Mettavalokanaya_Magazine_September_2017

“Mettavalokanaya” 

Offered to the High Buddhist Monks in 

Malaysia…. 

Most Popular & leading Buddhist Magazine in Sri Lanka, 

“Mettavalokanaya” Monthly Buddhist Magazine was recently 

presented to the High Buddhist Monks in Malaysia by the 

Founder, President & Chief Editor of Mettavalokanaya, Mr. 

Buddhika Sanjeewa, at Kuala Lumpur, Malaysia on September 

23 - 27, 2017. This is the first time that a Sri Lankan Buddhist 

Magazine was presented to the High Buddhist Monks in 

Malaysia. 

The first photograph shows, “Mettavalokanaya” 

presented to the Most Venerable Datuk Kirinde 

Dhammaratana Thero - the Chief Sangha Nayaka of 

Malaysia & Chief Incumbent of the Buddhist Maha Vihara, 

Brickfields, Kuala Lumpur, Malaysia. Second photograph 

shows, “Mettavalokanaya” presented to the Most Venerable 

Bhutawatte Sri Saranankara Nayaka Maha Thera - the Chief 

High Priest Judiciary of Malaysia and Chief Monk of Sri Lanka 

Buddhist Temple, Sentul, Malaysia. 

The third photograph shows, “Mettavalokanaya” 

presented to the Most Venerable Master Hui Hai Thero - the 

Rector of Dharma Buddhist University, Pahang, Malaysia. The 

last photograph shows, “Mettavalokanaya” presented to the 

Mr. Wong Liang Yew - the General Secretary of Thean Hou 

Temple, the world popular Taoism and Confucianism Temple, 

in Malaysia and the Selangor & Federal Territory Hainan 

Association. 

“Mettavalokanaya” Buddhist Magazine has been 

successfully distributed to over 40 countries up to date, 

and also to all districts across Sri Lanka. “Mettavalokanaya” 

Buddhist Magazine’s slogan is “The Aspiration of Metta 

(Loving kindness) to Enlighten the Minds”. Our mission is to 

write and publish on pure teachings of Buddha and share 

them via different print media and online media platforms 

with the whole world. 

“Mettavalokanaya” Buddhist Magazine will continue to 

aim to be the magazine that will take the higher teachings 

of the Enlightened One to those in Sri Lanka and across the 

world. The magazine comprises of special articles written by 

leading Buddhist Monks in Sri Lanka & overseas as well as lay 

people. 

2 I Mettavalokanaya I September I 2017 I www.meththawalokanaya.com I 

I www.meththawalokanaya.com I 2017 I September I Mettavalokanaya I 3

In Abhidhamma, the colorless consciousness, only a 

single kind of mental phenomenon, is divided into eighty-nine 

kinds from many aspects, such as its associated mental factors 

{cetasaika), sense-doors {dvara), sense-objects {arammana), 

realm {bhOmf), and so on. In this discourse, however, the 

Buddha classified the mind into sixteen kinds (or eight 

couples) from ethical aspects as follows: 

01. A desire associated mind and desire-disassociated 

mind 

02. An aversion-associated mind and an aversion 

disassociated mind 

03. A delusion-associated mind and a delusion 

disassociated mind 

04. A contracted mind and a distracted mind 

05. An advanced mind and a basic mind 

06. A surpass able mind and an unsurpassable mind 

07. A concentrated mind and an un-concentrated mind 

08. A liberated mind and an un-liberated mind 

01. Desire-associated Mind 

The Paji word “sa-ragd” literally means "ragaassociated." 

The word "raga" is normally translated as 'Nust" and that 

generally refers to romantic feelings. In the context of 

satlpatthana, however, the term "raga" refers to lobha, which 

includes not only lust but also many other mental states, such 

as greed, selfishness, desire, attachment, craving, clinging, 

wanting, passion, family love, romantic love, and so on. 

To cover all the range of its meanings, the word is 

translated here as ''desire," which can indicate raga in different 

degrees and different forms according to different kinds of 

desirable objects, such as: 

• The desire {raga) for material things, like: money, 

cars, houses, Phones, Pods, jewelry, flowers, food, clothing, 

medicine, and so on. 

The Classification of Mind…. 

Most Venerable Yalagamuwe Dhammissara Anunayake Thero 

The Anunayake of Udarata Amarapura Maha Nikaya, Chief Incumbent of Sakamuni 

International Buddhist Centre in Tokyo, Chief Incumbent of Viharagoda Dimbulana 

Pirivena Temple, Director of Dhammananda Viddiyatana Pirivena, Honorable President 

of Japan Sri Lanka International cultural & social development foundation (JSICSF) & 

Chief Sanganayake Thero in Japan. 

• The desire {raga) for living things, like: girlfriends 

and boyfriends, husbands and wives, parents and children, 

brothers and sisters, friends and colleagues, students and 

teachers, employers and employees, and so on. 

• The desire {raga) for something conceptual like: 

beauty, popularity, reputation, respect, self-image, high social 

status, high living standard, and so on. 

• The desire {raga) for pleasant feelings like: comfort, 

happiness, sensual pleasure, sexual pleasure, and so on. 

Classification of "Desire-associated Mind" - This desireassociated 

mind arises on such occasions as when we think 

about having a desirable object (like a car or a partner); when 

we actually get it; when we enjoy it; or when we become 

attached to it. In the Abhidhamma and commentary on the 

Satipatthana Sutta, this desire-associated mind is technically 

divided into eight kinds by modifying it with three pairs of 

phrases: "with or without illusion," "with happy or neutral 

feeling," and "prompted or unprompted." 

For example, when thinking about buying a car or 

having a partner, sometimes we feel pleasant and other 

times indifferent or neutral. Such mental states sometimes 

take place by themselves without being prompted, but other 

times they are prompted by thinking about the advantages of 

having a car or a partner. Moreover, this mental state is mostly 

associated with illusory sense of "I." As for the first two stages 

of enlightenment, it does not have this illusory sense of "I," 

because it has been uprooted. 

However, even without having this illusion of "I" they 

can still be attached to things and people. So, even when we 

can eradicate the illusory sense of "I," desire or attachment 

will still persist. It is desire that creates what we are now. We 

cannot uproot it until we are fully enlightened. The best way 

to react to such a desire-associated mind is, of course, to note 

it, as "desire-associated mind, desire-associated mind..." or 

just "desire, desire..." 

02. Desire-dissociated Mind 

"Desire-dissociated mind" refers to selfless nature of the 

mind. Generally, we human beings are regarded as selfish in 

nature. Our activities are motivated by self-interest. For our 

survival, we are often selfish and aggressive. And with our 

over concern about survival, we often over-react to conflict 

by fighting a war. 

However, there are thousands of non-profit organizations 

and humanity foundations that signify the selfless nature of 

the human mind. We make donations to charities, foundations 

and non-profit organizations with unselfish mental states. 

Actually, there can be thousands of people who will 

even sacrifice their life and limbs if they feel their sacrifice 

would bring worthwhile benefits to humanity. Our would-be 

Buddha gave up the great opportunity for his full liberation 

under the guidance of Dipahkara Buddha and, instead, 

took great pains going through the cycles of life and death 

{sarhsara) for eons fulfilling his parami so that he could help 

beings to become liberated. 

In our day-to-day life, while we are working hard to earn 

our living, we sometimes think about saving money to give to 

our parents or to contribute to a charity, etc. Although these 

thoughts may appear to be trivial, they signify the selfless 

nature of mind. At such moments, there arises the selfless 

mental state that is literally called "desire-dissociated mind." 

This is classified into eight kinds (in Abhidhamma and the 

commentary on Satipatthana Sutta) by modifying it with three 

pairs of the phrases: "with pleasant or neutral feeling," "with 

or without understanding," and "prompted or unprompted." 

This mental state is wholesome, but it may be 

counterproductive if it makes our ego bigger. So, the best way 

to react to it is, of course, to note it as "desire dissociated 

mind, desire-dissociated mind..." or "selfless, selfless..." 

03 - 04. Associated or Dissociated with Aversion 

The Paji word for "aversion-associated" is sadosarii. In 

this phrase, the word dosa is normally translated as "anger." 

Actually, dosa literally means "destructive (phenomenon)," 

including several kinds of mental states such as dislike, 

disgust, hostility, resentment, hatred, aversion (in an active 

sense), and fear, worry, anxiety, disappointment, frustration, 

depression, and so on (in a passive sense). To cover the entire 

range of its meanings, the word dosa here is translated as 

"aversion." 

The mind that is associated with this aversion takes 

place when we are angry or unhappy with someone or 

something or when we are worried or anxious about someone 

or something. It always comes along with the unhappy 

feeling {domanassa) and offensive attitude {patighd). The 

Abhidhamma divides it into two kinds by modifying it with 

"unprompted" and "prompted," because it sometimes takes 

place by itself without being prompted, but other times it is 

prompted by thinking about negative aspects of someone or 

something. 

Diametrically opposite of the aversion are loving 

kindness and compassion. The mind that is accompanied by 

these mental factors is literally called "aversion-dissociated 

mind." So, this aversion dissociated mind takes place when 

we act, speak or think of something with loving kindness, 

compassion and understanding. In any case, the most effective 

way to deal with aversion is, of course, to note it as "aversion, 

aversion, aversion...," whereas if we feel compassionate, note 

it as "compassionate, compassionate, compassionate..." 

05 - 06 Associated or Disassociated with Delusion 

The Pan word for "delusion-associated" is samoha. Here, 

moha literally means "cloudy (mind)" referring to ignorance 

and illusion or not knowing {appatipatti avijja) and knowing 

falsely {michapatipatti avijja). For example, It Is Ignorance If we 

do not know what the body Is, while It Is Illusion If we mistake 

the body for "I" or "mine." Such mental states are sometimes 

associated with skeptical doubt or confusion (yicikicchs) and 

other times with wandering minds {uddacca). Most of the 

time, we have a wandering mind thinking aimlessly. 

The train of thought always keeps on going without any 

fixed destination. Moreover, this delusion-associated mind 

underlies all sorts of unwholesome activities, speech and 

thoughts. So, this delusion-associated mind arises on such 

occasions as when we think It Is I who Is doing, speaking or 

thinking; when we feel as If we were someone unique and 

ageless; when we find another person lovable or despicable; 

when we have wandering thoughts; or when we get confused 

between right and wrong. 

07 - 08. Contracted or Distracted 

"Contracted mind" refers to the laziness which Is literally 

known as sloth-and-torpor {thina-middha). Sometimes, we are 

Inactive and unwilling to put effort in something wholesome 

like meditation practice. We often give lame excuses for our 

failure to do good and beneficial things. For instance, we may 

make excuses that we cannot practice meditation, as we are 

too busy, or too weak, or the weather is too cold or too hot, 

and so on. With such laziness or nwillingness, the mind is said 

to be contracted because at this moment we do not act, speak 

or think of anything clearly and distinctly. 

09 - 10. Advanced or Basic 

Here, two Paji words mahaggata and a-mahaggata 

literally mean "Great" and "Non-great." In harmony with 

the context, however, they are translated here in common 

language as "advanced" and "basic." In Abhidhamma, the 

progressive stages of mind are stated from the very basic 

to higher basic and advanced levels, which are respectively 

described as unwholesome minds {akusala), worldly 

wholesome minds {kamavacara), and jhanic mind {mahaggata) 

and supra-mundane mind {lokuttara). 

In the case of mindfulness practice, supra-mundane 

minds are not taken as a meditative object. So, among the 

three remaining kinds of minds, the jhanic mind is regarded as 

the advanced and the other two as the basic. 



When we fall asleep, for example, we do not really know 

what is happening to us or to our surroundings; therefore, 

we are open to all kind of dangers and disasters like enemies, 

wild animals, floods, fires, earthquakes, and so on. For many 

reasons, we are exactly like someone who is asleep, since we 

do not know what is happening to us. We do not know we 

are changing physically, mentally and emotionally at every 

moment. 

In other words, everything is changing in us without our 

knowledge or consent to that. Thus, we are open to all sorts of 

mental defilements {kHesa) and their resultant misfortunes. In 

this sense, we are exactly like someone who falls asleep and is 

open to all sorts of dangers and disasters. Out of compassion, 

therefore, the Buddha taught us how to wake up from this 

kHesa sleep by developing the seven awakening factors as 

mentioned above. 

Below are the Seven Awakening Factors: 

1. Mindfulness that refers to being mindful of mental 

and physical phenomena by practicing the exercises described 

in this discourse. 

2. Investigation of dhamma, which means discerning our 

mind and body as they really are. 

3. Energy which refers to being inspired, enthusiastic and 

energetic when we discern mind and body without identifying 

them as "mine." 

4. Gratification which means being gratified with such 

dhamma experience. 

5. Tranquility which naturally follows gratification. 

6. Concentration in the wake of gratification and 

tranquility. 

7. Equanimity which refers to the stable mind unaffected 

by any kind of sense-objects, pleasant or unpleasant." 

The Awakening Factor of Mindfulness 

Affected by different sense-objects at every moment, we 

have different emotions and feelings along with different facial 

expressions and different physical gestures at every moment. 

We are not aware of them unless we are mindful. We do not 

know what is truly happening to our minds and bodies and 

how fast mental and physical phenomena are changing in us. 

We feel as if we are someone special and ageless. 

The Mindfulness…. 

Most Venerable Dr. Bhiksuni Ming Yu 

The President - Chinese Young Buddhist Association in Taiwan & the Honorary Adviser 

of the World Alliance of Buddhists (WAB) and President of the Outstanding Women in 

Buddhism Awards 

How deep this illusion is! To overcome this illusion, the 

Buddha instructed us to be mindful of the mental and physical 

changes by observing our bodily actions, feelings, thoughts, 

etc., as mentioned in the previous sections. The mere presence 

of Mindfulness can counter illusion and illusion-based mental 

defilements {kilesa). In other words, Mindfulness helps 

awaken us from the sleep of Illusion and therefore, is called 

an "awakening factor." 

The key to developing the awakening factors is to be 

mindful at all times and on all occasions, even in the restroom 

as the Buddha instructed in the previous section. Only with 

such continuous mindfulness and strong concentration can 

we discern mental and physical phenomena beyond the 

conceptual forms and without identifying them as "I" or 

"mine." With this discernment, we can realize what our mind 

and body really are (i.e., their characteristics, sabhava), how 

they arise (i.e., their conditionality, sahkhata), and how they 

disappear (i.e., their Impermanence, samanna). 

At this moment of realization, we are considered to 

be awakened from the illusion and illusion-based mental 

defilements. The next moment, however, we may fall asleep 

again in terms of illusion when we think that it is "I" who 

is seeing something or someone beautiful or ugly. Then, 

we are exposed again to the enemies, namely, the mental 

defilements, such as greed, lust, attachment, anger, hatred, 

and so on. Thus, at the early stages of developing mindfulness, 

we can only become awakened momentarily. But, at the 

mature stages, with more continuous mindfulness, we can be 

awakened for a longer period. Eventually, we will become fully 

awakened from all illusions once we are fully enlightened. 

The Buddha instructed us to know the awakening factor 

of mindfulness from four aspects thus: 

1. If the awakening factor of Mindfulness is present in 

him, he knows "there is the awakening factor of Mindfulness 

in me. 

2. If the awakening factor of Mindfulness is not present 

in him, he knows "there is no awakening factor of Mindfulness 

in me." 

3. He knows how the un-arisen awakening factor of 

Mindfulness can arise. 

4. He knows how the arisen awakening factor of 

Mindfulness can be perfected by development. 

With continuous Mindfulness and strong concentration, 

not only the meditative objects (mind and body) but also the 

Mindfulness of them can become known to us successively. 

This is what we call "dual insight" {pati-vipassana) it is like the 

first thought moment that is known by the second. This is how 

we know Mindfulness to be present in us. 

Sometimes, we note the meditative objects but cannot 

penetrate deeply into the phenomena, since our Mindfulness 

is superficial and our concentration is not yet strong enough. 

Then, we can come to know that Mindfulness is not present 

in us. Based on these experiences, we are able to realize how 

Mindfulness can arise and be perfected. 

Investigation of Dhamma 

"Dhamma" here refers to the mental and physical 

phenomena, while "Investigation" means to see them this 

due! Insight is more obvious at the fifth stage of progressive 

vipassana insight (bhaya-nana), in which we can see the 

phenomena (objects to be noted) and the Mindfulness of 

them disappear in pair according to Patisambhida-magga. 

As they really are. So, ''Investigation of Dhamma" 

does not mean to analyze the dhamma (mind and body) 

using our rational thought process. If we observe the four 

meditative objects, such as the body (like the rising falling 

of the abdomen), feelings (like pleasure and pain), the mind 

(like thoughts), or dhamma (like seeing, hearing, etc.), we 

will discern mental and physical phenomena beyond the 

conceptual form or shape. 

For example, when we walk mindfully focusing on the 

feet, we can discern beyond the conceptual form of the feet 

the physical phenomena, such as lightness or heaviness, 

pressure or vibration, warmth or cold, and so on. Regarding 

mental phenomena, say, we have pain in our shoulders, if 

we are mindful of the pain; we will see the pain (with satl) 

distinctively and separately from the shoulder or the body. In 

other words, once we can observe pain without identifying it 

as my pain, the pain will no longer bother us. To discern mental 

and physical phenomena in this way means to investigate the 

Dhamma {dhamma-vicaya). So, "Investigation of Dhamma" 

or the discernment of mental and physical phenomena is 

just the natural outcome of developing mindfulness, the first 

awakening factor. 

The Other Awakening Factors 

With a clear discernment of mind and body, we will 

naturally become enthusiastic, energetic {viriya), gratified 

with our dhamma experience calm and tranquil {passaddha), 

mentally stable, concentrated {samadhi), and unmoved 

{upekkha) by pleasant or unpleasant sense-objects. Thus, 

the Seven Awakening Factors successively arise starting 

from mindfulness. In other words, they form a conditionally 

related sequence, with mindfulness as the Initial cause and 

foundation. 

This confirms that the development of these awakening 

factors Is a natural outcome of mindfulness. This causal 

sequence Is often described elsewhere In the discourses 

and proceeds from gratification to tranquility, happiness, 

concentration, and culminates with the arising of wisdom and 

realization. 

To Know the Awakening Factors the awakening factors 

does not mean to observe them deliberately but to understand 

them through our own experience as facets of the progressive 

vipassana Insight; or. In other words, to see them arising during 

the actual practice. We will become spontaneously aware of 

these facets when they become prominent during certain 

stages of vipassana Insight. According to the commentarial 

definition of sambodhi, these seven factors arise in a meditator 

starting from the fourth stage of vipassana. 

The awakening factors can be developed by a broad 

range of meditation exercises including, for example, 

contemplation of a decaying corpse, development of loving 

kindness, mindfulness of breathing, or contemplation of the 

three characteristics. This indicates that to contemplate the 

awakening factors does not mean to observe them deliberately 

but to see them arising while practicing meditation. 

Starting from the insight into arising and passing 

away (of mental and physical phenomena), a meditator 

develops the awakening factors and can be called sambodhi. 

(Lidayavayahanuppattito patthaya sambodhi-patipadayam 

thito nama hoti.) (from sub-commentary on Satipatthana 

Sutta) insight. 

According to the Progressive Vipassana Insight, 

however, "mindfulness" can become obvious starting from 

the first stage (i.e., the insight into mind and body {namarupa-pariccheda 

nana), ''investigation of dhamma" becomes 

vivid starting from the third stage (i.e., the insight into three 

common characteristics {samasana nana), "energy" and 

"gratification" are the most obvious among others at the 

fourth stage (i.e., the insight into arising and passing away 

{udayabbaya nana), and the last three factors, tranquility, 

concentration and equanimity, are most prominent at the 

eleventh stage, the insight that is unmoved by sense-objects, 

pleasant or unpleasant {sahkharupekkha-nana). During these 

stages, we will become aware of the corresponding awakening 

factors without deliberately trying to observe them. 

Indeed, these seven awakening factors are perfected and 

become known to us through the reflection of enlightenment 

{paccavekkhana nana) when we reach one of the four stages 

of maggaphata enlightenment. 

In this sense, the Buddha instructed us that, if an 

awakening factor is present in us, we should know that there is 

an awakening factor in us; if an awakening factor is not present 

in us, we should know that there is no awakening factor in 

us. We should know how the un-arisen awakening factors 

''Three common characteristics" refers to impermanent, 

insubstantial and impersonal natures of mind and body. These 

three characteristics begin to be known to us at the second 

stage of vipassana insight when we see mental and physical 

phenomena changing process by process (but not yet moment 

by moment). Can arise and how the arisen awakening factor 

can be perfected by development. 



Definition of Behavior 

Definition of Habit 

A person is said to have a habit when a response, 

action or pattern of behavior is repeated over and over, even 

though that individual may be unaware of this repetitiveness. 

Personal habits may fall into three categories: beneficial, 

harmful and innocuous. Innocuous habits may just be part 

of the individuality and personality of a person and of no 

consequence or impediment to realizing full potential as a 

good human being. However, when we consider bad habits 

compared to good habits the consequences play a crucial role 

in the individual’s development and potential. 

By their very definition, habits are very hard to change 

once established. Firstly, one has to be made aware of the 

habit and, secondly, the individual must have the reasoning 

and motivation to break the habit. For many, even with reason 

and motivation, the craving or compulsion proves too much 

to overcome and the habit remains. There are many people 

who repeatedly try to give up a particular bad habit they have 

without success. Often, trying to give up becomes as much 

of a habit as actually achieving the goal, such is the power of 

bad habits. Bad habits are the manifestations caused by the 

intrusion of kilesa into our minds and are always destructive 

in one way or another. 

Good habits, especially if acquired during early 

Importance of Human Behavior 

And Making Choices…. 

Most Venerable Phrarajbhavanajahn (Luang Por Dattajeevo Bhikkhu) 

Vice Abbot of Wat Phra Dhammakaya, Vice President of the Dhammakaya Foundation, 

Most Popular and Respected Dhamma Teacher & Author in Thailand. 

development and at the appropriate stages in our lives, have 

the opposite effect to bad habits. They give us the discipline 

and willpower to overcome kilesa before it can take hold, even 

to the extent of avoiding many of kilesa’s numerous avenues 

of approach altogether. If we by habit refrain from harmful 

addictive and habit-forming practices and behaviour, then 

we will not suffer the consequences of those bad habits. The 

consequences of our good and bad habits not only affect us in 

this lifetime, but carry on with us into the next lifetime and so 

on. Giving into bad habits perpetuates the habit of suffering 

from one lifetime to the next and therefore should not be 

considered carelessly. 

Once a bad habit has taken hold, it will require 

exceptional sustained and focused effort based on right 

education and practice to defeat. Even when defeated, it will 

remain in the background awaiting a moment of vulnerability 

to overpower its victim once more. Only when the victim has 

full awareness of its presence and is armed with the wisdom 

within the precepts and Dhamma will they be able to follow 

The Noble Path without fearing what is lurking in the shadows. 

The early stages of an individual’s life are influenced 

primarily by their home environment, the examples they are 

set by those around them and the standards of self-discipline 

imposed upon them. They are receiving directly and indirectly, 

habit-forming knowledge and education and are extremely 

vulnerable to kilesa during this period. Habits are easy to 

acquire or form, but difficult to break and should be formed 

only with the right guidance, right knowledge, informed 

awareness and enlightened respect for their consequences. 

The parent, guardian or teacher should seek to 

encourage good habits and make their pupils aware of their 

bad habits, giving them the support and guidance to eradicate 

or diminish bad habits whenever they become apparent. 

Three Essential Virtues in Developing Good Habits 

The student’s education is imperfect and critically flawed 

if it does not include the three essential virtues that must 

be practised in developing good habits, which are Respect, 

Patience and Discipline. The first of these three essential 

virtues is the respect we pay by acknowledging the goodness 

that exists in the environment, people, worthy behaviour, 

knowledge, objects, events and practices as truly embodied 

within the Dhamma. 

We reveal our respect with thoughts and physical 

displays of admiration and deference. Students must be 

encouraged not only to observe the goodness in others and 

things as described above but also to absorb these goodnesses 

into their own lives and behaviour. Then, with due humility in 

their conduct of body, thought and action, in return they will 

develop respect and love from all who know them. 

The second virtue is that of patience. This is the 

capability of an individual to remain calm when confronted 

with delay, provocation or unfavourable circumstances that 

impedes their personal progress or causes them to encounter 

difficulties. A person who posses patience will not suffer 

irritation or frustration but create goodness in their place. We 

can consider four kinds of patience. Firstly, that of the body 

in interaction with the environment, such as having to take a 

detour that requires walking further, or having to endure hot 

or cold weather conditions and all kinds of inconveniences of 

a physical nature. 

Secondly, there is the patience that is needed to deal 

with enduring sickness and pain from within our own bodies 

or, compassionately, through our emotions, for those of our 

loved ones or others who are in our care or of whom we are 

aware. Thirdly, emotional patience is required to deal with 

stress, eagerness, disappointment, despair and heartache. 

Fourthly, we must develop the patience to maintain endurance 

to overcome the negative intrusion of kilesa that constantly 

tries to deflect our positive thoughts, words and actions. 

This brings us to the third virtue, that of discipline or, 

more specifically, self-discipline, which is the ability to apply 

conscious self-control and orderliness to personal thoughts, 

words and actions. We may further clarify this discipline in 

terms of behaviour that is controlled, calm and in keeping 

with the requirements of being a good human being, a good 

teacher, a good student and a righteously upstanding member 

of the community. 

This discipline of the self reaches into the community by 

interaction, reducing contention and conflicts whilst creating 

a climate for right thought, word and deed to be applied in 

accordance with both the laws of the society in which we live 

and the moral laws expounded within Buddhist doctrine that 

apply to all human beings wherever they may be. With correct 

tuition, discipline becomes a habit of second nature that is 

employed in all aspects of the student’s life Teaching the 

Habits of Respect, Patie nce and Discipline The components 

that are required to teach efficiently and develop respect, 

patience and discipline in students are a peaceful and calm 

atmosphere, suitable facilities and equipment, and good 

approachable teachers who can manage and balance moral 

and academic studies. 

However, we should note that all this is to no avail 

if students have not been properly prepared for formal 

education in that they have developed the appropriate 

personal skills, values and habits in their early formative years 

within the home place or community in which they were 

raised and nurtured. If formative years have been neglected 

the teacher must first address a student’s desire to take good 

personal care and to do good things. Then this will create the 

right conditions for the student to recognize and seek the 

benefits of a good education. 

Effects of Habits Formed and Choices You Make The 

Law of Kamma 

We are all individual, each unique in our physical makeup 

and kamma. This is what makes one person different from 

another, even between identical twins. We have considered 

the Body and the Mind with the factors that influence their 

efficiency and operation but there is another factor that 

makes us who we are, and that is our kamma. 

Everyone is subject to the Law of Kamma. When we 

conduct ourselves in a moral and good way we are rewarded 

with good and desirable results. Some of the results will be 

apparent while others will be carried forward to our afterlife 

and future lives. The circumstances of our present life are 

results of the consequentiality of our thoughts and actions in 

previous lives. 

Living a good life is the preparation for being reborn as 

a human being in the next life in preferential circumstances. 

Alternatively, living a life with disregard to our human conduct 

and cognitive status as a species will create unfavourable 

kamma to the detriment of our future afterlives and rebirths. 

When accumulating bad kamma they are like prisoners in their 

own kammic cells, unaware of their perpetual imprisonment. 

Unfortunately, as aforementioned, this prison of life is so 

vast that we cannot see the walls, often fail to recognize our 

imprisonment, and fail to take action to remedy the effects of 

our at-risk and harmful situation. 

As kamma has such an important influence on our 

behaviour and circumstances, to know its nature empowers 

us with the ability to shape its character and the future 

influence it will exert over us. The meaning of kamma is action 

with intention; good kamma is action that is not swayed by 

greed, anger or delusion. 

We may have an effect on our kamma in three ways, 

through thought, speech and actions, mindful that good 

thoughts, words and actions produce good kamma, whilst 

bad thoughts, words and actions produce bad kamma, which 

equates with sufferings. 

Therefore, it is profoundly important for a good teacher 

to strive constantly to create good self-kamma. This is not only 

beneficial to the teacher but also provides a model of good 

practice for the pupil to look up to and respect. By creating 

good kamma from lifetime to lifetime, eventually the prison 

will be destroyed and the cycle of rebirth and suffering will 

transcend even the spiritual concept of heaven and hell, 

allowing the human entity to attain Nirvana. 



Peace & Harmony in Pakistan…. 

Dr. Pornchai Pinyapong 

President of World Alliance of Buddhists (WAB) 

Pakistan has been known as Islamic country for a long 

time. The state religion in Pakistan is Islam, which is practiced 

by about 95 – 98% of the 195,343,000 people of the nation. 

Pakistan has the second largest number of Muslims in the 

world after Indonesia. There are only about 2,000 Buddhist 

Families in the remote country and no Buddhist monks in this 

country. 

The name Pakistan literally means "land of the pure" 

but many times we also heard about the suicide bombs and 

politic crisis in Pakistan. Wikipedia reported Terrorist incidents 

in Pakistan in 2016, there are the Terrorist incidents every 

month and many people were killed about 03 incidents in 

every month. 

However, Pakistan had been the Buddhist Land before 

, Ghandara the cradle of civilization , first Buddha Statue was 

built here, Taxilla, Capital of Ghandara Civilization, has been 

known as a hub of Buddhism, a centre of learning, an urban 

metropolis and a meeting point of various cultures. 

Takibahi - we can see the great Buddhist place in the past. 

The Dharmarajika - a large Buddhist stupa for Dhammaracha 

in the area of Taxila are also World Heritage. In the museum 

most of the treasures are Buddha statues and things about 

Buddhism. 

After the Independent of Pakistan since 1947, there are 

many Buddhist Leaders and Peacemakers try to co-operate 

with the government and local people to promote some 

Buddha teaching as a way of life for the harmony and peace 

of society. 

Raja Tridiv Roy, King of Chakma in the Rangamati Hill 

tract, Chittagong, Bangladesh. He established All Pakistan 

Buddhist Association after 1971 and he was only one Buddhist 

Family in Islamabud, Pakistan. During his live time in Pakistan 

he welcomes Buddhist Leaders from many countries, before 

he passed away on September 2012. 

The World Alliance of Buddhists (WFB) representatives 

officially visited Pakistan on March 2010 with 4 monks 4 lay 

people as official guests of Pakistani Government. 

Peace Revolution Project – 

In this project, there are students learn meditation online 

from 214 countries regardless of race and religions. Pakistani 

people learning meditation online too. Save Mes Aynak 

Campaign by Prof. Dr. Tarsi and Dr. Nadia Tarsi , who working as 

an Archeologist and see the great valuable of Buddhist Site in 

Mes Aynak which far from Kabul, capital of Afghanistan about 

40 kilometers. Dr. Nardia worked with networking to Save Mes 

Aynak by asking Afghanistan Government to postpone doing 

Copper Mine in 2012 and at last the Government postpones 

doing the Copper Mine 03 years. 

Peace in Pakistan project started again on 2011, our 

team were invited to join the Interfaith Conference between 

Buddhism and Islam with participants from Pakistan, Thailand 

and some other countries by Social Civilization of Pakistan 

(SCP). 

First time we came to Pakistan, I am very surprised 

people are friendly and always smile. They think I was Chinese 

people; they loved Chinese people so much because China 

helps them a lot. At that time we have 02 Buddhist monks 

from Thailand came with us, the monks taught meditation in 

the conference, in Raja Tridiv Roy home, in the Buddhist Sites. 

They all very interested to learn to seek for inner peace, inner 

happiness inside our body. 

Many Medias report about Buddhist monks in the 

Buddhist world Heritage in Pakistan. The color of monk robes 

contrast with grey colour of the Buddhist sites rocks make 

the monks more outstanding and made the places look more 

sacred, colorful and lively. 

The first Interfaith Conference was successful especially 

many participants from Pakistan can learn meditation from 

Thai monk. So the 02nd Conference in Thailand in 2012 the 

topic was 'Buddhism, Sufism and Modernity'. 

Then the 03rd Conference come to Pakistan again the 

topic is "The Role of Islam and Buddhism in Promoting World 

Peace and Harmony" from 03 - 05 March, 2014, Pakistan. The 

Conference is so successful and have other activities such as 

visit the only one Sri Lanka Buddhist temple in Islamabad We 

have a chance to pray for world peace, meditate spread our 

loving kindness there, which take care by Sri Lankan Embassy. 

Pakistani friends were very interesting in our activities 

we had done and some follow us to do activities, some just 

observed but them all willingly to bring us to visit this place. 

“The Concept of Dharma in Buddhism and Shariah in Islam” 

on November 03 - 05, 2015, heald in Thailand. “Muslim and 

Buddhist sacred art and architecture” December 27 - 28, 2016, 

Pakistan for the 05th Conference we have had a chance to 

visit Taxilla, Dhammarajika stupa, ect and offering the Buddha 

Relics in Sri Lanka temple. 

Pakistani people want to work with others especially 

International level not limited themselves only Muslim 

community. Taxilla and Tak I Bahi are the good example of 

World Heritage. If Pakistani people still limited themselves 

both world heritage may be destroyed like Bamiyan in 

Afghanistan. 

Every morning when we have breakfast in the hotel, 

a lot of Pakistani people come to introduce them to us 

and give us their name cards ready to work with us in any 

fields of working. Pakistani scholar he can explain all detail 

about Gandhara period and totally accepted this is became 

Buddhist Land before. We made circumbulation with 

Pakistani friends at Dhammarajika stupa. Pakistani friends 

also pay respect to the stupa with us, do circumbulation 

and make a wai. They were proud of this land making the 

remarkable and historic land of this country. 

The Conference continues every year in both Thailand 

and Pakistan and will be organizing in Sri Lanka too in the 

year 2018. From 2011 till 2016, the Interfaith Conference 

Buddhism & Islam make us can learning from each other, 

Education tour at Buddhist Sites & Friendship. 

Our next step we can join and working together for 

the betterment and harmony of society such as Study Tour, 

Renovation the Buddhist sites, meditation course in Pakistan, 

some Buddhist activities in the Buddhist sites. 

Conclusion 

Pakistan had been the Buddhist Land before, first 

Buddha Statue was built here during Ghandara period 

, Taxilla known as a hub of Buddhism. There are many 

Buddhist Leaders and Peacemakers tried to co-operate with 

the government and local people to promote some Buddha 

teaching as a way of life for the harmony and peace of 

society. 

Common goodness that we can work together such 

as Interfaith conference, study tour, meditation course, 

reservation world heritage may be the answer of cooperation 

for this period. 

We should find similarity in diversity or look in a 

positive way as one Buddhist scholars said that “Diversity” 

in a negative thinking may cause conflicts, but in a positive 

thinking is possible to bring about “beauty”. Just as a garden 

is beautiful with varieties of flowers, just so a human society 

with varieties of faiths. 



"Ethics" and "morality" are usually mentioned 

in the same breath. Although they are closely related, 

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

domain of morality does not necessarily include ethics, 

while the realization of ethics must be based on morality. 

"Ethics" refers to interpersonal relationships. However, 

without morality we cannot speak of ethics, leaving 

only ordinary interactions. The formation of ethics 

will not be complete without norms of morality. 

The meaning of morality is helping all those we interact with 

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

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

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

We all wish to make such kind of beneficial, wholesome 

friends. 

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

friend to others? Do I possess the necessary qualities and 

requirements for being a beneficial, wholesome friend? If 

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

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

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

If we only expect or demand kindness from others, asking 

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

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

must emphasize once again: In interpersonal relationships, 

ethics cannot be formed without the element of morality. 

To develop correct concepts of morality we must start from 

ourselves. We should give of and contribute ourselves what 

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

popularly referred to today so that those interacting with us 

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

should not cause them loss. 

The Five Ethics of ancient Confucianism refer to the 

ethical relationships between sovereign and subject, father 

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

friends. These seemed to suffice in a traditional society. 

However, the Five Ethics cannot sufficiently cover the 

interpersonal relationships of modern-day society. 

Ethics must be based on morality…. 

Most Venerable Master Sheng Yen Thero 

The Founder - Dharma Drum Mountain Temple, Taiwan, The mainstream teachers of 

Chan Buddhism & Chan master (M.A., PhD) 

The Six Ethics campaign, which consists of Family Ethics, 

Living Ethics, School Ethics, Environmental Ethics, Workplace 

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

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

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

Whatever roles we play, we should develop the correct 

concept: We should contribute ourselves for the sake of 

fulfilling our roles and responsibilities, instead of fighting 

for our interests; while seeking our own benefits we should 

respect others and care about them. 

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

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

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

Family Ethics 

Family ethics focus on the mutual help and interaction 

within the three interpersonal relationships of husband and 

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

have small families, or at most with three generations living 

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

The most common problems facing small families 

of modern society are: Parents are not showing adequate 

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

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

For instance, the media often reports on the 

descendants of prominent celebrities fighting amongst 

themselves over their inheritance, or even filing law suits 

against each other. They are only calculating their personal 

interests and do not consider harmony in the family. 

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

healthy and happy family forms the cornerstone of a happy 

and harmonious society. 

Living Ethics 

The main point of the living ethics is frugality, simplicity 

and refraining from waste. Living Ethics is closely related to 

the other five ethics because any occasion forms a part of 

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

had bought many clothes but was not necessarily happy. In 

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

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

other meaning of the living ethics is respecting both others 

and ourselves; in addition to benefiting ourselves, we should 

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

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

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

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

Such an attitude and conduct damages the environment, 

and is utterly irresponsible and immoral. People acting this 

way do not realize that they are greatly deficient in the living 

ethics. Realization of the living ethics starts from each one 

of us. We should not only cherish and make good use of all 

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

natural environment. While seeking our own convenience, we 

should also respect the rights of others. 

School Ethics 

The focus of school ethics is on teachers, students and 

parents. I have heard complaints from many teachers, students 

and parents. For example, teachers complain that nowadays 

students don't act like students. Whatever mistakes students 

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

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

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

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

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

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

nowadays teachers have little or no enthusiasm or patience, 

that they just resort to physical or verbal punishment, and 

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

educating and nourishing young minds. 

Healthy and heart-warming school ethics lies in how 

to enable mutual respect and support and harmonious 

interactions among students, teachers and parents, making 

up the main body of school ethics. Parents and students 

should respect and show gratitude towards teachers, while 

teachers should treat parents and students with respect, talk 

with parents, show care and understanding towards their 

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

to develop their potential. 

Environmental Ethics 

The main concern of environmental ethics is the 

natural ecology, including living creatures and non-biological 

resources and environments. Non-biological resources, 

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

but are connected to the ecology. Therefore the concern 

for environmental ethics discussed here involves the direct 

protection of the organic ecology and indirect protection of 

various resources by maintaining sustainable balances among 

them. 

All plants and natural resources are related to the 

survival of humanity. As consumers of natural resources we 

humans should cherish and protect them. Today it is generally 

acknowledged that we have only one Earth and so it cannot 

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

protected animals our Earth may not perish. 

However, the interaction of mankind with nature, the 

unbridled exploitation and destruction of natural resources 

all serve to speed up the destruction of the Earth. Although, 

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

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

we have bought ourselves or those we receive from others 

as gifts. Concern for environmental ethics involves efforts to 

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

about greater sustainability for the Earth as a whole, and 

create a safer environment for the future survival of mankind. 

This way of caring for and contributing to natural 

resources and the environment is exactly the same as the way 

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

the kind of environmental ethics we are promoting. 

Workplace Ethics 

Ethics of the workplace covers a great range of workplaces 

in the public and private sectors, education and academia, 

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

Any workplace involves interpersonal interactions, whereby 

each individual should fulfill their responsibilities and duties, 

work with enthusiasm, give of themselves to their colleagues, 

superiors, subordinates and society, helping others to achieve 

their goals. 

For example, in an industrialized and commercial 

society, the enterprise ethics mainly concern the interaction 

between workforce and management, corporations and 

their collaborative partners, and between corporations 

and consumers, all of which should observe their roles and 

fulfill their duties. Most of the entrepreneurs I know are in 

despair over the difficulties of being an entrepreneur. Those 

responsible for the enterprise bring their ideas, intelligence, 

capital and resources, but instead of appreciating them 

their staff tends to treat them as enemies, and asking and 

demanding for more and more. 

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

different. They feel the employers exploit their time, resources 

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

effort, the employees only get disproportionate rewards in 

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

with the workforce and the management in opposition to 

each other, both parties demanding more rights and benefits 

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

Ethics between ethnic groups means showing respect and 

tolerance towards other ethnic groups, cultures, languages, 

customs, and religions different from ours. 

When coming into contact with other ethnic groups, 

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

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

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

from and serve our new friends. 



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

understanding of the Dhamma. The analysis of the results 

and benefits of morality and meditation, which are leading 

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

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

member of a normal family in present day society. 

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

virtuous life in accordance with morality (sila) and meditation 

practices (bhavana) 

There are five benefits resulting from leading a moral 

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

gains - (Bhogakkhandam Adhigachchanti) 

Buddhist moral conduct enables us to control our senses. 

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

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

auditory objects, the tongue needs taste, the nose needs 

smells and the body requires tangible objects. 

When enjoying amiable and pleasurable objects we get 

attached to them. With an increasing attachment, one tries 

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

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

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

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

expenses, anything would be done to earn more and more 

money, regardless of its moral validity. Considered against 

such a backdrop, it is obvious that observing precepts to 

abstain from excessive indulgence in sensual pleasures haas a 

great economic advantage. 

The second one is, gaining popularity - (Kalyano 

Kittisaddo) - This is the second benefit resulting from being 

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

people become quite popular due to their creative and 

productive performances. But, this type of fame spreads only 

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

springs up automatically when one behaves in a virtuous way. 

(A stanza to come in here) 

The fragrance of flowers like sandalwood, tagara flowers 

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

of a virtuous person blows in all directions and pervades the 

whole atmosphere. 

Life with benefits…. 

Most Venerable Royal Pundit Meegahakumbure Dhammagavesi Thero 

The Chief Prelate of the Malwatta Chapter of the Siamese Sect in Australia, Chief 

Incumbent of Sri Lanka Buddhist Vihara, Lankarama, Schofield, Sydney, NSW, Australia. 

Another stanza says whosoever is perfect in morality 

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

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

respected by everyone. Popularity cannot be gained by force. 

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

into groups that are higher in morality and higher 

in social status - (visarado upasam khamati) 

Evil doers are always suspicious of their behavior. 

Although, they are happy when committing unwholesome 

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

they do, they will become anxious and restless when they 

realize the evil consequences of such conduct. 

They will feel guilty and worried for what they have 

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

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

spiritual and social life. 

The negative kammic energy that is generated at the 

time when one engages in immoral activities does not allow 

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

That is why immoral people cannot associate with groups of 

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

The fourth one is, death without confusion - (Asammlho 

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

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

display great mental confusion through their body language, 

facial impressions, movements and words. This indicates that 

they are experiencing suffering at that very moment. 

Generally, people become confused at the time of death 

because they begin to remember the unholy words they have 

spoken, deeds they have done and thoughts they have had 

during the early stages of their life. 

On the other hand, some people are extremely happy 

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

of meditation and living a virtuous life are the surest factors 

for dying with a peaceful mind, free of confusion. 

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

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

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

Regenerative kammic power and repressed mental images 

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

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

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

Buddhism, human world and heavenly worlds are presented 

as worlds where beings can enjoy sensual pleasures (Kama 

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

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

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

worlds do not intend to enjoy sensual pleasures. 

On the other hand, negative mental images and negative 

memories will make a dying person unhappy. They can lead 

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

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

gods (asura). 

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

practicing meditation on loving kindness. Those are… 

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

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

papakam supinam Passati) 04. Dear to follow human beings 

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

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

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

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

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

pleasant countenance - (Mukha vanno vippaseedati) 10. Dies 

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

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

Brahma world - (Brahma lokupago hoti) 

Dying with one of the first four meditative absorptions 

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

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

next four meditative absorptions (Arupavachara jhyna) leads 

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

Many of these benefits apply to this present life. Only 

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

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

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

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

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

Nikaya. 

On one occasion the Buddha was residing in a small 

village called Kakkarapatta in the Kolian country. A lay person 

by the name Dighajanu approached the Buddha and sat down 

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

of life they led. 

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

factors which are conductive to welfare and happiness in the 

present life” Those are… 

01. Sustained Endeavor - (Utthana sampada) - In 

whatever occupation by means of which one makes a living - 

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

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

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

carrying them out. 

02. Securing protection - (Arakkha samapada) - 

Whatever wealth that one has acquired righteously through 

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

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

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

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

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

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

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

could be elders or juniors who are highly cultured, endowed 

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

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

them. One must converse with them and engage in discussions 

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

company. Though such association, one should develop faith, 

virtue, generosity and wisdom. 

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

correctly estimates the size of his income and expenses will 

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

income should be above his expenses and not the other way 

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

see which side is heavy and which side is light. 

I would like to commence this essay with a question 

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

Buddhists?” 

There is a misconception in some people that Buddhism 

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

think that Buddhism should be practiced in the last days of 

their lives. 

Again, there are others who hold the view that Buddhism 

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

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

& become a monk. 



“Zen Life 

Buddhism 

One belt & one 

road” Chinese 

International 

Conference in 

China…. 

The “Zen Life Buddhism - one belt & one road” Chinese 

medicine green world exchange International Conference 

held at Conch Convention Centre premises Xuzhou, Nanjing, 

China on September 04 - 06, 2017 under the leadership of 

the Chairman & CEO - Zen Life Well Some Medical Technology 

Institute in China. 

On the occasion, MOU (Memorandum of understanding) 

signed between Taiwan, Hong Kong, Macaw, Bangladesh, Sri 

Lanka and China. This agreements including sharing Dhamma 

activities, promotion campaigns, Cultural programmes & 

Chinese Buddhism medical technology exchanges 

between above countries. The MOU singed by Dr.Ho 

- Chairman & CEO - Zen Life Well Some Medical 

Technology Institute in China & other countries 

representatives. 

Well Some Medical enterprise introduced their 

newly medical products at the conference. Their 

purpose is with the heart of the Tao of nature embodies 

the combination of the traditional culture into modern 

science and technology. And their mission is to carry 

forward the Chinese medical culture and support 

human health. 

The Well Some Medical enterprise spirit is 

integrity and pragmatic Houde health innovation. Their 

concept is the only source of charity Lide honest cast 

base through science and their vision is to create an 

excellent national brand for Chinese medicine in the 

diet. 

Most Venerable Dr. Bhiksuni Ming Yu - the 

President of Chinese Young Buddhist Association in 

Taiwan & the Honorary Adviser of the World Alliance 

of Buddhists (WAB) and President of the Outstanding 

Women in Buddhism Awards and Mr. Zhang Lichao - 

the Party Secretary & Secretary General and Mr. Lou 

Genyong - the Outreach Director also participated. 

Buddhika Sanjeewa 

After the visit to China 

Sponsored by Srilankan Airlines 



The Responsibility of Teacher in Theravada 

Buddhism for the Globalised World.… 

Most Venerable Mediyawe Piyarathana Thero, 

(M.A.) Lecturer in English, Coordinator for External English Courses, Webmaster, Bhiksu 

University of Anuradhapura, Sri Lanka. 

There are many responsibilities of teacher in Theravāda 

Buddhism which can be implemented in the globalized 

world. As the greatest teacher, the Buddha accomplished 

his responsibility showing us the way to get the deliverance 

as the final goal of life while giving us the right path to lead 

our lives. The followers of the Buddha have to fulfil certain 

responsibilities for the benefit of the society as a whole. 

The Buddha preached the doctrine that can be followed by 

any person in the globalised world. Therefore, the many 

responsibility of teacher in Theravāda Buddhism is to show 

the Buddha’s path in its pristine nature all the human beings 

in the globalised world for getting the benefit of life as human 

beings relating to worldly life and the beyond. 

In Buddhism, teacher is defined as a person with 

immeasurable cognition, recollection and conception. So, 

teacher should be a person with a vast knowledge, great 

behaviour and with special objectives for serving everyone 

in need in the entire world. Teachers presented in Buddhism 

are in a position change the globalised world working as 

the true followers of the Buddha. According to Buddhist 

discourses, parents are also considered as the first teachers 

since they direct children in the correct path. So, a Buddhist 

teacher should be a person with great learning and honorary 

behaviour leading various people in the correct path. 

When the responsibility of teacher in Theravāda 

Buddhism is concerned, it is possible to point out that it is 

not limited to the fulfilling of monastic services. But, it paves 

the way to serve the entire human beings. A significant place 

has been given to the personality development of person. 

Personality development should be done by a Buddhist 

teacher in a gradual process through learning, training and 

going in the path step by step. Development of physical and 

mental personality is very significant in this respect. The 

visible composition of the human personality is the body. The 

mental composition of human personality is sensitive. Four 

kinds of mental composition like feeling, knowing, mental 

activities, and awareness is without the visible composition. 

Personality concept presented in Buddhism means the 

physical and mental composition arranged in the conventional 

way. As the being is a composition of these factors, it is not 

possible to control these factors. Therefore, the personality 

has the feature of ever-changing. Since the law of changing is 

worldwide, it affects various things in life leading to cause and 

effect theory. 

According to the nature of personality development, its 

nature changes a person from birth to death. Personality means 

the organisation of one’s life. The responsibility of teacher 

in Theravāda Buddhism is to train a person to understand 

the real nature of life through internal peace. According to 

Buddhism, education should widen the knowledge on life. 

Through education, a teacher should motivate a student to 

under his or her personality of life. A teacher in Theravāda 

Buddhism plays a vital role in helping people to understand 

their own personality. If a person in a globalised world can 

understand the real nature of life, it will pave the way for him 

to get away from evil. The knowledge about life will make a 

person intelligent giving him the opportunity to see at life 

in a realistic manner. Therefore, teachers in the globalised 

world should try their level best to enlighten the wisdom of 

everyone to get the right vision of life in order to lead perfect 

lives. According to Salla Sutta, the profound teachings in 

Buddhism can be realised clearly and spent a happy life by 

only those with intelligent. 

So, it is obvious that personality is connected with life 

formed through education. With the personality development 

of man, unlimited virtues can be established in the globalised 

world. The responsibility of a teacher in Theravāda Buddhism 

is to give the proper understanding of life to people developing 

them with good attitudes based on the teachings found in 

various Buddhist discourses. Therefore, the responsibility of 

teacher in Theravāda is very fruitful in forming a good society 

in the globalised world. 



These three words are very frequently heard and seen 

in international media both electronic as well as print. Often 

also the local electronic media have many programs under 

this same heading. In my recent brief survey, I noted that all 

these programs or articles are about other countries, other 

organizations, other’s problems and of other people. Inside 

stories about ecosystem, fauna and flora of nations and 

continents, natural resources, natural disasters etc are also 

often aired by electronic media. 

But these inside stories about organizations and people 

are always about other people and organizations and never 

about own organizations or self. Even the so called multilateral 

organizations are quick to point index finger at others, mainly 

countries in Africa and Asia without realizing that three other 

fingers are pointed towards that organization. Thus it appears 

that people are very happy and quick to talk and comment 

on others but never of them, and often the comments in TV 

and Radio can be the personal ideas of the presenter or few 

others. As they say you see clearly the hair in the other’s eye 

but never the Oak tree in your own eye. 

This inside story is not about others, but how we must 

see ourselves. Then we will realize that we are wasting our 

lifespan of about 75 to 80 years by talking about other 

things and other 

people and which 

talk is often 

frivolous and 

multiplication 

of just 

mere words. 

For 

example 

what 

do they 

do at 

United 

Nations? 

The only 

thing they 

say is 

The Inside Story…. 

Sugath Rajapakse 

Formerly Senior Commercial Manager at Sri Lankan Airlines and presently Consultant 

to Air India GSA in Sri Lanka. 

about others and not about themselves. This attitude has 

lead to the present world situation which resembles that of 

a festering wound and which none want to heal but keep 

aggravating further. 

The recent launch of an ICBM by North Korea has created 

much fear and anger in the mindset of other nation leaders. 

Yet the rhetoric is mostly vituperative and not conciliatory 

towards resolving the problem. Subsequent test of a Hydrogen 

Bomb has caused fierce exchange in hard language between 

North Korea and USA. As the Enlightened One said, hatred is 

never appeased by hatred in this world; by non-hatred alone 

is hatred appeased. This is an eternal law. (Dhammapada 1. 5) 

So how can we positively introspect on us? First thing 

that we need to know is who is this I? The traditional pattern 

is to use the name, of the ancestral family history, social 

position, somatic looks, attire, financial strength, the global 

accolades or awards received etc. But all these details are very 

cosmetic and external. 

In the co-dependent arising, volitional formations lead 

to consciousness and that to nama-rupa or name-form. As 

explained by Arahath Saripuththa in the Nala Kalapa Sutta 

the name-form and consciousness are like two bundles of 

bamboo leaning on each other. If one were to be pulled off 

the other will fall and vice versa. 

In the Jata Sutta, replying to the question of a god, 

Enlightened One said, “yaththa namancha rupancha asesan 

uparujjathi, patigan rupa sannacha eththasa chiddathe jata”. 

“Where the name-form (nama-rupa) along with impingement 

and form-perception is totally stopped without a trace there 

the vortex is totally stopped”. This is the consciousness of 

an Arahath also known as non-illustrated consciousness 

(anidassana vingnana). 

But the consciousness of the worldly people is illustrated 

with name-form of six main ones, of form-perception, 

sounds, odor/smell, taste, touch/contact and things. In these 

six categories there could be trillions of illustrations in the 

consciousness. Broadly these illustrations can be classified 

under three categories, 01 - Raga or attachment/desire 02 - 

Dwesha or hatred/anger 03 - Moha or delusion. 

The first two arise because of the delusion of believing in 

a self. This belief of self-pervades all of our six touch- agencies 

leading to all the misery. Yet the foolish worldly people do 

not realize this and keep harping on others and all the time 

either try to correct others or to emotionally hurt and blame 

others without realizing that each of those actions only hurt 

themselves. These people who criticize others often try to 

glorify themselves with many cosmetic and superficial things 

creating a high self-conceit in them. 

There is also the grave danger to those who stir hatred, 

greed in others with their actions and words. The media 

especially the electronic, the social and print are in the 

forefront of creating the disturbances in this world and those 

who through their actions or words cause anger, hatred, greed 

and desire in the minds of others are the people who will be 

impacted. What was said in a forum of one or two people 

gets aired to the whole world with the media’s own additions 

causing tremendous stress to millions of others. 

During the time the Enlightened One was dwelling at the 

Jethavana Vihar in Sravaththi, a person named Nata Gamini 

(Nata – Dance, Gamini - Leader) came to city of Sravaththi 

with a group of 500 female dancers. One evening he came to 

see the Buddha and after worshipping The Buddha sat to one 

side and asked, “Enlightened One our teachers told us that 

when we go from city to city and entertain people with our 

dances, then after death we will be born in heavenly abodes. 

Is that true?” The Enlightened One told the dance leader not 

asks that question. 

Yet he asked again and again and on the third occasion 

the Enlightened One said, “Gamini when a human or a godly 

person ask the same question from Buddha three times 

then the Buddha has to reply. Gamini when you and your 

dancers dance in front of the audience, your attire and your 

body movements and sounds cause two things namely Raga, 

desire/craving or Dwesha, anger/hatred. Because of your 

actions and words causing the defilement of the minds of 

others, you accrue demerits and such people after death will 

be born in hell.” 

The dance leader began to cry and the Enlightened 

One said that is why I told you not to ask in the first place. 

Then the dance leader said, “Marisa I am not crying because 

of that but because our teachers has mislead us to believe a 

different thing”. Then the dance leader wiping his tears asked 

to be ordained and once ordained as a Bhikku, went forth in 

meditation and soon became an Arahath. 

When one influences another to illustrate that person’s 

consciousness with negative illustrations of hatred, craving, 

desire enmity etc, then that persons mind will get defiled 

(from name-form there arise mind). Such defiling is extremely 

damaging to the influencer as well as the one influenced. If 

the person who got influenced to form an ill mind were to 

contemplate wisely (Yoniso Manasikara), will then realize 

that it is dangerous to self and will jettison any bad thoughts 

that may have arisen in the mind. But the influencer cannot 

escape and the negative impact of the influencer actions will 

follow just as the wheel of the chariot follow the Ox hoof 

(Dhammapada 1.1). 

The Cinema and Tele Drama is another aspect of our 

daily life, and often today unlike in the early days the contents 

are highly volatile and bound to defile the consciousness of 

viewers. If the people, actors & actresses act in such a way 

that their actions and words as well as the attire influence the 

viewers in a negative way then those too are bound to reap 

the harvest which will not be to their liking in this Sansara. 

However even such people when they realize their folly 

and move away, they are not bound to be impacted provided 

they do the Kusala Actions that will cover the negative impact. 

“Yassa papam katam kammam kuselena pithiyathi, so 

imam lokam pabhasethi, abbha mutto va chandima”. One who 

by good covers the evil he has done, illuminates this world like 

the moon freed from a cloud. (Dhammapada 13.173) 

One can develop the mind to ensure that no amount 

of such external actions would defile that persons mind with 

practice of Mindfulness Meditation. In the Kayanupassana, 

the first of the four ways of observing breath a person can 

do both Mindfulness Meditation as well as Insight Meditation. 

The first five steps of Observing the in and out breath with 

mindfulness, observing the long in and out breath, observing 

the short in and out breath, observing the tactile sensations 

that arise in the body and stilling of the feeling of the Bodily 

Formations (in and out breath) are in the Mindfulness aspect 

of meditation. 

Abiding in contemplating the body internal, abiding in 

contemplating the body external and abide in contemplating 

body both internal-external, abide in contemplating the body 

in its nature of arising, abide in contemplating the body in 

its nature of vanishing, abide in contemplating the body 

in its nature of arising-vanishing are in the Insight aspect 

meditation. 

Thus the wise even if having erred earlier will realize the 

folly and will begin to tread this sublime path to purification. In 

this way one will be able to find the ultimate insight happiness 

of Nibbana. Those who are under the influence of Mara 

should realize it as soon as they can and try to deviate from 

that influence and get to the paternal territory of mindfulness. 

Even in the Sakunaggi Sutta (Hawk) this is well explained and 

how the young Quail escaped from the clutches of the Hawk 

and found refuge under the mound of earth. 

People who are all the time talking about others, other 

nations, other organizations but not look to self and correct 

any faults are just like the cowherds who look after other’s 

cattle counting the animals morning, noon and night but 

never receive the milk, butter, ghee, curd from those cattle. 

Our world is full of people who are not virtuous, and this 

must be realized so that one will not go under their influence. 

Just as a Tusker going to war bear the pain of arrows that are 

shot towards it’s body and strive to achieve ultimate victory 

over the enemy, so should the wise act to find the ultimate 

sublime happiness of Nibbana. 

“Aham nago va sangame capato patitam saram 

ativakyam titikhissam; dussilo hi bahujjano” - As an elephant 

in battle withstands arrows shot from bows all around, even 

so I will endure abuse. Many are those who lack morality. 

(Dhammapada 23. 320) References: 01 - Translation of 

Majjima Nikaya – Bhikku Nanamoli and Bhikku Bodhi 02 - 

Dhammapada - Translation. 



±äj w,a,d .ekSfï h:d iajNdjh 

yßu Nhxldrhs'''' 

f.!rjd¾y jf.af.dv iS,dkkao kdhl iajdókaøhdKka jykafia 

b;d,sfha m%Odk ix>kdhl" l;dkshd isis,s fn!oaO úydrdêm;s" ioaO¾u lS¾;s Y%S 

mskaj;aks" wms fï iEu fohla u .kafk ;DIaKdfjka' 

±ä wdYdjlska' ;Kaydjlska' ta ksid wmsg t;kska wl=i,hla" 

je/oaola isoaO fjkjd' t;fldg wms hï hï foa m%;sfCIam 

lrkjd' wmsg fmakjd wj,iaik rEmhla' wms ta rEmh 

m%;sfCIam lrkjd' ta tlal u wms olskjd iqkaor rEmhla' 

blauKska u wms ta iqkaor rEmh ±ä ;DIaKdfjka hq;=j w,a,d 

.kakjd' t;fldg wms wj,iaik rEmh neyer lrkjd' 

m%;sfCIam lrkjd' ysf;a oafõYfhka ;uhs wms ta rEmh 

neyer lrkafk' t;fldg wms wfma ysf;ka wl=i,hla we;s 

lr.kakjd' 

fï foaj,a lsõfj kdu O¾u ms

The “how” is pretty simple. With breath meditation, 

sit straight, hands in your lap, right hand on top of your left 

hand, your legs crossed, right leg on top of the left leg, your 

eyes closed. That’s getting your body into position. Getting 

your mind into position means focusing it in on the present 

moment. Think about the breath and then notice how the 

breath feels as it comes in, how it feels as it goes out. Be aware 

of the breathing. That means you have two qualities at work: 

the thinking or mindfulness, which reminds you where to stay; 

and the alertness, which tells you what’s happening with the 

breath. Those are two of the qualities you want. 

The third quality is what the Buddha called atappa, or 

ardency, which means you really put an effort into it. You really 

focus on what you’re doing. You’re not just playing around. 

You give it your whole attention. You try to be ardently mindful 

and ardently alert. 

Ardently mindful means that you try to keep your 

mindfulness as continuous as possible, without any gaps. If 

you find that your mind has slipped off the breath, you bring it 

right back. You don’t let it dawdle here or sniff at the flowers 

there. You’ve got work to do and you want to get it done as 

quickly, as thoroughly, as possible. You have to maintain that 

kind of attitude. As the Buddha said, it’s like realizing that your 

head is on fire. You put it out as fast as possible. The issues 

we’re dealing with are serious issues, urgent issues: aging, 

illness, and death. They’re like fires burning away inside us. So 

you have to maintain that sense of ardency because you never 

know when these fires are going to flare up. You want to be as 

prepared as possible, as quickly as possible. So when the mind 

wanders off, be ardent in bringing it back. 

Ardently alert means that when the mind is staying 

with the breath, you try to be as sensitive as possible in 

adjusting it to make it feel good, and in monitoring the results 

of your efforts. Try long breathing to see how it feels. Try 

“Meditation” the practice of the 

Buddha’s teachings…. 

Most Venerable Kakanadure Hemalankara Nayaka Thero 

The Chief Sangha Nayaka of Canada, the Founder and Chief Abbot of Ottawa Theravada 

Buddhist Vihara and Cultural Centre in Ottawa, Canada. 

short breathing, heavy breathing, light breathing, deep and 

shallow. The more refined you can make your awareness, the 

better the meditation goes because you can make the breath 

more and more refined, a more and more comfortable place 

for the mind to stay. Then you can let that sense of comfort 

spread throughout the body. Think of the breath not simply 

as the air coming in and out the lungs, but as the flow of 

energy throughout the whole body. The more refined your 

awareness, the more sensitive you can be to that flow. The 

more sensitive you are, the more refined the breath becomes, 

the more gratifying, the more absorbing it becomes as a place 

to stay. 

This is the basic trick in getting the mind to settle down 

in the present moment—you’ve got to give it something that 

it likes to stay with. If it’s here against its will, it’s going to 

be like a balloon you push under the water. As long as your 

hand has a good grasp on the balloon, it’s not going to pop 

up, but as soon as you slip a little bit, the balloon pops up out 

of the water. If the mind is forced to stay on an object that it 

really finds unpleasant, it’s not going to stay. As soon as your 

mindfulness slips just a little bit, it’s gone. 

Or you can compare it to parents raising a child. If the 

parents are constantly beating the child, the child is going 

to run away from home as soon as it finds the chance. Even 

if they lock the windows and doors, it’s going to look for an 

opening. As soon as they turn their backs, it’s gone. But if the 

parents are kind to the child—give it good things to play with, 

interesting things to do at home, lots of warmth and love—the 

child will want to stay home even if the windows and doors 

are left wide open. 

So, it is with the mind. Be friendly with it. Give it 

something good to stay within the present moment—like 

comfortable breathing. Maybe you can’t make the whole body 

comfortable, but make at least part of the body comfortable 

and stay with that part. As for the pains, let them be in the 

other part. They have every right to be there, so make an 

arrangement with them. They stay in one part, you stay in 

another. But the essential point is that you have a place where 

the mind feels stable, secure, and comfortable in the present 

moment. These are the beginning steps in meditation. 

This kind of meditation can be used for all sorts of 

purposes, but the Buddha realized that the most important 

purpose is to get the mind out of the whole cycle of aging, 

illness, and death. And when you think about it, there’s 

nothing more important than that. That’s the big problem in 

life and yet society tends to slough off the problems of aging, 

illness, and death, tends to push them off to the side because 

other things seem more pressing. 

Making a lot of money is more important. Having 

fulfilling relationships is more important. Whatever. And the 

big issues in life—the fact that you’re headed for the sufferings 

and indignities that come with an aging, ill, or dying body—get 

pushed off, pushed out of the way. “Not yet, not yet, maybe 

some other time.” And of course when that other time does 

arrive and these things come barging in, they won’t accept 

your “not yet,” won’t be pushed out anymore. If you haven’t 

prepared yourself for them, you’ll really be up the creek, at a 

total loss. 

So, these are the most important things you need to 

prepare for. A lot of other things in life are uncertain, but a 

couple of things are certain. Aging comes. Illness comes. 

Death is going to come for sure. So when you know something 

is going to come for sure, you have to prepare for it. And when 

you realize that this is the most important issue in life, you 

have to look at the way you live your life. 

Meditation—the practice of the Buddha’s teachings— 

is not just a question of sitting with your eyes closed every 

now and then. It’s about how you order your priorities. As the 

Buddha said, when you see there’s a greater level of happiness 

that can be found by sacrificing lesser forms of happiness, you 

sacrifice the lesser ones. Look at your life and the things you 

hold onto, the little places where the mind finds its pleasure 

but doesn’t gain any real fulfillment: Are those the things you 

really want to hold onto? Are you going to let them be the 

factors governing your life? 

And then you can think of larger issues. The chance for a 

happiness that goes beyond aging, illness, and death: Will that 

be the first priority in your life? 

These are questions we all have to ask within ourselves. 

The Buddha doesn’t force our answers. He simply sets out 

what the situation is. He says that there is a possibility for 

happiness lying beyond the happiness that comes from 

simply eating and sleeping, looking after the body and having 

a comfortable time. This possibility is the good news in the 

Buddha’s teachings, especially since most of the world says, 

“Well, this is all there is to life, so make the most of it. Satisfy 

yourself with these immediate pleasures and don’t think 

about other things. Don’t let yourself get dissatisfied with 

what you’ve got.” When you think about this attitude, it’s 

really depressing because all it means is that you grab at what 

you can before you die. And when you die, you can’t take it 

with you. 

But the Buddha said there’s a form of happiness, there’s 

a form of knowing in the mind that goes beyond aging, illness 

and death, and that can be attained through human effort 

if you’re skillful enough. So that’s both good news and a 

challenge. Are you going to let yourself just live an ordinary 

life frittering your time away? Or are you going to accept the 

challenge to devote yourself to more important things, devote 

yourself to this possibility? 

The Buddha was the sort of person who put his life on 

the line. He didn’t have anyone telling him that this was a 

possibility, but he thought that the only way life would have 

any dignity; any honor would be if you could find a happiness 

that doesn’t age, doesn’t grow ill, and doesn’t die. And he ran 

up against all the things he would have to sacrifice in order to 

find that happiness. So he made those sacrifices—not because 

he wanted to sacrifice those things, but because he had to. As 

a result he was able to find what he was looking for. So the 

story of his life and his teachings are meant as a challenge for 

us—how are we going to lead our lives? 

Here we are sitting together meditating. What are you 

going to do with a still mind, once it’s become still? If you 

wanted to, you could simply use concentration practice as a 

method of relaxation or a way of calming the nerves. However, 

the Buddha says that there’s more to it than that. When the 

mind is really still, you can dig deep down into the mind and 

begin to see all the currents that lie underground within it. 

You can start sorting them out, understanding what drives the 

mind. Where is the greed? Where is the anger? Where are the 

delusions that keep you spinning around? How can you cut 

through them? 

These are the questions; these are the issues that can be 

tackled in the meditation—as long as you have a sense of their 

importance, that they’re your real priorities. If you don’t have 

that sense, you don’t want to touch them because they’re big 

issues and they snarl at you when you get near. 



International 

“Pindapata” programme 

at Sam Poh Thong 

Buddhist Temple 

Malaysia…. 

The 03rd International “Pindapata” program was 

held at Sam Poh Thong Temple Premises, Kg Baru Ampang, 

Selangor, Kuala Lumpur, Malaysia on September 24, 2017. 

Venerable Bhikkhu and Bhikkhuni Sangha of 23 of them from 

05 overseas countries that follow Theravada, Mahayana, 

Vajrayana & Tantrayana chapters of Buddhism participated as 

representatives in this grand Pindapata Program. 

Most Venerable Bhikkuni Sing Kan (How Yok Chu) - 

The Abbess of Sam Poh Thong Buddhist Temple and Temple 

committee organized this Pindapata Alms Gathering and 

Maha Sanghika Dana. 

All Venerable Bhikkhus and Bhikkhunis from 08.00 a.m. 

walked down from the Sam Poh Thong Temple Premises and 

went on the road and to the Pekan Ampang Market & Sam 

Poh Vegetarian House with their alms bowls and began the 

Pindapata. A scene of calmness gratitude and sincerity were 

evident as devotees offered rice, curries and other things to the 

venerable Sangha of Bhikkus and Bhikkunis. 

Maha Sangha later recited the Theravada, Mahayana, 

Vajrayana & Tantrayana stanzas to bestow merits to all beings 

whilst devotees made the symbolic pouring of water to signify 

the filling up with Merits to all present at the auspicious 

ceremony. 

Most Venerable Bhikkuni Sing Kan (How Yok Chu) gave 

a special Dhamma Talk, and thanked all the devotees for the 

success of the event. 

It was a most valuable and a very meaningful occasion 

to see everyone coming together and to introspect into 

the dhamma through these practices. Since the time of the 

Buddha, lay people have been offering monks with food, robes, 

shelter and medicine. In return, monks provide guidance to the 

laity on Buddhist teachings, thus forging a close, respectful, and 

symbiotic relationship between the lay people and sangha and 

guide the lay people on the path to ultimate purification. 


After the visit to Malaysia 



—wkqcdkdñ NslaLfõ jiaidfka jiaix Wm.ka;=x oafõud 

NslaLfõ jiaiqmkdhsld mqßñld mÉPsñld p wmrcacq.;dh 

wid

fokak fokak mska jefvkd 

odkfha uyd jákdlu'''' 

f.!rjd¾y uykqjr wdkkao Ydka; kdhl iajdókaøhdKka jykafia 

Ydka; hdg muKla fok odkh" NsCIqKS ix>hdg 

muKla fok odkh" WNf;d ix>hdf.ka fuÉpr fuÉpr 

m%udKhla fokakehs lshd ix>hdf.ka ;ud leue;s .Kkla 

b,a,df.k fokq ,nk odkh" idx>sl odkhla §u iòyd 

ix>hd b,a,d hg;a msßfika Wmiïmod jQ fyda idufKar 

jQ fyda tla kulaj;a ,eî ta tlkug fok odkh" NsCIqKS 

ix>hdf.ka tla kula fyda ,nd f.k fok odkh jYfhka 

idx>sl odk y;la ;sfhkjd' fïjd uyd n,.;=hs' 



Lumbini Development Trust was formed by the Lumbini 

Development Trust Act 2042 (1985) for the purposes of 

restoring the Lumbini Garden under the master plan. In the 

national level LDT was constituted in order to present before 

the people of the world and commitment of Government of 

Nepal to project goal and ideal of development of Lumbini. 

Lumbini is the traditional birthplace of Gautama 

Buddha, the founder of Buddhism, who was born in the 7th 

or 6th century BC. According to Buddhist tradition, Maya Devi 

(or Mayadevi) gave birth to the Buddha on her way to her 

parent's home in Devadaha in the month of May in the year 

623 BC. Feeling the onset of labor pains, she grabbed hold 

of the branches of a shade tree and gave birth to Siddharta 

Gautama, the future Buddha. 

The Buddha is said to have announced, "This is my final 

rebirth" as he entered the world. Buddhist tradition also has 

it that he walked immediately after his birth and took seven 

steps, under each of which a lotus flower bloomed. In 249 BC, 

the Buddhist convert Emperor Ashoka visited Lumbini and 

constructed four stupas and a stone pillar. 

Ashoka's Pillar bears an inscription that translates as: 

"King Piyadasi (Ashoka), beloved of devas, in the 20 year of 

the coronation, himself made a royal visit, Buddha Sakyamuni 

having been born here, a stone railing was built and a stone 

pillar erected to the Bhagavan ["blessed one"] having been 

born here. Lumbini village was taxed reduced and entitled to 

the eight parts (only)". 

LUMBINI - The Birthplace of the Buddha - The World 

Heritage Site, Rupandehi, in NEPAL 

“After I am no more, O Ananda! Men of belief will visit 

the place with faith, Curiosity and devotion…… Lumbini, the 

place where I was born. The path to ultimate peace is spiritual 

discipline” - The Buddha…. 

Situated in the foothills of the Siwalik range in the district 

of Rupandehi, Lumbini, the birthplace of the Buddha is one 

of the most important pilgrimage sites. Buddhist literatures 

Lumbini Development Trust in Nepal 

Doing hard work to the Buddhism…. 

Most Venerable Bhikkhu Tapassi Dhamma Thero 

The Vice President of the World Alliance of Buddhists (WAB), Executive Committee 

Member of All Nepal Bhikkhu Association, the President of Cultural Peace Walk 

committee, the Chief Abbot of Charumati Buddha Vihar & Founder and President of 

“Charumathi Buddhist Mission” Kathmandu, Nepal. 

mention that newly born Siddhartha took seven steps and 

uttered an epoch making message to the suffering humanity 

in the Lumbini Garden. The beautiful sal grove of Lumbini 

Garden was renowned for its beauty of shady grove of lush 

green trees and colorful flowers. 

Maya Devi, the queen of Sakya king Suddhodana of 

Kapilavastu, on the way to her maternal hometown Devadaha 

(ancient Koliya kingdom), was passing through the Lumbini 

Garden. It was the month of Vaisakha poornima (Full Moon 

Day of the first month of Nepali calendar) of 623 BC, while the 

queen was walking in the garden, took bath in the Puskarini. 

After bath, she proceeded to the north 25 paces, there she felt 

labor pain and supported herself grasping a branch of a tree 

and gave birth to the holy prince. 

The Buddha highlighted the importance of Lumbini from 

his deathbed: “Ananda, This (Lumbini) place is where the 

Tathagata was born, this is a place, which should be visited 

and seen by a person of devotion and which would cause 

awareness and apprehension of the nature of impermanence. 

At this place, Ananda, who are on a pilgrimage to (this) shrine, 

if they should die with devotion in their heart during the course 

of the pilgrimage, will after (their) death and dissolution of 

the body be reborn in a good destination, a fortunate celestial 

realm” (Mahaparinirvana Sutta). 

Today devotees and visitors from all over the world come 

to Lumbini, the timeless place where ancient monuments 

glorify the birthplace of Sakyamuni Buddha and bear witness 

to the record of the noteworthy visits by famous dignitaries. 

The pilgrims deeply immerse themselves in the serene 

spiritual atmosphere of Lumbini. 

The famous Maurya Emperor Asoka guided by his 

spiritual teacher Upagupta made a pilgrimage to this holy 

site in 249 BC. He erected a stone pillar bearing an inscription 

stating clearly ‘Hida Buddhe Jate Sakyamuniti’ (here Sakyamuni 

Buddha was born). He laid importance to the marker stone and 

constructed few other structures to mark the exact birthplace 

of the Buddha. He worshiped the nativity tree and the marker 

stone. He also visited other historical sites associated with the 

Buddha in Kapilavastu, Ramagrama and Devadaha. 

The Lumbini Garden changed into a pilgrimage site soon 

after the Mahaparinirvana of the Lord Buddha. A monastic 

site evolved around the sacred spot of the Buddha’s birth. 

The birth-spot being the most important point in the whole 

of the holy land of Lumbini drew attention of generous 

devotees who erected structures to pay homage to the great 

master. These constructions were of religious nature along the 

religious complex and a civic settlement emerged to meet the 

growing need of the religious community visiting or living in 

the holy complex. 

The Maya Devi Temple shrine is the heart of all 

monuments at this holy site. The complex also bears the 

testimony of several layers of construction over the centuries. 

The main object of worship here is the Nativity Sculpture. The 

restored Maya Devi Temple was reopened on May 16, 2003 

on 2547th birth anniversary of the Buddha. The government 

of Nepal, and LDT jointly restored the temple. 

The Marker Stone conglomerate located deeply buried 

in the sanctum sanctorum pinpoints the exact birth spot of the 

Buddha, which was discovered after a meticulous excavation 

of the old Maya Devi Temple in 1996. The Marker Stone was 

found in the same distance and direction as mentioned by 

Hiuen Tsang, the Chinese traveler in his travel account. The 

size of the marker stone is 70cm x 40cm x 10cm. 

The Monastic Zone is situated in the middle with a 

forest area between the Sacred Garden and the New Lumbini 

Village. The zone is divided into two Monastic enclaves by a 

Centre Canal. There are 13 plots of land in the East Monastic 

Zone and 29 in the West Monastic Enclave, having 42 plots in 

total each allotted for the construction of new monasteries of 

Theravada and Mahayana schools of Buddhism. 

I think we have lot of most valuable Buddhist heritage 

sites in Nepal. Therefore, day by day we want protect those 

are & we must do popular worldwide. By the way, all Buddhists 

& Hindus may be unity & develop the all things together. If we 

can do that path we can take the brighter future in soon for 

all Nepalese. 



iir neò ;nkd 

wl=i, O¾uhka'''' 

f.!rjd¾y yqka lïrd ldYHm kdhl iajdókaøhdKka jykafia 

ldïfndacshdfõ mafkdï fmkaya úmiaikdOQr fn!oaO uOHia:dkjdiS" lvqfj, cd;Hka;r 

fn!oaO uOHia:dkfha úOdhl wOHCI 

iqmskaj;aks" —ÿlafÄ f,daflda m;sÜÀf;da˜ lsh, 

nqÿrcdKka jykafia jodrKjd fï f,dafl ÿflys we,S .e,S 

;sfhk fohla' wmsg i;=gla ,efnk nj we;a;' ta ish,a, u 

wjidkfha § fl

Buddhism spread south to Vietnam, 

northeast to Korea and east to Japan. 

Most Venerable Master Chun 

Ying, the Vice Chairman of the 

Buddhist Association of China and 

Chairman of the Buddhist Association 

of Jiangxi Province in China, Most 

Venerable Master Yang Li, the Chief 

Abbot of Cao Shan Bao Ji Historically 

Buddhist Temple in Yihuang, China, 

Mr. Yang Zengwen, the Director of the 

Research Office of Buddhism - The 

World Religions of Chinese Academy 

also participated this merit event. 


After the visit to China 


International 

Symposium on Zen 

Buddhism & Master 

Ben Ji’s 1117 th 

Anniversary in China 

The “First China International Symposium on Zen 

Buddhism of Cao Dong Sect & Most Venerable Master Ben Ji’s 

1117th anniversary” held on July 09 - 13, 2017 at Cao Shan 

Bao Ji Buddhist Temple premises in Yihuang, China. 

More than 100 delegates from Japan, South Korea, 

Sri Lanka & China were participated for this grand occasion. 

The Jiangxi Religious Culture Exchange Association & Jiangxi 

Buddhist Association in China was organized this merit & 

meaningful Symposium. 

This is the historically place of explored the Zen Buddhism. 

Zen is a school of Mahayana Buddhism that originated 

in China during the Tang dynasty as Chan Buddhism. Zen 

school was strongly influenced by Taoism and developed as a 

distinguished school of Chinese Buddhism. From China, Chan 



ÿlanr iir l;frka tf;rj 

iekiSu ,nd .ekSu'''' 

f.!rjd¾y nx.a,dfoaYfha mshr;k kdhl iajdókaøhdKka jykafia 

nx.a,dfoaYfha wdßh nx.aId NsCIq ix> iNdfõ uydf,alï" nx.a,dfoaYfha ix>rdc 

uydix> iNdfõ ks;H iudcsl iy ysgmq NdKavd.dßl" Ñ;f.dx fn!oaO uOHia:dkdêm;s 

Y%oaOd nqoaê iïmkak .=K.rel jdikdjka; ldreKsl 

i;amqreI mskaj;aks" fï f,dalh .uka lrkafk tl me;a;lghs' 

rd.fhka fj

An Epoch - Making Religious Prelate 

Supreme Mahanayake of the Sri Lanka 

Amarapura Mahanikaye 

Most Venerable 

Aggamaha 

Pandita Kotugoeda 

Dhammavasa Maha 

Nayaka Thero 

Sri Lanka has been, from the time of inception of 

Buddhism, a very fortunate country. One reason for this 

is that from time to time there appeared ‘epoch making 

religions leaders’ who succeeded instilling hope in the minds 

of Buddhists, and have been also able to inspire and direct 

the devotees to follow the right path. 

In Most Venerable Aggamaha Pandita Kotugoeda 

Dhammavasa Maha Nayaka Thero, the newly appointed the 

Supreme Maha Nayaka Thero of Sri Lanka Anarapura Maha 

Nikaya we see such a great religions dignitary who, with his 

impeccable and most exemplary conduct epitomizes in feed 

the ideal of ‘the .fruit of monkhood’. This great religious 

personality hails from a comparatively less known suburb of 

the Gmpaha District, namely Kotugoda which has now shot 

into fame because of the fame of this Maha Nayaka. 

Early bio-data 

The family of Mr. and Mrs. Endavitharanage Haramanis 

Rodrigo and Selestina Rodrigo happened to be pious wellto-do, 

respected family with six siblings, consisting of four 

sons and two daughters. A new male sibling joined this 

family in 1933, January 21st, bringing much joy to this family. 

The elated parents named this youngest of their siblings, 

Endavitharanage Sirimevan Rodrigo. Being the youngest, he 

was the darling and the pet of all others. In spite of being 

over-petted, this youngest son, Sirimevan, turned 

out to be an extremely obedient child, showing 

lot of restraint and maturity, not normally 

seen in children of similar age. 

Contact with Village Temples 

and Primary Education Novicehood 

The parents, being ardent 

devoted Buddhists, had close 

contact with the village temple. 

Hence, child Sirimevan 

received his first initiation 

to learning from the chief 

incumbent of the village 

temple, namely, Ven. 

Kotugoda Pemananda 

Nayaka Thero. His formal 

primary education 

commenced with 

his admission to the 

Buddhist Mixed School 

in Kotugoda, which was 

run by the Buddhist 

Theosophical Society. 

This school is now well-known as Kotugoda Rahula 

Maha Vidyalaya. This marked a very crucial period in his life as 

it was in 1948 August 17 that the teenage Sirimevan obtained 

admission to the sanghe community as a novice. This was as a 

consequence of the close friendship between Ven. Kotugoda 

Wimalaratana Thero and Ven. Unavatune Dhammapala Thero, 

the chief incumbent of the Sri Dharmapalamaya, Mt. Lavinia. 

Obtaining discipleship under Ven. Unavatune Dhammapala 

Thero, the new novice came to be called Kotugoda 

Dhammavasa and came to reside at Sri Dhamrapalaramaya, 

Mt. Lavinia. 

Secondary Education: 

While staying in this Viharaya he continued his religious 

studies at the Paramadhamma Cetiya Pirivena, which he 

entered in 1952 Ratmalana. From thence, he joined the 

Vidyodaya Pirivena, Maligakanda, where he continued his 

studies in Tripitaka and such oriental languages as Pali and 

Sanskrit. 

This gave him the opportunity of meeting and receiving 

instruction from most erudite scholar monks of the time such 

as Most Ven. Kalukondayawe Pannasekara Nayaka Thero, 

Most Ven. Welivitiye Sorata Nayaka Thero, Most Ven. Walane 

Satthissara Nayaka Thero, Most Ven. Parawahera Vajiranana 

Nayaka Thero and many others. His association with Vijirarama 

temple and his great admiration for Most Ven. Narada Maha 

Thero and Ven. Piyadassi Thero made him get in infarcted in 

Buddhist Missionary activities. 

Young Ven. Kotugoda Dhammavasa’s higher ordination 

took place in 1954, July 10th. On this occasion Most Ven. 

Beruwala Sri Sumangala Siriniwasa Maha Nayaka Thero 

functioned as the ‘Upajjhaya’, Most Ven. Ambalangoda 

Dhammakusala Maha Nayaka Thero, Most Ven. Moratuwe 

Sasanaratana Anunayaka Thero and Most Ven. Moratuwe 

Pemaratana Thero served as the ‘Karmacarya’. 

Scholarly Contribution: 

With the obtainment of higher ordination there took 

place a marked change in Ven. Kotugoda Dhammavasa Thero’s 

life. He became more scholarly bent. He started writing 

articles on relevant Buddhist subjects. These contributions 

that he did started around 1960s, made possible for him to 

publish much readable articles in Sinhala language and these 

were widely read and appreciated by the pious devotees. With 

the establishment of the Bauddhodaya Association at the 

Dhammapalaramaya temple in Dehiwala, he began publishing 

annually, a Vesak journal which he got distributed free among 

the devotees. 

He published a fair number of booklets for the purpose 

of developing faith in the ordinary followers. Among these are: 

‘Nivanata Maga’, ‘Ketumati Rajadhāniya’, ‘Kosala Raja Sihina’, 

‘Dhammo Have Rakkhati Dhammacari’ etc. His writing greatly 

appealed to the bears of the people because of the serene 

style in which he presented them, using lucid language, and 

citing events and insights drawn from the Tripitaka, the Jātaka 

book etc. Besides, he often contributed very readable and 

inspiring articles is to Sinhala language to the popular Sinhala 

News Papers and these were eagerly read by the public. 

Missionary Activities 

The great impact Ven Narada Nayaka Thero had on him 

made him earnestly commit himself to missionary activities. 

Being much influenced, by reputed missionary monks from 

Sri Lanka such as Most Ven. Narade Maha Thero and Ven. 

Piyadassi Maha Thero, our hero also followed in their 

footsteps. He toured in a number of foreign countries : India, 

Nepal, China, Japan, Germany, America, Pakistan, Thailand, 

Myanmar and so on, preaching and teaching the Dharma, 

spreading Buddhism and filling the hearts and minds of the 

listeners with serene joy. Besides, he even took recovery 

steps to establish temples in Myanmar, Nepal, thus further 

bolstering his missionary work. 

Much Sought after Preacher: 

Most Ven. Kotugoda Dhammavasa Maha Nayaka Thero is 

admired and appreciated by the Local Buddhists as one of the 

most appealing preachers in the country. He had this potential 

from his younger days, and this he cultured taking it into great 

benefits, making him a much sought after preacher. For this he 

used his expertise Dhamma knowledge and blended it finally 

with his well trained and restrained discipline. He could keep 

the audience spell-bound with his soft, lucid and ear-pleasing 

intoning of his speech. 

He was able to communicate most suitable doctrinal 

points in a very simple way. Hence his diary was ever-filled 

with invitations to visit temples, scattered all over the island 

to preach the doctrine. The listeners not only appreciated his 

preaching, but generously made donation even to establish 

temples. The temple is named 'Upali Dharmasramaya’ in 

Kataragama. It is this preaching ability of him that made 

him win- over many, and with their generosity, develop the 

Sri Dhamrmapalaramaya what it is at present. He used the 

electronic media too for proper preaching. 

Tireless Service to Foster the Sāsana : 

With maturity in life, especially after his attainment 

of higher ordination, he began to demonstrate his growing 

dedication to work for the upliftment of the Sāsana. Tirelessly 

he went to every nook and corner of the island preaching and 

teaching. His sole life he dedicated to serve the Sāsana and 

foster the Sri Lanka Amarapura Maha Nikaya. 

As far as 1980s the President of Most. Ven. Kosgoda 

Dhammavansa Maha Nayaka Thero who noticed the 

commitment of Ven. Kotugoda Dhammavasa Nayaka Thero, 

proposed to him to accept this co-secretary-ship of the sangha 

council. This he humbly accepted, and discharged all duties 

expected of him to the fast of this ability. In appreciation of 

blameless such services his position was elevated to that of 

Secretary General and served in this capacity for Years. 

From this position he succeeded to the position of 

president of the sangha council. After a stint of years of 

service in this position he was made the 'Mahopādhyāya'. 

Then, when the supreme Maha Nāyaka position fell vacant 

after passing away of Most Ven. Davuldena Nānissara, Most 

Venarable Aggamahapanditha Kotugoda Dhammavasa Maha 

Nayaka Thero was unanimously appointed as the Supreme 

Maha Nāyaka of the Sri Lanka Amarapura Maha Nikāya. This 

was in 2017 May, 26th. 

This long journey to success is evidenced by various 

honorific ecclesiastical titles awarded to him. Among these 

honorific titles are : Saddharmakirti Sri Tripitaka Visharada, 

Pravacana Kirti Sri Sāsana Shobhana, Sri Sumangala 

Vidyavatansaka, Aggamaha Pandita etc. 

Ven. Professor Medawachchiye Dhammajothi Thero 

Head - Department of Buddhist Studies and Director - Confucius 

Institute Faculty of Arts, University of Colombo, Sri Lanka. 

(Pupil of Supreme Mahanayake) 



Tn úiska ks¾udKh lr.kakd jQ 

Tfí u f,dalh'''' 

f.!rjd¾y .d,af,a WÈ; kdhl iajdókaøhdKka jykafia 

isx.mamQrefõ m%Odk ix>kdhl" isx.mamQrefõ fn!oaO uyd úydrdêm;s 

—wmamldf;a ukqiafiaiq f;a ckd mdr.dñfkda - w;dhx 

b;rd mcd ;SrfïjdOdkqj;s˜ - iqmskaj;aks" fï .d:dr;akfhka 

lshefjkafka" ukqiaihka w;r mrf;rg u hk flfkla 

bkakjd kï ta msßi b;du;a iq`M msßila fjk nj hs' fï 

ixidr id.frka tf;r fjkak hk wh fï fldaá ixLHd; 

ukqIHhka w;r fndfydu iq`M msßila ;uhs tfyu ukqiaihka 

w;r mrf;rg u hkafk' fï f,dal ck.ykfhka b;d u 

w;f,diaihs fï ixidr id.frka tf;r fjkak W;aiy 

lrkafk' ta fjkqfjka fhduq fjkafk fndfydu w,am m%udKhla 

ú;rhs' 

ta wh mskaj;aks" fï ixidr iuqÿfrka tf;rg hkak ksis 

foaj,a isoaO lrkafk kE' wms iq`M iq`M foaj,a lrkjd ke;af; 

u keye' kuq;a wms w;ßka fndfydau w,am fldgila ú;rhs ta 

fjkqfjka yßhdldrj u lghq;= bIag isoaO lrkafk' fufyu 

lshkafk uu fkfjhs' wm ;:d.; wuduEKS f,dõ;=re 

nqÿrcdKka jykafia ;uhs tfyu jodrkafk' Wkajykafia fï 

nj ish iïnqÿ kqjKska ±l jodf< óg wjqreÿ 2600 lg;a 

biair' to;a tfyukï wo jf.a fï kùk f,dafl fï ;;a;ajh 

fudk jf.a o lsh,d fï we;a;kag ys;d.kak mq`Mjkafka' 

;:d.;hdKka jykafia B

“Buddhism & Science” 

International Buddhist 

Conference in Singapore…. 

“Buddhism & Science” International 

Buddhist Conference held at Buddha Vihar 

Premises in Telok Kurau, Singapore on August 

19, 2017. This conference organized by Most 

Venerable Galle Uditha Thero, the Chief Sangha 

Nayaka of Singapore concurred on his 70th 

Happy Birthday. It was an ideal & remarkable 

Birthday ceremony. No any arrangements of 

Birthday Cake cuttings, No Birthday parties on 

his special Birthday. Most Venerable Dr.Galle 

Uditha Thero organized special Dhamma Talk & 

International panel discussion of Dhamma on 

his Birthday. 

The Maha Sangha presided by the 

Chief Prelate of the Ramannya Chapter in 

Sri Lanka, Most Venerable Napana Premasiri 

Maha Nayaka Thero & The Chief High Priest 

Judiciary of Malaysia and Chief Monk of Sri 

Lanka Buddhist Temple, Sentul, Malaysia, Most 

Venerable Bhutawatte Sri Saranankara Nayaka 

Maha Thera and more than 125 other Venerable Bhikkhu 

and Bhikkhuni Sangha from overseas countries that follow 

Theravada, Mahayana, Vajrayana & Tantrayana chapters 

of Buddhism are among those participated for this grand 

ceremony. 

After the Dhamma Talk offered maha Sanga Dana for 125 

Monks & Nuns by devotees. All are blessed to Most Venerable 

Dr.Galle Uditha Thero for his long life. 

The conference provided a platform to discuss various 

areas of the current context of the Buddhist world. The 

delegates identified the challenges faced by the Buddhist 

communities from around the world and internal factors and 

external factors such as political, economic and other religious 

concerns. 

“Mettavalokanaya” wish to the Most Venerable Dr.Galle 

Uditha Thero all the best of luck in his future endeavors. 

Sending you the blessings of Buddha, Dharma & Sangha with 

Metta for good health and long live !! “Suki Deegauko Bava” 


After the visit to Singapore 




l¾uh 

fï ;rï u n,j;a o@'''' 

f.!rjd¾y uqj.u uqÈ; kdhl iajdókaøhdKka jykafia 

ol=Kq fldßhdfõ f;a.= kqjr mqkavßld fn!oaO úydrfha úydrdêm;s 

Y%oaOd nqoaê iïmkak .=K.rel jdikdjka; ldreKsl 

i;amqreI mskaj;aks" ueÿï i`.sfha pq,a, lïu úNx. iQ;%hg 

wh;a md,s mdGhl iòyka fjkjd fukak fufyu fohla' 

—lïuiaild udkj i;a;d" lïu odhdod" lïufhdks" 

lïu nkaOq" lïumáirfKd" lïux i;af;" úNc;s hÈox 

ySkmamKS;;dh" hx lïux lßiaidñ l,HdKx jd mdmlx jd 

;iai odhdfod Núiaidñ˜ 

udkjlh" i;a;ajfhda l¾uh iajlSh fldg we;af;da h' 

l¾uh odhdo fldg we;af;da h' l¾uh Wmam;a;sia:dkh fldg 

we;af;da h' l¾uh {d;s fldg we;af;da h' l¾uh ms

During rebirth, life arises in a new body. Though it sits 

in its mother’s womb, a fetus’s dispositions, appearance and 

health are not given by its mother. These qualities and traits 

are determined by the most powerful memories from its 

previous lives. A being who has generally made others happy 

and given them pleasure will be become a well formed child. 

They will be born loveable, with a beautiful appearance 

and have good affinities with others. If a being has often 

provoked the anger of others and brought people unease and 

suffering they will have poor affinity with others and hideous 

appearance. 

Aside from determining the qualities of a person’s body, 

appearance, health and wealth, memories from previous lives 

also affect the habits we have in this life. As new lives develop, 

so too do old habits. Memories from previous lives play the 

most powerful role in determining what sort of job a person 

will like after they grow up, what sort of people they will like 

associating with and other such matters. 

In this way, our consciousness can be said to be have 

been built up from the results of our acts, speech and 

thoughts over the course of many lifetimes. They will continue 

to collect, leading us to our future lives and so on forever. This 

is a powerful force which drives the mind. 

Whatever our preferences are body, speech and mind 

all are conditioned by the strongest habits from previous lives. 

Even the slightest or subtlest of previous actions don’t simply 

vanish. Energy cannot be destroyed. They are simply stored in 

our memories lifetime after lifetime. 

The many habits imprinted on the alaya consciousness 

can appear as stray thoughts when we attempt to settle the 

mind. Just as trees in a forest compete for sunlight, growing as 

tall as possible to outdo each other, our illusory thoughts are 

the same. These thoughts appear rapidly one after another. 

From this, we can understand how thoughts produced by 

our bodies, speech and minds enter our alaya consciousness 

manifest behaviors and then become the “energy” of memory. 

If we wish to follow Buddhism in our everyday life, 

Rebirth of Consciousness.… 

Most Venerable Master Hsin Ting Thero 

The sixth-term abbot and Former Director of Fo Guang Shan Temple in Taiwan 

President of Buddha's Light International Association 

we must cultivate morality, meditative concentration and 

wisdom. To respect others and not harm them we must 

cultivate morality. To prevent unwholesome thoughts from 

becoming unwholesome actions, we must cultivate meditative 

concentration. 

To see the truth of the world and let go of illusory 

thoughts we must cultivate wisdom. Only by cultivating in 

all three areas can we benefit both ourselves and others and 

balance both wisdom and merit. 

The cultivation of morality, meditative concentration and 

wisdom is essential to humanistic Buddhism. In addition, we 

should fulfill the perfections of diligence, patience and giving 

by trying our best to give sentient beings material goods, 

giving them fearlessness and giving them Buddhist teachings. 

Why do we sit in meditation? Why do you go on 

meditation retreats? We do these things so that we can focus 

the mind and deepen our practice. We develop meditation to 

brighten the mind and see our true nature. 

We all rely on our six sense organs the eyes, ears, 

nose, tongue, body and mind. We use them to perceive and 

distinguish the six sense objects of forms, sounds, smells, 

tastes, touch and dharmas. It is through our senses that we 

become attached to carving for pleasant states and develop 

aversion and disgust for unpleasant states. 

We become led by our cravings and aversion to the 

various states generated by sights, sounds, smells, tastes, 

touch and dharmas. We ceaselessly discriminate, attach and 

give rise to various aversions. Our minds lose the ability to 

settle down. 

Within the mind we all have habits. When the six 

sense organs come into contact with the six sense objects 

they give rise to six sense consciousness’s. At the time that 

this consciousness’s is formed our habits react with these 

sense objects to give rise to various mental phenomena 

such as desire, anger, agitation, sloth, doubt and remorse. 

These negative thoughts become obstacles to our spiritual 

cultivation and meditation. 

In a meditation hall the six senses are easy to watch 

over and protect for there are very few stimuli compared to 

the secular world. There are five hindrances, five desires and 

other afflictions that impede meditation that we must learn 

to let go of. Only by turning away from the hindrances can we 

cultivate meditative concentration, brighten the mind and see 

our nature. 

There are many methods skillful means, techniques and 

theories to help develop our meditation. During a meditation 

retreat, the monastic leading the retreat will provide the 

participants with spiritual guidance. The chance to enter a 

meditation hall is a rare opportunity, so we should approach it 

joyfully and with gratitude. 

There is no need to be anxious or feel driven to attain 

some level of realization. Meditation practice comes one step 

at a time. Those who practice meditation should put their 

worries aside and their minds & bodies at ease. In this way 

we can better focus our attention and skillfully respond to the 

environment. 

When participating in a meditation retreat, one should 

keep the following verse in mind. “The five hindrances and the 

five desires. Turn away from them completely. One can then 

brighten the mind. See one’s nature and give rise to joy” 

We all have many habits. They affect the way we act, 

the way we speak and even the way we think' An ordinary 

person cannot help but fulfill their habits for they have not yet 

attained control over them. This is not to say that nothing can 

be done about false, illusory thinking. There are ways that we 

can gradually reduce illusory thinking so that in the end we 

can put a stop to it entirely. 

The mind is full of thoughts all the time so much so that 

it is hard to know exactly when it became so cluttered. The 

Buddha called this state “Ignorance” At first, we are all like 

this. 

Consider the sky as an example it does not matter if the 

sky is covered by white clouds or dark clouds the space exists 

just as it is. In fact, the Buddha said the same of all the four 

great elements earth, water, fire and wind each have always 

existed just as are. 

Just like we don’t know when the white and dark clouds 

in the sky first took shape, we do not know when our thoughts 

and beliefs were first formed. Once illusory thoughts are 

present we mistake what is false to be true and such thoughts 

manifest as unwholesome actions in body, speech and mind. 

We become attached to our incorrect views. These 

attachments to our viewpoints can lead to habits in our body, 

speech and thoughts. These acts build upon each other, 

furthering our deluded thinking and meaningless behaviors, 

life after life, leaving marks upon our alaya consciousness. 

Whether we act in a way that is wholesome or 

unwholesome pleasant or painful, everything we do becomes 

part of our memories. For example, when we speak whether 

we speak wholesome words or unwholesome words, pleasant 

or painful all that we say becomes a part of our memories. 

This is natural. For each thought that we have whether pure or 

impure this too becomes part of our memories. 

When a particular action is occurring, be it body, speech 

or mind it is manifest it’s happening right now. After the action 

ceases it becomes a sort of energy, the same way that boiling 

liquid water becomes vapor. Past actions may no longer be 

visible, but they still exist. 

Whatever actions we manifest eventually cease and 

change from to be memories. As our many actions permeate 

the alaya consciousness, they from our habits and tendencies. 

Our habits too are a kind of energy that provides momentum 

for our actions. 

If we were to use modern language to describe the alaya 

consciousness, we would call it “memory”. Whatever is most 

pervasive in our memories will manifest the most often, such 

as in our dreams. 

In Buddhism, the conscious experience is divided and 

analyzed into several different parts so that the function of 

each can be better understood. The consciousnessesonly 

school of Buddhism traditionally divides consciousnesses into 

eight different types of consciousnesses. Those are… 

01 - Eye consciousness. 02 - Ear consciousness. 03 

- Nose consciousness. 04 - Tongue consciousness. 05 - 

Body consciousness. 06 - Mind consciousness. 07 - Manas 

consciousness. 08 - Alaya consciousness. 

The first five consciousnesses arise when sense organs 

make contact with sense objects, creating our knowledge of 

the phenomenal world. The mind consciousness distinguishes 

and perceives the information arising from the sense 

consciousness. 

The seventh or manas consciousness is the part of our 

mental faculty that clings to the concept of an independent 

separate self and influences our decision making to serve and 

protect the self. The eighth or alaya consciousness functions 

as a “storehouse” containing all of the latent karma of our 

many, many past lives. 

Our memories help drive our decisions. If there is a 

person who constantly surfaces in your memory, you are likely 

to seek that person out. If you constantly think of an act, you 

will often commit the act. The same is true for everything we 

think about from the foods we like to eat to the clothes we like 

to wear. This is how powerful the influence of memory can be. 

Now we can see how our way of thinking is produced 

by our behavior. Every time we act, we strengthen that act in 

our alaya consciousness. Lives after life, from the distant past 

until now, thoughts are added to this consciousness. Many of 

our present actions derive from the thoughts present in our 

consciousness. 

When we make contact with the sense objects, we 

search our alaya consciousness for memories. If we find 

memories of sense objects that are similar or identical to what 

we are presently encountering we become very pleased. 



“Mettavalokanaya” 

Offered to the Mahayana tradition Most Venerable 

Bhikkhu Bhikkhunis in Malaysia…. 

“Mettavalokanaya” highly believes our Dhamma 

effort is very useful for devotees all around the world. 

“Mettavalokanaya” has been published in English, which 

includes 52 pages of articles related to Buddhism. Since its 

establishment in December 01, 2014, the Buddhist Magazine 

has been successfully distributed to 40 countries up to date 

including all districts across Sri Lanka. 

Most Popular & leading Buddhist Magazine in Sri Lanka, 

“Mettavalokanaya” Monthly Buddhist Magazine was recently 

presented to the Mahayana tradition Most Venerable Bhikkhu 

Bhikkhunis in Malaysia by the Founder, President & Chief 

Editor of Mettavalokanaya, Mr. Buddhika Sanjeewa, at Kuala 

Lumpur, Malaysia on September 23 - 27, 2017. This is the first 

time that a Sri Lankan Buddhist Magazine was presented to 

the Mahayana tradition Most Venerable Bhikkhu Bhikkhunis 

in Malaysia. 

The photographs shows, “Mettavalokanaya” presented 

to the Most Venerable Bhikkhuni Sing Kan (How Yok Chu) - 

The Abbess of Sam Poh Thong Buddhist Temple in Kg Baru 

Ampang, Selangor, Kuala Lumpur, Malaysia and the Abbess 

of Poh Lum Fatt Yuen Buddhist Temple in Petaling Jaya, 

Malaysia. Mr. Wijaya Wagaarachchi, the Creative Director of 

Mettavalokanaya also participated the occasion. 

The “Mettavalokanaya” monthly Buddhist magazine was 

introduced to the Sri Lankan magazine field two years ago. 

Since then we have explored opportunities to expand our 

identity and grow worldwide. 

“Mettavalokanaya” is a registered in the Sri 

Lankan Government with International Standards. Our 

“Mettavalokanaya” monthly Buddhist magazine is the leader 

of the Magazine field in Sri Lanka under the blessing & 

appreciation by all Chief Prelate of the Chapters in Sri Lanka. 

We have good recognition and are highly appreciated by 

temples in Sri Lanka and Worldwide. 

The Magazine distribution in Sri Lanka on every month, all 

Chief Prelate of the Chapters in Sri Lanka including Malwathu, 

Asgiri, Amarapura & Ramannya. And we also discussed and 

write articles of Theravada, Mahayana, Vajrayana & Tantrayana 

all chapters of Buddhism. 

In every month we distribute selected main Buddhist 

Temples, School Libraries, Universities, Selected Sri Lankan 

Government offices and private sector’s offices covered all 

districts in Sri Lanka. We also distribute worldwide to all of the 

overseas Sri Lankan High Commissions & Embassies via PDF 

version of our Mettavalokanaya Buddhist Magazine by Email. 

We send our Mettavalokanaya Buddhist Magazine by more 

than 15,000 Emails bulk to registered expatriates in Sri Lankan 

expatriates forum, worldwide. 

As a creative and ideal Buddhist Magazine, our main 

target is to teach good habits & qualities to the young 

generation who live in Sri Lanka and all over the world through 

Buddhism. 

More information about the magazine and all published 

articles can be accessed on the website - www.mettavalokanaya. 

com, as well as on socials media- Mettavalokanaya Facebook 

page, Youtube, Google +, Twitter, Blogger, Instagram, Linkedin, 

Yumpu, Flickr, Pinterest, Tumblr and Wikipedia. 

Mettavalokanaya highly believes our Dhamma effort 

is very useful for devotees all around the world. We desire 

to publish more publications as a Buddhist Centre in the 

near future. We have promised to our nation and Buddhists 

worldwide that we will ensure glorious years of service to 

the Buddha-Sāsana in future within our capability. 



Buddhika Sanjeewa, as the Founder, President & Chief Editor of Mettavalokana Buddhist Publications Centre, I printed and published this “Mettavalokanaya” Buddhist Magazine as a 

publication of Mettavalokana Buddhist Publications Centre on September 29, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka. 

52 I Mettavalokanaya I September I 2017 Registered I www.meththawalokanaya.com at Department of Post I in Sri Lanka - QD/181/News/2016

Mettavalokanaya_Magazine_September_2017

Create successful ePaper yourself

Delete template?

Save as template?