṃgāmemunīcare”
Having understanding the Buddha's great liking to live with or activities. Some others do both the talking and working

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 The concept of Cariyamu Hi and
Its relevance to the Buddha.…
Most Venerable Mediyawe Piyarathana Thero,
Lecturer in English,  Coordinator for External English Courses,  Webmaster, Bhiksu
University of Anuradhapura, Sri Lanka.
The concept has been termed as ‘Closed Fist of Teaching’
and ‘Secret Teaching Given only to the Trusted Pupil’. One of
the significant features of the Buddha is that he taught the
doctrine that he understood to the students without secret
teaching given only to the trusted pupil. A teacher with love
for the students must possess this virtue since he expects the
benefit of them. It says in the discourse, “A teacher must teach
all he knows to the students”.
On one time, the Buddha said to Venerable Nanda
like this, “I have set forth the Dhamma without making any
distinction of esoteric and exoteric doctrine; there is nothing,
Nanda, with regard to the teachings that the That Gata holds
to the last with the closed fist of a teacher who keeps some
things back. From this, he intends that he preaches
the doctrine to the students without keeping
any part as secret. If one teaches with the
closed fist of a teacher, he is jealous that
his pupil would come to a great place
than himself. That feeling should
not be with the teacher. There will
be the possibility of accusing the
Buddha by considering Views and
Unsolvable Questions that he did
not teach all he knew and did not
answer all the questions. But,
since his objective of education
was to give the liberation to
person, it should not be forgotten
that all the teachings necessary for
it were taught. If something is kept
as the closed fist of a teacher, it is the
spirit or the most important part of a
particular subject. But, there isn’t a most
essential part that the Buddha was hiding.
There is a great difference between not
teaching having kept as the closed fist of a teacher and
not teaching due to its irrelevance. In the old Indian education
system, there prevailed a system with the closed fist of a
teacher according to Upanishad. Without teaching every
student, in the Upanishad age, teaching has been done to very
trustworthy students and even it has been done keeping them
very closely. Upanishad expression says that ‘secret teaching
given only to the most trusted pupil’. The Buddha did not have
such secret teaching or teaching for the selected students. He
taught doctrine to all in common in just manner.
“All the other Religious Teachers, Saviours, Creators,
Leaders etc. did not point out about the origin or creating a
similar person to them. But, the Buddha wished if all in the
world become Buddha’s like himself. He taught the way to
24 I Mettavalokanaya I July I 2017
become a Buddha. His honest wish was that all should achieve
the greatness, and all-knowing nature that he had reached.
The Buddha preached that if one tries, encourages himself,
everyone can become a Buddha”. From this, it is obvious that
the Buddha acted with the great pure thought of making
other to the great position he achieved by teaching without
the closed fist of a teacher.
As a significant characteristic of the Buddha, it is possible
to see that the Buddha let a student to ask any question
from him and get to know about it and solve it. One such
example can be illustrated from Ti-pitaka. The story about
Sabhiya reveals some facts about this. A certain deity or god
approached Sabhiya and asked some questions and then
told him to ordain under a person who is capable of
solving those questions. Then, Sabhiya went to
various old Religious Teachers in India at that
time. Some didn’t give a chance even to ask
questions. Some expressed displeasure
about them. Thereafter, though he was
young in age, he remembered the
Buddha and deciding that it is better
to meet the Buddha and went to see
the Buddha. The Buddha let him ask
any question.
Students were so happy and
satisfied with this that it is clear
through the expressions of delight
and praise of them at the end of
solving questions. If the student is
not given the chance to question and
solve problem willingly, his abilities will
get vanish. The Buddha has not hidden
any fact even about his character. He has
openly expressed everything. The Buddha gave
the opportunity to question even about himself if
there are questions to be asked and it can be seen from
Vīmaºsaka Sutta. “Bhikkhus, by the Bhikkhu who could
examine the thought processes of another the Thus Gone
One should be examined on two things, on things cognisable
by eye consciousness and ear consciousness”. In the above
manner, it has been given in the discourse. Unlike any other
teacher, the Buddha let the others know about himself.
All these facts show that the Buddha engaged in education
without keeping the closed fist of a teacher. It is very clear that
the Buddha becomes the most exemplary teacher in the world
since he didn’t have any secret teaching given to the trusted
student. Purpose of His teaching was to give the deliverance
to the entire living beings. Therefore, he preached everything
helpful for gaining deliverance.
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World’s miracle
Buddhism, Thean Hou Temple is a 6 tiered temple to the Chinese sea
goddess Mazu located in Kuala Lumpur,Malaysia. It is located
Taoism and on 1.67 acres of land atop Robson Heights on Lorong
Bellamy, overlooking Jalan Syed Putra.  It was completed in
representations of the twelve animals of Chinese astrology.
Activities such as the grand birthday celebrations for
Goddess Tian Hou, Goddess Kuan Yin and the Goddess of the
Waterfront are conducted at Thean Hou. Buddhist activities
include Dharma Prayers and Vesak Day celebrations. Cultural
activities include the annual Mooncake Festival during the
eighth lunar month and the Chinese New Year celebration.
The Thean Hou Temple was constructed between 1981
and 1987 at a cost of approximately 7 Million Ringgit.
Religious and cultural Activities such as the grand
birthday celebrations for Goddess Tian Hou, Goddess Kuan
Yin and the Goddess of the Waterfront are conducted at
Thean Hou. Buddhist activities include Dharma Prayers and
Vesak Day celebrations. Cultural activities include the annual
Mooncake Festival during the eighth lunar month and the
Chinese New Year celebration.
This syncretic temple with elements

Confucianism 1987 and officially opened in 1989. The temple was built by
Hainanese living in Malaysia and the property belongs to and
of  Buddhism,  Taoism  and  Confucianism  is a grandiose
structure and represents a successful combination of modern

Temple, Thean is run by Selangor & Federal Territory Hainan Association.

This syncretic temple with elements of Buddhism,
architectural techniques and authentic traditional design
featuring imposing pillars, spectacular roofs, ornate carvings

Hou Temple Taoism  and Confucianism is a grandiose structure and

represents a successful combination of modern architectural
and intricate embellishments. Its grand architecture has made
it a popular tourist destination. The Thean Hou temple also
offers fortune telling and marriage registration services.
Malaysia techniques and authentic traditional design featuring
imposing pillars, spectacular roofs, ornate carvings and The Thean Hou Temple in Malaysia is the World’s
intricate embellishments. Its grand architecture has made it a miracle and wonderful Temple for Buddhism, Taoism  and
popular tourist destination. Confucianism.
The front entrance of the temple features a multi-arched
gateway with red pillars, the color symbolic of prosperity and Buddhika Sanjeewa
good fortune. Souvenir stalls and a canteen are found on the After visit in Malaysia
1st level. The 2nd level houses the multi-purpose hall while
offices are located on the 3rd level. The 4th level has 3 tiers
and the prayer hall is located here.
The prayer hall houses 3 altars, each with a sculpture of
one deity or goddess. As one enters the prayer hall, the altar
on the right is dedicated to Guan Yin, the Goddess of Mercy.
Tian Hou is in the centre while Shui Wei Sheng Niang  (the
Goddess of the Waterfront) is at the left. In the middle of the
hall and between the altars are two pairs of Kau Cim oracles
that can be used by visitors.
In addition to her altar in the prayer hall, there is also a
smaller statue of Guan Yin to the right of the hall, set amongst
rocks and falling water. Here one can kneel and receive a
blessing of water from the statue. Outside the temple at the
entrance to the grounds, there is a larger statue, similarly set
amongst rocks and falling water.
Other features include a Chinese Medicinal Herbs
Garden, a Wishing Well as well as a Tortoise Pond. Finally
there is a large statue of the goddess opposite the temple,
along with a collection of other large statues that include

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 These 4 points explain “dependent origination”, one of
the main Buddhist views.
There is another discourse on “Right Understanding” in
Right Understanding…. the Middle Lengths Discourses, Kaccayana Gotta Sutta. This
sutta talks about the interaction between the three times
“past, present and future”. In the present we always think
Most Venerable Dr. Ratmale Punnaratana Nayaka Thero simultaneously about the past and the future.
The Chief High Priest Judiciary of Germany and the Chief Abbot of Sri Lanka Buddhist Here’s an example: It’s winter. Someone asks: „Can
Temple in Germany, The Lecturer of the Johannes Gutenberg University Mainz, Germany. I pluck an apple from the tree?“ The answer is: „No“. This
The Head of Department of Germany of the Buddhist and Pali University of Sri Lanka, example illustrates: the questioner thinks about the past:
The Director General of Karuna - Samadhi Organization. there were apples in autumn. The one who replies thinks
about the future.
His experience is: there were apples in the past and there
He emphasized: “If someone says that “only” his opinion is will be apples in the future. We speak out of our experience
correct, we should be cautious.”
Of course someone can say: “My opinion is correct”
(SN), but not “only” his. Otherwise the Buddha will call him a
“Mogha Purisa”, a fool.
If we talk about „Right Understanding“, then in this
context our own experience is important. Someone may
explain very well what a mango is: the colour, the size and the
taste of the fruit. But only the person who eats the mango has
the experience. Before that it is just a description.
These days we like to talk, listen and read about
descriptions, for example about love and kindness. But often
we take little pains to apply these important qualities in our
daily life and to taste their effect.
Before someone talks about right understanding he
should first remove the coloured glasses through which we
see the world.
and our habit and we say for example: „I am“ Thereby we are
Some people think that Buddha’s teaching is all about
simultaneously connected to our past and to our future: „I
suffering (Dukkha). Therefore they call Buddhism a pessimistic
was – I will be.“ It is a mental state.
worldview. Buddhologists counter that Buddhism is neither
We humans are born equal  as human beings. If we Only with my mind I go into the past for example when I
pessimistic nor optimistic, it is realistic.
take a closer look, we realize that there are actually a lot of think about my childhood. Our imagination is made out of our
An example will clarify what this means: If someone is
differences. There are differences in nationality, country, past. Thereby we evoke advantages and disadvantages. But in
sick, he goes and consults a doctor. Some doctors may call his
language, culture, religion and a lot more. this way we cannot experience right understanding because
sickness severe, even if they don’t deeply understand it. This
In our surroundings we hear a lot of statements like: I we are not free and open people. We don’t refer to the
is a pessimistic attitude. Some doctors, in turn, may play the
am a German, I am a refugee, I am a Christian, I am a Buddhist, present here and now. We respond to illusions and thoughts
symptoms down. That’s an optimistic attitude.
I live in a big town, I am a teacher etc. that trigger negative emotions like rage and anger.
On the other hand the Buddha as the great doctor
This means that we consider group membership as There’s a well-known Zen-story:
(Besajja Guru) investigates why the sickness exists. What’s
natural. We compare, we stress advantages and disadvantages Two Zen-students see a flag hanging on the flagpole in
the cause of the sickness? If it is found out one can treat the
and thus we create boundaries and build walls. Everybody the monastery courtyard. One student tells the other: “The
sickness. If one knows the cause it’s easy to treat the sickness.
wants to be the most important person. flag is hanging”. The other replies: “No, the wind is hanging”.
There’s an important explanation on the law of cause
This attitude prevents us from seeing things openly. 2500 They quarrel for a while. Finally they go to their teacher and
and effect in the Middle Length Discourses. It states:
years ago the Buddha precisely observed these circumstances tell him about their dispute. The teacher replies: “You are
1. If there is „A“, there is „B” (Asminm sathi idam hoti)
and spoke about them in many discourses. During his lifetime both wrong. Your mind is hanging.”
2. If „A” arises, „B“ arises (Imassuppada idam uppajjati)
he divided the different opinions that were followed by 62 Frequently we observe in our society that conflicts arise
3. If „A“ ceases to exist, „B“ ceases to exist as well (
traditional groups into 3 categories. All these different groups because everybody thinks that his view is right.
Imasmim asati idam na hoti)
that spoke out on religion, politics and society provoked Of course there is diversity in our world. Our “Right
4. If „A“ expires, „B“ expires as well (Imassa nirodha
conflicts. Understanding” is not to emphasize the diversity but the
idam nirujjati)
In the “Brahmajala Sutta” the Buddha introduced three common ground.
Don’t statement 1 and statement 2 stand for the same?
categories and their views. Humanity itself presents a huge diversity. There are
Two examples illustrate what it is about:
01 - “Issara Nimmana vada” – advances the opinion that Asians, Europeans, Africans, etc. The common ground is that
01 - There’s „short” and “long“. Without „short“ there’s
all things, humans and the world were created by a Higher we are all humans. The Buddha’s teaching recommends not
no „long“. If there’s “short”, there’s “long”. Without “short”
Being (God) only seeing the common ground.
“long” doesn’t have meaning.
02 - “Adicca samuppanna vada” – everything developed “Right Understanding” also means that all things
02 - There’s darkness in a room. We lighten a lamp and
without effect. There is development, but no effect. Everything depend on each other and need each other. The Buddhist
it becomes bright. Darkness and light depend on each other.
happens on its own. term for this is “Dependent Origination”. We as humans like to
Here’s an example regarding point no. 3 and 4 from the
03 - “Pubbe kata hetu vada” - Kamma created everything. consider differences and special features. That’s normal, but
explanation above about how cause and effect are linked to
Each of the three groups insisted on their opinion as that’s not the reality. We don’t want to look superficially into
each other. There’s fire. If there’s coal, there’s fire. If the coal
being the only correct one. Buddha stated: “Please don’t say differences, but see what we have in common.
is burned, the fire has expired.
that after 62 opinions my (i.e. Buddha’s) opinion is the 63rd.”

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 Liking and disliking way….
Most Venerable Muwagama Muditha Thero
The Incumbent of Pundarica Buddhist Temple, Daegu, South Korea.
‘Why are we putting forth this effort?’ Well, in order to
be someone who knows how to put forth effort all the time
in an appropriate way; someone who is able to put forth
effort consistently, whatever the surrounding conditions are,
whatever the obstacles might be. This ability to put forth
unremitting effort is the goal itself. That’s not to say that
there’s no interest in samādhi. But samādhi will come of itself.
It’s a natural consequence of this precise, devoted, consistent,
wise effort.
In working life, some people will consider work as a
drudge and a miserable imposition that you have to grit your
teeth and get through so that you win the reward of a monthly
or weekly wage. This can lead to a lot of unhappiness at work,
and can easily be a cause of sloppiness and even corruption
and dishonesty if work is looked upon as merely a means to
an end.
And if you can find an easier means to the same end,
then why not? But if the focus is turned towards the work
itself, and not towards waiting for some pleasure or happiness
which will arise in the future as a result of the work – finding
joy, interest in the work for its own sake – that is not to say
that you won’t get your wage; you get your reward afterwards
anyway.
It just doesn’t have to be constantly on your mind. This
can be an attitude towards meditation too. So it’s not, ‘Oh,
I’ve been meditating for so long and I still haven’t got this and
haven’t reached and realized that…’ The question is, are you
someone who can put forth effort consistently? Can you find
joy and interest in putting forth effort?
For children, whether they like something or don’t like it
is a kind of moral imperative. You say, ‘You do this.’ ’No!’ ‘Why
not?’ ‘I don’t like it!’ ‘Why are you doing this?’ ‘Because I like
it.’ This is the rationale of the child: ‘I will do it, I want to do
30 I Mettavalokanaya I July I 2017
it because I like it’, and: ‘I won’t do it’ or ‘I shouldn’t have to
do it because I don’t like it.’ But although we can garnish and
camouflage it a bit as we get older, it’s often the rationale of
the adult as well.
We have things that we like and we find reasons to
explain why we like them, while not really being honest
enough to recognize that usually the sense of like or dislike
comes first and the reasons come afterwards. The very
simple observation is that some things we really like are to
our detriment in the long term; they can be harmful to us and
others. Similarly, some things that we dislike can in the long
term be for our benefit and happiness. Therefore we can’t
assume that our sense of like and dislike is an adequate or
reliable indication of whether or not we should spend time
doing something, or associating with people or things.
So what we’re learning from meditation is the ability to
stop and look,  and not be carried away by or give overdue
importance to these fleeting feelings of liking and disliking;
we’re learning to put forth effort.
The ability to put forth effort depends a great deal
on  chanda. When you start any meditation period, it’s
important to recognize that chanda is not always there. Even
with monks and nuns, people who are giving their lives to
this practice, the sense of chanda fluctuates. If you lack that
sense of interest and chanda, and uplift and enthusiasm for
practice, the meditation can very quickly grind to a halt or run
into quicksand; you have serious problems.
That’s why we think it’s worth just checking the amount
of interest at the beginning of a meditation, and if it’s lacking,
being willing to spend some time cultivating it, bringing it up.
The more you apply yourself to doing this, the more fluent
you will be and the more easily you can do it, until it becomes
almost automatic.
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Principals of Dhamma….
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.
What are the five “Indriya Dhamma” (the principal
dhamma or bala dhamma)?.... 01 - Faith or confidence
(Saddha). 02 - Effort or energy (Viriya). 03 - Mindfulness (Sati).
04 - Concentration (Samadhi). 05 - Wisdom (Panna)
All of us have these attributes within us, but they are
not sufficiently matured. Therefore, they may be change due
to external influences. In other words, they are not strong
enough to remain intact. We all know that a person who
adheres to the five precepts is spiritually stronger than a
person without them. A person following the eight precepts is
even stronger than a five precept holder.
Indriya Dhamma arising during jhana stage is more
powerful than the Indriya Dhamma arising in us under a
normal state. The Indriya Dhamma at the sotapanna state is
more powerful than the Indriya Dhamma arising during jhana
stages. Indriya Dhamma arising at the arahant stage is much
more powerful than them.
Similarly in normal life, a person following the five
precepts has more powerful Indriya Dhamma than a normal
person. In the case of a person following the eight precepts,
they are much more powerful. When a person reaches
arahanthood, those Indriya Dhamma, Saddha, Viriya,
Sati, Samadhi and Panna become very powerful qualities
(Dhammata).
Saddha - You all have heard about Saddha. It is categorized
into two groups called Amulika Saddha and Akaravati Saddha.
Of these, Akaravati Saddha is not what arises under normal
conditions. It arises when a person realizes the facts correctly
and confidence (Saddha) arises in the Buddha, Dhamma and
Sangha - the Triple Gem. In the case of Amulika Saddha, there
is elation but the intensity of Saddha will be less than in the
case of Akaravati Saddha.
Due to the above reason, the Buddha has always valued
Akaravai Saddha more highly. That Saddha is based on the
32 I Mettavalokanaya I July I 2017
Buddha, Dhamma and Sangha - “Buddho may saranam varam,
Dhammo may saranam varam, Sangho may saranam varam”.
For our emancipation, there is no refuge for us other than
Buddha, Dhamma and Sangha. The thoughts of protection
from the Buddha, Dhamma and Sangha will be reinforced only
through the fulfillment of that person’s own qualities.
Viriya - Next is effort of Viriya. We discuss this topic is
more valuable. The main aspects of effort are 01 - To ensure
that unrisen unwholesome (Akusala Dhamma) not to arise.
02 - To ensure the eradication of already arisen unwholesome
Akusala Dhamma. 03 - To generate unrisen wholesome Kusala
Dhamma. 04 - To develop already risen wholesome Kusala
Dhamma.
We must ensure to be mindful of the above. In case
they start disappearing during a lapse in our senses, than
we should be mindful again and clean up the mess that has
arisen. The process of generating wholesome Dhamma and
maintaining them is actually a part of right effort (Samma
Vayama) mentioned in the Noble Eightfold Path.
The Buddha’s power of determination and effort is
amazing. One should never give up one’s effort until one’s
goals are achieved. This should apply to anything in life. This is
especially necessary when one is meditating. After a while the
back may start hurting or the limbs may begin to ache.
One will feel the need to get up and walk off. So one starts
looking around and if no one is watching, will get up slowly,
carry the pillow and walk off. It should not be like that. One
must be honest and must be determined. Whatever obstacles
there may be, one must have the energy to overcome them. If
a person does not have that effort and strength, he will not to
be able to achieve anything successfully.
Sati - Next there is mindfulness (Sati). Nothing can be
done without mindfulness. Right mindfulness (Samma Sati)
is a key attribute to success. We must be smart enough to
establish mindfulness and to be careful in whatever we do.
There are supportive Dhamma here as well.
As we all know, there are people who are restless and
crazy and who have an unsteady mindset. They do not have
any kind of determination. You must keep away from such
people. At the same time, there are also very mindful people.
You must deepen your association with them.
The third factor here is to practice “satipattahana
Dhamma”. What are they? They are, 01 - Contemplation of the
body as a body (Kayanupassana). 02 - Contemplation of the
feelings as feelings (Vedananupassana). 03 - Contemplation of
the mind as mind (Cittanupassana). 04 - Contemplation of the
mental objects as mental objects (Dhammanupassana).
These contemplation procedures should be remembered
by the laity as well as the monks. The procedures like “Kayagata
www.meththawalokanaya.com
Sati” (body related mindfulness) are very useful in our daily
life.
Samadhi - The next factor is concentration (Samadhi).
Samadhi is calmness of the mind. The development of Jhana
happens within Samadhi. In the Samma Samadhi there are
two ingrained words. One is Samadhi and the other is Jhana.
Samadhi is mentioned as a factor in the Noble Eightfold Path.
That Samadhi is shown in the first Jhana, Second Jhana, Third
Jhana and the Fourth Jhana also in the “Arupavacara Jhanas”.
We must develop the supportive factors of Samadhi.
Without Samadhi there will be no wisdom (Panna). There are
some people who claim that even if one does not practice the
five precepts, one should train insight (Vipassana). There is
nothing like that shown in the Dhamma. If that is true, then
there will be only two sections of the Noble Eightfold Path,
instead of three.
In the Noble Eightfold Path, Morality (Sila), Concentration
(Samadhi), Wisdom (Panna) are procedures (Patipatti) to
be fulfilled. Only two sections belong to Wisdom (Panna).
Therefore, we may have to discard the remaining six factors if
we can practice insight without focusing on morality (Sila) and
concentration (Samadhi).
According to the Buddha, there is no necessity to reach
the fourth Jhana to develop the mind at least up to the first
Jhana. That is what we were trying since this morning today.
The result of that attempt is the mental peace and calmness
we have now.
Even with reference to Samadhi, one should keep away
from people who do not make any effort to develop Samadhi.
It is documented that we should associate with people who
discuss about high mental stages such as Jhana.
Panna - Next factor is Panna which is not actually
knowledge. It is the ability to penetrate through a thing using
wisdom. It is not knowledge one obtains from books and
journals. Panna is realizing reality as it is of the five aggregates
and its environment through the awakening of your internal
abilities through meditation and the establishment the mind
Jhana. No one will be able to teach that to you. It cannot be
obtained from somewhere. It has to be personally realized.
One becomes aware of the development of Panna.
One has to develop the energy to note those who are
noble and knowledgeable before one attempt to keep away
from those who are not knowledgeable and associate with
people with knowledge. There is maturity within us to achieve
emancipation. Only we ourselves will know to what extent
that maturity has grown in us.
www.meththawalokanaya.com Mettavalokanaya I July I 2017 I 33
 Acts of Most Venerable
Master Fafang Thero….
Huang Xianian
Researcher of Chinese Academy of Social Sciences in Beijing, China &
Consultant of Most Venerable Master Fafang Thero Culture Research Association in
Jingxing, Hebei Provience, China.
Most Venerable Master Fafang Thero (1904 - 1951), is
an eminent contemporary monk and an outstanding Chinese
Buddhist scholar. He was born in Taitou Village, Jingxing
County, Hebei Province, China, whose secular name is Wang
Zhi.When he was a child, He attended an old-style private
school, absorbed in ancient books.
In 1920, as his hometown suffered absolute drought, he
came to Beijing with the help of some Buddhist organization,
studying at the charging-no-tution school run by The Fayuan
Temple (Fayuan means the source of Buddhism). He was so
diligent that he felt severe and lingering illness.
During the medical treatment, he met
the Buddhist monk Maser Qingyuan, who
presented him the magazine "Hai Chaoyin
"(which means "The Sound of Sea
Tide" or "Buddhist preaching"). He
read it and felt awake in his mind,
so planted a Bodhi karma in his
heart. When he was recovered,
he became a monk, receiving
the tonsure precept from
Master Shian, and the complete
precepts from Master Daojie.
In 1922, the contemporary
Chinese Buddhist leader Taixu
founded Wuchang Buddhist
Institute; Most Venerable Master
Fafang Thero went south to follow
Ven. Taixu to be one of the first monks
of the Institute. After graduation in 1924,
to seek Buddhist in Tibet, Most Venerable
Master Fafang Thero first attended Beijing Tibetan
Institute to study Tibetan.
In the autumn of 1925, he set off from Beijing, travalling
from Sichuan into Xikang, trapped in Ganzi, had to return to
Wuchang. From then on, he studied Buddhism by himself
for six or seven years, intense research and very learned of
vijnapti-matrata, abhidharmakosa, Mahayana and Hinayana.
In the autumn of 1930, Most Venerable Master Fafang
Thero taught at Peking Berlin Institution, at the same time
serving as the Secretary of The Preparatory Committee of
World Buddhist Center, teaching abhidharmakosa, his fame
growing day by day. In 1931, the "918 incident" occurred,
Most Venerable Master Fafang Thero returned to Wuchang
according to Ven. Taixu, served as the director of the school
library of The World Buddhist Center and the chief-editor of
"Hai Chaoyin", gave publicity to revolutionizing Buddhism,
presided The Sanjiang Temple in Wuhan over the years.
In 1937, Most Venerable Master Fafang Thero went
34 I Mettavalokanaya I July I 2017
to Chongqing with Ven. Taixu, chaired Chinese-Tibetan
Buddhist Teaching Institute for three years, teaching the
Abhidharma-kosa-Shastra, edited 4 volumes of Framework of
Abhidharmakośa-bhāṣya.
During this period, Most Venerable Master Fafang Thero
advocated" the temples are Buddhist institutes", reforming
monks education, transfering temples to the just places of
Buddhism learning.
In 1940 Most Venerable Master Fafang Thero was sent
by the government of The Republic of China to Southeast Asia
to exchange Buddhist culture, carrying forward the Mahayana,
along with Master Baihui and Master Daju went to
India to study. Most Venerable Master Fafang
Thero was trapped in Burma by the war,
teaching at The Buddhist Institute of
The Ten-Directions-Avalokiteshvara
Temple in Burma.
Master Daju stayed in India
to study Pali language. In 1942
spring, Most Venerable Master
Fafang Thero and Master Baihui
arrived in India. Most Venerable
Master Fafang Thero studied
Pali, Sanskrit, and English in
The International University
and taught at China Institute of
The International University and
China Maha Bodhi Society, preaching
Chinese Buddhism.
During staying in India, Most
Venerable Master Fafang Thero extensively
visited people inside and outside of the Buddhists.
In the summer of 1943, Most Venerable Master Fafang Thero
went to Ceylon and studied Theravada classic in Oriental
College of Vidyalankara Pirivina.
Entrusted by Ven. Taixu, Ven. Fafang discussed with Dr.
Malalasekera, Chairman of All Ceylon Buddhists Congress
to build The World Fellowship of Buddhists (The Buddha
Association) and Ven. Dr. Vajirannana Mahanayaka Thero,
President of the Maha Bodhi Society of Ceylon, Vhara
Education inspector of the Minister of Education of Ceylon,
to exchange studying monks, help to bring about Chinese
two young monks Master Liaocan (secular name Ye Jun) and
Master Guang Zong (secular name Zheng Lixin) to study in
Ceylon.
In 1946, invited by Tan Yunshan, President of China
Institute of The International University in India, Most
Venerable Master Fafang Thero taught in The International
University , preaching Buddhism, translating the classic
www.meththawalokanaya.com
<"Abhidhammatthasangaha"> . In the spring of the next
year, as Ven. Taixu passed away, Most Venerable Master
Fafang Thero determined to return to his motherland, via
Malaysia, Singapore and Hong Kong, lecturing and reveling
enlightenment along the way so that Nanyang Buddhist
Federation (Nanyang means southeast Asia) respected Most
Venerable Master Fafang Thero as an inspector.
In 1948, he directly went to The Xuedou Temple in
Fenghua to pay homage to Ven. Taixu Stupa, and took up the
host of The Xuedou Temple in Fenghua. In the end of autumn
of this year, he went to Wuchang, took over as the Director
of Wuchang Buddhist Institute and started to build Ven. Taixu
Stupa on the campus.
In the spring of the next year, he arrived in Changsha
and preached vájracchedikāprajñāpāramitā-sūtra  , being the
abbot of The Miyin Temple in The Great Weishan Mountain
in Hunan Province, winning a high reputation and admired by
all parties. In 1949, he left Hunan and arrived in Hong Kong.
He made eight preaches with all seats occupied.
Most Venerable Master Fafang Thero was the first person
in Chinese history who translated from Pali Canon for his
Abhidhammatthasangaha. He preached Vijñāptimātraism
in Donglianjueyuan, enlightening beginners, quoting and
proving fully focusing on popular consciousness.
He published Historical Vijñāptimātraism and its
Philosopohy, firstly paved the way to use modern academic
to preach Buddhism. In the early 1950, Most Venerable
Master Fafang Thero arrived in Singapore. He preached in
ZhuoXiLingFeng Bodhi Institute Prajñāpāramitā Hṛdaya sutra
and Bhaiṣajyagurupūrvapraṇidhānaviśeṣavistara.
No sooner he arrived at Ceylon than he got in touch
with Dr. Malalasekera to participate in the preparation of the
"WFB". Most Venerable Master Fafang Thero Participated in
drafting WFB Constitution, and was elected as the member of
The Central Executive Committee and the member of Welfare
Committee at the end of the general assembly.
Most Venerable Master Fafang Thero accepted an offer
of Professor of Chinese Buddhist Literature and Mahayana
Buddhism at Ceylon University, and devoted himself into the
compilation of the complete papers of Ven. Taixu at the same
time.
On October 3, 1951, Most Venerable Master Fafang
Thero died of sudden cerebral stroke (48 years old of the actual
life, 31 of the Buddhist life) in Oriental College, Vidyalank-ara
Pirivina, Ceylon. A certain number of the relics of Ven.Fafang
were obtained after the cremation and the relics tower of Ven.
Fafang was built in Vidyalank-ara Pirivina, Ceylon.
Most Venerable Master Fafang Thero Journeyed to the
west, preaching Buddhism, respected as “Contemporary
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Xuanzang” (Xuanzang was a famous monk in Tang Dynasty in
China). Mr. Huang Xinchuan, Honorary Member of Chinese
Academy of Social Sciences, and Director of Xuanzang
Research Center, once said: “There was Xuanzang in ancient
times; there is Fafang in modern times”.
Most Venerable Master Fafang Thero inherited the
great cause of Master Faxian , a famous monk in Eastern Jin
Dynasty in China and was No. 1 to influence Buddhism all
over the world. Most Venerable Master Fafang Thero devoted
all his life to Buddhism reform, Carrying forward the idea
of "Humanistic Buddhism", such as "establish Humanistic
Buddhism according to The Buddha Oracle” and "Six Firsts of
Buddhism Reform ", which is "life first, life and death second;
go into the society first, go out of society second; for others’
interests first, for personal interests second; cognize first,
faith second; laymen first, monks second; organizing Buddhist
societies first, building temples second", were respected by
all.
Most Venerable Master Fafang Thero was born of the
root of wisdom, swift and resolute. He had a good command
of six languages (Chinese, Sanskrit, Pali, English, Japanese, and
Tibet). Not only thorough study in the Buddhism, he was also
very rich in writing.
Wherever he derived, wherever the believers went.
The simplified Chinese version of Collected Papers of Most
Venerable Master Fafang Thero, six volumes, Two million
words, have been collected and published by Liang Jianlou,
inscripted by Master Chuanyin, prefaced by Master Minghai.
The traditional vertical typesetting of An Anthology of
Most Venerable Master Fafang Thero, based on “Collected
Papers of Most Venerable Master Fafang Thero” of 2 million
words edited by Liang Jianlou was published and in scripted
and prefaced by Ven. Xingyun in Buddha Mountain in Taiwan.
Our forefathers once said: "whereas the course is
promoted by people, and the truth is showed by Buddhism,
nobody is better than Most Venerable Buddhism Master Thero
to promote the course and preach Buddhism". Since Buddhism
was introduced into China two thousand years ago, monks has
been divided into ten families, illustrious and influential by
virtues, eminent monks not necessarily celebrities.
Ups and downs of Buddhism always depend on monks.
Most Venerable Master Fafang Thero is a model to carry out
The Buddha Oracle, preaching Buddhism overseas, developing
the new Buddhism by weeding through the old, opening the
new trend of the great Buddhism.
Mettavalokanaya I July I 2017 I 35

Kayanupassana
Meditation….
Sugath Rajapakse
Formerly Senior Commercial Manager at Sri Lankan Airlines and presently Consultant to
Air India GSA in Sri Lanka.
and the other body, in & of it. With continued contemplation
the yogi then focus on & of this body of the arising and then
the ceasing and the arising and ceasing together. In this part,
where is the insight and development of wisdom?
The Pali language text say, “ajjaththanva kaye
kayanupassi viharathi, bahiddava kaye kayanupassi viharathi,
ajjaththa bahiddava kaye kayanupassi viharathi”.
The somatic body of self is seen in & of it with total
mindfulness, then the other and then the self and the other
together. As one continues to observe with insight, one begins
to understand that the farther limit of the self (ajjaththa) is
the proximate limit of the other (bahidda) and the farther
limit of the other is the proximate limit of self.
In the process one begin to comprehend that in the self
and the other it is these four elements, the earth element,
the water element, the fire element and the air element. The
noble disciple also realizes it is these same four elements that
In the four foundations of Mindfulness, the first stage is are there in the surrounding. Our bodies are in a state of flux
remaining focused on the body, in & of itself. Each stage in this and no one can claim that those four elements in the self are
mindfulness meditation is explained in the Four Foundations theirs all the time because the change is the reality. In this way
of Mindfulness Sutta, which one can find in the printed form the Yogi understands that the delimitation we have placed
as well as in the internet in Pali Text, in Sinhala language as to say this is my body is a myth and that itself is the path to
well as in English and many other Languages. Thus it is not my insight. The same is true in other three, feeling, mind and
endeavor here to go into the details of the Sutta. things and begins to realize with insight those are not unique
As explained by the venerable Katukurunde Gnanannanda to self only but of other as well.
thero in many discourses and my own experience, it is of great The same principle is evident in the knowledge
importance to see the segregation of the two key aspects, udayaththagamini panna or the knowing of arising and ceasing.
Establishing mindfulness Udaya is the arising or morning and Aththagama is evening or
Building Insight or Vipassana ceasing. The morning and evening are inter connected, the
The initial stages of the observation of differing levels farther limit of morning the proximate limit of evening and
of breath the long and the short, observing the tactile farther limit of evening the proximate limit of morning.
sensations of the whole body and seeing the stilling of the With this realization the Yogi will no longer dwell into
bodily formations (kaya sankharo) of breath (even though one the sixteen ways of contemplating of self. The sixteen ways
is still breathing) are all steps in establishing the mindfulness. are,
”. This is akin to building the scaffolding where one will sit and The past - Was I there or not there, who was I, how did I
use that to build the real structure and in this case insight and live, this being who was and who did it become?
wisdom. The future – Will I be there or not, who will I be and how
(Sabba Kaya Patisanvedi is often referred in practice and will I live, who will I become from whom?
in many texts as aware of the whole breath body. In the Sabba The present - Am I there or not there, who am I? How
Sutta (The All) Enlightened One says, “Bhikkhus I will preach am I living now and who am I now and who I will become
you all (sabba) and please listen and pay attention well. I will thereafter?
speak”. “What is all? It is Eye and form, ear and sound, nose To understand this, let us use a simple simile. A person,
and smell, tongue and taste, body and tactile sensations and say a lady is getting ready to go to a wedding and as is today
mind and things. If anyone repudiating this says I will tell will ensure that the best of clothing is worn, adorned with
another all, will come to great difficulty, would be unable to jewelry and facial make up which is at its best. The person
explain and put to great difficulty.) while looking at self in the mirror may think I am looking good,
The second part is where the yogi focuses on the body better than the last time, and how will I look when I go to the
of self, in & of it. Then the yogi moves the focus on the body wedding party, many an eye will be turned towards me and so
of others, in & of it. Then the yogi will focus on both self body on. All the time the focus was on this somatic body and this
36 I Mettavalokanaya I July I 2017 www.meththawalokanaya.com
will result in the buildup of Sakkaya Ditti or Personality View,
the first fetter of the ten fetters.
The Sutta under section Kayanupassana further state
that the yogi is mindful that this body is there for ultimate
realization (insight) and mindfulness and will not lean on
anything (with mind) or grasp anything. Unfortunately today,
despite the presence of many Buddhist TV channels, many
Radio channels and so many Buddhist Temples and all the
Pooja that are taking place almost daily the people at large
are mostly unaware and oblivious of the ultimate bliss that
one can achieve with right contemplation of the body.
Instead of using this body and the bodily formations of
breath to find an end to the suffering, they are mostly trying
to glorify it. A recent Sunday Newspaper Magazine had seven
full pages of advertisements on beauty culture and Spas
for ladies but not a single page on meditation. Yet in public
transport buses, many passenger and goods vehicles there are
slogans saying “This is the land of Buddha”. The simple truth is
that great majority of our people have no idea as to who the
Enlightened One is.
One who is either on the path or has attained the fruit
of Stream-Enterer has realized these seven factors of Stream-
Entry (Sothapaththi). (As expounded by the Enlightened One
in Kosambi Sutta)
The noble disciple ponders that he/she is no longer
obsessed with Sensual Desires, Aversion, Sloth & Torpor,
Restlessness & Remorse and Doubt. When the disciple realizes
these five things are no longer burdening, then the disciple
realizes, “Yes I am no longer obsessed with these five”. The
disciple understands that he/she is not engaged in disputes,
arguments, contention and mutual verbal assault. This is the
first knowledge.
The noble disciple ponders this way: “When I Pursue,
develop and commit to this perspective, do I personally
acquire tranquility and peacefulness? The disciple realizes,
yes I personally acquire tranquility and peacefulness”. This is
the second knowledge.
The noble disciple ponders, “Are there any priests and
contemplatives outside this (the teachings of Enlightened One)
who have the same kind of perspective as I do? The disciple
understands there are no other priests and contemplatives
outside this teaching who have the same kind of perspective
as I do. This is the third noble knowledge the disciple has
attained.
If the disciple has committed an offense for which
rehabilitation is possible, then the disciple will quickly tells,
discloses and clarifies with the wise co-associates and teacher
so that after telling, disclosing and clarifying the disciple
is restrained. This is the fourth knowledge the disciple has
attained.
The noble disciple strives to do whatever that needs to be
done for the co-practitioners, while being totally committed to
training self in virtue, mindfulness and wisdom. Just as a Cow
while grazing watches over the calf, so does the noble disciple
while seeing to the needs to be done for co-practitioners will
have strong commitment to training self in virtue, mindfulness
and wisdom. The noble disciple understands, “I have the
disposition of a person who has attained right view”. This is
the fifth knowledge the disciple has attained.
The noble disciple understands that when Dhamma-
Vinaya as expounded by the Enlightened One is taught, the
disciple listens to the Dhamma carefully, attentively and
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wholeheartedly. The disciple will then understands, “I have
the disposition of a person who has attained the right view”.
This is the sixth knowledge the disciple has gained.
The noble disciple when listening to the Dhamma-VInaya
as expounded by the Enlightened One is being taught, the
disciple acquires an understanding of the meaning, acquires
an understanding of the Dhamma and the disciple acquires
joy connected with the understanding of Dhamma. This is the
seventh knowledge the disciple has gained.
Bhikkhus, when a noble disciple has these seven
characteristics, the noble disciple has sought out well the
disposition that leads to realization of stream-entry. Bhikkhus,
when a noble disciple has these seven characteristics the
noble disciple has attained stream-entry.
“Moha sambandhino loko, bhabba rupova dissathi.
Upadisambandino balo, thamsa parivaricha. Sassathoviya
chayathi, passatho naththi kinchanam”
Associated with delusion, and enveloped by the
darkness of ignorance the unwise sees this form as good and
is permanent. But the wise seeing it as it is with wisdom see
that there is nothing.
Easy to do are things that are bad and harmful to oneself.
But exceedingly difficult to do are things that are good and
beneficial. (Dhammapada. 12, 163)
“Nivuthanan thamo hothi, andhakaro apassatha.
Sathancha vivato hothi aaloko passathamiva. Santhike na
vijanaththi maga dhammassa akovida.” (Dwayathanupassana
Sutta)
Unwise covered by the ignorance darkness are unable to
see it just as a blind person cannot see darkness. The wise, the
Enlightened One and the Arahath Bhikkhus can see just as a
person with good sight can see the light of the day. But those
who are unskilled in this noble path of Dhamma cannot see
the liberation of Nibbana even though it is so near.
References;
Dhamma Discourses of Venerable Katukurunde
Ganananda Thero (Nivane Niveema)
Kosambi Sutta (translated by Suddhaso Bhikkhu)
Mettavalokanaya I July I 2017 I 37

“Bauddha Dharmankur Sabha”
Celebrates 125 years….
Madhusree Chowdhury
Assistant  Secretary of Bauddha Dharmankur Sabha, Kolkata in India.
Bauddha Dharmankur Sabha or the Bengal Buddhist Vihara was founded by Kripasaran in 1903. He was not only
Association is one of the pioneer organizations that has been concern about the religious reawakening but showed concern
keeping alive the Buddhist religious, spiritual and cultural for the educational and cultural awakening.
tradition in the Indian sub-continent for more than a century. Jagajjyoti : The Jagajjyoti was first published in the
It owes its origin to Ven. Kripasaran Mahathera (1865 to 1926) year 1908 by the founder, Ven. Kripasaran Mahathera for
who appeared during the later half of the nineteenth century the propagation of Buddhism. Jagajjyoti – meaning the Light
when Buddha’s doctrines faced extreme hard in India. This of the World has since its inception been published with the
enthusiastic Buddhist monk who was called Karmayogi for his same vigour and enthusiasm under the editorship of learned
various humanitarian activities became practically responsible and erudite monks and scholars and is today being published
for the regeneration of Buddhism in this sub-continent. under the editorship of Sri Hemendu Bikash Chowdhury,
Kripasaran established the Bauddha Dharmankur a poet and writer who also is the General Secretary of the
Sabha on 5th October 1892. He was also the pioneer of Bengal Buddhist Association. The Jagajjyoti has come out
launching a journal Jagajjyoti in 1908 which is maintaining its with some very good publications which has received wide
glory till date as a bilingual journal of international repute. acclaim from scholars and readers from all over the world.
Bauddha Dharmankur Sabha has a glorious past as many Publications : The Bengal Buddhist Association also publishes
of the legendary personalities like Sir Asutosh Mookerjee, books on Buddhism, Buddhist Philosophy, History in Bengali
Abanindranath Tagore, Maharaja Munindra Chandra Nandi, and English for the benefit of the readers. These publications
Sarbapalli Radhakrishnan, Hirendranath Dutta, Harinath De, are those which have run out of circulation and needs to be
Fazlul Huq, Dr. Bidhan Chandra Roy, Prafulla Chandra Sen, reprinted and also new books are printed written by scholars
Hiren Mukherjee, Dr Pratap Chandra Chandra and many others on contemporary topics.
were associated with its name. Kripasaran was contemporary Newsletter Publications of Dharmankur : Dharmankur
and very closely associated to Anagarika Dharmapala, the Newsletter is the organ of BDS. This year on the occasion of its
founder of Maha Bodhi Society of India and who attended 125 years celebration, the newsletter has become bilingual to
the historical Parliament of Religion in Chicago with Swami reach to a greater audience
Vivekananda in 1893. Gunalankar Library : The Gunalankar Library was
Dharmankur Vihara : Ven. Kripasaran established the established in the year 1909 and is named under a very learned
Bauddha Dharmankur Sabha on the 5th of October1892 in the and erudite monk who was the first Editor of the Jagajjyoti –
metropolis of Bengal. The main objective was to resuscitate Ven. Gunalankar Mahathera. It houses a good collection of
the Buddhist culture and religious practice. The Dharmankur books on Buddhism and allied subjects where readers and
38 I Mettavalokanaya I July I 2017 www.meththawalokanaya.com
scholars both cherish the books which is useful for them.
Kripasaran Continental Institution : The Kripasaran
Continental Institution was founded in the year 1967 by
Ven. Dharmapal Mahathera in memory of the Founder Ven.
Kripasaran Mahathera. The Founder was very much inclined
towards providing education to all and was much concerned
for the deprived. He had started and evening school so that
people old and young who could not attend school could
come and learn in the evening. So concerned was he with
education that he had approached the Vice-Chancellor of the
Calcutta University to grant recognition to the many schools in
the interior villages and especially for the schools for the girls.
This inspired Ven. Dharmapal Mahathera to open a school for
the children in the year 1967 where children from all religious
communities come to study.
Free Medical Centre : The Dharmankur Free Medical
Centre was established by the Association in 1967 to offer
free medical care to the poor and economically weak patients.
It has a Homoeopathic Clinic where patients get proper
treatment and medicines under the care of an experienced
Homoeopath Doctor. Due to lack of funds the allopathic wing
of the Centre had to be closed down along with the Mobile
Clinic.
Dr. B.M.Barua Scholarship Fund : Bauddha Dharmankur
Sabha( BDS) started a unique fund in the name of Dr B.M
Barua, the great Indologist and the first Asian recipient of
D.Litt. from the University of London on account of his lifetime
achievement in the year 1996. This programme was initiated
by late General Secretary Ven Dharmapala Mahathera and
the present General Secretary of BDS, Sri Hemendu Bikash
Chowdhury. Till date we have given scholarships to 925
Students and the scholarship amount worth Rs 13,75000. This
year apart from school, college and university students this
scholarship was also given to a Buddhist monk doing PhD.
We are thankful to Rev. Prof. Ryojun Sato, Professor Emeritus,
Taisho University and other benevolent donors for their
generous help in continuing this fund. Every year we used to
give this scholarship on the birthday of Dr. B.M Barua.
125 years celebration of Bauddha Dharmankur Sabha:
This year Bauddha Dharmankur Sabha is celebrating its 125
years of a golden heritage. It has already started celebrating
a year-long Buddhist Heritage festival to commemorate its
125 years. International Seminar on Buddhism, publications
of special volume of our journal Jagajjyoti, exhibition of
sculpture, paintings, photographs, stamps, rare books and
cultural programme like theatre, music and dance based on
the theme Buddha and Buddhism are the many facets of this
Heritage festival.
They have also decided to work in association with some
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heritage organizations like Maha Bodhi Society of India, The
Bengal Theosophical Society, Bangiya Sahitya Parisad, The
Asiatic Society , Calcutta University and some prestigious
Govt. organizations like Indian Council for Cultural Relations,
Indian Museum and Bangladesh Dy. High commission . This
year Bauddha Dharmankur Sabha as part of its 125 years
celebration has observed the Vesak Day with a three day-long
celebration in association with Maha Bodhi Society for the
first time that too on some very significant dates.
Both felt that their founders Karmoyogi Kripasaran and
Anagarika Dharmapala, were not only contemporary but
always had the same vision that is to keep alive the Buddhist
religious, spiritual, literary and cultural tradition in the Indian
Sub-continent. A glorious 125 years have passed by for both
the organizations being just one year apart by birth, but still
they are carrying their legacy forward.
Rupnagar Kolkata, the cultural associate of Bauddha
Dharmankur Sabha presented Praner Pradip-- a theatre
collage with excerpts from Tagore's Malini, Chandalika and
Natir Puja directed by Madhusree Chowdhury. In each of these
individual dramas, reflections of same philosophical in-depths
of Buddhism is expressed in the subtlety and dignity of the
language. Before this the spiritual leaders from different faith
highlighted the need to understand the essence of religion to
bring love and peace in our life.
It began ideally with the chanting of Dhamma Chakka
Pavattana Sutta, the first sermon of Tathagata Buddha. The
two hosts, Hemendu Bikash Chaowdhury as General Secretary
of  Dharmankur Sabha  and Ven. P Seewali Thera, General
Secretary of Maha Bodhi Society also delivered speeches that
inspired the whole event. In this endeavour they had also the
historical organisation Calcutta University as their associate.
The celebration began on 8 May with a meditation session
followed by a discussion titled Relevance of Meditation in
Daily Life at the Pali Deptt. of Calcutta University .
This book edited by Sri Hemendu Bikash Chowdhury has
been highly acclaimed by the readers and media because of its
rich collection of poems starting from Rabindranath Tagore-
Swami Vivekananda- Nazrul to the contemporary reputed
Bengali poets of both India and Bangladesh. According to
Indian Literature (Organ Of Sahitya Academy): Hemendu
Bikash Chowdhury can be said to have rendered a yeoman’s
service in collection of those poems with a missionary zeal
and bringing out this anthology which will be great help to
not only the research scholars of the subject but the common
readers also. The WFB Review also commented that Hemendu
Bikash Chowdhury, a scholar and a poet of repute has
compiled about 200 Bengali poems in a neatly bound volume
with almost immaculate printing and excellent cover for which
present generation as well as the posterity will remain grateful
to him.
Mettavalokanaya I July I 2017 I 39

Questions and Answers about
practicing Buddhism….
Andrew. J. Williams
Senior Dharma Teacher
Melbourne, Australia.
This is the newly introducing & first time article format
for Sri Lankan Most Popular & Leading monthly Buddhist
Magazine, “Mettavalokanaya”. This may be warmly experience
for all readers….
Question No - 01 - How does reincarnation work in
Buddhism?.... Answer - All of our experiences, both mental
and physical, including this life, as well as previous and future
lives, are caused by our actions (karma) of body, speech and
mind in the past & present. Good actions produce desirable
results, a good rebirth and life conditions. Whereas bad
actions produce undesirable results, a bad rebirth and life
conditions. We are continually reborn, according to the results
of our karma, in samsara (cyclic existence), until we realize the
ultimate truth of enlightenment.  Question No - 03 - Have you ever been in love?....
 Question No - 02 - When we pray who do we pray to?
And the words we say when praying what do they mean?....
Answer - When we pray to the Buddha's and Bodhisattva's, we
are doing so to absorb our mind with the Dharma teachings.
To develop the mental conditions that will enable us to gain
genuine insight into the meaning of the teachings. For us to
be able to purify our mind by enthusiastically and joyfully
practicing the Dharma accurately, with pure intention.   to change.  remember that virtue
We should do our very best to mindfully recite important
prayers and verses such as homage, refuge and the like, as
well as important teachings of the Buddha, and commit them
to memory, so that we can recall and access them at anytime
and anywhere.
40 I Mettavalokanaya I July I 2017
We should contemplate the meaning and develop genuine
understanding of these immeasurably precious teachings, and
then habituate our mind with genuine insight into the meaning
of the words, verses and teachings that we are reciting.
When we mindfully recite verses and teachings, we are
engaging our whole being, our speech, our body and our
mind. Of course the mind is the chief, for it is the mind that
will understand and realize the purpose, methods, practice of
the methods and result of the practice.
Study, recite, remember, practice and share the Dharma
well, and eventually you will understand and realize the
unification and perfection of inseparable wisdom and method,
and attain unsurpassed supreme enlightenment.
Answer - Yes, a few times when I was much younger, but only
fleetingly. It didn't last long. All conditioned things, such as
falling in love are subject to constant change.  Flesh (breeding animals for slaughter and the like),
Actually, it is important to note that there are different
kinds of love; parental love, romantic love, endearing love,
possessive love, and unconditional love.  Parental, romantic,
endearing and possessive love are all conditioned and subject
Unconditional love (Metta), which can also be known as
universal love or immeasurable love, is the love that we aim
to perfect in Buddhism. It is the love and care that wishes that
all living beings, without exception, have happiness and the
causes of happiness, and that we all attain enlightenment. 
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Question No - 04 - In the future when treating patients
how can I use Buddhism to help me?.... Answer - All aspects
of Buddhism will help when you are treating patients. For
instance, true wisdom and understanding, along with true
love and compassion, will help when dealing with the varying
personalities and medical conditions of the patients, as well
as with the processes of medical examination, diagnosis,
prognosis, treatment plan and the implementation of the
treatment plan, and so on and so forth.  feelings/situations from arising?....
Furthermore, you will benefit yourself and your
patients by engaging in the practise of the six paramita's.
Namely; generosity, morality, patience, enthusiastic effort,
concentration and wisdom. The Buddha Dharma will guide you
as you guide your patients. Maintain a calm and clear mind,
free from worry and agitation, and maintain pure intention.  disconnected arise due to not realizing this natural truth. We
 Question No - 05 - If good and bad are all relative to a
person, let’s say, to a terrorist bomber, what they are doing is
a good thing, but to others it is not. So that would mean right
and wrong is relative too. So how do we know that something
is an ‘absolute’ right thing who says that this is right and that
is wrong?....
Answer - The Lord Buddha said, "We are what we think.
All that we are arises with our thoughts. With our thoughts
we make the world. Speak or act with an impure mind, and
trouble will follow you, as the wheel follows the ox that draws
the cart."
"We are what we think. All that we are arises with our
thoughts. With our thoughts we make the world. Speak or
act with a pure mind, and happiness will follow you, as your
shadow, unshakable."
Therefore, we should do our very best to speak and
act with a pure mind, and avoid speaking and acting with
an impure mind. We should have faith and confidence in
ourselves to be able to live this way. Avoid activities of the
mind, body and speech that cause harm and trouble. Engage
only in activities of the mind, body and speech that are helpful
and bring benefit to all. Of utmost importance is our intention.  Answer - Firstly, I must say that it is very good and
 Question No - 06 - As a practicing Buddhist lay person
how can I reconcile my desire to be successful/ambitious/
career-driven with the Buddhist concept of right livelihood.
Sometimes it feels like the pursuit of being successful career-
wise is very wording, driven by materialism. Can I be a decent
Buddhist and a successful career person? Is this possible?....
Answer - Yes of course you can be a good Buddhist
practitioner and have a successful career. It is important to
engage in thoughts, actions and words, which include our
chosen career or livelihood that avoid harming ourselves and
others, and only bring benefit to ourselves and others.  When a pebble is thrown into a pond, the ripples that
Right livelihood means to abstain from trading in
anything that would bring harm. For example: Do not trade in
(a) Human beings (slavery, prostitution and the like, (b)
(c) Intoxicants (alcohol and drugs), (d) Poisons,
(e) Weapons.  influence on others to do likewise.
Our intention is of utmost importance.
So maintain pure intentions and always
should always
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outweigh material gain. Listen to your conscience and be
honest to yourself, and if you have doubts, ask a trusted
virtuous friend such as your Dharma teacher for guidance. 
 Question No - 07 - As a Buddhist monastic/ practitioner,
can you recommend some useful and practical strategies on
how to overcome things like a panic attack/anxiety attack. Can
you offer some strategies on how to deal with a situation when
these feelings arise and some tips on how to minimisenthese
Answer - We are intimately connected with all of nature.
It is most important to realize this. For if we know this fact
then we are more likely to coexist with all living beings and
all of nature in a peaceful and harmonious way. Many of
our worries, discontent, agitation and feelings of being
should open our minds and be less self-centered.
Take for example a camera. When the camera's focus is set
on close-up, all we see through the lens is the close-up. Nothing
else is seen. This is like when we are self- centered. We are
focusing on ourselves, our problems and discontent, our likes
and dislikes, and so on and so forth. At this time they are like the
whole universe and nothing or no one else matters or exists.
But, the more we widen and open the focus of the camera's
lens, the more views and wider perspective of all that is
around us is available to our vision. Likewise, the more we
widen our focus, widen our view, open our mind, the more we
allow ourselves the opportunity to develop genuine insight
into ourselves, others and all of nature, and be at peace and in
harmony with ourselves and all that surrounds us.
  Question No - 08 - Every morning when I read the
news, there are so many reports on war and destruction
happening all over the world. This sometimes leads me to feel
overwhelmed, helpless and somewhat guilty for the relatively
peaceful life I have. How do I transform these feelings of
sadness, anger and helplessness into something a lot more
productive and constructive?....
commendable that you are concerned for the welfare of
others. Although do your very best to replace your feelings of
sadness, anger, helplessness and guilt with compassion, love
and a sense of responsibility based on understanding. 
Peace must firstly be developed internally, in our own
mind and then expressed outwardly through our actions
and words. We must live by example. Thinking, acting and
speaking with the motivation to cause and maintain peace,
harmony and understanding. Then peace can be caused and
realized, and the lack of peace can be overcome. 
are created cover all parts of the pond, likewise every thought,
action and word affects everything. So we should think, act
and speak with universal love, compassion, joy
and equanimity. This way we can contribute
to peace in the world and have a positive
Mettavalokanaya I July I 2017 I 41
 The Aversion….
Most Venerable Yalagamuwe Dhammissara Anunayake Thero
“The 79th WFBY The Anunayake of Udarata Amarapura Maha Nikaya, Chief Incumbent of Sakamuni International
Buddhist Centre in Tokyo, Chief Incumbent of Viharagoda Dimbulana Pirivena Temple, Director
Executive Board of Dhammananda Viddiyatana Pirivena, Honorable President of Japan Sri Lanka International
cultural & social development foundation (JSICSF) & Chief Sanganayake Thero in Japan.
Meeting”
The second hindrance Is aversion. In order to overcome repeatedly requested the drunkard not to shout. Of course,
in Sri Lanka…. aversion and gain a breakthrough on the Noble Path, the his request was ignored. Then, the praying man got so mad
Buddha Instructed us to be mindful of aversion In a very that he came out of the shrine room and took a knife from
comprehensive way thus: ''If aversion is present in hinrif the kitchen and stabbed the drunkard In the chest killing him
The 79th WFBY Executive Board meeting held in Sri Lanka he knows 'there is aversion in me/if aversion is not present Immediately.
on May 10 - 12, 2017 under the leadership of the President of in him, he knows 'there is no aversion in me/and he knows The lesson we can learn from this event Is that a fatal
World Alliance of Buddhist Leaders (WABL) & World Fellowship how un-arisen aversion can arise, how arisen aversion can be problem like this can arise at any time from a small thing like a
of Buddhist Youth (WFBY) Dr. Pornchai Pinyapong. removed, and how a future arising of the removed aversion noise unless we can apply mindfulness to the situation before
This Executive Board meeting hosted by Sri Lanka and on can be prevented." It Is too late. If either the praying man or the drunkard had
May 09, 2017 reached all Executive Board Members of WFBY The above passage Instructs us to be aware of the applied the mindfulness to this situation, this fatal problem
to the Sri Lanka. aversion from five aspects: 1. Presence of the aversion 2. would not have happened.
Then held the grand level opening ceremony of the Absence of the aversion 3. How (why) the un-arlsen aversion So, the magic needed to prevent such a horrible
79th WFBY Executive Board Meeting on May 10, 2017 with all arises 4. How the arisen aversion Is removed 5. How a future misfortune is mindfulness, which Is very simple but very
participate the board members. arising of the removed aversion can be prevented powerful and applicable to any situation. Just make sure
Two days on May 10 - 11, 2017 discussed the most 1. Presence of the Aversion we turn our attention to the aversion (subject) instead of
valuable events & current issues of World Alliance of Buddhist Aversion Is the second hindrance to our spiritual someone whom we are averse to (object). The exercise is
Leaders (WABL) & World Fellowship of Buddhist Youth development (and to secular life, as well). It arises In us quite simple, just to make mindful recognition of the aversion
(WFBY). The board members shared their ideas with others when we react to undesirable objects without mindfulness. as "aversion, aversion, aversion.
on the occasion. Here, the Pajl term for "aversion" Is byapada that Indicates That is why we are instructed that, if aversion is present
The Executive Board meeting provided a platform to such negative emotions as anger, hatred. Ill-will, dislike, in us, we should be aware that there is aversion in us. The
discuss various areas of the current context of the Buddhist displeasure, frustration, dissatisfaction, and so on. This kind second aspect which we need to become aware of regarding
world. The board members identified the challenges faced by of aversion arises in us when we react to undesirable sense- aversion is its absence. Sometimes the aversion may not arise
the Buddhist communities from around the world and internal objects. in us, because we do not encounter something or someone
factors and external factors such as political, economic and For example, when we see something or someone we undesirable or when we are engaged in wholesome deeds.
After the successful 79th WFBY Executive Board
other religious concerns. do not like; when we hear noises or unpleasant sounds, when Other times, however, the aversion does arise but is
meeting, all members participated for worship the  Temple
we are told something unpleasant; removed by applying a skillful
of the Sacred Tooth Relic  in the city of  Kandy (Sri Dalada
when we get a sweaty odor from attitude to the undesirable
Maligawa), which houses the relic of the tooth of the Buddha.
someone who passes by; when we objects {yoniso manasi-
Then they visited the Sacred Jaya Sri Maha Bodhi (the oldest
eat a food we do not like; when we kara) or by being mindful
living human - planted tree in the world) in Anuradhapura and
feel uncomfortable; when we are of aversion (satl) in a timely
Lord Gautama Buddha’s reached holy place in Nagadeepaya,
bitten by Insects and so on. manner. In this regard, I
Jaffna in Sri Lanka.
Thus, aversion arises In us would like to recount one
This historic occasion was a landmark in the history
quite frequently; however, we of my experiences. One
for all countries that contributed to the strengthening of the
are rarely aware of It because afternoon I was on the bus
historical bonds between the nations.
our attention Is fully focused on and someone like a homeless
the undesirable object but not person came and sat next to
Buddhika Sanjeewa
on the aversion Itself. So, we are me.
unprotected from the possible He was smelly and
misfortune that the aversion is looked very tired and leaned
likely to bring us. A few years ago. against me. At first, I was very
In Tokyo, Japan, some Burmese upset, but later I felt pity for
workers lived together in a narrow him thinking that he must not
apartment. One evening, one of have a decent place to sleep.
them was drunk and made a lot My aversion and unhappiness
of noise shouting and yelling while then disappeared and I felt
another was praying in the shrine comfortable with him right
room. away thanks to applying
The praying man became this skillful attitude to the
very annoyed by the noise and uncomfortable situation.

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


Chinese Young Buddhist Association
(CYBA - Taiwan)
Proudly Celebrates 28 years….
Most Venerable Dr. Bhiksuni Ming Yu
The President - Chinese Young Buddhist Association in Taiwan & the Honorary Adviser
of the World Fellowship of Buddhist Youth (WFBY) and President of the Outstanding
Women in Buddhism Awards 
Today we celebrate our “Chinese Young Buddhist
Association (CYBA - Taiwan) 28th anniversary in proudly. As
the president of Chinese Young Buddhist Association (CYBA -
Taiwan) “My motto is educate people with Buddha dharma,
then inner peace and live together in harmony”.
Our purpose of CYBA is through channeling younger
generation into community services, CYBA hopes our youths
will step forward and serve the community. Through the
promotion of moral education and provide guidance to
people who have deviant behaviors, CYBA hopes to install the
values of virtue in the modern society. Through purifying the
minds and providing support services to people, CYBA hopes
to promote social harmony and bring abundance of love and
satisfaction to oneself and the society.
Through the training of Buddhist Dharma preachers
and wisely utilizing new media and latest technologies CYBA
hopes to spread the teachings of Buddha around the globe.
Through channeling younger generation into learning and
practicing Buddhism as well as unity and cooperation of
four-folds Buddhist (Buddhist monks, Buddhist nuns, laymen
and laywomen), CYBA hopes to ensure the continuum of
Buddhism on Earth.
Chinese Young Buddhist Association (CYBA) was formed
by a group of outstanding young monks and laypeople in
1989. In this new century, CYBA aims to be the springboard of
learning and sharing for young Buddhists. That is our purpose.
44 I Mettavalokanaya I July I 2017
“Bodhisattva Samantabhadra bestows blessings widely, CYBA
aspires endeavors tirelessly”.
From 1991, CYBA has been organizing prison outreach
and counseling on a monthly basis. Monks and nuns living in
the vicinity such institutions are invited to provide care and
counseling for the detainees and inmates. Our efforts have
been warmly received and were given encouraging reviews
from both the prison superintendents and inmates alike.
In the dark confines of the prison, under the gloom of
the overcast hearts, CYBA brings to them the light of Buddha’s
compassion and loving-kindness, radiating and brightening
their lives.
Our School Outreach Programs are since the year 1996,
CYBA has been actively involved in giving public talks at the
schools and tertiary institutions across the island. CYBA
reaches out to students studying in Taiwan. Through lively and
humorous talks, we were able to reach out to our schooling
youths.
In this so-called e-generation, the youth are busy with
technology to pursue entertainment, lifestyle and fashion.
The goals of these talks are to establish morality, good
interpersonal interaction skills, concern for others, altruism
and voluntarism in our youths. Our efforts have received
acknowledgements from various schools around the island.
Our concept is guiding young generation to learn Buddha
dharma. Enhancing the quality of religious life. Our spirits are
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Manifesting the compassion and concern for life. Improving
public welfare with great kindness. And our guide principle is
the belief of pure-land on earth. Unifying fourfold assembly.
Method is coordinating efforts and resources of different
monasteries and organizations to work together.
Our social services are employing ethics, encouraging
good cultural and traditional values as a tool to uplift the
mentality of our youth, CYBA organizes the Chinese Calligraphy
and Literature Competition, Tang Dynasty Poetry & Songs
Contest. These activities are intended as a way to learn while
enjoying and entertaining oneself. They have helped youths
with behavioral problems to progress.
We have organizes blood donation drives & to relief
those under emotional distress, CYBA conducts ceremonies
such as sutra chanting for the victims of the earthquake either
in domestic and foreign. CYBA had also set up the fund raising
for Si-Chuan(China), Haiti and Japan for helping recovering
from earthquake damage.
CYBA has organized more than 50 summer & winter
holiday camps for those studying in tertiary institutions.
Within these camps, the participants were given instructions
in living and leadership skills as well as to inculcate Buddha’s
compassion within their hearts. CYBA has also host Buddhist
youth Exchange over countries, to advance the ability of
leadership of Youth.
We are awarding from 1991 to 2010, CYBA has thirteen
consecutive years received the Interior Ministry’s special
award for excellence in providing social services.
In 1996, we received the China Youth Peace Corp’s
“Service to Peace” award. Same year, the Legislative Council
awarded CYBA for active participation in the prison’s
reformative education and parole guidance services.
In the March of 1997, the Executive Legislative Council’s
Youth Guidance Bureau lauded CYBA with its award for
“Excellent Young Volunteers”.
In year of 1998, 2003 and 2006, the Ministry of Education
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presented CYBA with the award for “Great Contribution to
Education”.
In 2005, CYBA has won the “National Public Welfare”
Award.
In 2011, CYBA has won “the 3rd Outstanding Buddhism
Contribution Award” from Thailand Government.
In 2012, WFBY presented CYBA with the award for “
Achievement Award”.
In 2014, WFBY presented CYBA with the award for “
World Buddhist Outstanding Leadership Award”.
In 2016, CYBA was awarded with the Global Peace
Ambassador Award by International Buddha Education
Institute and Younker Scientific and Social Science Research,
India.
CYBA was awarded with ‘Journalist Bimalendu Barua
Peace Award’ by Nirvana Peace Foundation (NPF) in
Bangladesh In 2016.
In 2016, CYBA was awarded with ‘Enviro Care
Responsible Organization Award’ presented at Enviro Care
Summit, Dehradun-India.
These awards are evidence of the time, effort and
resources invested by CYBA and have further inspired CYBA
to continue to serve the society and strive to better humanity!
Our prospection is in the spirit of Buddha’s Compassion
to serve the world; CYBA has for a long time worked with
the youths focusing on “education” & “re-education” of our
society & to correct social ills. Through the application of
Buddha’s wisdom & compassion in one’s heart & using that to
transform the society into an orderly & peaceful environment.
The future of CYBA is in providing social reform, education
& counseling for all. CYBA is always ready to collaborate with
other organizations to spread peace & harmony in the society
and to transform our world into a pure land.
Mettavalokanaya I July I 2017 I 45
 The First China international symposium on
Zen Buddhism of Cao Dong Sect in China….
Prof. Hao Weimin
The Chairman of Longhua Institute and Chinese Culture & Professor of Confucian
Institute of Colombo University in Sri Lanka
The “First China international symposium on Zen
Buddhism of Cao Dong Sect & Most Venerable Master Ben Ji’s
1117th death anniversary” will be held on July 09 - 12, 2017 at
Cao Shan Bao Ji Buddhist Temple premises in Yihuang Country,
China.
The Jiangxi Religious Culture Exchange Association &
Jiangxi Buddhist Association will arrange this meaningful
Symposium under the guidelines of Most Venerable Bhikkuni
Yang Li, the Chief Abbot of Cao Shan Bao Ji Buddhist Temple,
Yihuang Country in China.
More than 100 delegates from China, Japan, Taiwan &
South Korean will be participate for this first Symposium.
Since the Indian Bodhi Da grinding ancestors east pass
law, and the formation of the teachings of Zen Buddhism.
After the five ancestors Huineng, a blooming five leaves,
sub-derived Cao Dong, Rinzai, Cloud Gate, Wei Yang, France
five factions. Cao Dongzong of the founder of the late Tang
Dynasty Dongshan good price Zen Master (807-869). Among
the disciples are the most famous is Cao Shan Ben Jing Zen
Master (840-901). He carried forward the Zen Master's Zen
Buddhism. Later, people to the two masters of the place of
the Dongshan, Caoshan to call this veil, so the formation of
Cao Dongzong.
Tang Xian Tong five years (864 years), the original silence
"twenty-five, the division (referring to the original by the
46 I Mettavalokanaya I July I 2017
industry) who allowed the ring," and "and" He was given a
foot after the ring, then left the division door, the province
north of the cloud tour, find division enlightenment, in order
to invent the purpose. At this time the price of Zen Master in
Jiangxi Dongshan carry forward its first Zen wind, the world
called "hole on the wind", France said Sheng, Quartet praise.
The lonely to visit the Dongshan good prices, meet the
question and answer, quite fit the price is very heavy and
quiet, since the burglary for its chief disciple. The silence in
the Dongshan hoarding number, day and night to benefit, and
finally get the price secret confirmation of the mystery, heart
pass on the hole. Soon he will bid farewell to the hole, the
first to Shaoxing, Guangdong Cao River worship six ancestors
Hui can really tower, quickly return to Kyrgyzstan water (now
Jiangxi Linchuan County).
The local monks for a long time the truth of the prestige,
asked him to open law. However, he remembered the six
ancestors Huineng in Cao River created by the wind, put the
Jishui Mountain renamed Cao Shan, Zhuoxi Yuzu raise their
own wind, so "Cao Shan Ben lonely," said. After Huang Chao
led the peasant uprising troops stationed in the mountain, the
silence is moved to the Dutch Yushan, a believer homes of the
king of view turned into a lotus temple, there is still one that
He Yushan is changed to Caoshan. Or two mountains are not
far away, are known as Cao Shan.
The silence in the Cao Shan Hong Zen 30 years of
convergence, Daxing Daxing, scholars blend, heir disciples
outstanding fourteen people, the door countless people,
and gathered in the seat under the Zen meditation of the
ten monks, perennial "winter summer surplus Thousand two
hundred and three hundred ", vigorously the price of the hole
on the wind, the formation of a new sectarian. The future
generations to take their mentoring two to live in the name
of the two mountains as "Cao Dongzong", the French widely
spread the world Zen door.
As the first five years of the original Qing Jing Zen
Master, is the master of the Zen Buddhism, the Zen wind "five
monarch" as the case, from the rationale, the relationship
between the physical description of the situation, reason.
Song Zhixao "people eyes" that its "fine family, words and
deeds corresponding, random income, on the language of
access." This formation and the sudden emergence of the big
vibration of the original line of thinking Zen style.
The original Zen Master since the 25-year-old boarding
after the north of the cloud tour, and later long Zhuo Xinsha
Chuan Zong genius until the silence of more than 30 years, in
the Buddhist scriptures and local records did not see it back to
the record. He was in the first year of Tang Tianfu (901 years)
on June 16th, in the Cao Shan He Yu Temple Zhang personally
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incense banquet and sitting, the world has six sixty, monk The lonely Zen Master is the hole of the Buddhist temple
summer thirty-seven years, the body buried in Cao Shanxi of the heir, and Dongshan Liangzhe Zen master to create a
Qiu, Tang Zhaozong cited Shi Yuan card master, tower name Zen five of the Cao Dongzong, was revered as Cao Dongzong
"Fu Yuan" second generation founder, heir of the door of the people
He was 19 years old into Fuzhou Yunmenshan monk, 25 have He Yu Guanghui, Jinfeng from the deer, Hong Tong, Cao
years old with a strong ring. And then to Jiangxi Yifeng County Shan Huixia, etc., "Fuzhou Cao Shan Ben Jing Zen Master
Dongshan Puli Temple, the meritorious service Zen Master. Quotations" two volumes handed down.
By the price of heavy weight, was the heart pass. Tang Xian Tang Dynasty Chinese Buddhism Zen Dasheng, "Southern
Tong eleven years (870), farewell to the price, first to the Zen" founder - six ancestors Huineng under the master, sub-
Guangdong Qujiang Cao Xi worship Zen six ancestors Hui Teng pass Nanyue, Qingyuan two branches, then a flower five
tower, and then to Jiangxi Jishui, should monks request, open leaves, into "five seven factions" ; Cao Dongzong that one
the argument. of the five. This was the early Tang Xian Tong Zen Master in
Due to the current situation unrest, came to Yixian Jiangxi Province,
County, Cao Shan (now the city of South Township Chen Dongshan laid the foundation for the development of its
Fang Xu row) to practice, the local king if the king, the king of high enough to the law of the original silence of the master in
homes to let his abbot. After the expansion of the temple and Jiangxi Cao Shan. Known as "Cao Dongzong", also known as
Cao River six ancestors of merit, the concept changed to the "hole Caozong". Since the Northern and Southern Dynasties
name of Cao Shan Temple. so far, Puxian Zen monks of the ancient monks, the dragon is
Cao Dongzong's influence is very broad, many of his also more, but for the Chinese Buddhist sects of the founder
disciples become famous monks, all over the country's of the founder, only the lonely monk.
mountain temple has its disciples to promote Cao Dongzong Therefore, this is great to be able to understand the Zen
Zen law. Fuzhou provincial governor has been willing to ask his Buddhism of Cao Dong Sect & Most Venerable Master Ben
disciples Kuang Ren Zen Master to the Jinxi Shu Shan Temple Ji’s marvels service to the Zen Buddhism and Cao Shan Bao Ji
Dharma, so that the temple has become a Buddhist missionary Temple in Yihuang, China and also take the vast knowledge &
base. Japanese monk room to light, to the price of Zen study covered the huge area of totally Zen Buddhism via above the
for 30 years, the Korean monk Li Yan also to the loneliness of symposium.
the disciples to study Zen law.
In the early thirteenth century, the Japanese monk
Tong Yuan Cao Dongcun law passed into Japan, to create a
Japanese Buddhist Cao Dongzong, to the 20th century, 80
years, the Japanese believers about 10 million people. North
Korea, Southeast Asia and other places also have a lot of Cao
Dongzong believers.
"The interpretation of Dongshan five show tactics",
"living Han Shanzi poem", later generations and won the
"Fuzhou Cao Shan Ben Jing Zen Master Quotations", "Fuzhou
Cao Shan Yuan Zheng Zen Master Quotations "2 kinds of
surviving world. 1993 Yixian County People's Government
approved the restoration of Cao Shan Temple, in June 1995
to complete the first phase of rehabilitation works. In 1999,
more than 10 statues were held in Myanmar, and the main
hall was built.
The original Zen Master (840 - 901), the Tang Dynasty
Zen monk, Cao Dongzong second ancestors, vulgar name
surnamed Huang, Fujian Quanzhou Putian people. Young
Confucianism, 19 years old into Fuzhou Futang County Lingshi
Shan monk, twenty-five years old with a ring. Salty years (860
~ 873), Zen wind flourishing, participating Ye Shanshan price,
contacts benefit, close to the purpose.
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 The Meaningful Life….

Most Venerable Bhikkhu Tapassi Dhamma Thero

The Vice President of the World Fellowship of Buddhist Youth (WFBY), 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.

When Pasenadi saw the monks, it struck him how

relaxed and cheerful they were. They were smiling not at
all seriously or tense. That was in complete contrast to the
teachers and their disciples whom he had met before. He saw
several monks meditating they all looked completely at ease
and blissful.
Then Pasenadi asked the Buddha, “Most Venerable Sir,
I see that all your disciples, monks as well as lay people, are
very relaxed and cheerful, not at all grim.They meditate very
calmly. They exude charm and good cheer. For years, I visited
Do you know about how we can infuse our lives religious teachers and irrespective of their doctrines and
with appropriate meaning or in other words, how to lead beliefs, they all carried themselves with great seriousness as
a meaningful life, through which we can realize the true through the sky were falling on their heads. They were grim,
significance of our existence here, in this world? I am convinced unsmiling and not at all relaxed. How come your disciples are
that such a life is possible only if we are impelled or inspired cheerful and happy? What makes them this way?....
by unselfish love based on wisdom or Metta. And that comes The Buddha replied, saying that his disciples were
about when you seek nothing for yourself and your love for all journeying on the Middle Path. They had completely ceased
is simply for its own sake. to dwell in, to think about, the past. In contrast, the teachers
The king Pasenadi was the powerful ruler of Kosala at of other doctrines and their disciples hadn’t abandoned the
the time of the Buddha. When he took over from his father, past. Their minds still wandered about in the past, torn by
he thought to himself, “I have to rule over this big empire, guilt about past misdeeds or regretting not having done this
for which I must gain wisdom to unite my subjects and rule or that. Worrying, obsessing, about the past, being lost in the
benevolently”. So, he took to visiting various religious teachers jungle of the past, it wasn’t at all surprising that they were
in the hope of learning the wisdom he sought from them. unable to relax and be cheerful.
There were then, as there still are now, numerous His follows, the Buddha explained had learnt a method
religions, sects and gurus, following different paths, in India. of leading a meaningful life they no longer cared about the
Pasenadi visited teachers belonging to various sects. One past. They certainly did learn important lessons from the past,
of these practiced stern self-mortification. This man was a but they didn’t wallow in thinking about the past. Nor, too,
naked ascetic, who preached asceticism by means of various the Buddha explained, did his followers brood over the future.
penances, which amounted to self-torture.
Another teacher he met was just the opposite. This
teacher believed in indulging in all kinds of sensual pleasures.
He also believed in animal sacrifice and various rituals. He
didn’t believe in rebirth and he claimed that with death
everything ceases. Pasenadi visited other teachers, too, who
preached various, often mutually contradictory, doctrines.
As a prudent observer of human affairs, Pasenadi noticed
that, despite their differences, all the religious theachers
he had met as well as their disciples were characterized
by a common deadly seriousness. They didn’t smile at all.
They were driven by tension. Naturally, he didn’t feel at all
confortable with this.
Pasenadi had heard about Buddha, too. He had learned
that the Buddha taught the Middle Path, one that steers clear
of extremes and which was said to be the best way to lead
a meaningful life. Accordingly, one day Pasenadi decided to
meet the Buddha. And so, he went to Jetavana, where the
Buddha hen was staying with large number of monks, most of
whom had already gained enlightenment.

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 The Reflections on Metta….

Most Venerable Phra Bhikshu Vipassi Dhammaramo Thero

Chief Abbot of Muni Vihar (Dharmma Uttama Mahavihara), Inacho Tole, Bhaktapur, Nepal
and Residence Monk of Wat Bovoranivesa Vihara, Banglampoo, Bangkok, Thailand.

but also from the enmity that lurks within most individuals.
Often, this is sought to be legitimized in the name of
religion and nationalism, as when people are taught to believe
that they must hate those who don’t follow or claim to follow,
their religion or who belong to another country. For such
people, destruction and hate becomes the underlying basis of
their philosophy of life.
When you get up in the morning, the first thing you should
do is to take Tri Sarana, the Three Refuges, which denote total
surrender. The first refuge is as follows “Buddham Saranam
Metta as Sila means Metta in action. Metta as bodily Gachhami”, the Lord Gautama Buddha is the embodiment
action or Metta inspired deeds. Metta as verbal action or of compassion. So, you take refuge in him. You seek that the
Metta inspired thought. Metta has to be cultivated, developed compassion and the love of the Buddha may infuse you, so
and perfected in all these three forms so that one may go that you will, one day become enlightened like him.
beyond realms of worldly existence and gain liberation from Then you take refuge in Dhamma, “Dhammam Saranam
the suffering inherent in such existence. Gachhami”, you take refuge in the wisdom of the Buddha,
Negative Kamma counteracts the good you may have as embodied in the Dhamma, its teaching and message of
done and brings misfortune where you might otherwise love, compassion, plain human goodness and concern for the
have enjoyed good fortune. But, Metta acts to negate this welfare of all sentient beings that is the heart of the Dhamma.
counteractive function of negative Kamma. Thereafter, you take refuge in Sangha, “Sangam Saranam
Anger, hate and enmity are the opposite of Metta. When Gachhami”, you take refuge in the holy order of enlightened
you harbor enmity against somebody, it can easily slide into disciples, who are the embodiment of love and compassion,
hatred for the whole of humanity or for the whole of humanity enlightened beings, whose every action is suffused with
or for people who are not of your community or country or Metta.
who don’t follow the same religion as you claim to and so on. After this you take the Panca Sila, all of which relate
In turn, this can lead to large scale destruction. to Metta infused actions. By taking the Panca Sila, you are
Such is the potency of this hatred that you no longer making a commitment. You taking Sarana or refuge is useless
care that others, too, are fellow sentient beings. Now you unless you put this Sarana into action in the form of the Silas.
become a fanatic, a terrorist and you think that those who
don’t subscribe to your belief system are enemies, against
whom you can perpetrate any crime.
But, your hatred only produces further hatred, causing
others to hate you even more. That is why the Buddha said
that through enmity, enmity cannot ever end. It can be stilled
only thought non enmity, non-hostility or in other words
Metta. Only true Metta can bring about the end of enmity.
The Buddha’s solution to the pervasive hatred we see
around us it is the only feasible one. To internalize it here is
something you could do. The first thing when you get up in the
morning, even before getting out of bed, close your eyes and
tell yourself “For this day at least, may I be free from enmity,
from anger, from hatred, from hospitality towards anyone, for
only then may I live happily and free suffering”. You say this
based on the awareness that if you have hatred for anyone,
it is you who will suffer because of it and not just the one you
hate.
Today, with all the scientific development and material
prosperity around us, human kind is in great danger not only
from atom bombs or from the hostility or rival governments

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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 July 03, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka.
52 I Mettavalokanaya I July I 2017 Registered at Department of Post in Sri Lanka - QD/181/News/2016 www.meththawalokanaya.com